vibhava lOkAs

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SrI:

SrI Lakshminrusimha ParabrahmaNE namaha

SrI Lakshminrusimha divya pAdukA sEvaka SrIvaN-

SatakOpa SrI nArAyaNa yateendra mahAdESIkAya namaha

 

Dear devotees,

namO nArAyaNA.

 

It appears that, in response to the question of

SrI Kristijan, the presence of "vibhava lOkAs" was

rejected by a devotee, stating that it is not dealt

with by SrI Vaishnava AchAryAs.

 

adiyEn remembers atleast three places wherein SwAmi

dESIkan refers to the Vibhava lOkAs (cited in the

end). Hope that this clarifies the issue.

 

Vibhava lOkAs are places within the material world,

which is presided by SrIman nArAyaNA in His

vibhava avatAra forms like rAmA, KrishNa and others.

Those who meditate on some form of the vibhava avatAram

like Lord SrI KrishNa will attain the vibhava lOka of

Lord SrI KrishNa (its understood that this mumushu has

neither completed bhakti yOgam by adopting a particular

Brahma vidya, nor performed Prapatti) and then later on

will attain moksham from there (if he completes either

bhakti Or prapatti). Not only that "vibhava lOkAs" exist,

"vyUha lOkAs" also exists, which are presided by vyUha

mUrtIs of SrIman nArAyaNA.

 

Citations from SwAmi dESIkan's granthams :

 

1. Paramapada sOpAnam : In this chillarai rahasyam,

SwAmi dESIkan in arcirAdi parva, says,

 

" vibhava-vyUha-lOkAdi prApti kramam sollumidangaLukkum ..."

 

Context : SwAmi dESikan explains that, those pramAnams

stating that mumukshus attain the vibhava

lOkAs (mediate upon vibhava mUrtIs) and

then attain vyUha lOkAs (meditate upon

vyUha mUrtIs) and finally attain moksham

(ie. paramapadam alias SrI VaikuNTam)

is a viSEsha vishayam (specific/special instance)

for a particular adhikAri adopting certain

Brahma vidyAs and is not for all upAsakAs.

 

2. SrImad Rahasyatraya sAram : In the charama -

SlOkAdhikAram, swAmi dESIkan says :

 

"ippadi, vibhava-vyUha sAlOkyAdimAtrattil mukti -

Sabdamum nirvAhiyam"

 

Context : SwAmi dESIkan explains that the attainment

of kaivalyam is not "moksham proper" and that the

usage of the word "mukti" for kaivalyam is only in

a relative sense like how dEvAs are referred to as

amara (immortal) etc. SwAmi then adds that, the usage of

the word "mukti" for the attainment of vibhava lOkas,

vyUha lOkAs etc (sAlOkyam, sAmIpyam and sArUpyam to

be specific) is also to be understood in the same

way as that for the kaivalyam. Actually, SwAmi dESikan

with pramAnams and logic establishes these things....

 

3. SrImad Rahasya traya sAram : In the chara SlOkAdhikAram,

SwAmi dESikan says :

 

" .....yOgatthAlE sAkshAtkarikkiRa-bOdum, vibhava

lOkAdigaLil prApikkum-bOdum ......"

 

Context : The prakASam (vision/realization) obtained

by one who obtains the sAkshAtkAram (direct vision)

of Brahman through yOga, the prakASam obtained by

one who attained the vibhavalOkAs are limited,

non-permanent ; But the prakASam in the state of mukti

is complete and permanent .....

 

References :

 

1. Chillarai RahasyangaL - Third part (Pg 532) - Pub by

PoundarIkapuram Andavan Ashramam. Original

text prepared by late SrI U.Ve. SrIrAma sEDikAchArya,

foot notes by SrI U.Ve. T.E. RangachArya.

 

2. RahasyArtha VivaraNam for third part of Chillarai

Rahasyam by late SrI U.Ve. SrIrAma dESikAchArya,

pub by PoundarIkapurm Andavan Ashramam. (Pg 248).

 

3. "Sara VistAram" - commentry on SrImad Rahasyatraya

sAram by late "abhinava dESikan" SrI U.Ve. Uttamoor

VeerarAghavAchArya ; pub by Ubhaya vEdAnta grantamAlA;

pg 1139, 1147.

 

AzhwAr,yemperumAnAr,dESikan,Azhagiyasingar thiruvadigaLE SaraNam

 

adiyEn rAmAnuja dAsan

ananthapadmanAbha dAsan

krishNArpaNam