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V.Krishnaraj

Sri Krishnan Swamy Answers:

There are only 18 (points of difference between Vadakalai and Tenkalai). There are slokams which explain them in detail. Many are irrelevant in today's context.. So kindly read the books for your academic quest to them in detail. observation by Krishnan Swamy.

A case of cooperation:

There is a long history for each temple and how vadakalai bhattars are serving in tenkalai temples and tenkalai bhattars are serving in vadakalai temples.--Krishnan Swamy.

In like manner, there are many irrelevant rites, rituals, practices and beliefs in all sects of Hindu religion. Notable examples are caste and treatment of women.--Krishnaraj

If the SriVaishnava Sects' differences are irrelevant, why do the people announce their affiliation by wearing the respective sectarian marks on the forehead?--Krishnaraj

Introduction: The Theological Dichotomy in Srivaisnavism into Vadakalai () and

Tenkalai () was a post-Ramanuja (1017-1137) phenomenon, late in coming and not the making of Vedanta Desika (VD) or Manavala Mamuni (MMM). Desika--1268-1369 and

Manavala Mamuni--1370-1444. It appears to me that Desika, the Vedic constructionist,

philosopher, and Sanskrit Scholar was reborn months after his death as Manavala Mamuni to

emphasize devotion and piety in the context of Nalayira Divya Prabhandam of Tamil Alvars.

Some race-oriented devotees (an oxymoron) call the Vadakalai the Sanskritic Aryan

Srivaishnava theology and Tenkalai the Tamil Dravidian. The above image should bring some

sanity and dousing of flames of wrath and pride, help devotion to Narayana, and set an example

to BhAgavatAs (Devotees of Vishnu) as to what it is to be a true Vaishnava and cultivate Uttama

Bhaktas (Highest Devotees). In SriVaishnavism, the prospective candidate for Vaikuntam or

Paramapadam (Vaishnava heaven) dips into Vraja River to remove the subtle body and

Airammadian Lake (Ayiramadha Pushkarini) to purify himself or herself (Mukttm ) and transform oneself into eligible Moksa Purusa for the rare privilege of Karavalambam ( =

= Support for hand = = Kara lamba = support for the hand.); Bhagavan's lotus hand touching the Moksa Purusha; Granting of Grace by the hand of

Bhagavan). The Mukta-Jiva acquires a body made of Suddha-Sattvam similar to that of

Bhagavan with four hands. Bhagavan does not demand to see your union card and party

affiliation before He welcomes you in Paramapadam. That being so, why bother with sub-sects.

Let us be tranquil monkeys and cool cats here on earth. Vadakalais pronounce that Kaivalyam

(soul realization) is not Paramapadam (God Realization).

We the people are made of Prakritic substance, which consists of Sattva, Rajas and Tamas

(Virtue, passion and darkness), while Bhagavan is made of Suddha Sattvam (Pure Goodness or

virtue = Empyreal substance). Once the human is liberated and accepted into Vaishnava heaven,

he goes through purificatory passages, thus leaving behind Rajas and Tamas and emerging only

with Sattva. Sattva constitution is the sine qua non of residents of Vaikuntam. It is like slurry

becoming pure gold after purification. As we go through purification, we lose all our connections

to earth including caste credentials, sectarianism and other divisive elements that separate people

on earth.

3986. Nammalvar, a Sudra by birth experiences entry into Vaikuntam in the form of Madhavan.

,

. 10.9.8 Nammalvar

He is the one belonging to the family of servitors of Govinda. The gods in a ceremonial welcome approached

and climbed on the flagged and festooned high walls of the tower to witness the servitor (Nammalvar) enter Vaikuntam

in the form of Madhavan (Krishna).

Sri U. Ve Velukkudi Krishnan Swamy

All the nitya suris (Immortals residing permanently in Viu's Heaven) have the same ayudhas (weapons) and abharanas

(garments) as Sriman Narayana. Jaya and Vijaya are the dvara

palakas (guards at the gates of Vaikuntam) in Vishnu loka (World)

and they too possess the same ayudhas. In fact all of us would also

get the right to possess them when we become muktas (=

= One who has attained salvation). The (deities of)

azhvars (= = saint-poets of Srivaishnava persuasion) whom we worship in the temples are archa forms

(image or icon worship) of their vibhava tirumeni (sacred body of

Secondary emanation) and so they do not hold sankha and chakra

(Conch and discus). Amongst many merits of moksha (liberation)

one is saroopyam ( = form similar to Sriman Narayana in Vaikuntam) in which we are blessed with the same

form as Sriman Narayana.

Kamsa, by losing to and being killed by Krishna, gained liberation and Vaikuntham. He

attained Saaruupya Mukti, meaning that he was of the form of Narayana Himself. In

Vaikuntha, all have the same appearance as Narayana. Yes, if you walk into

Vaikuntham, all look alike.

Here is a depiction of the Empyreal Highway to Vaikuntam or paramapadam.

In modern parlance, the Empyreal Highway to Vaikuntam has many stops. The soul

carries a toll-free E-Z pass at entry and exit to reach Narayana. At every stop from one

to twenty-four (see the chart), the soul is greeted and felicitated by a god or gods. At

some stops the soul has to wade through a river or lake to wash off all the accretions

and residuals gathered during life on earth so that the soul emerges in a purer form. At

stop 19, the soul receives the message that it has entered the world of Narayana

(SAlOkya = ). One view is that in the Highway, all souls are Striyah

(female) meaning that they are females in relation to Narayana; it does not matter what

gender they belonged to on earth. Narayana is the only Purusa (Man). At stop 20, the

soul enters The Tower, takes a seat (at stop 21-Vichaksana Peetam) and enjoys a

great fanfare from the assembled gods who tell the soul that it has attained the state of

Samipyam (= = )--nearness to Narayana. A few more stops only

remain before reaching Narayana. At exit 24, the soul is in the purest form, ready to

merge with Narayana. Amitoujas is His divine couch which the pure soul approaches

with humility; this is known as Sayujya, a state of intimacy and union. It is not a physical

union. It is spiritual and yet it is not a fusion. It is like a family gathering; you are all in

one place and yet you are separate; the patriarch is at the top of the heap. It is like the

difference between heavy water and light water. All the pure souls are light water

particles and Narayana is heavy water. In a typical lake there is plenty of light water and

very little heavy water and yet they are mixed together and the chemistry of both is the

same. Though we are one with Narayana, we cannot create, maintain and destroy the

universe; only Narayana has that exclusive power. This merger is the end point in the

centripetal movement of the soul to Paramatman. We are the chips off the Old Block

and now the atomic Atma is back to its source. It is like the salmon coming back to its

origin (redd) after a long arduous trip upstream, dying to its flesh and rising in spirit. The

atman assumes its original nature (Atma SvarUpa) with the restoration of its eight

special qualities (guna VisEsha), freedom from sin, old age, death, sorrow, hunger,

thirst, want, weakness of will. Yet this free soul cannot create, maintain and destroy the

world. It enjoys company of God, Lakshmi, Bhudevi, Nila, Nithyasuris, muktas and

others of Parmapadam, which is the abode of True Bliss.

This following excerpt is from Ramanuja's Teachings in His Own Words by Yamunacharya,

page 128-29. His successors Vedanta Desika and Lokacharya wrote commentary on the three

Rahasyas: Rahasyatrayasra and Mumukuppadi

Ramanuja's gospel of self-surrender (Prapatti) finds ecstatic expression in his prose-poem

known as Saragati Gadya. It is a dialogue of communion with God in which the soul of

Ramanuja voices forth its innermost aspirations calling forth from the depths of his

consciousness a response from his Lord who assures his devotee of His living presence with him

in the consciousness of which and in the perennial joy of whose service he may live content and

happy. It is a dialogue between the soul and the Over-soul, the Jivtman and the Paramtman. There is a sense of certainty, an atmosphere of utter serenity, that prevails in the

Saragati Gadya, the hymn of self-surrender which is said to have been poured forth

from Ramanuja's heart on seeing a beatific vision of the Lord on the occasion of a temple

festival. The fervour of the human soul throbbing with deep love and surrender to its Master has

rarely found elsewhere such beautiful and sublime expression as in this Saragati Gadya,

which may be considered as the Swan Song of Ramanuja. The theme of the Gadya expresses

the consummation devoutly wished for by every true devotee. In analysing the Saragati

Gadya the traditional commentators aver that it falls into three divisions, each division

representing a rahasya or secret and altogether demonstrative of the three rahasyas or

Rahasyatraya of rivaiava theology. Vedanta Desika, the great exponent of one of the

Schools of Sri vaishnavaism known as the Vadagalai, has written a very learned treatise

known as Rahasyatrayasra dealing with the three Rahasyas. Similarly Pillai Lokacarya, the

exponent of what is known as Tengalai or Southern School has also written his own

commentary of the Rahasyatraya in a treatise of his, called Mumukuppadi or the steps of the

Salvation-seeker. Both these Sri Vaishnava theologians have derived their original

inspiration from Ramanuja.

Sayings of Ramakrishna

Resignation To God page 143

Sri Ramakrishna leans on Tenkalai. 519. There is no path safer and smoother than that of Ba-kalam

(power of attorney). Here Ba-kalam means resigning oneself to the

will of the Almighty and having no feeling that anything is one's

own.

520. The young of a monkey clings to its mother tightly when she

moves about. The kitten on the other hand does not do so but

mews piteously, and the mother grasps it by the neck. If the young

of the monkey lets go its hold of its mother, it falls down and gets

hurt. This is because it relies upon its own strength. But the kitten

runs no such risk, as the mother herself carries it about from place

to place. Such is the difference between self-reliance and entire

resignation to the will of God.

521. A father was once passing through a field with his two little

sons. He was carrying one of them in his arms while the other was

walking along with him holding his hand. They saw a kite flying,

and the latter boy, giving up his hold of his father's hand, began to

clap with joy, crying, "Behold, papa, there is a kite!" But

immediately he stumbled down and got hurt. The boy who was

carried by the father also clapped his hands with joy, but did not

fall, as his father was holding him. The first boy represents self-

help in spiritual matters, and the second self-surrender.

My question: Does this mean that Ramakrishna

Paramahamsa is a Tenkalai proponent?

Read on for more information.

Saying 592, Page 160. . There are two kinds of Siddhas (perfect

men/women) Sadhana-siddhas and Kripa-siddhas (those who have

gained perfection through religious discipline and those who have

gained perfection through grace). To get a good crop, some have to

irrigate their fields with great labour by cutting canals, or by

drawing water. But some others are lucky enough to be saved all

this trouble of getting water; for there comes the rain and floods

the whole field. Almost all have to perform devotional practices

assiduously in order to get freedom from the shackles of Maya.

But Kripasiddhas are saved from all this trouble; they attain

perfection through the grace of God. Their number, however, is

extremely small.

Krishnaraj: Sadhana-siddhas = Vadakalai =

. Kripa-siddhas = Tenkalai = .

Here is a link on Vadakalai and Tenkalai: http://members.tripod.com/~sriramanujar/tVsv.html

Professor Patricia Mumme in her book "The Srivaisnava Theological Dispute:

Manavalamamuni and Vedanta Deskia" (2008)by Publishers

Navabharat Enterprises in Bangalore,India comments this way. In

their own ways, both men were above all seeking to promote the integrity of the Srivaisnava

faith and the closeness of the community of those following tradition of Ramanuja's Ubhaya

Vedanta. Unfortunately, history shows that the extreme loyalty and dedication that each man

inspired in his followers worked against that aim. In their faithfulness to each man and his

doctrines, these two groups of followers lost sight of the primary value that both

Manavalamamuni and Vedanta Desika gave to the unity and harmony of the Srivaisnava

community. The bitter struggle between the Tenkalai and Vadakalai sects that broke out in the

18th century would have certainly dismayed both the men in whose names it was carried out.

My opinion: VD and MMM accept Visistadvaita philosophy of Ramanuja. The Soul

(paramatman) of VD and MMM is One and only One. Desika was flying high in the form of

Hamsa among the birds of the same feather, while his reincarnate Manavala Mamuni was the

same Hamsa incubating the spiritual andas (-- eggs) on the earth plane and fostering the newly-hatched devotees of Narayana. Desika lived in philosophical Ether, while Manavala

Mamuni lived on pious Earth. From Ether came Earth and from VD came MMM. They and we

belong to Narayana, who is Ether, Air, Fire, Water and Earth. Ether gave rise to earth and so on;

philosophy forms the basis for devotion and piety; VD came down as MMM. All five elements,

that is Narayana, live in them and us and so are their philosophy, devotion and piety. VD is the

philosophical supporting framework on which MMM built devotion and piety. Vedic Vaishnava

Philosophy and doctrine (Visistadvaita) are the foundation; devotion and piety are the Vaishnava

edifice built for the glorification of Narayana. The Fire of philosophy with the help of air

(devotion and Prapatti) burns down the sylvan Karma; the downpour of rain (water) from

heavens douses the redundant fire; the seeds of devotion take root in the renewed earth; Parijata

tree grows giving us the Mumuksus, Moksa ( = Home = heaven = Liberation).

Between the two Kalais, there are differences, which are Astadasa-Bheda (Eighteen-Point

difference):

The following list is the basis of Monkey's choler (U Namam) and Cat's ire (Y Namam) against

each other.

U = Vadakalais of Kanchi. Y = Tenkalais of SriRangam.

1) Divine Grace (Difference in).

2) Moksa-phala (Difference in). = The Fruit that is Heaven.

3) UpAya (types of). = ways, Means, path.

4) Sri (Status of). = Consort of Narayana.

5) Sri as UpAya for Moksa. Sri as the Means for Liberation of the soul.

6) VAtsalya--its meaning. = Great affection; Parental affection

vtsalyam , n. < vtsalya. Great affection, as parental affection; .

7) DayA--its meaning. tayai = , Mercy, compassion.

8) Prapattiits nature. = taking refuge.

pirapatti, n. < pra-patti. Taking refuge, as in God; .

.

9) PrapattiEligibility.

10) Dharma as Anga of Prapatti (renunciation of). Anga = Limb = Tenet

= Dharma = 1. Virtuous deed; Statute, ordinance, law, sacred, law; Usage, practice, customary observance or prescribed conduct; Duty; Justice, righteousness.

11) UpAyaMeans and its Incompatibility with....

upAyam

1. That by which a person realizes his aim; means, stratagem, artifice.

12) VarnAsrama-Dharma by PrapannaObservance of codes according to one's Varna (4 classes).

13) PrapattiCompliance with its tenets and prerequisites.

14) Prapatti as SAdhana for Moksa. Sadhana = = Accomplishment of an object

15) Means of expiation of intentional sins of Prapanna. = He who accepts God as his sole refuge.

16) BhAgavataworship of low-caste BhAgavata by a Brahmin.

17) The Nature of Pervasion of God in Monadic souls.

18) Kaivalyaits nature.

kaivalliyam or Final emancipation; = detachment of

the soul from matter or further transmigrations; soul in free pure form released from bondage.

(Soul is free but does not reside in Vaikuntam. Kaivalyam is the free state of the soul wandering

far away from the Viraja river. Kaivalyam guarantees freedom from rebirth but the soul does not

enjoy the inner sanctum of Paramapadam and the company of Vishnu, Sri, Bhu, Nila and

Nityasuris.) Viraja = without Rajas (Rajas = passion and action). Once subtle body immerses

and wades through the Vraja River, it is cleansed of Rajas and Tamas and shines with Sattva.

When the gross body is left behind at death, the subtle body goes on the Arciradi path, wades

through the Vraja river and sheds the subtle body and gains a divine body.

Before the mukta-jIva enters the MaNi-maNtapam, he has been provided with a divine body

made of Suddha Sattvam just as the Lords, with four hands and two hands holding the conch

and the discus and adorning shining yellow garments and spreading fragrance all around. This

special body is given to him to show that he is no more a bonded jIva who is caught in the cycle of births in the material world. --sadagopan.org

Sri U. Ve Velukkudi Krishnan Swamy Speaks

A kaivalyarthi does not travel through arciradi margam at all. He lives for ever in a place

outside of the viraja without entering Tirumaa mani mandapam. He neither serves the

Lord at Srivaikuntha nor returns to this material world. (Kaivalarthi is the liberated soul

with no entry or Visa permit to enter Viakuntham--Krishnaraj).

Sri Ranganatha would certainly elevate all the baddha atmas (Bound souls) from this

mundane world. Not the kaivalyarthis who have been blessed what they wanted and left

this leela vibhuti. Kaivalyarthi would not reach Sri Vaikuntham and bhagavat kainkaryam

(as per Sri Pillai Lokacharya).

Atma gnanam is a prerequisite to bhakti. It is gained by learning the scriptures and

listening to the acharyas. All the upadesams and sastras are to prevent any one from

desiring kaivalyam. We should only try and educate them about the blemishes of

kaivalyam and the merits of bhagavallabham.

http://www.dayasindhu.com/viewReleasedQuestions.action

kaivalyam = Liberation of the soul without entry into Vaikuntam. Tenkalai stance.

bhagavallabham = God's Love, Strength, might, power in Vaikuntam.

September 6, 2013. Krishnaraj: Everyone needs a Visa to enter Vaikuntam. Besides,

baggage of any kind is disallowed into Vaikuntam. You have to pass through a security

check by wading in the Vraja River. During security check, your guns, water bottles,

knives...(Rajas and Tamas) are removed. You are now Suddha Sattvam, the pure

Empyreal Substance, the same as Bhagavan. You are declared safe. You can now enter

Vaikuntam.

Take the other soul (Kaivalyarthi, the soul without Visa to Vaikuntam). He hangs around

the airport and not anywhere near the ticket counter or security check point. He does not

know that he cannot carry baggage of any kind to Vaikuntam. Kaivalyarthi is soul-

realized but not god-realized, not good enough for entry into Vaikuntam.

, n. < Kaivalya. 1. Absolute oneness, perfect isolation; .

(. . 1). 2. Final emancipation; . (.) 3.

Success, gain; . Loc. 4. An Upanisad, one of 108;

.

Out of these, five seem to be important.

1) Sri and Her status.

2) Prapattiits nature; as UpAya () to Moksa.

3) Divine Graceits concept: Arul ()

4) Nitya-naimittika Karma by Prapanna () its observance.

Sri Krishnan Swamy, the leading exponent of

Srivaishnavism says,

"Karma yogam is ancillary to bhakti yogam.

Performing ones karma burns his papam (sin). This

is a prerequisite to the dawn of bhakti (devotion).

Both karma and bhakti are categorized as saadhya

upaya ( = - i.e. which is

accomplished by human efforts). Prapatti is siddha

upaya where the responsibility to do anything to

attain moksham ceases with humans and gets

switched to Bhagavan. It is His effort that reaches

(takes) us to moksham in this."

saadhya upaya = = Attainable

Means

cttiyam n. < sdhya. 1. That which is

practicable, possible, attainable.

siddha upaya = established or

perfected path or means. Spiritual discipline as means

to attain God or realize Brahman

---------------------------------------------------------------------

-----------------------------------

Comment by Veeraswamy Krishnaraj Reference:

many sources.

Karma Yoga: Union through action; the science of

achieving perfection in/by action; yoga of selfless

(altruistic) service; Realization through one's

Dharma or duty of his varna without attachment to

the fruits of such actions, which are surrendered to

Krishna (God).

Jnana Yoga -

1) Viveka = Discrimination: Ability to differentiate

between the Real and the Unreal (the temporal).

2) Vairagya = : Dispassion.

3) Shad-Sampat: The Six Virtues: Sama1

=Tranquility; Dama2 = Control of the senses;

Uparat3 = Cessation or relinquishment; Titiksha4 =

Endurance or patience; Shraddha5 = Faith;

Samadhana6 = Mental Concentration

4) Mumukshutva = Desire of Liberation.

Bhakti Yoga consists of 1.Manana = =

= meditation, cogitation, contemplation. The

unceasing meditation on the feet of God; 2. Yajana

= = = yacaam = Sacrificing; 3.

Namana = = = bending = Salutation to

the Deity.

Bhagavata Purana refers to Bhakti Yoga as nine-

part discipline: 1. ravaa = = =

listening to the glory of God; 2. Krtana =

= = enumeration or singing His glory; 3.

Smaraa = = = Remembrance or

memory = Remembering His greatness. 4.

Pdasevana = = (pta-cvai) =

Service to God at His feet; 5. Arcan = =

= worship and offering of flowers,

recitation of His names; 6. Vandana = =

= respectful salutation of God, Prostration

before god; 7. Dsya = = = servitude =

feeling utter dependence on God; 8. Sakhya =

= = Friendly disposition towards God; 9.

tma-nivedana = = =

self-dedication, offering oneself to God.

Compiled by Veeraswamy Krishnaraj

---------------------------------------------------------------------

-----------------------------------

Here is a verse by Nammalvar that references to the

Yogas

;

,

,

!

. 5.7.1

(3407 by Nammalvar)

O Amman lying on the bed of a snake! I have not

undertaken performance of Karma Yoga. I am not in

possession of subtle knowledge (Jnana Yoga).

Though I have not pursued (unable to) these paths, I

am unable to stay away from You even for a

moment. You are the Resident of Srivara-mangala

Nagar wherein are Lotus flowers blossoming in the

midst of muddy paddy fields. Therein, I am not one

too many for You.

Nammalvar, the realized soul, speaks of his lack of

qualification to perform Karma and Jnana Yogas

because he was Sudra by birth. Bhakti Yoga

supplemented by Karma and Jnana Yogas provides

the direct path to Vaikuntam.

1. Prapannan = He who accepts God as his sole refuge;

A Prapanna is he who has resigned himself absolutely to God. He is sure of his soul's safety in

the keeping of the Lord. He is divested himself of all concern with regards to his soul or body.

That resigned attitude of the mind amounts to Prapannan ( = He who accepts God as his sole refuge.) We are in Him and He is in us. It means, He is bound by His Grace to save us

and we trust Him wholly for our welfare. --Ramanuja

naimittikam Nitya-naimittikam = daily performance of rites

, n. < naimittika. That which is occasional or periodical, as rite, ceremony, festival, etc.;

. (, 18, ).

5) Kaivalya.

V = Vadakalai. T = Tenkalai

1) Sri and Her Status: The main point of argument centers on Sri.

Vadakalai is of the belief that Sri and Sripathi (Lakshmi and Narayana = Consort and

Bhagavan) form one integral unit. They are two ontological entities though equal and

integral with each other in all divine actions. Both of them confer Grace and Moksa.

Tenkalai is of the belief that Sri is not equal to Sripathi (woman-god is not equal to man-god:

some would say.), but is an exalted soul, a monad, and the consort of the God. Sri serves

as PurusakAra (Mediator on behalf of devotees, Intercessor).

purua-kram

, n. < purua- kra. 1. See . (. .) 2. Endeavour, exertion, effort;

. (. .) 3. Intercession, recommendation; . 4.

Intercessor; --.

(. . 4). Tamil Lexicon

The view of the Alvars is that Sri is inseparable and integral with the Lord and that

she serves as UpAya (means) to Bhagavan's feet as refuge and VIdu (--

Moksa-- Vaikuntam or Paramapadam--Vaishnava heaven) by expunging Vinai

(--Karma). Alvars do not say that Sri is monadic (anu) like the individual

soul roiling in the sea of Samsara ( = Closed Loop of birth and rebirth or Circuit of

mundane existence, Metempsychosis).

2) Prapatti: Prapatti is SAdhana (human effort) to obtain Gods Arul (--Grace) and Moksa.

pirapatti

, n. < pra-patti. Taking refuge, as in God; .

(. 45, 10).

Vadakalai recommends Prapatti, surrender with observance of six-fold tenets (1 primary--

Angi- = principal; and 5 secondary Angas = = part, secondary). Prapatti

entails ritualistic and prescribed behavior patterns to obtain Arul. Vadakalai says that an

effort is necessary on the part of the individual to obtain Gods Grace. This is where the Monkey Analogy (Markata Nyaya School of Vadakalai) comes. The baby monkey

clings on to the underbelly or the back of the mother monkey for transportation. That act

of the baby monkey is the active effort it puts in for its transportation, security and

nursing on the mother. Human effort is necessary for grace to descend on the individual.

Vadakalais dont like the CAT idea of passive transportation to Moksa. Cat takes its kitten by the nape of the neck. Kitten is passive and spends no effort in its transportation.

The Vadakalais demand some work on the part of the individual. One has to observe

Prapatti to obtain Moksa; that is self-effort on the part of the devotee. If God were to

confer Moksa without rituals, prayer and Prapatti, He could be accused of arbitrariness-

so say the Vadakalais. One has to do SAdhana (Spiritual discipline as means to attain

God or realize Brahman).

Tenkalai is of the belief that God confers unconditioned Krpa (--Krupai- Grace) to the individual without a need for ritualistic and conditioned behavior in Prapatti. This is where the

Cat Analogy (Marjara Nyaya School of Tenkalai) comes. The kitten does not have to cling on

to the mother cat. The mother cat picks up the kitten by the nape of the neck and carries it. God

carries the individual to Moksa without the latters effort. God's Grace is causeless (Nirhetuka Krpa) and so there is no need to observe Prapatti in its six-fold form.

Desikan says according Jaganath Bharadwaj:

http://www.ramanuja.org/sv/bhakti/archives/aug97/0043.html

Swami Desikan says that only one who has been glanced at by Sriman

Narayana at the time of his birth will make rapid progress toward

moksha. This glance which results in moksha katAksham has happened long

before most samskaras are performed, long before the soul meets the

Acharya that will guide him towards moksha, long before any punya karmas

are performed by the individual.

The Vaishnavites wear a Y or U mark on the forehead: Tiruman Sacred Earth. See the photo

for the visual. The mark consists of two white outer vertical stripes on the forehead; the outer

vertical lines are joined in the bottom with a U or Y and the midline yellow or red stripe. The

white line ingredient is clay; the yellow or red line ingredient is yellow or red-dyed turmeric

or sandalwood paste mixed with saffron. The white lines represent Brahma, purity and

Vishnu and the red line brilliance, wealth and Lakshmi. Thus the lines represent the

inseparable togetherness of Vishnu and Lakshmi (Sriman Narayana). Some say that vertical

white lines are Vishnu and the midline is Lakshmi. Vadakalais regard the verticality of

Lakshmi and Vishnu (as horizontal, meaning they are) equal. The Tenkalais regard Lakshmi

is a monadic soul like any other human soul with some exceptions in that she is the divine

and a mediator on behalf of the individual soul.

Tiruman = Tiru + Man = + . Sacred + earth, dust, sand. Man rhymes with Run.

tiru-ma

, n. < +. 1. White earth used by Vaiavas in marking their foreheads;

Vaiava. 2. Vaiava religious mark;

Some devotees wear the Namam on the crown, forehead, the upper arms, forearms, front of

the neck and chest. Wearing Namam (Tiruman) on various parts of the body by the devotees

is to obtain protection from Vishnu and His weapon systems and also to demonstrate that

their body is the temple wherein reside Vishnu and Sri. Vishnu wears Tiruman on His

forehead to demonstrate to his devotees His omni-pervasiveness and the omnipotence of His

weapons to protect them from all directions. The yellow streak in the midline between the

two white streaks indicates a priestly or pious tradition. Vaishnavite women do not wear the

white stripes except the red or yellow midline stripe, which is called Sri-churnam-- the

power of the Goddess. The white goes with the white garb of man and the red goes with the

red sari of a woman (kusumba--red / saffron). (In Saiva tradition Siva is White (white

stripes) and Sakti is red [red Bindu]). Saivites wear their three white stripes horizontally over

the forehead.

rcram = Sri-Churnam

n. < id. + id. Yellow or red paste of turmeric and rice flour, used in Vaiavaite

sectarian marks;

.

The Vallabha followers wear one midline vertical line which represents Yamuna Devi.

The white powder mixed with water for the vertical stripes comes from chalk; red

Kumkum comes from mixing turmeric with limestone. Kumkum means a lot of things:

Hindu by birth and or practice; the third eye of wisdom and power in Siva; simple beauty

mark; married status; mark of devotion to female deities, Lakshmi, Sarasvati, Parvati, Durga,

Mother Goddess. Sakti is Mother Goddess and redness associated with fire goes with Sakti.

Kumkum application on the forehead of a guest is a sign of invitation into a household.

Kumkum can also be streaked along the midline partition of the hair in women. Nowadays

stickers of many colors and shapes are applied to the forehead as a woman would wear

lipstick.

Lord Krishna wears the yellow U mark on his forehead made of sandalwood and saffron

paste (Kasturi Tilakam). Sandalwood paste used during Puja is distributed to the devotees at

the end of the ceremony in Guruvayur Temple of Krishna. Madhavacharya sect uses

sandalwood paste for Namam. Sandalwood marks of Discus (Chakra) and Conch (Sanku) are

worn on the deltoids, while some have permanent burn-impressions of Discus and Conch on

their deltoids as a mark of initiation into Vaishnava Dasan community (the Servitor of

Vishnu, Servitor of the servitor of Vishnu).

Alvars say that Gods Arul is necessary for expunging Vinai (Karma = ) and attain Moksa. They recommend an effort like Prapatti or Bhakti.

Once a Pundit asked Ramakrishna Parmahamsa about Mahatmas, Astral, Devayanic,

solar, lunar planes of existence for the subtle body. The Master replied that all these

spheres and planes are trivial and one should develop, practice and intensify one's Bhakti

(devotion), pray to Him with intense devotion and practice Sadhanas. - adapted from

Sayings of Sri Ramakrishna page 25.

Prapatti: The main Angi or principal resolution is Atma-niksepa (Atma

Samarpanam = Soul dedication, surrender to God for protection). The other five are

Angas, secondary resolutions of Prapatti based on Atma Samarpanam. Saranagati is

Prapatti in intense form as practiced by Alvars.

Angi = Primary limb. Anga = secondary limb.

tma-nivtaam = Atma Niksepa = Atma Samarpanam

, n. < id. +. Self-dedication, offering oneself; .

Prapatti is like a tree. The main trunk is Atma Samarpanam, soul dedication. The others are the

branches of the trunk. Without the Main Trunk of Atma Samarpanam, the five branches do not

exist. see the presentation of diagram as a pentagon-star.

1) nuklya-Sakalpa = God-pleasing acts. =

. 2) Prtiklya-Varjana = avoidance of God-displeasing acts.=

. 3) Krpaya = Humility from

helplessness to resort to other means of salvation. . 5) Mah-

vivsa = Great Faith in God. . 5) Goptatva-

Varaa = Request God for protection. . 6)

Main Trunk: tmanikepa = Soul dedication, surrender to God for protection.

. The last one is the Angi or principal

resolution; the other (first) five are Anga, secondary resolutions of Prapatti. Saranagati

is Prapatti in intense form as practiced by Alvars. Tamil text excerpts from

sgtprabhandam.pdf Sadagopan.org.

KArpanya: Sudras and others not belonging to twice-born Varnas are prohibited to

practice Raja Yoga, Jnana Yoga, Bhakti Yoga or Karma Yoga. They are left to their own

alternate devices to obtain Moksa. This is where Karpanya comes. The Sudra simply

throws in the towel, so to speak, goes to God in humility, tells Him of his pitiful

unqualified condition, promises to practice Prapatti in all forms and seeks His Grace.

There were Alvars belonging to Sudra and other lower classes or castes who obtained

Grace from God. Nammalvar, the most beloved and the most prolific poet-devotee

among Alvars is a Sudra by Varna.

Nammalvar, the Srivaishnavas believe, was the incarnation of Visvaksena, the Commander in

chief of Vishnu. At various times he was regarded the incarnation of Kaustabha jewel of Vishnu

or Vishnu Himself. Srivaishnava devotees receive the feet of Vishnu on their head in the form of

Sadari. Nammalvar is the premier Srivaishnava saint-poet who had visions of Sriman Narayana

and in whom Sriman Narayana revealed Himself as the devoted poet-singer. Sadari is the corpus

of his devotional work (Tiruvaymoli) and Nammalvar holding the feet of Narayana on his head.

Receiving Sadari with bowed head and humility is getting the essence of His devotional poetry,

attaining and holding onto the feet of Sriman Narayana for the express purpose of Mukti

(liberation). Here again the monkey analogy applies. Holding on to the feet of Sriman Narayana

is the effort the devotee puts in for his salvation.

Tiruvaimozi 7.9.5 (DP3653). by Nammalvar. He indicates that Vishnu sang sweet songs

of praise for His own glorification through the medium of Nammalvar, though he neither

had fitness or excellence of mind.

. (DP 3673/Tiruvaimozi 7.9.5)

I have neither fitness, nor excellence for singing poems on Emperuman. He accepted me,

though lacking in beauty and brains. For singing about Him, He made use of me or made

me Himself. O The Ancient one, You, for your glorification all over the world, sang the

sweet panegyric poems through me.

By the way, In Vaishnavism, worship of Impersonal Brahman (Parabrahman = unbranded

God = attributeless God) is discouraged. Only personal God (Krishna, Vishnu,

Narayana...) is worshipped. Yogis worship impersonal Brahman (Jnana

Yoga). Parabrahman, among Srivaishnavites, means Narayana with auspicious

attributes; the Parabrahman of Monists (Advaitins like Sankara) is attributeless.

One of the main contentions is the link between Grace and SAdhana or human effort.

Tenkalai is of the view that Prapatti is not necessary because Nirhetuka-krpA

(unconditioned grace, causeless grace) is the modus operandi of God. (Just a wild

imagination as an analogy: God looks at a humongous confluence of people from high up

in Vaikuntam. Then He whistles His counting rhyme:

Eeny, meeny, miny, moe

Catch a cat (Tenkalai = ) by the toe

If he hollers let him go,

Eeny, meeny, miny, moe.

God picks one from among a million, trillion or myriad people when He is in the mood

and takes him to Vaikuntam, the High Heaven of Srivaisnavites. This is what I believe

the Tenkalais ( ) essentially say. It is like lotto (Lottery, Mega millions or

Powerball); only one wins big; the rest go home with altruistic satisfaction that they made

a generous contribution for education.

We are Markata and Marjara (monkey and cat); one day we behave like clinging simians

and another day we behave like lazy felines. There is no need for the monkey and the cat

fight it out in a closed cage or in the open.

The Alvars mention two types of Grace: Sahetuka-krpA and Nirhetuka-KrpA (Caused

Grace and Causeless Grace) but recommend some effort from the individual.

Vadakalais think that Tenkalais want to collect unearned wages and paycheck/salary

(Moksa) by holding no-show or phantom jobs.

sa-htukam =

, n. < sa- htuka. That which has a cause; .

Nirhetuka = nirhtukam =

, n. < nir-htuka. That which is without cause or reason; .

. (. . .).

Kaivalya: detachment of the soul from matter or further transmigrations; soul in free

pure form released from bondage. Nammalvar opines that Kaivalya is inferior state of

liberation as compared to Paramapadam. Kaivalyas may not go up the ArcirArdi marga

(the path of Light- see the staircase in the flow chart). See the diagram. If they are below

the Path of Light, they will not reach Paramapadam. (In Kaivalya, one is a free-floating

soul wandering in the outskirts of Paramapadam at best and not being in the very

presence of Narayana inside Paramapadam.) It is like seeing through a glass ceiling; It

may be Bamboo or Iron Curtain..

kaivalliyam , n. < Kaivalya. 1. Absolute oneness, perfect isolation;

. (. . 1). 2. Final emancipation;

. (.) 3. Success, gain; . Loc. 4. An Upaniad, one of 108;

.

The ultimate aim of Samkhya-Yoga and Vedanta is to attain

liberation (Mukti) which is isolation (soleness, Kaivalya).

Samkhya Yoga helps isolation of the soul from Prakrti; Vedanta

from My. In Srivaishnava tradition, Kaivalya has an added

import. It is liberation of the soul from matter, karma and rebirth

but it has not earned its right to live in Paramapadam or

Vaikuntam, the Ultima Thule of the soul in Srivaishnava

tradition. This is one of the divisive issues between Ten Kalais

and Vada Kalais of Srivaishnavism. It appears that Ten Kalais

are satisfied with Kaivalyam, a lower achievement; the Vada

Kalais insist that Vaikuntam or Paramapadam is the Real Thing.

Below, read Nammalvar's opinion on Kaivalyam and

Paramapadam (Soul realization Vs God realization).

Nammlavar opines that Kaivalyam is inferior to God-realization (Brahma- or bhagavat-

sktkra). Kaivalyam is tma-sktkra, equable resolution of Punyam and Papam, supreme

happiness, self-realization... Kaivalya is the existence of the soul enjoying the bliss of Jivatman

(S.M.S.Chari) and NOT Paramatman or Bhagavat. That is serious. What is better? Soul

realization or God Realization. Kaivalya is NOT the Real Thing in modern parlance,

according to Nammalvar.

October 16, 2012. Dhyna of the formless (Nirkra) and attributeless (Nirgua) is Suksma Dhyna. The latter again is of two kinds: (a) Bindudhyna, (b) Snyadhyna, The Bindu or Point has neither length nor height nor depth nor breadth. It is however united with My (Myyukta); It is from this Bindu that Brahma, Visnu and Mahdvara and others

originated. Meditation on that which is undifferentiated (Aparicchinna),

attributeless, changeless, incomprehensible Sat Cit Ananda is nya-Dhyna. This is beyond the scope of mind and speech. When by Yoga practice another "sense" is awakened then Yogs by Yoga-power experience the Bindu or Snya, This is called Brahma-skstkra (= God-realization by Tarklakra). Woodroffe The Great Liberation page 116.

The Bindu or Point has neither length nor height nor depth nor breadth. This

means that the concept of Singularity and Black hole was already present in

India of past.--Krishnaraj

Nammalvar compares Kaivalyam to Bhagavad Saksatkaram.

,

,

,

--

3240

Controlling the wandering of his mind, becoming one with Atman with self-knowledge, abandoning all, and desiring for

the Sankosa Moksa's Kaivalyam, the jnani without the benefit of the Bhagavad realization would develop passion for

the mudane desires. Moreover, there is no liberation for him. There is no true liberation, if he does not get hold of

the deathless Lord and not let go of Him.

Kaivalyam in Srivaishnava Ten Kalai tradition is like a glass ceiling wherein you look

through the glass but cannot get into Vaikuntam.

Kaivalyam is living below the glass ceiling, Bamboo or Iron Curtain. glass ceiling: An

unacknowledged discriminatory barrier that prevents women and minorities from rising to

positions of power or responsibility, as within a corporation. In this instance, glass ceiling means

Tenkalais look up, and see a glass ceiling separating them from Sriman Narayana, Sri, Bhu, Nila

and Nityasuris in Vaikuntam. The Tenkalais are liberated (Kaivalyam) but not in close proximity

with Narayana: that is the view of Vadakalais.

2965

,

- ,

,

. 1.7.1

To cut off suffering from births () they practice Jnana Yoga, renounce all, seek enlightenment of the soul and freedom from rebirth and death and contemplate on the discus-

bearing Lord.

: Practice of Jnana Yoga.

Freedom from rebirth is Kaivalyam and the liberated soul does NOT go to Parmapadam.

Kaivlayam has no destination such it is, Paramapadam. In Kailvalyam the soul wanders around

the periphery of Paramapadam and is not in the very presence of Narayana in Paramapadam,

performing Nitya-Kainkaryam (eternal service) to Bhagavan.

Jnana Yoga is not recommended for salvation; it leads to enlightenment and bliss of the soul.

and freedom from metempsychosis. All this amounts to Kaivalyam and not God-realization.

Kaivalyam is Atma-anubhavam and NOT Bhagavat-saksatkara. Atma Anubhavam is the

realization of the knowledge of one's own soul and not God realization. It is knowing oneself and

NOT the God. Kaivalyam guarantees complete release from mundane existence and thus lets the

individual soul enjoy its true nature. Kaivalyam is not enjoying the Universal Soul (Bhagavan).

The true Moksa is to serve God without any interruption in Vaikuntam or Parmapadam. Real

Moksa is simply not a state of negation (which is Kailvalyam ), absence of bondage. Real Moksa

has a positive aspect to it in that one gets close to Bhagavan, gets touched by Bhagavan, and

perform interminable eternal service (Nitya-kaikarya) to Bhagavan. In modern parlance, the

Moksa Purusa has earned his tenure and no one can fire him from Vaikuntam. There is no

mention in Divyaprabhandam that these liberated Kaivalya souls take the Arcirdi path to Vaikuntam. (see the chart elsewhere.) Arciradi path is the Empyreal Highway to Paramapadam

or Vaikuntam.

--

--

. 1.2.5 (2914)

All attachment are torn asunder; the soul has reached Vidu ( = moksa = Kaivalya). Abandoning even that, seek the unattached Lord.

Abandoning Kaivalya, one should go for Paramapadam, the Real Moksa.

3328 The difference between 1 and 2 (mundane (low trifling) pleasure1 and Heavenly Bliss2)

, ,

- ,

. 4.9.10 (3328 Nammalvar)

I enjoyed and gave up all earthly pleasures of seeing, hearing, touching, smelling, and tasting

and the limited joy of heaven beyond the senses (Kaivalyam) . Only Tirumagal (Sri = Consort of

Vishnu) wearing bright bracelets and You are eternal. Having given up both pleasures (Sensual

and Kaivalyam), I attained and abide in Your sacred feet.

What we enjoy on earth are the pleasures of the senses. Having given up sense pleasures, one

obtains release from rebirth, enjoys self- realization (Atma Anubhavam), and attains Kaivalyam,

freedom from rebirth. Kaivalyam is not reaching Paramapadam, being in the presence of

Bhagavan and rendering Nitya Kainkaryam to Him in Vaikuntam. Sense pleasures and

Kaivalyam are Cirrinbam ( = low trifling pleasures = worldly pleasures = "Cheap

thrills") as opposed to Heavenly Bliss () in Paramapadam.

Apart from the low utility of Kaivalyam, Nammalvar makes it a point to link Sri with Bhagavan.

This linkage tells that both are equal.

The Vadakalais are of the belief that Kaivalya is not Paramapadam and it is outside

Paramapadam. The Tenkalais say that Kaivalya is on the periphery of Paramapadam and

it is an eternal existence.

Eternal existence in the periphery of Paramapadam, the Vadakalais say is a state of

Limbo; it is neither life on earth nor life in Paramapadam.

What is SAdhana? SAdhana is Jnana1 , Sravana2, Manana3 , NidhidhyAsana4 , UpAsana5

(Spiritual Knowledge1 , Study of Sacred Texts2, Contemplation3 , Meditation4 ,

Worship5), which are the UpAya () or means to attain Moksa. This is also known as Bhakti Yoga. Prapatti is the easier alternative to Bhakti Yoga, entails complete

surrender to God and is suitable for those who do not possess the ability or eligibility to

perform Bhakti Yoga.

Commentators say that Nammalvar recommends Bhakti Yoga and or Prapatti for the

spiritual aspirants as the means to attain Paramapada Moksa. He adopted Prapatti as the

means to attain the feet of Lord of Tiruvenkatam Hills. Nammalvar, being a Sudra (4th

down the totem pole: Brahmana, Ksatriya, Vaishya and Sudra), is prohibited from

performing Jnana, Bhakti, Raja, and Karma Yogas, which are the prerogative of the first

three Varnas. And yet he is the most prolific writer and explicator of SriVaishnava

philosophy and made a journey to Paramapatham so he did write the 'Tour Book' to

Vaikuntam.

Nalayira Divya Prabhandam (NDP) Verse 3559 (Thiruvaimozi 6.10.10)

,

. . ,

,

.

3559 6.10.10

O God! You hold on your chest the Lotus-damsel; You are of inimitable fame. You own the

three worlds. You are my Ruler. You, of the Tiruvenkatam Hills, are the desire of the inimitable

Munis. I the Servitor, having no other refuge, abide at (below) Your Feet and attain refuge.

NDP Verse 2910 (Thiruvaimozi 1.2.1)

;

Give up all; having given up, dedicate your life to the One who confers Moksa

(House of liberation)

Here is what Bhagavan says to Arjuna in Bhagavad Gita about the importance of offering

NamaskAra () to the Lord. NamaskAr implies Bhakti Yoga, according to commentators. Arjuna, being Ksatriya, is qualified to perform Bhakti Yoga.

Bhagavadgita 9.34:

-

manman bhava madbhakto madyj m namaskuru

mm evaiyasi yuktvaivam tmna matparyaa 9.34

Always think of Me, become My devotee and worshipper, and offer Namaskar (homage) to Me.

Having your atma (self or soul) fully engaged in Me, you would come to the Supreme Me.

This sentiment is expressed by Periyalvar in 5.4.5 Tirumozi (Divyaprabhandam verse 467).

! ! . 467

Like rubbing the gold on the touchstone to reveal its color, I rubbed your name completely on

my tongue. You in me, and me in You I took. O my Father, my Hrishikesa, my Life-Guardian.

Bhakti Yoga is the UpAya to attain DAmodara (Vishnu, Narayana, Krishna) Verse DVP:

3924. TVM 10.4.1

;

,

, , , ,

. 3924

Emperuman is of the color of the dark Nimbus clouds. He is of the lotus eyes. He abides

in water, sky, earth, fire, and air. He holds the discus. He is famous among the

celestials who out of reverent nervousness babble His name. Damodara's feet are

worthy of our Tapas ( = tavaneri, austerity, penance, Bhakti Yoga).

Samsara, Moksa and the Empyreal Highway to Parmapadam (Vaikuntam, Vaisnava's

heaven)

Everyday we talk about crossing the sea of Samsara for the express,

intense and ultimate purpose of Moksa (Paramapadam or Vaikuntam. What is

Samsara?

Here is the definition of Samsara in the words of Candidasa in Jaiva Dharma by

ThAkura, page 173-174.

The jiva is an eternal servant of Krsna, but he forgets this and takes on a material body. Influenced by the

qualities of material nature, he derives happiness and distress from material objects. For the privilege of

enjoying the fruits of his material activities, he must wear a garland of birth, old age, and death.

The jiva sometimes takes birth in a high position and sometimes in a low position, and he is led

into innumerable circumstances by his repeated change of identity. Hunger and thirst spur him to action in

a body that may perish at any instant. He is bereft of the necessities of this world, and is cast into

unlimited varieties of suffering. Many diseases and ailments appear, which torment his body. In his home,

he quarrels with his wife and children, and sometimes he goes to the extent of committing suicide. His

greed to accumulate wealth drives him to commit many sins. He is punished by the government, insulted

by others, and thus he suffers untold bodily afflictions.

He is constantly aggrieved by separation from family members, loss of wealth, theft by robbers,

and countless other causes of suffering. When a person becomes old, his relatives do not take care of him,

and this causes him great distress. His withered body is ravaged by mucus, rheumatism and a barrage of

other pains, and is simply a source of misery. After death, he enters another womb and suffers intolerable

pain. Yet despite all this, as long as the body remains, his discrimination is overpowered by lust, anger,

greed, illusion, pride, and envy. This is samsara.

Here is a depiction of the Empyreal Highway to Vaikuntam or Parmapadam. Once you

go past Vivekam, Nivedam, Virakti and Beeti, the devotee has to take Archradri Marga

(The Path of Light) starting from the time one leaves the physical body.

Arcis = Flame; Name of the deity, Fire-god

arccis

, n. < arcis. Name of the deity met with first on the way to the supreme heaven, who leads on to

the next, and who presides over light;

. (. .)

Layout of Empyreal Highway to Vaishnava Heaven (Vaikuntam):

mapped and simplified.

Arciradi Marga.

Bhagavan Krishna says in BG 8.24 the following:

-

agnir jotir aha ukla ams uttaryaam

tatra prayt gacchanti brahma brahmavido jan 8.24

8.24: The paths of the departing souls, who attain the Brahman because of Brahman knowledge,

are the fire, the day, the bright half of the month and the six months of suns northern passage.

The guides (the relay: Adhi Vahikas-- Superior Transporters) are Fire, Ahas (deity of the

day), Suklapaksha (presiding deity of bright fortnight of the moon), Uttarayana (deity of

Northern passage of the sun), Varusha (deity of the Year), Vayu (wind god), Surya (sun god),

Chandra (moon god), Varuna (rain or water god), Indra (the chief of gods), Prajapati (the

Primary progenitor), AmAnavan (presiding incorporeal deity of MAnasa lake). Manavan is

Man. Amanavan is NOT man and so a deity.

Vidyut Purusha**: AmAnavan = Name of a god said to be on the banks of the river Viraj, who

by his touch purifies souls on their way to heaven (Vaikuntham).

The mystic poets have described this journey of the soul. Nammaazhvaar (Nammalvar)

describes the journey in the following verses in Tiruvaimozhi of Divyaprabhandam.

10.9.1 (3979).

;

. 3979

Seeing the liberated souls, the clouds played the drums, the ocean waves slapped and clapped

with raised hands, and danced; the seven worlds extended their help to the devotees for their

onward journey. --3979

10.9.3 (3981).

3873

,

. 3981

The Munis of different worlds appeared before the devotees of Narayana, smiled lusciously,

poured a rain of flowers, worshipped, praised and welcomed them, and pointed the way to

Vaikuntham standing on either side of the AdiyArs-- those who serve at the feet of Narayana. --

3981

10.9.5 (3983).

.--3983

Devas standing on their assigned locations, greeted the devotees and asked them to take their

seats and rule them. Kinnars and Garudars sang songs of praise, while Vedic Munis lit their

Holy fires. --3983

10.9.8 (3986)

. 3986 Enthused deities with crowns scaled the high walls and the tower decorated with festoon and flag

to see the devotees. They said that there went Govinda's own AdiyArs, who, having the same

form as Madhava, were entering the gates of Vaikuntha.-- 3986

10.9.9 (3987).

. 3987 As the devotee entered the doorway (gates) of Vaikuntham, the gods and the Munis welcomed

them, offered him their places; gods and munis expressed their admiration, saying Mannavar (=

earthling = human being) entering Vaikuntham earned his privilege. --3987

10.8.10 (3988).

- .--3988 The Vedic celestials, saying that it was their fortune that the devotees entered Vaikuntham,

washed their feet. Moon-faced young girls welcomed them with footrests, Tiruchunnam (sacred

dust for sprinkling over guests), sacred lamp, Purna Kumbha (ceremonial water-pot)....3988This

is SAlokya, being in the world of Bhagavan.

The purification of the soul, auspicious Mutation of Subtle body, advent of Suddha Sattva,

infusion of Tejas into Jiva

= Paramapata cpam = Staircase to heaven.

Once the soul has come to the end of the Path of Light, it has to ascend a staircase of nine

steps, Paramapada SOpAnam ( steps, stairs, gradations, tier). The journey starts with the

passage of the subtle body through a river called Viraja (cleansing River). When the soul wades

to the opposite bank, it sheds the subtle body and becomes the aprAkrita divya mangala svarupa-

- matterless, ageless, divine, auspicious, natural state of quality or form. The soul now is free

from any trace of matter; it is divine, auspicious and pristine. This state is also known as Suddha

Sattva -Pure goodness or Pure Spirit. It goes through another immersion in another body of

water (airammadeeyam--Great Lake) and goes to an Asvatha tree in Somasavana--forest. Under

the tree, 500 Apsaras adorn the Pure Soul with garlands, perfumes, eyeliner, ornaments and

clothes. At this moment Brahma Tejas (Brahma splendor) enters the soul along with Brahma

Gandha (divine fragrance) and Brahma Rasa (divine flavor). The Pure Spirit is all Sattva devoid

of Tamas and Rajas. There is complete severance with the mundane world; the Pure Spirit

arrives at Paramapada Loka -- SAlokya (present in the world of Paramapadam). The soul as it

makes the centripetal movement towards God, it enters the world of God (SAlokya). It enters

the hall below a tower and sits in a seat which indicates acquisition of Vichakshana

(discriminating Intellect). This is the stage of Samipya--nearness to God. Superior to this

stage, the soul acquires Brahma Yasas and Prajna (splendor, fame and discernment). The soul

approaches the Divine Sesa bed of Vishnu, calls out, begs Him to wake up, open His eyes, grant

spiritual wisdom, and make him the purest of the pure. At this juncture Hari allows him to come

near His Divine Bed or couch (Amitoujas) and reveals his Blissful form to the soul. This union

of the soul with Bhagavan is the final stage: SAyujya. Finally the arduous centripetal journey of

the soul has ended in union with Mass of Bliss.

Let me give you a coordinate variant but interesting description of how the devotee meets

Bhagavan. The humor here is intentional and done in love and reverence.

He goes beyond the Aditya Mandalam. He is heading towards the Viraja River, the greatest

river. The Suksma Sariram enters the River which removes all fears. At the other side of the

river the soul transforms into appearance of Paramatma with Conch, Discus,

Pitambharam.... Five hundred Apsaras come running towards him; 100 of them carry flower

garlands; 100 of them Sandal paste; 100 of them Dhupam; 100 of them silk garments. They

decorate the Mukta Purusha with all these accouterments. (By the time, the Apsaras are done

with me, I would be drowning in a sea of flowers, sandal paste and silk. O Celestial Ladies,

please go easy on me. -Thanks! I have seen Alankaram in the temples. The Alankar priest spares

none and applies sandal paste an inch thick on the deity all over the body sparing the nostrils and

eyes. It looks beautiful for us. But I think god is choking under the weight of Sandal paste. Since

He can hold the breath until the paste comes off, He is safe.) Upanishad says that this is the best

and the highest Alankaram. After dipping in Vraja River, one obtains eternal sacred body. All

decorations are eternal and therefore called Brahma Alankaram (Am I allowed to take a bath

once in a while?). He continues on his journey to Vidyud Purusha, the lightning Purusha. His

name is AmAnavan, meaning that he is not man but a Deva Purusha who takes him by hand past

the Dvarapalakas to where Paramatma, Adisesa, Sridevi, Bhudevi, Niladevi are seated in

splendor. Paramatman sits with one leg bent at the knee and the other hanging down. Nityasuris

( = permanent residents of Srivaishnava Heaven) are worshipping Him. Satyam, Asatyam, Dharmam, Adharmam-ItyAdhi Devadais serve Him with Chamara fan (Spare the fan, I

want my AC!). He is seated on Adisesa. This is what the Moksa Purusha sees. He sits far off and

falls prostrate before Him many times. He is afraid to go near Him. Bhagavan smiles and bids

him to come near Him. This is what Alvar says as --the Time of His Call in Vaikuntam. Bhagavan is seated on Sesa Paryankam and does Karavalambam

(touching the Moksa Purusha with His lotus hands). He picks him up, stands him on Sesa, sits

him on Sesa (It feels creepy to sit on a snake!), later on His own lap, smells his head, and

endearingly asks him, "where had you been all these days?" The Mukta Purusha tells him all that

happened in his life (Bhagavan knows your life already; He is being nice; Keep it short, stupid.).

Bhagavan puts His foot on his head as a sign of acceptance (I hope He doesn't mistake me for

Bali!) and grace and experiences the Moksha Purusha, who experiences Bhagavan (in modern

parlance, meeting of the minds and feelings and mutual divine congress).

Though we are alike to Bhagavan in mutual experientialism in Vaikuntham, we cannot create,

maintain and destroy the universe. They are His exclusive domain. However Great He is, He

condescends to the level of His devotee so as to let the devotee experience Him (Didn't I tell you

Bhagavan is a Gentleman.). By His condescension only we come to know of His Greatness by

our limited intelligence. = Easy access -- easy association -- quality. He

showed these qualities during His Avataras. The experience of the Prapannan in Paramapadam

consists of the following: 1) Mahavishnu and Mahalakshmi are eternally inseparable; 2)

Bhagavan has divine qualities, unknown in others; 3) Bhagavan has a divine form.

The Tattvas from The Garland of Letters

(Page 99) by Woodroffe

This passage is vigorously contested by

Srivaishnavas.

Sadiva is He whom the Vainavas call

Mahvinu, and the Buddhists,

Avalokitevara who sheds compassion on

all. According to tradition, this is the source

whence the Avataras come. It is in this

Tattva that there is what the Mantra-stra

calls Nda-akti.

The following verses tell us about the Empyreal Highway, (and the bliss in immersion in and

wading through River Vraja). As evidence of pervasion of the Spirit, the soul gets an infusion

of the splendor, fragrance, flavor, Sattva, and form of the Lord.

Nammalvar: 10.6.1--3946; 10.6.2--3947; 10.6.3--3948; 10.6.5--3950; 10.6.7--3952; 10.6.8--

3953; 10.6.10--3955

3946. 10.6.1

! . --3946 The One holding the discus serves and confers grace on His devotees. I will not take birth in a

world of ignorance. O Mind, Go the way of the Lord and worship Him. 3946

!-

. 3947 (10-6-2) By worshipping the One in Vaattaarru, one cuts off the thread of birth, (death and rebirth). Did

you hear that, O stupid Mind? By praising Kesava and cutting asunder the connection to the

karmic deeds and the world, we attained Narayana. 3947

3948.

. 3948 (10.6.3) O my Heart and Mind, we attained Narayana by reciting his many names. The One at Vattaarru

of immense wealth in this world came in a great hurry to give us heaven. These (auspicious)

incidents happened against our thoughts and (dire) expectations. 3948

3950.

!

- . 3950 (10.6.5) Bhagavan showed me the Empyreal Highway. O Heart and Mind , Laugh at perdition.

Emperuman's feet adorned with Tulasi and flowers with honey-seeking bees. He, whose feet rest

on my head, is the Rider of Garuda.3950

3952.

; ;

. 3952 (10.6.7) We reached the feet of Bhagavan adorned with anklets. Our Govinda abiding in our heart lives in

Vaattaarru which is the resplendent Thilakam ( = Tilka, a small circular mark on forehead.) of ocean-girt South Country (Tamil Nadu) with its jeweled mansions. My body is

fragrant from Tulasi adorning His lotus feet. 3952

3953.

- ? 3953 (10.6.8) Tulasi giving fragrance to His body adorns His head also. His discus comes to rest on his hand

after His will is fulfilled. He is of the hue of dark mountain and blue ocean. I offer my thanks to

Him. He remains in my heart and mind. 3953

3955.

, ;

- . 3955 (10.6.10)

He cut the thread of birth and rebirth, and bade me to remain His eternal slave. He in the form of

Narasimhan split the body of Hiranyan. For absolution, He reclines under the hood of a serpent.

He showed that becoming a slave to the elders (and great men) begets unobtainable benefits.

3955

He cut the thread of birth and rebirth, and bade me to remain His eternal slave.

Krishna says: My devotees come to Me.

In modern parlance, the Empyreal Highway has many stops. The soul carries a toll-free

E-Z pass at entry and exit to reach Narayana. At every stop from one to twenty-four, the soul is

greeted and felicitated by a god or gods. At some stops the soul has to wade through a river or

lake to wash off all the accretions and residuals gathered during life on earth so that the soul

emerges in a purer form. At stop 19, the soul receives the message that it has entered the world

of Narayana (SAlOkya). In the Highway, all souls are Striyah (female) meaning that they are

females in relation to Narayana; it does not matter what gender they belonged to on earth.

Narayana is the only Purusa. As a matter of fact they do not carry any anatomical identity. At

stop 20, the soul enters The Tower, takes a seat (at stop 21-Vichaksana Peetam) and enjoys a

great fanfare from the assembled gods who tell the soul that it has attained the state of

Samipyam --nearness to Narayana. A few more stops only remain before reaching Narayana. At

exit 24, the soul is in the purest form, ready to merge with Narayana. Amitoujas is His divine

couch which the pure soul approaches with humility; this is known as Sayujya, a state of

intimacy and union. It is not a physical union. It is spiritual and yet it is not a fusion. It is like a

family gathering; you are all in one place and yet you are separate; the patriarch is at the top of

the heap. It is like the difference between heavy water and light water. All the pure souls are light

water particles and Narayana is heavy water. In a typical lake there is plenty of light water and

very little heavy water and yet they are mixed together and the chemistry of both is the same.

Though they are one with Narayana, they cannot create, maintain and destroy the universe; only

Narayana has that exclusive power. This merger is the end point in the centripetal movement of

the soul to Paramatman. We are the chips off the Old Block and now the atomic Atma is back to

its source. It is like the salmon coming back to its origin after a long arduous trip upstream, dying

to its flesh and rising in spirit. The atman assumes its original nature (Atma SvarUpa) with the

restoration of its eight special qualities (guna VisEsha), freedom from sin, old age, death, sorrow,

hunger, thirst, want, weakness of will. Yet this free soul cannot create, maintain and destroy the

world. It enjoys company of God, Sri, Bhu, Nila, Nithyasuris, Muktas and others of

Parmapadam, which is the abode of True Bliss.

More on the Arciradi marga from SMS Chari, Philosophy of Theistic Mysticism of

Alvars.

This concept of moksa has influenced considerably the later Vaisnava Acaryas as is evident in

the Vaisnava sampradiiya-granthas which have accorded greater importance to nitya-kainkarya

than to the philosophic concept of mere Brahmiinubhava.

The last but one decad of the tenth centum of Tiruvymoli and its two concluding hymns substantiate the view of Nammalvar as explained in the preceding paragraph. In this decad,

Nammalvar offers a picturesque description of the march of the liberated soul (mukttm) through the arcirdi mirga (the spiritual path) to the abode of God. The Upanisads speak of the

presiding deities of the selected celestial beings-jyotis or flame, ahas or the day, sukla-paka or

the bright half of the year, savatsara or the year, vyu or the air, mrta or the sun, trakea

or the moon and vidyut or the lightning accompanied by three deities named as Varuna, Indra

and Prajpati-who serve as guides on the way to the Paramapada. Nammalvar does not mention

each one of it by name but refers in a general way to Vavar (Celestials; ) and

imaiyavar ( imaiyavar = Celestial having characteristic eyelids), which imply the celestial deities stated in the Upanisads. He excels the Upanisadic description by including in his

account how the waves of the ocean dance, the thick clouds in the sky roar like drums, the

celestial deities hail with offerings, all expressing their great joy for the individual soul

proceeding towards the Vaikuha as a dedicated devotee of Visnu (mdhava tamar =

= Relatives of Madhavan or Vishnu). In the penultimate hymn (X.10.10) he says that his ardent craving (av) for the direct vision of God , which metaphorically is described as greater than the extensive Prakrti, the all-pervasive knowledge of mukttm and even that of Paramtman, is at last quenched with the direct communion to be attained in the state of moksa soon after the total liberation from the beginningless karma. This sums up the central theme of

Tiruvymoli viz., that the attainment of God through the total cessation of bondage is the supreme goal of human endeavour and that the means of achieving such a goal is Paramtman Himself since He alone can confer it out of His grace.

Here is what Krishna tells Arjuna in Bhagavad Gita about Bliss.

14.27: I am the abode of Brahman, immortal and imperishable, and eternal dharma and absolute

bliss.

According to Brhad-aranyaka Upanishad 4.3.33, Bliss has been unitized. He, who is

healthy, wealthy, lordly, and opulent, enjoys one unit of the highest bliss of man. From a

previous to the succeeding stage, the bliss is greater by 100 times.

The multiplier effect is listed below:

Table:

Highest human bliss is (one). 1 Unit of Bliss

Man* who won over his world 100 Units of Bliss

Ghandharavas Bliss,1 Unit = BlissX1X100X100 10,000 = ten K

Gods bliss by action = BlissX1X100X100X100 =1,000,000

1 million

Gods bliss by birth = BlissX1X100X100X100X100 =100,000,000

100million

Prajapatis bliss = BlissX1X100X100X100X100X100 =10,000,000,000

10 billion

Hiranyagarbhas bliss = BlissX1X100X100X100X100X100X100(Also Brahmas bliss Br UP 4.3.33)

1,000,000,000,000 =

1 Trillion

Brahman's Bliss incalculable

Taittiriya Upanishad (2.8.1) talks about bliss in the following manner. Youth with erudite

knowledge of the Vedas, perfect in action, firm in mind, and sturdy in body enjoys one unit of

human bliss. Human fairy enjoys one hundred times the human bliss. Divine fairy enjoys one

hundred times the bliss of human fairy. Father enjoys one hundred times the bliss of divine

fairy. One hundred times the fathers bliss is gods bliss (by birth). One hundred times the bliss of god by birth is the bliss of god earned by meritorious work Indras bliss is one hundred times the bliss of gods. Brhaspatis bliss is one hundred times Indras bliss. Prajapati enjoys one hundred times Indras bliss. Bliss of Brahma is one hundred times Prajapatis bliss. Brahmans bliss is beyond calculation.

Man* who won over his world is the one who practiced sacrifices, charity and austerity. Br.

Upanishad

Bhaktas come in three flavors according to the degree of purity of Bhakti: Kanishtha =

greenhorn, freshman or neophyte, youngest, novice, Madhyama = middling, intermediate), and

Uttama = greatest, highest, first, uppermost . All these three can be householders and yet realize

their goal.

All Bhaktas or BhAgavatAs are expected to be humble and compassionate. Pride that "I am a

Brahmana," "I am wealthy..." and such egoistic attitudes have no place in the life of a Vaishnava

Bhakta, who should consider himself as "worthless, insignificant, destitute and lower than a

blade of grass." -Jaiva Dharma Page 205. Truth, humility, compassion, and forgiveness are integral parts of Vaishnava Bhakti.

Kanishtha Bhaktha is the beginner before he graduates to Madhyama stage. He is at the

doorway of Bhakti whose forte is confined to worshipping of the Deity in Vigraha (image form)

in the spirit of ordinary faith (Laukika Sraddha). He lacks faith based on Sastra (Sastriya

Sraddha). He engages in hearing, reciting and remembering the names of Bhagavan and offering

prayers to Him. He does not have Sambandha Jnana: knowledge of quadrilateral

interrelationship between world of matter, Isvara, Krishna and Bhakta (Isvara-Cit-Acit-

Bhakta). Because of rudimentary status of his Bhakti development, he lacks finesse, does not

pay respect, hospitality and friendship to Hari Bhakta, shows no compassion to other living

beings in whom the Lord is Antaryamin, Antarvarti, Antaratman and Paramatman. He is

regarded as childish and innocent (Balisa) until he graduates to Madhyama Bhakthi. Kanishtha

Bhaktas chanting of Hari Nama is robotic, and shows more habit, more semblance, less Sraddha, less substance and less worthiness; thus clouded by ignorance and desires, there is less

brilliance- ChAyA-nAmA-bhAsa = shadow-name-likeness = Shadow-name- likeness of the pure

name. In everyday idiom, it is not the real thing, but an imitation. BhAsa also means reflection;

It is like the difference between seeing Balaji in person in the temple and seeing him in a picture.

He becomes a Suddha Bhakta in Madhyama level when he gets rid of contaminants such as

Karma and Jnana Margas and acquires Ananya Bhakti (exclusive love and devotion to Krishna).

Sastriya Sraddha = reading and hearing Bhagavan's pastimes, knowing Vishistadvaita Vaishnava

philosophy and truths.

Bhagavatam (11.2.46) says that Madhyama Bhakta loves Isvara, shows mercy (kripa) to the

neophyte, ignores the hate mongers, and serves others with friendship. Madhyama = middle)

Madhyama Bhakta shows compassion and mercy to the novice, ignores the ones with jealousy

and hatred for God and serves all others with friendship. Love (Prema) for Krishna is the prime

mover of Madhyama Bhakta; compassion, mercy and friendship for others (in whom God exists)

are his noteworthy qualities; deliberate ignorance and benign neglect of qualities such as

jealousy and hatred in non-believers are his strength. He is friendly to Suddha Bhaktas,

submissive to Krishnas will. He should induce Ananya Bhakti (exclusive devotion to Krishna) in the ignorant. Ignorance here covers faith in Karma Kanda, Jnana Yoga, belief in Varnasrama,

negligence of and dissociation from pure Vaishnavas. Bhakti Marga to the exclusion of other margas (Yoga, Karma and Raja) is the forte of a true Vaishnava. Mayavadi is of the opinion that

the Lord has no form or attributes and the icon is a mere image; Kanishtha Bhaktas may fall in to

this trap. The Madhyama Bhakta should rescue them from this pitfall. He should pull them

before they graduate (deteriorate) to meditation on nameless and formless Para Brahman. Isvara,

as against nameless Brahman, is the centerpiece of Vaishnava worship.

Jaiva Dharma talks about four primary attitudes of Madhyama Bhakta towards other Bhaktas: 1.

Atma Buddhi, 2. Mamata Buddhi, 3. Ijya Buddhi, 4. Tirtha Buddhi.

1. Atma Buddhi: The Bhaktas are dearer to him than he is to himself.

2. Mamata Buddhi: He is very possessive of Bhaktas.

3. Ijya Buddhi: He feels the Bhaktas are worthy of his worship.

4. Tirtha Buddhi: He feels the Bhaktas are places of pilgrimage. --Jaiva Dharma, page 201-

202.

He surrenders his life to the will of Krishna. He is firm in his conviction that whatever happens

to him is His will and desire and that he does not have to have an independent desire and

aspirations.

Lack of faith in Isvara, belief that Isvara is formless and nameless, conviction that Jivas are not

subservient to Isvara and want of mercy come under the inauspicious banner of Dvesa (hatred,

enmity) of Mayavadis; these are the very people Vaishnavas should avoid (Upeksha). Upeksha

has a special meaning here. When such a person is in distress, a true Vaishnava should provide

succor and support and yet should not have any association, arguments, and interaction of

spiritual nature with them. Relationship with other Bhaktas is proportional to their Bhakti

development; mercy and compassion to all should rule ones behavior.

When his Sadhana and Bhava (accomplishment, and being and becoming) amount to Prema

(love), condense and congeal, the Madhyama Vaishnava becomes Uttama Bhakta.

Uttama Bhakta is the consummate servitor of Bhagavan Krishna, not concerned, not enveloped

and not obsessed with knowledge of impersonal Brahman, sees the Supersoul in all objects

(matter and embodied souls) and regards BhagAvat (Bhagavan) is the Soul that exists in all

beings. Bhagavatam, 11.2.45

Uttama Bhakta loves Krishna to the exclusion of all others and other desires, does not sport the

shroud of impersonal knowledge of Para Brahman, does not perform action with expectation of

fruits, and exhibits favorable mood to serve Krishna.

A true Vaishnava evokes spontaneous chanting of Hari Nama in a devotee. All his actions

proceed from that transcendental love of Bhagavan; he sees no difference between Vaishnavas

and others at this stage of his spiritual development.

Among the three categories of Vaishnavas, Kanistha Vaishnava does not serve the Vaishnavas

because of his neophyte status and Uttama Vaishnava makes no distinction between a Vaishnava

and a non-Vaishnava because all are servants of Krishna. The Uttama BhAgavatA

(Bhakta) treats all types of Bhaktas and non-Bhaktas equally. That leaves the Madhyama

Vaishnava rendering service to the Vaishnavas of all types, though his service is proportional to

the spiritual standing of the recipient.

According to Yoga Sutras, there are personality types, fit for yoga. You heard

about personality types like type A and type B. Yogis studied the minds of people and divided

them into five types: Kshipta Chitta (Addlehead, Scatterbrain); Mudha Chitta (Muddlehead);

Vikshipta Chitta (Rattlehead); Ekgra Chitta (Laserhead); Niruddha Chitta (good head). Go to BG04 for more details. The epithets used here are for entertainment only and no insult is

intended. The Laserhead and the Good Head are suitable for Yoga or Jnana Marga. Remember

that Personal Devotion to Bhagavan is superior to Yogas.

Kshipta Chitta = distracted Mind, absent mind. Mudha = useless, to no purpose. Viksipta =

scattered, distorted, agitated. EkAgra = one pointed. Niruddha = restrained. For more details go

to BG04

The Mind lake

Chitta is the mind (as a lake) where thoughts rise and fall like waves; these waves in the mind

lake are called Vrittis. Every time a thought rises it is a thought wave; there are many thought

waves rising and falling every minute. Thoughts sometimes translates into actions. When a Yogi

restrains the mind he can effectively suppress and abolish these thought waves in the mind lake.

The tranquil mind lake without waves is a prerequisite for merging with the Object of

meditation. The subject, the object and perception become one, meaning that the tranquil

reflecting surface of the mind lake takes the color of object; it is like the crystal taking the color

of the juxtaposed object. The Yogi becomes one with One. That is absorption.

Maxim of Wasp and Worm

You (embodied being) are made of your thoughts; what you think, you become: love, fear

or hate. The body belongs to that which devours it in life. Time is the great devourer. Time owns

our body. Avadhuta says knowing that his body, subject to birth, death, disease and rebirth, does

not belong to him, he wanders renouncing all.

A lowly worm is in constant fear of the wasp and thus meditates (thinks of) on the wasp,

not knowing when the dreaded fate of wasp sting will become a reality. The worm is so

possessed of the image of the wasp, that its consciousness is reposed only in the thought and

form of wasp. The worm becomes a wasp in its mind's image. Similarly, an Avadhuta or

Yogi is constantly meditating on Brahman, not knowing when The Reality will strike (the

blessed event of knowing and transforming himself to Brahman would take place). He thus

becomes Brahman himself by dwelling in his mind on Brahman, (when the finality of sting

strikes.)

This union (reunion, reintegration, reintegration of the chip into the Old Block, Brahman)

is called Laya. Laya = clinging, dissolution, absorption) By laya, the Jiva (individual soul)

clings, dissolves and gets reabsorbed into Brahman. Laya and Lysis are cognate words. This

Laya are of three types: Bhakti laya, Karma Laya, Jnana Laya. Raja Yoga is the most difficult

path. Patanjali is the formulator of Raja Yoga and lived some 2000 years ago. It is the Royal

path leading to Laya. He wrote it in Sutras or aphorisms. Remember that Sanskrit Sutra

meaning thread and English Suture are cognate words. It deals with Yoga, mental functions, and

many gradations of Samadhi (Intense contemplation of an object so as to identify the

contemplator with the object meditated upon; simply becoming one with One or That).

Bhakti Yoga is for qualified one inclined to devotion to and close relationship with his

Ishtadevata. Jnana Yoga is for the one with intellectual bent; Karma Yoga is for the ritualist;

Raja yoga is for the disciplined mind with intellectual and scientific bent; Bhakti Yoga is for the

devotee who has an emotional approach to God. The devotee assumes the role of a child, a

slave, a friend, a spouse in relation to his Ishtadevata. A feminine role towards god is

common among devotees. Action generates Karma which is good, bad or neutral. Bhakti

Yogis, by their personal devotion, believe that God's grace will erase all Karma and take

them into His bosom.

Bhakti seems to have originated in Rg Vedic times. Bhakti movement had taken a detour off

the Brahmanical Hinduism. Bhakti Yoga as advocated by Krishna existed before the Bhakti

movement in Tamil Nadu . This reactive movement was a response, when Buddhism and Jainism

in South India were perceived as an alien metastatic growth in the cultural milieu of Tamil

Country. They had to be excised and ousted somehow: that was the view of Nayanars and

Alvars, the proponents and practitioners of Bhakti movement. Tamil Bhakti movement follows

the Great Tradition of Bhakti advocated by Krishna to Arjuna; Alvars became the strong

inveterate practicing Bhaktas.

It is obvious from this that each of the four states of consciousness is

presided by one of four emanations (Vyhas) of the Lord: Aniruddha, Pradhyumna, Samkarshana, and Vsudeva. (Note: The fifth entity is Prakrti (the Bhutas) which is not an emanation of Vsudeva as the other three are. This fifth entity is a material complement to the spiritual side. (Aniruddda is the son of

KAma (son of Krishna and Rukmini) and Rati and the grandson of Krishna.

Pradyumna is the incarnation of god of love, KAma. (The story goes like this.

The Devas had an enemy, TAraka. The Devas recruited Kama to entice Siva and

Parvati to come together to give birth to a son who would defeat Taraka. Kama,

the god of love shot arrows of love at Siva in meditation. Siva became angry at

the interruption and burnt KAma with the fire from His third eye. Kama's wife

Rati begged Siva to let her husband be incarnated again as Pradyumna.)

Vasudeva is the first and the most important presiding Lord over Citta (reason);

next comes Sankarsana, the serpent (Ananta, Balarama) manifestation of the

Lord, who presides over ego and destroys the universe at the time of dissolution.

Pradyumna, the son of Krishna, is the third Vyuha presiding over knowledge of

the universe, intellect and comprehension, and creation. Aniruddha is the fourth

Vyuha presiding over the mind and the senses and sustenance of the universe of

beings.

The primary Vyuhas are arranged from your left to right without regard to order

in the lineage but with centrality of importance given to Krishna (Vasudeva) and

His brother, Sankarsana (Baladeva): Pradyumna-Sankarsana-Vasudeva-

Aniruddha, (Krishnas emanations or manifestations). Pradyumna is the creator; Aniruddha is the protector; Sankarsana is the destroyer; and Vasudeva is the

supervising and the controlling authority.

The foursome Vyuhas are available for worship only by the heavenly beings and

liberated souls in Vaikuntham. The Vibhava (omnipresent) forms of incarnations

are realized only by perfected souls. The Archa (image or idol) forms are

consecrated images and idols in the temples for worship by the faithful. The

Vibhava and Archa forms are the same, the former for the spiritually perfected

ones and the latter for devotees.

The Vyuhas (Pradyumna-Sankarsana-Vasudeva-Aniruddha), the West asserts,

'appear to have been introduced subsequent to the composition of Bhagavadgita,

as it makes no reference to the