Vadakalai Tenkalai Doctrinal Differences

Introduction: The Theological dichotomy in Srivaisnavism into Vadakalai (ż¸¨Ä) and Tenkalai (¦¾ý¸¨Ä) 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. 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 and Airammadian Lake (Ayiramadha Pushkarini) to purify himself or herself (Muktātmā ) and transform oneself into eligible Moksa Purusa for the rare privilege of Karavambalam(Bhagavan's lotus hand touching the Moksa Purusha). When you arrive at Paramapadam, your subsectarian affiliation and identity are completely destroyed and you face Bhagavan as a Pure Soul (not with a U or Y Namam). Bhagavan does not demand to see your union card and party affiliation (வடகைை-ெெனகைைை) 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. 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 (Óð¨¼-- 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; 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 (ţΠ= 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) and Cat's ire (Y) 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 வாதஸலயம vātsalyam , n. < vātsalya. Great affection, as parental affection; மிகக அனப. 7) DayA--its meaning. tayai = ¾¨Â, ¾Â¡ Mercy, compassion. 8) Prapatti—its nature. = taking refuge.

பிர பதெி pirapatti, n. < pra-patti. Taking refuge, as in God; சரணமாக அைடைக. பிர பதெிெயனனம ேபரைட ெெறியால. 9) Prapatti—Eligibility. 10) Dharma as Anga of Prapatti (renunciation of). Anga = Limb = Tenet

î¼ññ¢ = Dharma = 1. Virtuous deed; Statute, ordinance, law, sacred, law; Usage, practice, customary observance or prescribed conduct; Duty; Justice, righteousness. 11) UpAya—Means and its Incompatibility with....

¯À¡Âõ = upƒyam

1. That by which a person realizes his aim; means, stratagem, artifice 12) VarnAsrama-Dharma by Prapanna—Observance of codes according to one's Varna (4 classes). 13) Prapatti—Compliance with its tenets and prerequisites. 14) Prapatti as SAdhana for Moksa. Sadhana = º¡¾¨É = Accomplishment of an object 15) Means of expiation of intentional sins of Prapanna. À¢ÃÀýÉý = He who accepts God as his sole refuge. 16) BhAgavata—worship of low-caste BhAgavata by a Brahmin. 17) The Nature of Pervasion of God in Monadic souls. 18) Kaivalya—its nature.

ைகவலைியம kaivalliyam Final emancipation; ேமாடசம l 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 in the perimeter of Paramapadam; soul can look in from outside but cannot get in. 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.) , n. < Kaivalya. 1. Absolute oneness, perfect isolation; ஏகமான ெனைம.

ெிரவிஷய ைகவலயமாெிஷகள (ொய. கரணா. 1). 2. Final

emancipation; ேமா டசம . (ெிவா.) 3. Success, gain; அனகைம. Loc. 4. An Upanisad, one of 108; நறெறடட உபெிடெஙகளள ஒனற. Out of these, five seem to be important. 1) Sri and Her status. 2) Prapatti—its nature; as UpAya (¯À¡Âõ) to Moksa. 3) Divine Grace—its concept: Arul («Õû) 4) Nitya-naimittika Karma by Prapanna (À¢ÃÀýÉý) —its observance. Prapannan = He who accepts God as his sole refuge; கடவேள சரணாகவளளவன

ைெம ிதெிகம

naimittikam Nitya-naimittikam = daily performance of rites

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

விேசஷகாைஙகளில ெிகழ வத. ைெமிதெிகதெொட கடய ெிதெியம (கறள, 18, உைர). 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) 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, but is an exalted soul, a monad, and the consort of the God. Sri serves as PurusakAra (Mediator on behalf of devotees, Intercessor). பரஷகா ரம puruṣa-kāram , n. < puruṣa- kāra. 1. See பரஷததவம. (யாழ. அக.) 2. Endeavour, exertion, effort; மயறசி. (யாழ. அக.) 3. Intercession, recommendation; இைடெினற பரநத ேபசைக. 4. Intercessor; இைடெ ினற பர நத ேபசபவ -ன-ள.

இவள பரஷகாரமானா ைல ைத ஈசவரன காரயம ெசயயாெனனைக (அஷடாெச. மமகு. 4). 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 (Å£Î-Moksa-- Vaikuntam or Paramapadam--Vaishnava heaven) by expunging Vinai (Å¢¨É--Karma). Alvars do not say that Sri is monadic (anu) like the individual soul roiling in the sea of Samsara ( = Closed Loop or Circuit of mundane existence, Metempsychosis). 2) Prapatti: Prapatti is SAdhana (human effort) to obtain God’s Arul («Õû-Grace) and Moksa.

பிரபதெி pirapatti , n. < pra-patti. Taking refuge, as in God; சரணமாக அைடைக. பிர

பதெிெயனனம ேபரைட ெெறியால (பிரேபாெ. 45, 10). Vadakalai recommends Prapatti, surrender with observance of six-fold tenets (1 primary-- Angi and 5 secondary Angas). 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 God’s Grace. This is where the Monkey Analogy (Markata Nyaya School of Vadakalai) comes. The baby monkey clings on 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 don’t 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. They 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. 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 (¸¢Õ¨À--KrupaiGrace) 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 latter’s effort. God's Grace is causeless (Nirhetuka Krpa) and so there is no need to observe Prapatti in its six-fold form.

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. ெிரமண tiru-maaṇ , n. < ெிர +. 1. White earth used by Vaiṣṇavas in marking their foreheads; ெிரொமநெரதெறகரய ெவளளிய மணகடட Vaiṣṇava. 2. Vaiṣṇava 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 omnipervasiveness 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. śrīcūrṇam = Sri-Churnam n. < id. + id. Yellow or red paste of turmeric and rice flour, used inVaiṣṇavaite sectarian marks; ெிரமண பாெஙகளின

இைடயிைிடபபடம ெசமைம அலைத மஞசள ெிறமான ெபாட.

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, 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 Servant of Vishnu, Servant of the servant of Vishnu). Alvars say that God’s Arul is necessary for expunging Vinai (Å¢¨É--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. ஆதமெிேவெனம ātma-nivētaṇam = Atma Niksepa = Atma Samarpanam , n. < id. +. Self-dedication, offering oneself; ெனைன அரபபணஞெசயைக. 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) AnukUlya Sankalpa = God-pleasing acts. 2) PrAtikUlya-varjana = avoidance of God-displeasing acts. 3) KArpanya = Humility from helplessness to resort to other means of salvation. 5) MahA-visvAsa = Great Faith in God. 5) Goptrtvavarana = Request God for protection. 6) Main Trunk: Atma-niksepa = 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.

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 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 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 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.

Tiruvaymozi 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. சீர கணடெகாணட ெிரநத ெல இனகவி ேெரபட யான ெசாலலம ெீரைம இைாைமயில ஏரவ இைா எனைனத ெனனாககி எனனால ெனைனப

பார பரவ இன கவி பாடம பரமேர. (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. 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) 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 NirhetukakrpA (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 =ெெனகைை) 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 them to Vaikuntam, the High Heaven of Srivaisnavites. This is what I believe the Tenkalais (ெெனகைை) essentially say. It is like lotto (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 catfight it out in a closed cage or in the open. The Alvars mention two types of Grace: Sahetuka-krpA and NirhetukaKrpA (Caused Grace and Causeless Grace) but recommend some effort from the individual.Vadakalais think that Tenkalais want to collect unearned wages and paychecks (Moksa) by holding no-show or phantom jobs.

…¦†Ð¸õ

sa-hētukam

, n. < sa- hētuka. That which has a cause; காரணததடன கடயத

.

Nirhetuka = ¿¢÷¦†Ð¸õ nirhētukam , n. < nir-hētuka. That which is without cause or reason; காரண மறறத. இனற

ெிரேேதகமாகக கிடடப ெபறேறாம. (ெிவ. ெிரபபா. வயா.). 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.)

ைகவலைியம kaivalliyam , n. < Kaivalya. 1. Absolute oneness, perfect isolation; ஏகமான ெனைம. ெிரவிஷய ைகவலயமாெிஷகள (ொய. கரணா. 1). 2. Final emancipation; ேமாடசம. (ெிவா.) 3. Success, gain; அனகைம. Loc. 4. An Upaniṣad, one of 108; நறெறடட உபெிடெஙகளள ஒனற. 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 Māyā. 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 (bhagavat-sākşātkāra). Kaivalyam is ātma-sākşātkāra, 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. Kaivalyam in Srivaishnava Ten Kalai tradition is like a glass ceiling wherein you look through the glass but cannot get into Vaikuntam. Kaivalyam is glass ceiling. glass ceiling: An unacknowledged discriminatory barrier that prevents women and minorities from rising to positions of power or responsibility, as within a corporation. 2965

À¢ÈÅ¢òÐÂ÷ «È, »¡ÉòÐû ¿¢ýÚ, ÐÈÅ¢î ͼ÷ - Å¢Çì¸õ ¾¨Äô¦ÀöÅ¡÷, «ÈÅ¨É ¬Æ¢ô À¨¼Â «ó¾½¨É, ÁÈÅ¢¨Â þýÈ¢ ÁÉòÐ ¨ÅôÀ¡§Ã. 1.7.1 (2965) To cut off suffering from births (À¢ÈÅ¢òÐÂ÷) they practice Jnana Yoga, renounce all, seek enlightenment of the soul and freedom from rebirth and death and contemplate on the discus-bearing Lord. »¡ÉòÐû ¿¢ýÚ : 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 Godrealization. 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-kaiṅkarya) 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 Arcirādi path to Vaikuntam. (see the chart elsewhere.) Arciradi path is the Empyreal Highway to Paramapadam or Vaikuntam. 2914

«üÈÐ ÀüÚ ±É¢ø-¯üÈРţΠ¯Â¢÷ ¦ºüÚ «Ð Áý ¯È¢ø-«üÚ þ¨È Àü§È. 1.2.5 (2914)

All attachment are torn asunder; the soul has reached Vidu (ţΠ= moksa = Kaivalya). Abandoning even that, seek the unattached Lord. Abandoning Kaivalya, one should go for Paramapadam, the Real Moksa. 3328 The difference between º¢üÈ¢ýÀõ and §À¡¢ýÀõ (mundane (low) pleasure and Heavenly Bliss) ¸ñÎ §¸ðÎ ¯üÚ §Á¡óÐ ¯ñÎ ¯ÆÖõ ³í¸ÕÅ¢ ¸ñ¼ þýÀõ, ¦¾Ã¢× «Ã¢Â «Ç× þøÄ¡î º¢üÈ¢ýÀõ, ´ñ- ¦¾¡Ê¡û ¾¢ÕÁ¸Ùõ ¿£Ô§Á ¿¢Ä¡¿¢üÀ ¸ñ¼ º¾¢÷ ¸ñ¦¼¡Æ¢ó§¾ý; «¨¼ó§¾ý ¯ý ¾¢ÕÅʧÂ. 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 selfrealization (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 (º¢üÈ¢ýÀõ = low pleasures = worldly pleasures = "Cheap thrills") as opposed to Heavenly Bliss (§À¡¢ýÀõ) in Paramapadam. Apart from the low utility of Kaivalyam, Nammalvar makes it 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 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. Nalayira Divya Prabhandam (NDP) Verse 3559 (Thiruvaimozi 6.10.10)

«¸Ä¸¢ø§Äý þ¨ÈÔõ ±ýÚ «Ä÷§Áø Áí¨¸ ¯¨È Á¡÷À¡! ¿¢¸÷ þø Ҹơö! ¯Ä¸õ ãýÚ ¯¨¼Â¡ö! ±ý¨É ¬øÅ¡§É! ¿¢¸÷ þø «ÁÃ÷, Óɢ츽í¸û Å¢ÕõÒõ ¾¢Õ§Åí¸¼ò¾¡§É Ò¸ø ´ýÚ þøÄ¡ «Ê§Âý ¯ý «Ê츣ú «Á÷óÐ ÒÌ󧾧É. O God! You hold on you 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, having no refuge, abide at (below) Your Feet and attain refuge.

NDP Verse 2910 (Thiruvaimozi 1.2.1) Å£ÎÁ¢ý ÓüÈ×õ; ţΠ¦ºöÐ ¯õ ¯Â¢÷ ţΠ¯¨¼Â¡É¢¨¼ ţΠ¦ºöõÁ¢§É. Give up all; having given up, dedicate your life to the One who confers Moksa (liberation) Here is what Bhagavan says to Arjuna in Bhagavad Gita about the importance of offering NamaskAra (¦¾¡Ø¾ø) to the Lord. NamaskAr implies Bhakti Yoga, according to commentators. Arjuna, being Ksatriya, is qualified to perform Bhakti Yoga.

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. man.manA bhava mad bhakto mad yAjii mAm namaskuru mAm evaisyasi yuktvaivam AtmAnam mat parAyanah. This sentiment is expressed by Periyalvar in 5.4.5 Tirumozi (Divyaprabhandam verse 467).

¦À¡ý¨Éì ¦¸¡ñÎ ¯¨Ã¸ø Á£§¾ ¿¢Èõ ±Æ ¯¨Ãò¾¡ü §À¡ø, ¯ý¨Éì ¦¸¡ñÎ ±ý ¿¡Å¸õÀ¡ø Á¡üÈ¢ýÈ¢ ¯¨ÃòÐì ¦¸¡ñ§¼ý; ¯ý¨Éì ¦¸¡ñÎ ±ýÛû ¨Åò§¾ý; ±ý¨ÉÔõ ¯ýÉ¢ø þð§¼ý; ±ý «ôÀ¡! ±ý þÕ˧¸º¡! ±ý ¯Â¢÷ì ¸¡ÅħÉ. 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

º¡÷§Å ¾Å¦¿È¢ìÌò ¾¡§Á¡¾Ãý ¾¡û¸û; ¸¡÷ §Á¸ Åñ½ý ¸ÁÄ ¿ÂÉò¾ý ¿£÷ Å¡Éõ Áñ, ±¡¢ ¬ö ¿¢ýÈ §¿Á¢Â¡ý, §À÷ Å¡ÉÅ÷¸û À¢¾üÚõ ¦ÀÕ¨Á¡§É. 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 (¾Å¦¿È¢ = 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

issamsara. 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 «÷Š

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; ேமாகதெிறகச ெசல ேவாைர மெைிறகணட உபசரதத வழிெடததந ெெய வம. (அஷடாெச. அரசசி.)

Layout of Empyreal Highway to Vaishnava Heaven (Vaikuntam): mapped and simplified.

Arciradi Marga.

Bhagavan Krishna says in BG the following:

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 sun’s 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).

ÝúÅ¢Íõ «½¢Ó¸¢ø àâÂõ ÓÆì¸¢É ¬ú¸¼ø «¨Ä¾¢¨Ã ¨¸ ±ÎòÐ ¬ÊÉ ²ú ¦À¡Æ¢Öõ ÅÇõ ²ó¾¢Â ±ý «ôÀý Å¡ú Ò¸ú ¿¡Ã½ý ¾Á¨Ãì¸ ¸ñÎ ¯¸ó§¾. --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). ¦¾¡Ø¾É÷ ¯Ä¸÷¸û àÀ ¿ø ÁÄ÷ Á¨Æ ¦À¡Æ¢ÅÉ÷ âÆ¢ «ýÚ «Çó¾Åý ¾Á÷Óý§É ±ØÁ¢ý ±ýÚ þÕÁÕíÌ þ¨ºò¾É÷ ÓÉ¢Å÷¸û ÅÆ¢ þÐ ¨ÅÌó¾÷ìÌ ±ýÚ ÅóÐ ±¾¢§Ã. 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). Á¡¾Åý ¾Á÷ ±ýÚ Å¡ºÄ¢ø Å¡ÉÅ÷ §À¡ÐÁ¢ý ±ÁÐ þ¼õ ÒÌи ±ýÈÖõ ¸£¾í¸û À¡ÊÉ÷ ¸¢ýÉÃ÷ ¦¸Õ¼÷¸û §Å¾ ¿ø Å¡ÂÅ÷ §ÅûÅ¢ ¯ûÁÎò§¾.--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) ÌÊ «Ê¡÷ þÅ÷ §¸¡Å¢ó¾ý ¾ÉìÌ ±ýÚ ÓÊ ¯¨¼ Å¡ÉÅ÷ Ó¨È Ó¨È ±¾¢÷¦¸¡ûÇ ¦¸¡Ê «½¢ ¦¿Î Á¾¢û §¸¡ÒÃõ ÌÚ¸¢É÷ ÅÊ× ¯¨¼ Á¡¾Åý ¨ÅÌó¾õ Ò¸§Å. 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). ¨ÅÌó¾õ Ò̾Öõ Å¡ºÄ¢ø Å¡ÉÅ÷ ¨ÅÌó¾ý ¾Á÷ ±Á÷ ±ÁÐ þ¢¼õ Ò̾ ±ýÚ ¨ÅÌó¾òÐ «ÁÃÕõ ÓÉ¢ÅÕõ Å¢Âó¾É÷ ¨ÅÌó¾õ ÒÌÅÐ Áñ½Å÷ Å¢¾¢§Â. 3987 As the devotees entered the doorway (gates) of Vaikuntham, the gods and the Munis welcomed them, offered them their places and expressed their admiration, saying Mannavar (human beings) entering Vaikuntham earned their privilege. --3987 10.8.10 (3988). Å¢¾¢Å¨¸ ÒÌó¾É÷ ±ýÚ ¿ø §Å¾¢Â÷

À¾¢Â¢É¢ø À¡í¸¢É¢ø À¡¾í¸û ¸ØÅ¢É÷ ¿¢¾¢Ôõ ¿ø Íñ½Óõ ¿¢¨È ̼ Å¢Çì¸Óõ Á¾¢Ó¸ Á¼ó¾Â÷ ²ó¾¢É÷- Åó§¾.--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)....3988 This 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 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. 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 withBrahma 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. 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. 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. 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 (¿¢òÂÝ¡¢ = permanent residents of Srivaishnava Heaven) are worshipping Him. Satyam, Asatyam, Dharmam, Adharmam-ItyAdhi Devadais serve Him with Chamara fan. 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 ÜŢ즸¡ûÙõ ¸¡Äõ--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, 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 puts His foot on his head as a sign of acceptance 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. By His condescension only we come to know of His Greatness by our limited intelligence. ¦ºªÄô ¦ºªº£ø¡¾¢ ̽õ = Easy access -- easy association -quality. He showed these qualities during His Avataras. The experience of the Prapannan in Paramapadam consists of the following: 1) Vishnu and Mahalakshmi are eternally inseparable; 2) Bhagavan has divine qualities, unknown in others; 3) Bhagavan has a divine form. 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 «Õû¦ÀÚÅ¡÷ «Ê¡÷¾õ «Ê§ÉüÌ ¬Æ¢Â¡ý «Õû¾ÕÅ¡ý «¨Á¸¢ýÈ¡ý «Ð ¿ÁРŢ¾¢Å¨¸§Â

þÕû ¾Õ Á¡ »¡ÄòÐû þÉ¢ô À¢ÈÅ¢ ¡ý §Åñ§¼ý ÁÕû ´Æ¢ ¿£ Á¼ ¦¿ï§º! Å¡ð¼¡üÈ¡ý «Ê Å½í§¸. --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 Å¡ð¼¡üÈ¡ý «ÊÅ½í¸¢ Á¡ »¡Äô À¢ÈôÒ «ÚôÀ¡ý §¸ð¼¡§Â Á¼ ¦¿ï§º!- §¸ºÅý ±õ ¦ÀÕÁ¡¨Éô À¡ðÎ ¬Â ÀÄ À¡Ê ÀÆÅ¢¨É¸û ÀüÚ «ÚòÐ ¿¡ð¼¡§Ã¡Î þÂø× ´Æ¢óÐ ¿¡Ã½¨É ¿ñ½¢É§Á. 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. ¿ñ½¢Éõ ¿¡Ã¡Â½¨É ¿¡Áí¸û ÀÄ ¦º¡øÄ¢ Áñ ¯Ä¸¢ø ÅÇõ Á¢ì¸ Å¡ð¼¡üÈ¡ý ÅóÐ þýÚ Å¢ñ ¯Ä¸õ ¾ÕÅ¡É¡ö Å¢¨Ã¸¢ýÈ¡ý Å¢¾¢Å¨¸§Â ±ñ½¢ÉÅ¡Ú ¬¸¡ þì ¸ÕÁí¸û ±ý ¦¿ï§º. 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. Å¡ý ²È ÅÆ¢ ¾ó¾ Å¡ð¼¡üÈ¡ý À½¢Å¨¸§Â ¿¡ý ²Èô ¦ÀÚ¸¢ý¦Èý ¿Ã¸ò¨¾ ¿Ì ¦¿ï§º! §¾ý ²Ú ÁÄ÷ò ÐÇÅõ ¾¢¸ú À¡¾ý ¦ºØõ ÀȨŠ¾¡ý ²È¢ò ¾¢Ã¢Å¡É ¾¡û - þ¨½ ¾ý ¾¨Ä§Á§Ä. 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. ̨à ¸Æø¸û ÌÚ¸¢Éõ; ¿õ §¸¡Å¢ó¾ý Ìʦ¸¡ñ¼¡ý; ¾¢¨Ã ÌØ× ¸¼ø Ò¨¼ Ýú ¦¾ý ¿¡ðÎò ¾¢Ä¾õ «ýÉ Å¨Ã ÌØ× Á½¢ Á¡¼ Å¡ð¼¡üÈ¡ý ÁÄ÷ «Ê§Áø Å¢¨Ã ÌØ× ¿Úõ ÐÇÅõ ¦Áöó¿¢ýÚ ¸ÁاÁ. 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 (¾¢Ä¸õ = ¦À¡ðÎ = 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. ¦Áöó¿¢ýÚ ¸Áú ÐÇŠŢ¨Ã ²Ú ¾¢ÕÓÊÂý ¨¸ó¿¢ýÈ ºì¸Ãò¾ý ¸ÕÐÁ¢¼õ ¦À¡ÕÐ ÒÉø ¨Áó¿¢ýÈ Å¨Ã §À¡Öõ ¾¢Õ ¯ÕÅ Å¡ð¼¡üÈ¡üÌ ±ó ¿ýÈ¢ ¦ºö§¾É¡ - ±ý ¦¿ïº¢ø ¾¢¸úÅЧÅ? 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. À¢Ã¢Â¡Ð ¬ð¦ºö ±ýÚ À¢ÈôÒ «ÚòÐ ¬û «Èì ¦¸¡ñ¼¡ý «Ã¢ ¬¸¢ þý¢Â¨É ¬¸õ ¸£ñ¼¡ý, «ýÚ; ¦Àâ¡÷ìÌ ¬ðÀð¼ì¸¡ø ¦ÀÈ¡¾ ÀÂý ¦ÀÚÁ¡Ú Åâ Å¡û Å¡ö «Ã× - «¨½§Áø Å¡ð¼¡üÈ¡ý ¸¡ðÊɧÉ. 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 twentyfour, 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, 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 Tiruvāymoli 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 (muktātmā) through the arcirādi miārga (the spiritual path) to the abode of God. The Upanisads speak of thepresiding deities of the selected celestial beings-jyotis or flame, ahas or the day, sukla-pakşa or the bright half of the year, saṁvatsara or the year, vāyu or the air, mārtāṇḍa or the sun, tārakeśa or the moon and vidyut or the lightning accompanied by three deities named as Varuna, Indra and Prajāpati-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 Vāṇavar and imaiyavar, 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 Vaikuṇṭha as a dedicated devotee of Visnu (mādhavaṇ tamar). In the penultimate hymn (X.10.10) he says that his ardent craving for the direct vision of God (avā), which metaphorically is described as greater than the extensive Prakrti, the allpervasive knowledge of muktātmā and even that of Paramātman, 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 Tiruvāymoli 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 Paramātman 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). Man* who won over his world Ghandharava’s Bliss,1 Unit = BlissX1X100X100 God’s bliss by action = BlissX1X100X100X100 =1,000,000 God’s bliss by birth = BlissX1X100X100X100X100 =100,000,000 Prajapati’s bliss = BlissX1X100X100X100X100X100 =10,000,000,000 Hiranyagarbha’s bliss = BlissX1X100X100X100X100X100X100(Also Brahma’s bliss Br UP 4.3.33) Brahman's Bliss

1 Unit of Bliss 100 Units of Bliss 10,000 = ten K 1 million 100million 10 billion 1,000,000,000,000 = 1 Trillion 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 father’s bliss is god’s bliss (by birth). One hundred times the bliss of god by birth is the bliss of god earned by meritorious

work Indra’s bliss is one hundred times the bliss of gods. Brhaspati’s bliss is one hundred times Indra’s bliss. Prajapati enjoys one hundred times Indra’s bliss. Bliss of Brahma is one hundred times Prajapati’s bliss. Brahman’s 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), andUttama = 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 Bhakta’s 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 Krishna’s 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 one’s 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); Ekāgra 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 Sutrameaning 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 (Vyūhas) of the Lord: Aniruddha, Pradhyumna, Samkarshana, and Vāsudeva. (Note: The fifth entity is Prakrti (the Bhutas) which is not an emanation of Vāsudeva 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): PradyumnaSankarsana-Vasudeva-Aniruddha, (Krishna’s 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 them.'-page 151, Harpers dictionary of Hinduism. An exception in Thirunaraiyur Naachiyar Koil at Thirunaraiyur near Kumbakonam in Tamil Nadu shows the Moolavar Thirunaraiyur Nambi (main deity of Vishnu) in His ceremonial wedding stance marrying Vanchulavalli Thaayaar (Lakshmi). The legend has it that Goddess Lakshmi was born of Sage Madhava in the shade of Vanchula tree. Bhagavan appeared in Pancha Vyuha form (Sankarshana-Pradyumna-Aniruddha-Purushotama-Vasudeva) and married Goddess Lakshmi. These forms are seen in Garbha Graham (Sanctum). The configuration of Aniruddha-Pradyumna-SamkarshanaVasudeva is as follows: Grandson-son-brother-Himself. Pradyumna-Samkarshana-Vasudeva-Aniruddha from your left to right is the configuration. Pradyumna Samkarshana Vasudeva Aniruddha Son of Lord Brother of Lord Lord Krishna Grandson of Lord Krishna and Krishna, aka Himself, son of Krishna and Son of Rukmini Baladeva Vasudeva and Pradyumna (incarnation Devaki of KAma, god of love) Dream sleep Deep Sleep Turiya Wakefulness Mahat Jivan Paramatman Ahamkara Creator Destroyer All qualities Sustenance (Protector) Knowledge and Ego Citta Mind and senses Intellect Presiding deity: Presiding deity: Presiding deity: The presiding deity: Brahma Rudra The Soul Moon

Vyuha Attributes

Pradyumna

Sakti Bala

Color Color of Raiment Weapons in four hands

The Rays of the Sun Red

Bow, Arrows, Conch, and abhaya mudra Special Bow and weapons arrows Alternate Right upper: configuratio Mace n Right lower:Conch Left upper:Lotus Left lower:Discus Banner, Makara Emblem (crocodile)

Sankarsana

Vasudeva Jnāna (Wisdom)

Aniruddha

Aisvarya Aisvarya (Auspiciousness) (Auspiciousness) Sakti (Energy/Power) Bala (Strength) Virya (Valor) Virya Tejas (Splendor) Tejas Red White Dark Blue

Yellow

White

Plough, Pestle, Discus and Mace, Conch, Conch, and and Abhaya mudra Abhaya mudra Plough and pestle Discus and mace

Sword, club, Conch, and Abhaya mudra Sword and club

Right upper: Lotus Right lower: Conch Left upper: Discus Left lower: Mace

Right upper: Discus Right lower: Conch Left upper: Lotus Left lower: Mace

Tala (palm tree)

Garuda (Eagle)

Right upper: Discus Right lower: Lotus Left upper: Mace Left lower: Conch Mrga (deer)

Vishistadvaita Vedanta Consciousness and Knowledge of the Lord Vishistadvaita Vedanta lays stress on Jnana or Knowledge of Bhagavan (the Lord). Jnana is the Svarupa (¦º¡åÀõ = ¾ýÉ¢ÂøÒ = Inherent Nature; one's own Nature). He is Vijnanaghana (Å¢ï»¡É ¸Éõ = True Knowledge abundance) and omniscient (Sarvajnana = º÷ÅﻡÉõ = Omniscience). Omniscience means that Bhagavan knows all things at all times simultaneously as it is and happens. He does not need sense organs for perception. Alvars call Bhagavan Jnana-Murti (»¡Éã÷ò¾¢ = God, as the embodiment of wisdom). Nammalvar sings His praise as follows in Divya Prabhandam. ÁÉý «¸õ ÁÄõ «È ÁÄ÷Á¢¨º ±Ø¾Õõ ÁÉý ¯½÷× «Ç× þÄý, ¦À¡È¢-¯½÷× «¨Å þÄý þÉý ¯½÷, ÓØ ¿Äõ, ±¾¢÷ ¿¢¸ú ¸Æ¢Å¢Ûõ þÉý þÄý, ±Éý ¯Â¢÷, Á¢Ì¿¨Ã þħÉ. 1.1.2 (2900) He removes all impurities of the heart. makes it blossom and is beyond the reach and grasp of inner thought, feelings and the senses. He is eternal, plenitudinous, of Pure Consciousness, and peerless. He is my life. ¯½÷1 = Unar = Consciousness1 , perception, understanding, Knowledge1 , feeling. He is Consciousness and Knowledge. Unarvu or Unar (¯½÷) consists of 1)

Sankalpa [ºí¸üÀõ = mental resolve, Will], 2) Anugraha («Û츢øõ = Grace), 3) Nigraha (¿¢ì¸¢Ã¸õ = punishment, destruction), and 4) Moksa (§Á¡ðºõ = Liberation, freeing the soul from rebirth.). Alvars give examples for each quality of Bhagavan. His qualities are Jnana1 (Knowledge), Sakti2 (Absolute Power), Bala3 (strength), Tejas4 (splendor), Virya5 (Energy), Aisvarya6 (sovereignty, opulence), Saulabhya7 (Easy Accessibility), Sausilya8 (Gracious Condescension), Vatsalya9 (parental love), Krpa10 (Compassion), Audarya11 ( Generosity), and Bandhuttva12 (Friendship). Jnana1 : Jnana was discussed already. Sakti2 : Sakti is Power by which Bhagavan created this universe by mere Will or Sankalpam. Alvars mention Baby Krishna having swallowed the whole universe (Singularity of the black hole) and floating on the Banyan leaf in the illustration elsewhere. Another example they give is His lifting of the Govardhana Hill to protect the cowherds from the heavy downpour of rain caused by irate Indra. Bala3: Alvars cite His strength by mere Will power in the creation of many universes, their relative configurations, stability and the destruction of various demons by many Avatars. Tejas4 : He is the light of lights and the Light and Luster in all the luminous objects, the light in the spiritual heart.... Virya5 : He is undiminished after all the Great Feats He performed, and unchanged after He wrought all these changes in the material universe. Aisvarya6: He is the Lord and Sovereign of the Universe. His freedom has no limits. Saulabhya7: Easy Accessibility. In Verse 2921 Nammalvar says: ÀòÐ ¯¨¼ «ÊÂÅ÷ìÌ ±Ç¢ÂÅý. À¢È÷¸ÙìÌ «¡¢Â Å¢ò¾¸ý. = He is easy of access to the Bhaktas (Devotees); for others (who revile Him) He is inaccessible. He is accessible to ordinary mortals in the sanctified images in the temples. Sausilya8 : ¦ºªÇ¢øÂõ or ¦…ªÇ¢øÂõ: Excellence of disposition; virtuous conduct; ெறகண ெலெைாழககமை். 2. The quality of moving freely and on terms of equality with persons lower in status than oneself; மிகத ொழநொேராடம ஒபபக கைநெிரககம ெறகணம. This quality of felicitous and ease of association is hard to achieve by human beings. Can a king come down to the level of a pauper and make the latter feel comfortable with the king? Only God can do that and He does that. Bhagavan Krishna incarnated among the cowherds and moved with them freely. The Alvars quote several examples of His excellent disposition.

Vatsalya9: Vatsa means calf. The cow has love and affection to the calf and cleans the calf with its tongue soon after its birth. That is true love. That is parental love. That is the love Bhagavan shows to his devotees. The licking of the newborn calf by the cow is euphemism for the expiation of sins of the devotee by Bhagavan. Krpa10 : Kirupai (¸¢Õ¨À) is compassion and carries the same meaning as Grace («Õû) in Tamil. It is Compassion that leads to Grace by Bhagavan on His devotees. In post-Ramanuja period Krpa was dichotomized into Nirhetuka-krpa and sahetuka-krpa (Causeless Compassion and Grace and Caused Compassion and Grace. Hetu means cause. Causeless Grace does not demand any effort from the devotee. Bhagavan takes whomever He pleases and gives him Grace or liberation, whether the devotee has put in any effort or not to deserve Grace. The link between a known cause and Consequent Grace is cut by the Tenkalais. Nammalvar (Verse: 3744/VIII.7.8) says the following in support of Causeless Grace. (Tenkalai = ¦¾ý¸¨Ä) 3744 «È¢§Âý ÁüÚ «Úû; ±ý¨É ¬Ùõ À¢Ã¡É¡÷, ¦ÅÈ¢§¾ «Õû¦ºöÅ÷ ¦ºöÅ¡÷¸ðÌ ¯¸óÐ, º¢È¢§ÂÛ¨¼î º¢ó¨¾Ôû ã×ÄÌõ ¾ý ¦¿È¢Â¡ Å¢üÈ¢ø ¦¸¡ñÎ ¿¢ý¦È¡Æ¢ó¾¡§Ã. 8.7.8 (3744) I have known no other Grace. My sovereign Bhagavan grants His Causeless Grace to any one He pleases. Insignificant person that I am, containing the three worlds in His abdomen He abides in my heart and mind. Caused Grace demands an effort on the part of the devotee to deserve Grace from Bhagavan, such as Prapatti, Bhakti, Jnana, and or Karma Yoga. This concept led to the bimodal SriVaishnava sect: Tenkalai and Vadakalai. Alvars are of the belief that Bhagavan confers both kinds of Grace to His devotees. Nammalvar says in this verse that He obtained Caused Grace (ż¸¨Ä = Vadakalai), though there was no sincere devotion and he uttered disingenuous vacuous words of praise. ¨¸ ¬÷ ºì¸ÃòÐ ±ý ¸ÕÁ¡½¢ì¸§Á! ±ýÚ ±ýÚ,

¦À¡ö§Â ¨¸õ¨Á ¦º¡øÄ¢ ÒȧÁ ÒȧÁ ¬Ê, ¦Áö§Â ¦Àü¦È¡Æ¢ó§¾ý; Å¢¾¢ Å¡ö츢ýÚ ¸¡ôÀ¡÷ ¬÷, ³§Â¡! ¸ñ½À¢Ã¡ý! «¨È§Â¡ þÉ¢ô §À¡É¡§Ä. 5.1.1 (3341)

O Black Gem who bears the discus! O Kanna! Thus I called You in falsity. I danced, indulged in sensual pleasures and uttered untrue disingenuous words (of praise). You took my falsity as sincerity and truth, You showered on me Your Grace. In that sense, I received the Grace meant only for Your devotees. O Kannapiran! If You leave me now, will I let You go? 3968 ¾¢ÕÁ¡Ä¢Õ狀¡¨Ä Á¨Ä ±ý§Èý; ±ýÉ ¾¢ÕÁ¡ø ÅóÐ ±ý ¦¿ïÍ ¿¢¨ÈÂô ÒÌó¾¡ý ÌÕ Á¡ Á½¢ ¯óÐ ÒÉø ¦À¡ýÉ¢ò ¦¾ýÀ¡ø ¾¢ÕÁ¡ø ¦ºýÚ §º÷Å¢¼õ ¦¾ý ¾¢Õô§À§Ã. 10.8.1 (3968) So I said Tirumalirumsolai Malai. Tirumal entered my heart and filled it with plenitude (of Grace). Grace-giving Bhagavan abides in Ten-Tirupper. This country is on the southern bank of Kaveri, where the floods are awash with excellent gems and wherein abide Tirumal and His consort. Tirumalirumsolai malai = Tirumal (Vishnu) abiding in the mountain-grove. Ten-Tirupper = name of a place. In the last two verses, Nammalvar makes a confession. Bhagavan filled his heart with Grace, though Nammalvar's words were uttered in vain and carried very little effort. God rewards His devotees however small their efforts are. This is Krpa (compassion) connected with Hetu (sahetuka) or effort. As a Sudra, Nammalvar was ineligible to perform Jnana or Bhakti Yoga. Alvars did not specifically tell that the Fruit (ÀÄý) should be linked with some kind of endeavor. He certainly praises the Lord for having filled him with Grace for very little effort. The Alvars sing the glory of God in offering both Causeless and Caused Grace without saying the two types of Grace are in conflict with each other. Audarya11: Audarya speaks of the munificence of Bhagavan far beyond what is asked for and even when not requested.

Bandhutva: Bandhu is blood relative. ÀóÐòÅõ or Bandhutvam means relationship. Relationship with blood relatives lasts as long as the relation lives. Thus, it is conditioned relationship,SopAdhika1bahdhutva. The relationship with God is nirupAdhik 2 bandhutva. God is the relation to all beings. God is called Attan («ò¾ý) by Alvars, meaning Father or a Person of eminence. Nammalvar in his verse 3781 (9.1.1) points to the ephemeral nature of relationship among blood relatives. sopādhi1 sôpâdhi mfn. restricted by some condition or limitation or stipulation, qualified, by some condition (as liberality by the desire of receiving something in return) MW ; • having some peculiar attribute or distinguishing title ib • (ind.) with limitations, conditionally nirupAdhika 2 nirupAdhika (BhP. ) mfn. without attributes or qualities , absolute. Nammalvar in his verse 3 (9.1.1) points to the ephemeral nature of relationship among blood relatives. 3781 ¦¸¡ñ¼ ¦ÀñÊ÷ Áì¸û ¯üÈ¡÷, ÍüÈò¾Å÷, À¢ÈÕõ, ¸ñ¼ §¾¡Î Àð¼Ð «øÄ¡ø ¸¡¾ø ÁüÚ Â¡Ðõ þø¨Ä, ±ñ ¾¢¨ºÔõ ¸£Øõ §ÁÖõ ÓüÈ×õ ¯ñ¼ À¢Ã¡ý, ¦¾¡ñ¼§Ã¡Á¡ö ¯öÂø «øÄ¡ø, þø¨Ä ¸ñË÷ Ш½§Â. 9.1.1 (3781) Wedded wife, sons and daughters, relatives, friends and servants, and others show love as long as one has wealth. Penury brings lovelessness. Therefore you hold on to Piran (God), who swallowed (in Him contains) the eight directions, the sky and the earth. Become His devotee-slave (¦¾¡ñ¼÷) for salvation (¯öÂø). He is our succor and support (Ш½). Divine Nature of God: Savisesa connotes the following qualities. (Vaishnava Theology) Brahman is Purussottama (Supreme Person), possessor of auspicious qualities (ananta Kalyana gunas), and a sacred body (Divyamangala vigraha Nammalvar sings in praise of the Lord. ¯Â÷× «È ¯Â÷ ¿Äõ ¯¨¼ÂÅý ±Åý? «Åý.

ÁÂ÷× «È Á¾¢- ¿Äõ «ÕÇ¢Éý ±Åý? «Åý. «Â÷× «Úõ «ÁÃ÷ ¸û «¾¢À¾¢ ±Åý? «Åý ÐÂ÷ «Ú ͼ÷-- «Ê ¦¾¡ØÐ ±Ø ±ý ÁɧÉ!-- (1.1.1) 2899 Divyaprabhandam Who is of Higher virtue than the highest? It is Him. Who is the One who removes ignorance and grants knowledge? It is Him. Who is the Chief of all indefatigable gods? It is Him. O my mind! Worship His grief-removing effulgent feet and rise. ¯Â÷ ¿Äõ ¯¨¼ÂÅý = possessor of Highest Virue. Vaishnava Theology The divine body of the Lord is called ¾¢ùÂÁí¸ÇŢ츢øõ (Divyamangala Vigraham, meaning the image of a deity used as a sacred object of worship. Though the image is made of matter, He is not made of the five elements as is the case with the human body. He is Pure Sattva (Suddha Sattva = Íò¾ºòÐÅõ = Absolute purity of character as depicted in Vishistadvaita Vedanta) or Pure Consciousness. Vishnu Purana (H.H.Wilson, Volume 1, page 11) says that Vishnu is AvikAra, not subject to change; SadaikarUpa, one invariable (Changeless--immutable) nature. He is Liberator (tAra) or He bears the mortals across the ocean of existence. he is both single and manifold (ekAnekarUpa). He is Avyakta (Unmanifest, indiscrete) cause of the world as well as the Vyakta (discrete or manifest) effect (Invisible Cause and Visible Creation). He assumes a body for the benefit of His devotees. Vishnu sports different body colors: white in Krtayuga, red in Tretayuga, green in Dwaparayuga, and blue-black in Kaliyuga. Nammalvar calls Him Meghavannan (§Á¸Åñ½ý = Vishnuu, dark in color like a rain-cloud). Clouds shower rains voluntarily and give bounty of earth; He is called Meghavannan on account of His UdAra gunam or UdAra svabhAva (¯¾¡Ã̽õ = Liberality, munificence). Bhagavan is red lotus, according to Alvars. 2945 «ó¾¡ÁòÐ «ýÒ ¦ºöÐ ±ý ¬Å¢§º÷ «õÁ¡ÛìÌ, «õ ¾¡Áõ Å¡ú ÓÊ ºíÌ ¬Æ¢ áø ¬Ãõ ¯Ç, ¦ºó¾¡Á¨Ãò¾¼õ ¸ñ; ¦ºí¸É¢ Å¡ö ¦ºí¸ÁÄõ;

¦ºó¾¡Á¨Ã «Ê¸û; ¦ºõ¦À¡ý ¾¢Õ- ¯¼õ§À. 2.5.1 (3053) How could I ever describe the beauty of Amman. He showed the love reserved for the celestials. He, having become one with my soul, bears a garland, crown, conch, discus, sacred thread, and pearl necklace. His eyes are like the red lotus. His mouth is like the red lotus. His feet are lotus blossoms. His sacred body is is red gold. What a beauty is His body! Amman = «õÁ¡ý = God as Father. The Lord is sweetness in all things sweet. He is nectar, honey.., always non-satiating. He is of Bliss (Nalam Udaiyan = ¿Äõ ¯¨¼ÂÅý). 3031 Divyaprabhandam, Nammalvar °É¢ø Å¡ú ¯Â¢§Ã! ¿ø¨Ä §À¡! ¯ý¨Éô¦ÀüÚ, Å¡ý ¯Ç¡÷ ¦ÀÕÁ¡ý ÁÐݾý, ±ý «õÁ¡ý, ¾¡Ûõ ¡Ûõ ±øÄ¡õ ¾ýÛû§Ç ¸ÄóÐ ´Æ¢ó§¾¡õ, §¾Ûõ À¡Öõ ¦¿öÔõ ¸ýÉÖõ «ÓÐõ ´ò§¾. 2.3.1 (3031) O life abiding in body! Go, Be good. I have you as my succor and support. Because of you, like Peruman and Madhusudhanan joined together, I merged with and dissolved in you as honey, milk, clarified butter, and sugarcane juice would mix. It is sweet like the ambrosial mixture.

SOURCE: http://www.bhagavadgitausa.com/vadakalai_tenkalai.htm