Guest guest Posted October 14, 2004 Report Share Posted October 14, 2004 Dasan, AdiyAen's father Sri S.Rajagopala Iyengar attained Acharyan Thiruvadi on 7th October 2004 a4 4.20pm at Chennai. We are performing the religious rites each day under the guidance of our Vaadhiyaar. We belong to Sri Ahobila Matam and had done Prapatti as per the advice of our Late father. We shall be highly thankful to you to kindly highlight the position of our father after his demise. Whether he will directly reach Moksha or will be in this etenal world till the 12th day taking the rites . With pranams, Dasan Srinivasaraaghavan _______________________________ Declare Yourself - Register online to vote today! http://vote. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 14, 2004 Report Share Posted October 14, 2004 SrI: SrimathE Gopaladesika mahadesikaya namah: Dear Sri Srinivasa raghavan It is mentioned in Upanishad [KatOpanishad?- [as explained by Yama dharmarajan to Nachikethas]] - also mentioend by Swamy NammAzhwAr in 10.9 - soozhvisumapnimugil- as well beautifully elaborated by Sri Ramanujacharya in Sri Vaikunta Gadya. Swamy Desikan has mercifully detailed the nine steps to Paramapadham- and 8th and ninth step is at Srivaikuntam. Your father has attained Acharyan Thiruvadi at Srivaikuntam; However sruthi, smruthi are His agnyA and we need to perform the rituals as prescribed in saasthrAs with respect to obsequies, tharpaNams, maasyams, srAddham etc... Given below is how the soul's journey towards the Lord takes place: [from Paramapadha sOpAnam written by Swamy Desikan- posted by Sri Sadagopan Swamy of New York, few years ago] Regards Namo Narayana dAsan The Divys dEsa PrApthi parvam is the eighth of the nine chapters (steps ) of parama padha sOpAnam . After crossing the VirajA river during the journey on the archirAdhi margam , the jeevan undergoes the following experiences : 8.1: " VirajAm vimunchathi tanum sookshmAm " : The Muktha jeevan crosses the amrutha nadhi , Virajai , by its own sankalpam . This nectarine river flows at the boundary of Sri Vaikuntam . It is also considered as the boundary of thriguNam and Suddha sathvam . The thriguNams ( Sathvam-Rajas-Tamas ) represent the desert of prakruthi and forms one side of the river VirajA . On the other bank is Sri Vaikuntam , which is suddha sattva mayam . The jeevan crosses this boundary and enters the land of Suddha sattvam and leaves its sookshma sareeram . That is the cleansing power of the " vimala -madhura-surabhi-seethaLa " ( Blemishless, fragrant , cool and sweet ) VirajA river . After that purification by VirajA , the AmAnavan ( the appointed divine 0ne ) touches the Jeevan devoid of sookshma sareeram and removes all the traces of vasanAs ( Karma vAsanais ) . The sthUla sareeram is left behind , when the Jeevan gets out of the cage of its body via mUrdhanya naadi ; it travels with sookshma sareeram during its journey on the archirAdhi path. After crossing the Viraja river , it shakes off its sookshma sareeram and when it is touched by the amAnavan , it looses all karma vasanAs . The shedding of the sookshma rUpam is covered by Brahma sUtram 4.2.9 : Sookshmam pramANathsccha tathOpalabdhE : The jeevan attains its atomic svarUpa AvirbhAvam and shines once again with its natural guNas ( apahatha pApmathvAdi sathya sankalpathva paryantha guNashtakam -- sinlessness , lasting and changeless youth , immortality , freedom from sorrow, hunger , thirst , sathya kaamathvam and sathya sankalpathvam ) . This is indicated by the Brahma sUtram " AthmA prakaraNAth " ( 4.4.3) . The Muktha Jeevan now enjoys the sAdharmyam with the ParamAthmA . It does not get created at the time of Srushti; it does not suffer at the time of mahA praLayam as indicated by BhagavAn's words in GeethA : idham jn~Anma upAsrithya mama sAdharmyamAgathA : | sarkEpi nOpajAyanthE praLayE na vyathanthi cha || ( GitA --14.2 ) After crosisng the VirajA river and being touched by the AmAnavan , this muktha Jeevan is never sent back to the cruel world of samsAram again as indicated by the last of the Brahma sUtram : anAvrutthi sabdhAdh anAvrutthi sabdhAdh -- Br.Sutram 4.4.21 >From here on , the enjoyment of the Muktha jeevan is described as it entered the Divya dEsam of Sri Vaikuntam . 8.2 : Divya dEsa prApthi: The blessed muktha jeevan shares the world of the Lord ( salOkan ) ; It enters the kingdom of Sri Vaikuntam , which is " nithya niravadhya niradhisaya BhOgyam " ( eternal , blemishless and with limitless bhOgams ) . It is the divine kingdom which has the jyOthi of " AnyanirapEksha PrakAsam " ( an effulgence , which is not dependent on any other sources such as Sun or stars , svayam prakAsam ) . It is beyond the reach of even great yOgis by mind or speech as indicated by AchArya RaamAnujA in his SaraNAgathi gadhyam ( Parama yOgi vaangh manasA aparicchEdhyam ) . The muktha jeevan now enters this supremely divine kingdom of the Lord . 8.3 : Darsanam of the oceans of nectar and the pond of Iyrammadheeyam: The jeevan now travels further towards the center of the kingdom. It sees on its way the two oceans , " Aram " and " Nyam " . These are amrutha maya samudhrams as described by ChAndhOgya Upanishad . After that , the jeevan encounters the blissful pond of Iyrammadheeyam . This also has nectar for its contents . 8.4: Approaching the pupil tree known as Somasavanam: Now , the jeevan reaches the asvattha tree , Somasavanam , which is worshipped by the dEvAs . The wonder-struck jeevan now enters the rajadhAni o fthe Lord known as " AparAjitham " and arrives at the Mantapam named " prabhuvimitham " . 8.5 : the welcome by Apsaras and BrahmAlankAram: At this mantapam , 500 apsaras ladies grouped in assemblies of one hundred welcome the muktha jeevan with garlands, fragrant incenses , sandal paste , dheepams and the sunAdhams raised by their musical instruments and celebrate the arrival of the Jeevan in Sri Vaikuntam . NammaazhwAr describes this beautiful scene of welcome in his Thiruvaimozhi ( 10.9.6 ) . The apsaras ladies adorn the jeevan with the peethAmbharam worn by the Lord and present him with the food partaken by the Lord and perform mangaLAsAsanam . 8.6 : Further progress to the interior of the Lord's garbha graham: The jeevan now travels past the forest of Thilya trees , the AsthAna mantapam known as Saalajyam and is pervaded by the divya rasa, gandha , tejas of Sri VaikuntanAthan and becomes filled with ullasitha vigraha guNams ( with shining and radiant body ) . It now reaches the interior of the kingdom of Sri Vaikuntam , which is far superior to the worlds of AmOdham , PramOdham and SammOdham( the three VishNu lOkams in prakruthi mandalam ) . 8.7: Welcome by Indran and PrajApathi: IN ThiruvAimozhi ( 10.9.8) , NammAzhwAr describes the welcome he received befitting that of a muktha jeevan from the nithya sUris . There the eight gaNaathipathis ( Kumudhan , KumadhAkshan , Pundareekan , Vaamanan , SankukarNan , Sarva nEthran , Sumukhan and Suprahtishtan ) , the eight dwAra PaalakAs ( Chandan , Prachandan , Bhadran , Subhadran , Jayan , Vijayan , DhAthA , VidhAthA ) welcome the jeevan with great affection and regard and open the golden door of the inner chambers of their Lord . 8.8 Welcome by Sri , BhU and neeLA dEvis The NithyasUris washed the feet of the jeevan in grateful recognition of the arrival of that Sri VaishNavan at the chambers of their Lord ( ThiruvAimozhi : 10.9.10 ) . The consorts of the Lord with their beautiful moon-like splendorous faces offered the jeevan Sri SatakOpam , Sri ChUrNam and welcomed the jeevan with pUrNa kumbhams and dheepams . 8.9 Approach to the divya vimAnam and the bejewelled mantapam As the jeevan approached the ThirumAmaNi mantapam under the golden VimAnam , Brahma Yasas pervaded it . It had reached the ghOshti of Sri Vaikunta nAthan and stood in front of the 1000 pillared mantapam , which is the embodiment of Anandham as described by ParAsara Bhattar in his Sri RangarAja sthavam ( 1.38 ) . 8.10 : Salutation to Garudan, Periya Thiruvadi At this point, the Veda svarUpan , Garudan , who stands in front of the Lord , who is like a mirror to the Lord is saluted by the Jeevan . 8.11: Joining of the Ghoshti of Nithya sUris & wishing to perform kaimkaryam like them : In that sabhA full of Nithya sUris going about doing the kaimkaryam to the Lord as assigned by VishvaksEnA , the jeevan longs to do similar service ( Thiruvaimozhi 1.6.4) . Then , The jeevan approached the Lord's throne . 8.12, 13 &8.14 : Saluting the PurvAchAryAs near the Lord's Throne The jeevan sees the assembly of purvAchAryAs infront of the simhAsanam of Sri Vaikunta nAthan . They are beaming with joy over the Lord's efforts bearing fruit . The jeevan offers its salutations to them and comes closer to the Lord's throne. There , the muktha jeevan witnesses that the foot (support ) of the legs of the throne are the Past , the future , Isvaryam and amrutham as stated in Kousheedhaki Upanishad . The legs themselves are constitued by the four attributes of Dharmam, VairAgyam , Jn~anam and Isvaryam. The four planks on top of them are adharmam , Ajn~Anam , AvairAgyam and Anaisvaryam . These are the abhimAni dEvathaa viseshams of the throne of the Lord. 8.15: The Ladies offering Fan service to the Lord On top of the throne , the jeevan sees an eight petalled lotus flower , whose effulgence is like the dawn of 1000 Suns . On the eight petals pointing to the eight directions are the eight divine damsels ( VimalA , UthkarshaNee , Jn~AnA , KriyA , yOgA , PrahvA , SadhyA and IsAnA ) . In front of the fruit of the lotus inside are the ladies looking like the rays of the Moon performing fan service ( ChAmara Kaimkaryam ) . The jeevan wants to perform this type of kaimkaryam to the Lord. 8.16 and 8.17 : AdisEshan resting on top of the Lotus Center The Jeevan sees the 1000 hooded AdisEshan resting on top of the fruit of the 8 petalled lotus . The jeevan recalls the 53rd Pasuram of Mudhal ThiruvandhAthi and salutes AdhisEshan as the umbrella for the travelling Lord ( senRAl kudaiAm --) , the throne , when He is seated, the paadhukhAs, when He stands and the bed , when He sleeps . He serves also the pillow and the mangaLa dheepam with the jewels on his hoods. He receives the blessings and permission of AdisEshan to climb over him and approach the Lord seated on him . The Jeevan becomes the object of attention of the two thousand eyes of AdisEshan . which shower nectar on him and thereafter reaches the proximate space next to the Lord. This concluding ninth chapter has the following Nine subdivisions: 9.1: The Jeevan's Divya Darsanam of the SaraNya dampathis seated on Adhi sEshan at the center of their ThirumAmaNi mantapam 9.2: The Jeevan's performance of MangaLAsAsanam on the beauty and KalyANa guNams of the Lord and His consort . The Muktha Jeevan is overwhelmed by the unmatchable beauty of the limbs of the Lord and focuses on the different aspects of the soundharyam one limb at a time . KesAdhi paadhAntha varNanai of the Lord's soundharyam is undertaken by the Jeevan and it performs mangaLAsAsanam of the AparyApthAmurtha Parabrahmam. There are 22 subsections in this eulogy . Swami Desikan recalls the beautiful and tender AnandhAnubhavams of NammAzhwAr , PeriyAzhwAr , ANDAL and ThiruppANAzhwAr and includes them in this portion saluting the SarvAnga -- Soundharyam of the Lord . The individual sections are as follows : 2.1 : the AnandhAnubhavam of the crown & tEjas of the Lord 2.2 : the AnandhAnubhavam of His curly, black tresses 2.3 : the AnandhAnubhavam of His lofty Forehead 2.4 : the AnandhAnubhavam of His beautiful brows 2.5 : the AnamdhAnubhavam of His most merciful eyes 2.6 : the AnandhAnubhavam of His aquiline nose 2.7 : the AnandhAnubhavam of His KapOlams ( the region of the face between the eyes and the ears ) 2.8 : the AnandhAnubhavam of His bewitching coral lips 2.9 : the AnandhAnubhavam of His inviting smile 2.10 : the AnandhAnubhavam of His ears with kundalams 2.11 : the AnandhAnubhavam of His entire face 2.12 : the AnandhAnubhavam of His slender neck 2.13 : the AnandhAnubhavam of His strong shoulders 2.14 : the AnandhAnubhavam of His broad chest 2.15 : the AnandhAnubhavam of His stomach region 2.16 : the AnandhAnubhavam of His peethAmbharam 2.17 : the AnandhAnubhavam of His anklets 2.18 : the AnandhAnubhavam of His holy feet 2.19 : the AnandhAnubhavam of the Lotus below His sacred feet 2.20 : the AnandhAnubhavam of His Sarvaanga Soundharyam 2.21 : the AnandhAnubhavam of the jewels that adorn Him 2.22 : the AnandhAnubhavam of His Abhaya Hastham 9.3 : The MangaLAsAsanam of His KalyANa guNAs 9.4 : Prayer for the boon and bliss of the Lord's sacred feet 9.5: The Lord's response by placing His holy feet on the Jeevan's head 9.6: The Jeevan's ascent of the divya paryankam of the Lord and sitting on the lap of the Lord 9.7: The Lord's query on the identity of the Jeevan and the Jeevan's response 9.8 : The obtainment of the complete blessings of the SaraNya Dampathis by the Muktha Jeevan 9.9 : The Muktha Jeevan's thorough and full BrahmAnubhavam as a permanent rsident of Sri Vaikuntam 9.1 : Jeevan having the Darsanam of the Lord with His consorts on His Adhi sEshAsanam. Beauty of the Lord on Adhi sEshan. The beauty of Adhi sEshan with his radiant white hue is captivating . He is like a mountain made up of dazzling silver . On that soft and beautiful seat , the Lord is resting like an emerald mountain . From there , our Lord , the YajamAnan of all nithya sUris , rules all the universes . Swami Desikan describes the Lord as Marathaga Giri ( emerald mountain ) seated on the rajatha giri ( silver mountain ) of Adhi sEshan , which is His bhOga Paryankam ( enjoyable throne /bed ) . The jeevan according to Swami Desikan begins to enjoy the indescribable soundharyam of the Lord without satiety . He is the " kumAra -yuvA " ( iLam - kumaran as NammAzhwAr saluted Him at ThiruviNNagar ) . He is between youuvanam and KaumAram ( between the stages of a KumAran of 16 years or less and YuvA of 16 to 20 years ) . The jeevan experiences Him as being seated as Param jyOthi in the middle of an ocean of effulgence ( "sOthi veLLatthinuLLE yezhuvathOr uru " as NammAzhwAr saw Thirukkurungudi nampi in his Thiruvaimozhi 5.5.10 paasuram ) . His lustre is resembling that of the assembly of hundred -thousand Suns ( Adhitya satha sahasra samudhAyam ) and at the same time , it is a cooling presence like thousands of full moons . The beauty of His Consorts seated next to Him On both sides of the Lord are seated His three consorts . Periya PirAtti ( Sri dEvi ) , the embodiment of the Lord's DayA is seated on His right side . On the left side are BhU dEvi , the embodiment of the Lord's KshamA ( forbearance and patience ) and NeeLA dEvi , the personification of the Lord's oudhAryam ( kodai or limitless generosity ) . Sri dEvi Periya PirAtti has a special place in the Lord's chest and heart . She has the "svaabhimatha nithya niravdhya anurUpa svarUpam " ( She has a beautiful form most desired by the Lord , which is changeless and without any blemish and matching the Lord in evey way regarding soundharyam , kalyANa guNams and Isvaryam ) as saluted by AchArya RaamAnujA in his SaraNAgathi gadhyam . AchArya RaamAnujA was inspired by the vision of his paramAchAryA , ALavandhAr in his chathuslOki verse , " SaanthAnandha mahA vibhUthi paramam " . She is the PeNNamudhu as pointed out by Thirumangai in his paasurams on Oppiliappan ( Periya Thirumozhi 6.1.2) . She is the essence of the nectar churned by the Lord from the milky ocean . The dEvAs ate the husk of nectar . The Lord partook the essnce of the nectar , the femenine sArAmsam (amudhil varum PeNNamudhu ) that resulted from His efforts . She is the one , who is seated on the forever fragrant lotus flower and destroys our Paapams ( vEri mARAtha pU mEl irundhu vinai theerkumavaLAi -- Thiruvaimozhi 4.5.11 ) . She is the dEva dEva divya Mahishi ( the consort of the Lord of the dEvAs ) and with her mere glances ( katAksha lEsam ) , confers on Her bhakthAs unmeasurable wealth . She is the boundary of DayA and Her eyes are drenched with drops of tears out of Her compassion for Us . Her unmatchable affection for us , Her children , makes Her face bend downward as described by one of the Lakshmi Sahasra Naamams ( karuNAsthra aanatha mukhi ) . She is the limit of Daya ( DaakshiNya seemA ) and through Her intercession with her Lord protects us from His anger , when we trespass His sAstraic injunctions . She shines at the right side of Her Lord like a golden lightning that has embraced the dark-blue cloud laden with rain . She is forever attached to Her Lord and through Her Eka seshithvam as SaraNYa dampathi . The Lord becomes sarva sEshi , BHOgyan and the acceptor of Kaimkaryam through His union with Her . Without Her involvement , He does not enjoy the Kaimkaryams offered to Him . She delegates the akhila parijanams ( the nithya sUris and muktha Jeevans ) with appropriate kaimkaryams befitting the occasions and serves as the YajamAni of the Lord's household in Sri Vaikuntam . BhUmi and NeeLA dEvis on the Left side of the Lord BhUmi piratti is like another embodiment ( rUpAntharam ) of Sri dEVi . She is the object of unceasing reverence of all at Sri Vaikuntam ( anavaratha bahumAna vishayai ) . She has the most beautiful green hue like a mountain in spring ( pacchai maamalai pOl mEni ) . NeeLA dEvi has a complexion like a dark blue lotus ( karu neythal flower ) . She is the NeelOthpala shyAmaLai. She exceeds the enchanting power of Sri Devi , when it comes to overpowering Her Lord through Her charm and bhOga sakthi . The Lord , who is forever awake ( nithya bhOdhan ) gives up that ever-vigilant state in Her presence and relaxes and falls asleep amidst Her lofty breasts ( NeeLA thunga sthana giri tati suptham ) . All the three consorts stay in their wonted positions on the sides of the Lord to permit the Nithya sUris and muktha jeevans to offer their kaimkaryams to their Lord and enjoy the bustling scene . 9.2 : the eulogy to the Lord"s sarvAnga Soundharyam The Jeevan now enjoys the Lord in the company of His pirAttis and nithya sUris in the spirit of NammAzhwAr , who described the Joy that encircled him ( avAvaRa soozhndhAi -- thiruvaimozhi 10.10.10 ) at Sri Vaikuntam , when the Lord gave him the darsanam as Parama padha nAthan accompanied by His consorts ( udanamar kAdal mahaLir ThirumahaL MaNNmahaL Aayar-- madamahaL yenrivar moovar , Thiruvaimozhi 1.9.4) . The bliss ( aanandham /rasam ) enjoyed by the Jeevan is equal to that described by the TaittirIya upanishad passage ( 2.7) : " rasO vai sa: I rasam heyvAyam labdhvA Anandhee bhavathi II " . The upanishad points out that the Lord is both upAdhAna and Nimittha kAraNam for the universe besides being the rasam and bhOgyam . Those , who meditate on Him this way are filled with bliss form that effort . The experience of the Jeevan is full of such rasam , which makes it Anandha pUrNan . The jeevan enjoys the darsanam of the valorous Lord , whose beauty is like insatiable nectar ( aparyApthAmrutham ) and salutes the amudhan in the spirit of NammAzhwAr's anubhavam of thirukkudanthai AparyApthAmruthan ( ThiruvAimozhi 5.8.7) : ariyErE ! yennam poRsudarE ! senkaNN karumuhilE ! yeriyE ! pavaLakkunrE ! NAALTHOL YENTHAAI ! unatharuLE piriyA adimai kondAi ! --- ( O Lord independent like the Lord of the jungle ! O Lord who has a golden effulgence like the melted gold ! O Master with the lotus red eyes and the hue of the rainy season cloud ! O Lord shining like Agni jwAlai ! O Lord who is enjoyable to look at like a coral mountain ! O master, who has enslaved me with the nectar-like sweetness of Your four shoulders ! --- ) . The jeevan standing before the Lord is totally immersed in the enjoyment of the avayava sObhai ( the beauty of each limbs ) and the AabharaNa alankArams ( the jewelery that adorns the Lord's limbs ) and notices that the mumukshus are in a similar state of trance and have become bhagavadh-- anubhava rasa paravasars . It starts to eulogize the Lord in the Saama Veda manthram starting with " Vipanyva : " : tadhviprAsO vipanyavO jAgruvAmsassamindhathE -- ( Saama Veda PrapAtakam 3.18.2.4 ) Meaning : The Brahmins , who ceaselessly meditate on the limitless auspicious attributes of the Lord and attain minds filled with Bhagavadh guNam and become like Nithya sUris engaged in service to the Lord without let and out of their deep involvement with the Lord's kaimkaryams become alert to any untoward event happening to the Lord and offer rakshai through pallAndu and managaLAsAsanams. The Jeevan now attains this state of mind and begins to offer its eulogies to the Lord's beauty ( kesAdhi paadAntham ) and His aabharaNams and Aayudhams . This comprehensive salutation takes the form of 22 subchapters under the heading of section 9.2 . In the ninth sOpanam , the Jeevan stands in front of Parama Padha Naathan and eulogizes the Sarvaanga Soundharyam of the Lord . The salutation takes the form of kEsadhi PaadhAntha namaskaraNam . 9.2.1: The enjoyment of the Kireetam of the Lord The Lord's kireetam is resplendent in its brightness like the thousand rayed Sun befitting His status as Jagadheesvaran . PeriyAzhwAr has alluded to this Jyothi of the Kireetam as " kathirAyiram Ravi kalanthu yeritthAlottha neeLL Mudi " (PeriyAzhwAr Thirumozhi 4.1.1 ) . NammAzhwAr has also inquired the Lord about the mystery of this adhi- adhbhutha Jyothi of the kireetam , " Mudic chOthiyAi unathu muhac chOthi malarnthathuvO ? -- ThirumAlE KatturayE " (Thiruvaimozhi 3.1.1 ) . Here , NammAzhwar asks His Master and Lord to explain , if He can , about the unmatched radiance of His kireetam . He wonders whether it is the kAnthi of His radiant face that has blossomed forth as the JyOthi of His kireetam . Swami Desikan's anubhavam combines that the radiance of the dark , curly forelocks ( Kaaka Paksham /alakalalla aadi gaganE --) dangling on the Lord's forehead have mysteriously combined with the jyOthi of the kireetam through the Lord's unique power to reconcile elements that normally are unrecocilable (agaDitha GaDanA sakthi ) . The opposite pairs are united by the Lord of ThiruviNNagar thru such a sakthi as revealed by NammAzhwAr's exquisite paasurams on Oppilaa- appan . In the case of Parama padha nAthan , the dark tresses are like the darkness of the night and that darkness is united with the jyOthi of the thousand -rayed Sun ( Kireetam ) . The union and co- existence of the darkness of the night ( kaaka paksham ) with the brightness of the jyOthi of the kireetam is made possible only because of the agaDitha GaDanA Sakthi of the Lord ( " -- karumai veLumayamAi -- ThiruviNNagar sErntha PirAn seytha kaavu kandeer -- NammAzhwAr : Thiruvaimozhi 6.3. 5) . Swami Desikan's anubhavam of the Kireetam of BhUlOka VaikuNta naathan at Sri Rangam in the ninth verse of Sri Bhagavadh DhyAna sOpAnam is an elaboration of his anubhavam in Parama Padha sOpAnam : maalyairantha: sthira parimaLai : vallabhA sparsa mAnyai: kupyath chOLee vachana kutilai: kunthaLai: slishta mUlE I rathnApeeta sapalithE Rangabharthu: kireetE Raajanvathya: sthithimathigathA vrutthaya: chEthasO mE II ( Meaning ) : The Lord of Sri Rangam is adorning His radiant kireetam on His black tresses. Those tresses are already encircled by the fragrant flower garlands . Hence , the tresses are filled with the most captivating fragrance that extends to the kireetam . Those dark tresses under the kireetam have the auspicious contact of the hands of His Consorts , who comb those locks of hair and decorate them with the flower garlands prior to placing the tall , navarathna kireetam on those curly tresses , which resemble in their curliness the vakra vachanams (non-straight , crooked speech ) of the women of ChOLa desam , when they get angry . The base of the kireetam is pressed tightly against those curly tresses and the lustre of the nava rathnams spreads over those dark kesabhaarams . My mind is deeply attached to that beautiful kireetam of my Lord . My mind , which until now was roaming all over and now it is locked in the enjoyment of the Lord's most beautiful kireetam and hence my mind is under control like the blessed pathivrathai , whose total devotion is to her Lord . Such is the anubhavam of the Jeevan , when it enjoys the jyOthi of the tall Kireetam of the ThiruviNNagarAn ( parama Padha Naathan ) . 9.2.2 : The Enjoyment of the black kEsa bhArams of the Lord Swami Desikan is the Jeevan that is enjoying the bewitching beauty of the Lord . After taking in the soundharyam of the kireetam , our AcharyA's gaze concentrates on the dark forelocks dangling on the Lord's forehead . He considers them as the hungry dark bees dipping down to enjoy the honey of the lotus of the Lord's face (VadanAravinda makarantha rasa aasvAdhanam ) .Those locks are moving gently , when the Lord's glances shift to bless the nithya sUris and the Muktha Jeevans . That movement reminds Swami Desikan of the movements of the bumble bee . This anubhavam reminds Swami Desikan of NammAzhwAr's celebration of the beauty of those kuzhal of the MaayAvi : " koLhira kOLiruLaic chuharnthitta kozhumsuruLin uLL konda neela nannUl tazhai kuzhal ? anRu Maayan kuzhal " ( Thiruvai- Mozhi : 7.7.9 ) . Here nammAzhwAr explains the unique beauty of the dark tresses ( karum kuzhal ) of the Lord and asks his mother to understand the hold that beauty has on her as ParAnkusa Nayaki . NammAzhwAr attaining Nayaki Bhavam says here : " O my Mother ! Please do not be angry with me ! You do not understand how much I am under the spell of the beauty arising from the combination of those Tulasi-fragrance laden dark tresses . The dark hue of those locks of the hair of my Lord appear as though they are the distilled essence of the darkness of the night of mahA praLayam . Actually , the beauty of my Lord's dark tresses exceed even that of the integrated essence of the dark hue of that famous night . That beauty has stolen my aathmA and I am helpless ." ( ThirvAimozhi 7.7.9) . 9.2.3: The Enjoyment of the soundharyam of the Forehead of the Lord The combined presence of the dark forelocks with the bright forehead of the Lord reminds Swami Desikan of the AshtamiChandran shining in the dark night . Swami Desikan's mind is still thinking over the ThiruvAimozhi paasurams of 7.7 .7 , where ParAnkusa Naayaki enjoys the beauty of the Lord's forehead ( thiru nuthal ) and compares it to the blemishless , radiant Moon : " nALL mannu veNN ThingaL kol ? nayanthArkatkku nicchilai kol ? " Parankusa Naayaki wonders here whether the radiant forehead is perhaps the blemishless ( white ) Moon . He recognizes that the radiant object bewitching his mind is indeed the forehead of Her Lord . ParAnkusa Naayaki points out that the beautifully radiant forehead of the Lord removes the desire of those , who desire to enjoy it by blessing them with its auspicious darsanam. 9.2.4 : The enjoyment of the eye brows of ThiruviNNagarAn The Jeevan now focuses on the beautiful eye brows of Sri Vaikuntanathan . Swami Desikan is reminded of the anubhavam of ParAnkusa Nayaki , where she explains the effect of the soundharyam of the Lord's eye brows on her : innuirkku yezhayar mEl vaLayum iNai neela viRk kol ? manniya seer madhanan karuppuc chilaik kol? madhanan tannyuir thAthai KaNNa perumAn purvamavayE yennyuir mElanavAi aduhinranavenRu ninRE ThiruvaiMozhi 7.7.4 ( Meaning ) : These beautiful brows are aimed at my jeevan and are intent on making me suffer . Whose are these curved brows bent like a bow that is about to release the arrows ? Do they belong to my KaNNan , whose brows were aimed at the poor , infatuated Gopis , who desired to have Him as their lover ? What a power they have over me as well ? Are they instead the bow of ManmathA of enduring soundharyam ? No , they really belong to the Lord , who gave life to ManmathA . It is His brows that are torturing me with their unsurpassed beauty. 9.2.5: Enjoyment of the Lord's sacred eyes The Jeevan now shifts its gaze downwards and gets locked in the beauty of the eyes that reminds it of the statement of the Lord in Bhagavadh GitA , " IsvarOham Aham BhOgi siddhOham balavAn sukhi " . Those eyes immediately shook up the Jeevan and made it remember that it was the Jagdheesvaran that it was being blessed to look at . Overpowered by the welcoming and generous nature of those eyes ( SvAgathOdhAra nEthram ) , the jeevan fell down at the feet of the Lord with the prayer : jitham thE PundareekAksha namsthE VisvabhAvana I namasthE asthu HrusheekEsa MahApurusha Poorvaja II ----JithanthE SthOthram 1.1 ( Meaning ) ; O Lord of Lotus soft eyes ! This jeevan has now been conquered ( reclaimed ) by You . This is not my property . It is Yours . You have reclaimed Your property . O Lord , who created the entire Universe ! O Lord , who is the foremost among boon-givers ! Please bless me to place your property ( this jeevan ) at your feet as its rightful owner . Swami is reminded of the paasurams of ThiruppANAzhwAr and NammAzhwAr , when he thinks about the anubhavam of the jeevan , when it is overpowered by the merciful eyes of Sri VaikuntanAthan . In his eighth paasurm of AmalanAdhi PirAn , AzhwAr describes those beautiful , resplendent , broad , dark eyes of the Lord set in a white background and with red lines criss-crossing the white areas this way : " kariyavAhi pudai paranthu miLirnthu sevvariyOdi neenda apperiyavAya kaNNgaL " NammAzhwAr reaches the state of ParAnkusa Naayaki and describes the tortures that she underwent from those bewitching eyes of the Lord : Yezhayar aavi uNNUm iNaik kUrramkolO ? aRiyEN aazhiyamkaNNapirAn ThirukkaNNkaL kolO? aRiyEn soozhavum tAmarai nANNmalar pOl vanthu thOnRum kandeer ThozhiyarkAL! annaimeer ! yen seyhEn? turAttiyEnE ------------Thiruvaimozhi : 7.7.1 ( Meaning ) : Are these pair of eyes the twin Lords of Death ( Yamans ) intent on taking the lives of the girls , who fall in love with the Lord ? Are they the big and beautiful eyes of the most merciful Lord ? I do not seem to know their identity . They surround me like the freshly blossomed lotuses . O Friends ! O Mothers ! Do not you all see these eyes ? What can I do , who has been born to experience the sufferings caused by them ? Swami Desikan's salutation of the sacred eyes of the Lord are many and most moving . I will quote a few to enjoy our Guru Saarvabhouman's aanandhAnubhavam : aalakshya satthvam = fully covered with satthva guNam & redeeming mercy athivEla dhayA uttharangam = boundless ocean with the never ceasing waves of mercy abhyarthinAm abhimatha prathipAdhana arham = Capable of granting to the seekers all that they desire snigdham = beautiful because of their friendliness aayatham = long , extended prathimasAli thE vilOchanam = Your broad and sacred eyes dhugdha ambhudhE : anukarOthi = resembles the milky ocean . The above are the salutations housed in the 24th slOkam of Sri Deva Naayaka PanchAsath . In the next slOkam , Swami describes further the power of those unique eyes : visva abhirakshaNa vihAra krutha kshaNai : = They are intent on engaging in the sport of protecting the universe viDampitha muktha padmai : = resembling the freshly blossomed lotus flowers aamOdha vAhibihi : = full of Joy anamAya vAkhya garbhai: = of the nature of inquiring about our well being ( KshEmam ) amrutha varsha nibhai: = like the rain of rejuvenating nectar Such is the power and greatness of the Lord's karuNA katAkshams 9.2.6: The enjoyment of the beautiful nose of the Lord The jeevan contemplates on the nose of the Lord next , This nose draws in and out the wind ( breathing ) of the vedAs ( Sruthi surabhi nisvAsam , yasya nisvasitham vEdA: ) . The jeevan thinks of it as a divine bamboo ( divya NaasA vamsam ) and thinks of the power of the nose as experienced by nammAzhwAr in Thiruvaimozhi paasuram 7.7.2 : aatiyum thURRiyum niRu annaimeer! yennai neer nalinthu yenn? mAttyur karpatthin valliyO? kozhundhO? aRiyEn yeetiya veNNai undAn thiru mooku , yenathAviyuLLE mAttiya valviLakkin sudarAi niRkum vAliyathE ( Meaning ) : Are they the kalpaka creeper flourishing in between His eyes ? Or are they the tender shoots of that kalpakA creeper ? I do not seem to know. That nose which took in the fragrance of the assembled veNNai at AyarpAdi shines inside me as an intense steady flame . It is making my inside very hot . I can not bear its intensity . O My Mothers ! What is the use of You moving me from here and there , blaming me and belittling me ? This nose of the Lord is causing me all that suffering 9.2.7:The anubhavam of the beauty of the Cheeks The shining cheeks of the Lord are like the mirror set among the gems ( maNI darpaNam )for His consorts and the jeevan finds their beauty beyond its descriptive power . 9.2.8 : The enjoyment of the beauty of the Lovely lips The fully ripe red lips of the Lord reminds the jeevan of the integrated essence of the hue of the red coral branches . Swami Desikan refers to the anubhavams of ParAnkusa Naayaki who was haunted by the beauty of those red lips and ANDAL who so very much wanted to know how they tasted and queried the divine conch , Paanchajanyam , which enjoys the taste of those sweet lips (KaRpuRam nARumO --) . ParAnkusa Naayaki wonders whether those haunting red lips are a piece of red coral or BimbhA fruit ( kOvai pazham ) . She complains that those enchanting lips of the Lord surround her aathmA in every direction and that there is no escape from them . 9.2.9: Eulogizing the bewitching smile of the Lord In Thiruvaimozhi 5.3.8 pasuram , ParAnkusa Naayaki appeals to her mother to save her from the power of the Lord's smile . She refers to the combined effect of the white rows of teeth of the Lord and the beautiful red lips , which together destroy her by making her long for the union with her Lord . She wonders whether that radiance arising from the two rows of white teeth are the bright , blinding bolt of lightning or the jyOthi of the row of white pearls intent on driving her mad through their beauty .She complains to her mother that she does not know of any place to escape from the power of the Lord's intoxicating smile .Swami Desikan describes the Jeevan's anubhavam of the Lord's inviting smile in the context of ParAnkusa Naayaki's anubhavam . 9.2.10 : The enjoyemnt of the beauty of the Lord's Ears The Jeevan shifts its glance away from the lips housing the smile of the Lord and focuses on the two ears of the Lord , which remind it of the swings meant for sport ( LeelA Dolai) .ParAnkusa Naayaki describes the disturbance that those beautiful ears caused to her psyche in Thiruvaimozhi 7.7.6 paasuram . She views them as creepers taking the shape of a pair of beautiful fish (Makaram tazhaikkum taLir kol ? ) 9.2.11: The enjoyment of the Thirumuka Mandalam of the Lord The Jeevan is reminded of PeriyAzhwAr's anubhavam of that radiant , round face , which is like the full moon ( SuRRum oLivattam sUzhndhu sOthi parantha ) . The integrated beauty of the organs in the face of the Lord reminds the jeevan of ParAnkusa Naayaki's anubhavam of the incomparable beauty of the face of the Lord (Thiruvaimozhi 7.7.8) . Naayaki is very much affected by the power of the beauty of the Lord's face .According to her , the eyes have the radiant lustre of a full blown lotus flower ; The nose is like an exquisitely tender creeper ; the lips are like coral stems ; the eye brows are like a bent bow ; the rows of teeth are like the two rows of dazzlingly white pearls; the two ears are like two more tender creepers ; the forehead has the shape and beauty of ashtami chandran . The beauty of the face of the Lord is multiplied by the individual beauty of each of the contributing parts . Naayaki cries out loud that the integrated beauty of the Lord's face is driving her mad . Jeevan feels the same way ,when it experiences the beauty of the face of Sri Parama Padha Naathan . 9.2.12: The beauty of the neck of Sri Parama Padha Naathan The conch-like slender and beautiful neck of the Lord attracts the attention of the Jeevan as its gaze shifts downward from the Face of the Lord . It tries to escape from the power of the eyes housed in the face of the Lord . The jeevan is reminded of the anubhavam of ThiruppANAzhwar at Srirangam , the BhUlOka VaikunTam : " muRRum unda Kantam kandeer adiyEani uyyakkondathE " . Here AzhwAr refers to the Lord's neck that swallowed during PraLayam , the aNdams , anDAvaraNams , MahA prithvee , and the seven kula parvathams in one gulp . 9.2.13: The anubhavam of the Lord's shoulders >From the neck region , the jeevan's focus shifts now to the sundaratthOLgaL Like Kamban , It feels : "ThOL KandAr ThOLE KandAr " . Swami Desikan is reminded of the aanandAnubhavam of HanumAn , when the thankful RamachandrA embraced with His hands and powerful shouders His messenger ( Raama dhUthan ) for bringing the auspicious news of finding His piratti in the city of LankhA . Sri RaamA acknowledged that the embrace of His is all the wealth that he had to confer on HanumAn for his unmatched service : " yEsha SarvasvabhUthO mE parishvanghO HanUmatha:" .The coolness of that embrace associated with the powerful shoulders and the comfort that the nAyaki ( ParAnkusa Naayaki ) derived from those shoulders holding her tight is described by her as being under the cool shade of the fragrant KaRpakA tree ( Thiruvaimozhi 6.6.6) . 9.2.14: The enjoyment of the Beauty of the chest of the Lord >From the enjoyment of the powerful and lovely shoulders of the Lord , the jeevan reluctantly moves its gaze to the region between the shoulders (viz)., the chest region . What does it see there? The jeevan has the sEvA bhAgyam of Periya Piratti there along with the pearl necklace , Srivathsam , Kousthubam gem and the vana maalai ( Mouktika - Srivathsa -Kousthubha -VanamAlA -virAjitham ) . There it finds Mahaa Lakshmi residing in a state of Athyantha BhOgyam and is thrilled . 9.2.15:The enjoyment of the Lord's stomach region The jeevan shifts its gaze downwards from the chest to the stomach region now. It remembers the service done by the Lord's stomach of holding all the prapancham ( Seven oceans , seven mountains , seven clouds et al ) and protecting them in that stomach , which still had room for more things. NammmAzhwAr salutes that capacious and protective stomach this way : "KaarEzh malai yEzh ulahamundum aarAvayirrAnai adangap piditthEnE " . ( TVM: 10.8.2) The occasion is the mangaLAsAsanam for ThiruppEr Nampi . AzhwAr is about to leave for Sri Vaikuntam by the archirAdhi maargam soon. Here , he acknowledges that he has held that Lord , who still has room in His stomach after that prodigious feat. AzhwAr says that he held the Great Lord tightly to the satisfaction of the Lord. 9.2.16: The enjoyment of the PeethAmbharam in the waist The Lord's thirumEni is like an emerald mountain . The golden yellow silk garment adorning His waist is like the cloud of mAnnickkam . The jeevan sighs and takes in the beauty in the spirit of NammAzhwAr , who described his feelings of joy this way : paticchOthi aadaiodum palkalanAi ninn paimponn katic chOthi kalanthathuvO ? AzhwAr wonders whether the lustre of the Lord's waist has transformed itself into the radiance of the peethAmparam and the jewels found around the waist region . 9.2.17: The enjoyment of the ankles of the Lord Those finely chiseled-ankles remind the jeevan of the trbutes paid by PeriyAzhwAr , when his gaze fell on the beautiful jangAs (ankles) of Bala KrishNa in his role as the doting mother , YasOdhA piratti . Here , AzhwAr taking the role of YasOdhA invites her friends to enjoy the beauty of those ankles adorned by the silver ankle jewelery : iNaikkAlil veLLitthaLai ninRilangum kaNaikkAlil irundavaa kANeerE karihayeer ! vanthu kaaNeerE . Swami Desikan describes the well shaped ankles as " kandharpa-kAhALa- kaLAchi-thUNeera maathrukai " ( ManmathA's musical instrument, YekkALam , the vessel known as KaaLAnchi with a wider top and narrow bottom , the arrow cage /ampaRAtthUNi ) . 9.2.18 : Salutation to the glorious feet of the Lord The Jeevan's sevai of the Lord arrives now at His lotus feet and find them standing on the top of the siras of the Vedams . It is reminded of the anubhavam of PeriyAzhwAr , where the AzhwAr saw the power of the Lord as an emperor as revealed by the insignias of conch , disc on His inner feet that imprinted themselves on the bhUmi , when he moved around . 9.2.19 : The Lotus below the Lord's paadha Kamalam There is an AdhAra Padhmam under the Lord's sacred feet . NammAzhwAr has wondered about the origin of that lotus below the Lord's holy feet this way : " adic chOthi nee ninra thAmaraiyai alarnthathuvO " ( Meaning ) : Did the kaanthi of Your Thiruvadi blossom forth into the aadhAra Padhmam on which You are standing ? 9.2.20 : Enjoyment of the beauy of all the limbs Now , the jeevan has enjoyed from the holy head to the sacred foot the beauty of the Lord of Sri Vaikuntam . This is reminiscent of NammAzhwAr's anubhavam of the SarvAnga Soundharyam of the Lord : karumANiccka malai pOl maNit tadam thAmaraik kaadugaL pOL ThirumArvu vaai kaNN kai undhi kAludai aadaigaL seyyap pirAn Here , NammazhwAr , who has enjoyed the samslEsham with " her " Lord as ParAnkusa Naayaki describes to her thOzhi about the beauty of the Lord : He is like a mountain of sapphire and His chest , lips , eyes , hands , navel , feet and the silk garment on His waist blossomed and shone like the freshly blossomed lotuses in a cool pond . Similar is the anubhavam of the jeevan of the total captivating beauty of the Lord of Sri Vaikuntam . Elsewhere, NammAzhwAr describes the beauty of the Lord shining thru every limb of His this way : senthAmarait tadankaNN sengani vaai senkamalam senthAmaraiadikkaL semponn thriuvudambE 9.2.21: The enjoyment of the AabharaNangal of the Lord Here NammaazhwAr visualizes how the Lord appeared before him as SarvAbharaNa bhUshithan and in a state of joy and beauty .Azhwar states that the Lord came to his side with the same solicitude that He shows to Nithya Sooris in parama padham and had the flower garland wrapped around His crown and adorned Sankham , Chakram , sacred thread and His pearl necklace. Azhwar remembers that the eyes of the Lord then were like just blossomed red lotuses and His red lips resembled the color of the petals of Red lotus and His sacred feet were red like lotus and His entire body was like molten red gold ( Thiruvaimozhi 2.5.1) . 9.2.22: The salutation to the Chakram and Sankham The Lord was like a dark mountain ( anjana giri ) in hue and the fiery disc and the cool conch in His two hands with paraspara- paribhAgam ( equal attributes ) were like the Sun and the Moon hugging that anjana giri .The jeevan like NammAzhwAr (Thiruvai- Mozhi 7.2.1) salutes those two divya Aayudhams ( Sankhu chakkarangaLenru kaikUppum --IvaL ). After the enjoyemnt of the beauty of every one of the limbs of Parama padha nAthan , the jeevan starts to enjoy the anantha kalyANa guNams of the Lord 9.3: The Muktha Jeevan enjoys the kalyANa guNAs of the Lord The Jeevan now stands in awe contemplating the Parathva- Soulabhya guNams of the Lord of Sri Vaikuntam and His divya- Athma svarUpam. The jeevan reminds itself of the two paasurams of NammAzhwAr (TVM:1.1.1 and 8.1.8). The jeevan thinks of that Lord, whose kalyANa guNAs are unsurpassaable, who is the Lord of the Nithya sUris, who out of His own immeasurable mercy grants the jeevan knowledge and devotion about Him and who has the natural jyOthi of the sacered feet that dispell the samsaric sorrows. The jeevan longs for nithya sevai at those holy feet of Sri VaikuntanAthan. The Jeevan then thinks about the words of NammaazhwAr :"VaNangumARu aRiyEn manamum vAchagamum, seykaiyum yaanum nee thAnE" (Oh Lord of Sri Vaikuntam! Myself, my mind, my speech and this body of mine which is the cause of my deeds are all under Your control. Therefore, Please bless me with the insight to worship You). 9.4: Prayer for the placement of the Lord's Feet on its head The Jeevan now approaches close to the foot rest of the Lord, where SatakOpan stands and looks at the Lord's eyes, which convey the leanings of the Lord clearly . These are the same eyes described by Swami Desikan In Bhagavadh DhyAna sOpAnam: "SaabhiprAya smitha vikasitham". Those smiling eyes have artha pushti and abhiprAyam. It asks the Lord like NammAzhwAr, who stands nearby: "vAnurinbam manni veeRiRinthAi, arulu ninn taalkaLai yenakkE"(Thiruvaimozhi 8.1.9). Oh Lord, who is seated in Your Parama Padham in a state of everlasting and supreme bliss! Please bless me with the placement of Your feet on my head! 9.5: Lord's granting of that boon & Consequent Kaimkarya SaamrAjyam Sri Vaikuntanaathan, the parama DayALu readily responded to the Jeevan's earnest request and placed His fragrant lotus feet, which enhances the fragrance of even the soft and beautiful hands of Sri Devi (Vaasam sey pUnkuzhaLAL) and BhUmi Devi (Gandhavathi). This Sarvagandhan placed His golden lotus feet on the bent head of the Jeevan and gave the jeevan Nithya, Niravadhya Kaimkarya SaamrAjyam.The ecstatic jeevan offered its salutations and joined the ghOshti of parama padha vaasis blessed before to join the Lord's court at Sri Vaikuntam. 9.6: Climbing of the Divya Paryangam & Reaching the Lord The Jeevan climbs the divya aasanam on which the Lord was seated and recited the ThiruvAimozhi (3.2.4), "Soozhcchi J~nAna sudar oLi aahi". This paasuram recognizes the Lord as the pervasive AntharyAmi Brahman, sarva vyAptha VishNu and as the one radiant and self- effulgent jyOthi, which has the ability to remove all samsaric distractions and blesses the muktha jeevans to enjoy His sacred feet. The jeevan's deep desire is now fulfilled. It pinches itself as it were to digest the great blessing that has come its way due to the benevolence of Sri VaikuntanAthan,the avyAja karuNa mUrthy. The jeevan thinks about the series of upakArams (upakAra Paramparais) that the Lord has blessed it to realize in the spirit of Thirumangai"s ThirunedumthAndakam paasuram," MinnuruvAi munnuruvil Vedam NaankAi". The Lord of this Paasuram is the One, who blesed us with the Four Vedams. He stays inside them as the UpadEsa J~Nanam. He is the One, who is shining as the flashing, evanescent lightning in achEthanams, which undergo changes. He is the One, who guides one gradually through the successive steps of SravaNam, Mananam, DhyAnam and ultimately SamAdhi. He is the One, who stands as the 25th Tattuvam and the controller of the Jeevan . He is the One with the RamaNeeya ParamAthma SvarUpam. He is the lustre behind all that shines in His worlds. With the power of His supermacy, He is like unapproachable Agni. He is of the PanchOpanishad form of the five aprAkrutha BhUthams. The elated Jeevan says: "SUCH A SWAMI HAS NOW PLACED HIS TENDER HOLY FEET ON MY HEAD AND BLESSED ME WITH NITHYA KAIMKARYAM (TannurvAi Yennurvil ninRa Yenthai TALIR PURAIYUM THIRUVADI YENN TALAI MEL)". The blessed jeevan decalres in the spirit of another paasuram of NammAzhwAr (Thiruvaimozhi 4.9.9) that it has now experienced the bliss of the paadha dheekshai of the Lord's sacred feet and is carrying them and wandering everywhere with those sacred feet on its head (Unn ThiruvadiyE sumanthuzhala kootariya ThiruvadigaL kootinai naan kandEn). The blessed jeevan thinks of the Paasuram of PeriyAzhwAr (Periya Thirumozhi 5.4.7): "Oh Lord who placed Your sacred feet on my head and made me Your Sesha bhUthan ! What an incomparable blessing!I have the symbol of incomparable Isvaryam, Your tender, red lotus feet on my head and have become a qualified member of the group of the other BhaagyasAlis, the Nithya Sooris and the other muktha jeevans, offering nithya kaimkaryam to You! (Thiruppolintha sEvati yenn senniyin mEl poRitthAi)". In this mood of celebration of the unique blessings that came its way, the muktha Jeevan climbs the seat of the Lord and arrives right next to Him. All along, it says to itself: "Who am I, the lowly self compared to the mighty Lord holding Sudarsanam in His hand? What a wonder! Even for MahA Paapis, the parama Kaaruneekan's grace is granted once they perform anjali to Him and express their longing for Him. I am indeed blessed to become the object of His parama Krupai (Thiruvaimozhi 5.1.7). He kindled my svarUpa aavirbhAvam with His act of grace ". 9.7: The Lord's query and the response of the Jeevan The Lord with His cool (Aarthi nivarthakam)and beautiful lotus like eyes looks with affection at the jeevan that has climbed His Paryankam (bed/Seat) and queries the Jeevan as to "Who it is ?" He asks "Who are You?". The Joyous jeevan responded with the answer: "Oh, My Supreme Master! For time immemorial, I have been sunk deep in the turbulent and fearsome Ocean of SamsAram. Now, I am blessed to be immersed in the ocean of nectar, which is Your Divya SvarUpam . I have been blessed to see You and to come in contact with Your redeeming lotus feet. You are Ubhaya VibhUthi Visishtan . I am enjoying you as the tasting of nectar and thus I have become BhOkthA . You are enjoying me, Your property. In this context, I have become bhOgyam to You. I have become the Daasa bhUthan as indicated by the MakAram of Your PraNavam. I have attained Soori Tulya SvAta*ntryam (the freedom equal to that of the Nithya sUris). All the obstacles that stood in the way of SvarUpa prAptha Kaimkaryam have melted away. Attaining my natural status as sEsha bhUthan of You, the Sarva Seshi, I am blessed to engage in Your eternal service. Thou art the Lord of NithyAs and MukthAs (VaanuLAr PerumAn: Thiruvaimozhi-2.3.1). I have united with You as the union of the rasams of Honey, Ghee, Milk, Sugar and Nectar (TEnum paalum neyyum kannalum amuhtamum pOl kalanthu: Thiruvaimozhi - 2.3.1) and have become both BhOkthA and BhOgyam. There is none, who is equal to me now! I am the one, who is standing in front of You after climbing Your paryankam requesting the boon of no return to samsAra Mandalam again and stay forever at Your side performing uninterrupted kaimkaryam to You. This is my prayerful VINNAPPAM. 9.8 :The Jeevan receives the Divya Dampathi's anugraham THe Lord of MahA Lakshmi (Sriya: pathi) is overjoyed to hear the explanation of the Jeevan about its nature and identity . He feels elated like the endearing mother, who hears Her child's first words. The Lord of Sri Vaikuntam turned His radiant face towards His divine Consort, since He is guided by Her unspoken signals arising from the movement of Her brows (YasyA VeekshyA mukahm tadhingitha parAdhEnO VidatthE akhilam kreetEyam kalu: Sristhavam -Verse 1). Our Akhila Jagan MaathA concurred with Her Lord's wish to grant BhramAnandham to the Jeevan and with united hearts (yeka Hrudhayam), they said"asthu thE"as they said to Sri RaamAnujA at Srirangam, when the great AchAryA peformed SaraNAgathi on a Panguni Uttaram day infront of Them seated on Their YekAsanam. 9.9 : Jeevan enjoying ParipUrNa BhrammAnandham The Bhramma SaakshAthkAram makes the muktha Jeevan united with Para Bhakthi, Para J~nAanm and Parama Bhakthi, the three stages of spiritual ascent experienced by the Mudal AzhwArs at ThirukkOiyulUr. The Muktha Jeevan in this sate found no upper limit to its Anandham resulting from Bhagavadh Anubhavam. Just lie NammAzhwAr (Thiruvaimozhi 3.3.1: ozhivil kAlamellAm udanAi manni vazhuvilA adimayai--), the Muktha Jeevan performs Sarva desa- Sarva Kaala - SarvAvastha-Sarva vitha Kaimkaryams to the Lord and His divine consort staying at their side without any distraction.The Jeevan is immersed in anavadika aananda mahArNavam (Limitless ocean of nectarine bliss). It becomes rid of prakruthi guNAs and takes on Bhagavdh guNAs. It enjoys equality of enjoyment with its Lord (Brahma sUthram :4.4.21 - bhOgamAthra saamya lingaasccha) and is assured by the anavrutthi sabdham (Brahma sUthram: 4.4.22 - There is no return to the prakruthi mandalam for the muktha jeevans). The muktha jeevan experiences the Lord in this worry and fear-free state and remembers the word of GeethAchAryan (Gita:8.15-16): "Having attained Me, these great souls are never again subject to rebirth in the abode of sorrow and transcience, for they have found the highest perfection . All the worlds, and even the realm of BrahmA, are subject to return, Oh ArjunA, but reaching me, there is no rebirth". Thus ends the parama Padha sOpAnam with its nine steps of : (1) VivEka parvam (MaNNUlahil mayal theernthu) (2) NirvEda Parvam (Manam tathumpi) (3) Virakthi parvam (Mannaatha payan ihanthu) (4) MaalE anRi kaNN ilathu anji (Bheethi parvam) (5) PrasAdhana Parvam (avan kazhalE poondu :Bhakthi or Prapatthi) (6) Kadum siRai pOy (UthkaramaNa parvam) (7) Karai yERum gadhiyE seRu (archirAdhi maargam) (8) ViNNulahil Viyappu yellAm viLangak kandu (Divya Desa prApthi parvam) (9) ViNNavar tamm kuzhAmkaLudan Vedam paadi, paNN ulahil padiyAtha isayAl paadum pallAndE pall aandum paaduvOm (PrApthi parvam). After last sOpAnam (step of the ladder), the muktha jeevan joins the nithya sUris and other muktha jeevans and recites the Veda manthrams and sings the divine songs of AzhwArs in a manner not experienced by the ordinary sangeetham and hails the Lord with its pallAndu. Thus concludes the powerful vision and description of Swami Sri Desikan about the journey of the Jeevan up the ladder towards its ultimate goal, Parama Padham. Pala sruthi sri VenkatanAthA: trayyantha guru : svbhAva chithramidham | vyathunutha NAVAPARVA YUTHAM SUSTHAM PARAMA PADHA HARMYA SOPAANAM || (Meaning) : Sri VenkatanAthan, who was awarded by the Lord, the title of VedAnthAchAryan, composed this grantham inspired by the image written in his heart by the Lord, which defines the nine steps to be climbed by the jeevan to reach the auspicious, upper world of Parama Padham, where Sri Vaikunta Naathan presides with His divine consort surrounded by the Nithya- Sooris and Muktha Jeevans performing eternal kaimkaryam to Them. KavithArkika SimhAya KalyANa guNasaalinE | SrimathE VenkatEsAya VedAntha GuravE nama: || Subhamasthu. Daasan, Oppiliappan Koil VaradAchAri Sadagopan , Raaghavan Srinivasa <srinivasaraaghavan> wrote: > > Dasan, > AdiyAen's father Sri S.Rajagopala Iyengar attained > Acharyan Thiruvadi on 7th October 2004 a4 4.20pm at > Chennai. > We are performing the religious rites each day under > the guidance of our Vaadhiyaar. We belong to Sri > Ahobila Matam and had done Prapatti as per the advice > of our Late father. > > We shall be highly thankful to you to kindly highlight > the position of our father after his demise. Whether > he will directly reach Moksha or will be in this > etenal world till the 12th day taking the rites . > > With pranams, > Dasan > Srinivasaraaghavan > > > > _______________________________ > > Declare Yourself - Register online to vote today! > http://vote. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 14, 2004 Report Share Posted October 14, 2004 - >"srivaishnavan" <srivaishnavan ><> >Wednesday, October 13, 2004 10:01 PM > Re: A doubt about life after death. > SrI: > SrimathE Gopaladesika mahadesikaya namah: > Dear Sri Srinivasa raghavan > > Your father has attained Acharyan Thiruvadi at Srivaikuntam; However > sruthi, smruthi are His agnyA and we need to perform the rituals as > prescribed in saasthrAs with respect to obsequies, tharpaNams, > maasyams, srAddham etc... > > Given below is how the soul's journey towards the Lord takes place: > [from Paramapadha sOpAnam written by Swamy Desikan- posted by Sri > Sadagopan Swamy of New York, few years ago] > > Regards > Namo Narayana > dAsan Dear Sri Srinivasa Raghavan : As indicated by Sri MadhavakkaNNan , Prapanna Jeevan goes straight to Sri Vaikuntam via ArchirAdhi Maargam , the moment the Lord enables that Jeevan to enter Moordhanya Nadi and exit via Brahma Randhram . Sruthis are the PramANams for this view . That was what Swamy Desikan described in the Sri Sookthi of Parama Padha SopAnam that Sri MaadhavakaNNan referred to . Your questions in this context were about Apara Kaaryams , Monthly rites (Maasyam et al) , the annual SrArdham , PiNDa Bali and their links to Pithru Lokam . Who are we doing it for ? Why do we do it and Where does it end up , if the Prapanna Jeevan is already residing at Sri Vaikuntam thru the power of the Prapatthi Yogam that it practised thru AchArya Krupai . The unasked question is : Does it mean that Pithru Kaaryam is a waste of time and purposeless? What is the significance of Pithru DEvathA aarAdhanam ? This question is not new . In Srimath RaamAyaNam , Sage JaabAli engages in Nireeswara Vaadham according to Sri MukkUr Lakshmi NarasimhAcchAr Swamy and asks Raamachandra about how the PiNDam placed on the earth can reach Pithru lOkam and presses on about the route of TilOthaklam poured here thru the thumb quenching the thrist of the Pithru devathais at Pithru lOkam . The answer to such questions has to be based on the upadEsam of the Pithru Geetham section of Sri VishNu PurANam accepted by all AchAryAs as the highest among the Saathvika PurANams. It talks about the many (96) SrArddhams to be done in a year , the various alternatives for performing these TarpaNAdhi SrArddhams by one , who is incapacited to do them in the authentic manner prescribed by the SaasthrAs. Laghu Pithru DEvathA AarAdhanam procedures are given to make sure that no one gives up these prescribed rites because of inability of one kind or other. It goes on to point out that BhagavAn Sriman NaarAyaNan is the one , who is the recipient of our efforts to perform Pithru DevathA AaarAdhanam . Pithru DevathAs are of three forms : Rudra, Vasu and Aadhithya forms .When we invoke the names of Pithru Vargam and Maathru Vargam and link them to the Gothrams and place PINDam or pour TilOdhakam (water mixed with gingelly seeds) ,those who are made happy are the Pithru DEvathais in Pithru lOkam and NOT our parents , grand parents or Great Parents as embodied souls . We say : " --- --- gOthrAN --- --- SarmaNa: VasurudrAdhithya SVAROOPAN asmath pithru pithAmaha prapithAmahAn aavAhayAmi ". Then we offer aasanam , archanam , TarpaNam with tilOdhakam . Next AavAhanam for MaathAmaha Vargam is : " aayAthu Pithara : sOmyA: gambheerai: pathibhi: poorvyai: , prajAmasmabhyam dhadhathO rayincha dheergAyuthvanccha satha saaradham cha ---- ---- gOthrAn -- -- sarmaNa: VasurudhrAdhithya SvaroopAn asmath MAATHU : pithru pithAmahAn prapithAmahAn aavaahayAmi ". Vasu Roopam is PithA , Rudhra roopam is PithAmahar and Aadhithya Roopam is Prapithaamahar. Jn~AthAjn~Atha Pithru Maathru tarpaNam follows thereafter. With different sankalpams , ParahEni , ashtakai , anvashtakai , MaaLya and SankramaNa TarpaNams are done to please the Pithru DEvathAs . The satisfied Pithru devathAs bless the progeny of the performer of TarpaNams. It is the Pithru devathAs with Sriman NaarAyaNan as their antharyAmi is pleased thru that aaarAdhanam and not our departed father or mother et al. Such parents , grand parents or great grand parents are not the targets for this pithru aarAdhanams .Once we do the apara Kaaryams for them , our links to them are broken except in reverential and grateful memory . Apara Kaaryam is a seperate big subject by itself ( AahUthi of the body made of Pancha bhUthams in Agni as the mortal coils fall , Daily PiNDa SamarpaNam , DasAham , yEkOdhishtam , and sapiNDee KaraNam et al ) . We will not get into it here . In one of the presentations by the SrouthigaL of Srirangam captured in the Mambalam Golden Jubilee Tapes , thsi subject is addressed . Veda PurushAya Nama: Daasan , Oppiliappan Koil VaradAchAri Sadagopan The other Jeevans enter other Naadis and end up as embodied souls in ways appropriate with their KarmAs . Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 15, 2004 Report Share Posted October 15, 2004 SrimathE Rangaramanuja mahadesikaya namaha Respected Swamin Exemplary explanation on the above. Sure your views would positively influence those who haven't prostrated before GOD in Saranagathy through Acharya Krupai (Prapathi) to seek for it before long while reinforcing the conviction in others who had the good-fortune of Saranagathy thro Acharya Krupai. Dasan Dorairajan R(ranganathan) --- Sadagopan <sgopan wrote: > > > - > >"srivaishnavan" <srivaishnavan > ><> > >Wednesday, October 13, 2004 10:01 PM > > Re: A doubt about life after > death. > > > SrI: > > SrimathE Gopaladesika mahadesikaya namah: > > > Dear Sri Srinivasa raghavan > > > > Your father has attained Acharyan Thiruvadi at > Srivaikuntam; However > > sruthi, smruthi are His agnyA and we need to > perform the rituals as > > prescribed in saasthrAs with respect to obsequies, > tharpaNams, > > maasyams, srAddham etc... > > > > Given below is how the soul's journey towards the > Lord takes place: > > [from Paramapadha sOpAnam written by Swamy > Desikan- posted by Sri > > Sadagopan Swamy of New York, few years ago] > > > > Regards > > Namo Narayana > > dAsan > > Dear Sri Srinivasa Raghavan : > > As indicated by Sri MadhavakkaNNan , Prapanna Jeevan > goes straight to Sri Vaikuntam via ArchirAdhi > Maargam , > the moment the Lord enables that Jeevan to enter > Moordhanya Nadi and exit via Brahma Randhram . > Sruthis are the PramANams for this view . That was > what > Swamy Desikan described in the Sri Sookthi of Parama > Padha SopAnam that Sri MaadhavakaNNan referred to . > > Your questions in this context were about Apara > Kaaryams , > Monthly rites (Maasyam et al) , the annual SrArdham > , > PiNDa Bali and their links to Pithru Lokam . Who are > we doing it for ? > Why do we do it and Where does it end up , if the > Prapanna Jeevan > is already residing at Sri Vaikuntam thru the power > of the Prapatthi > Yogam that it practised thru AchArya Krupai . > > The unasked question is : Does it mean that Pithru > Kaaryam > is a waste of time and purposeless? What is the > significance of > Pithru DEvathA aarAdhanam ? This question is not new > . > In Srimath RaamAyaNam , Sage JaabAli engages in > Nireeswara Vaadham according to Sri MukkUr Lakshmi > NarasimhAcchAr Swamy and asks Raamachandra about > how the PiNDam placed on the earth can reach Pithru > lOkam > and presses on about the route of TilOthaklam poured > here > thru the thumb quenching the thrist of the Pithru > devathais > at Pithru lOkam . > > The answer to such questions has to be based on > the upadEsam of the Pithru Geetham section of > Sri VishNu PurANam accepted by all AchAryAs as > the highest among the Saathvika PurANams. > It talks about the many (96) SrArddhams to be done > in a year , > the various alternatives for performing these > TarpaNAdhi > SrArddhams by one , who is incapacited to do them > in the authentic manner prescribed by the SaasthrAs. > Laghu Pithru DEvathA AarAdhanam procedures > are given to make sure that no one gives up these > prescribed rites because of inability of one kind or > other. > It goes on to point out that BhagavAn Sriman > NaarAyaNan > is the one , who is the recipient of our efforts to > perform > Pithru DevathA AaarAdhanam . > > Pithru DevathAs are of three forms : Rudra, Vasu and > Aadhithya forms .When we invoke the names of > Pithru Vargam and Maathru Vargam and link them > to the Gothrams and place PINDam or pour TilOdhakam > (water mixed with gingelly seeds) ,those who are > made happy > are the Pithru DEvathais in Pithru lOkam and NOT our > parents , grand parents > or Great Parents as embodied souls . We say : " --- > --- gOthrAN > --- --- SarmaNa: VasurudrAdhithya SVAROOPAN asmath > pithru pithAmaha prapithAmahAn aavAhayAmi ". Then we > offer > aasanam , archanam , TarpaNam with tilOdhakam . > > Next AavAhanam for MaathAmaha Vargam is : " aayAthu > Pithara : sOmyA: gambheerai: pathibhi: poorvyai: , > prajAmasmabhyam dhadhathO rayincha > dheergAyuthvanccha > satha saaradham cha ---- ---- gOthrAn -- -- sarmaNa: > VasurudhrAdhithya SvaroopAn asmath MAATHU : > pithru pithAmahAn prapithAmahAn aavaahayAmi ". > > Vasu Roopam is PithA , Rudhra roopam is PithAmahar > and Aadhithya Roopam is Prapithaamahar. > > Jn~AthAjn~Atha Pithru Maathru tarpaNam follows > thereafter. With different sankalpams , ParahEni , > ashtakai , anvashtakai , MaaLya and SankramaNa > TarpaNams are done to please the Pithru DEvathAs . > The satisfied Pithru devathAs bless the progeny of > the performer of TarpaNams. It is the Pithru > devathAs > with Sriman NaarAyaNan as their antharyAmi is > pleased thru that aaarAdhanam and not our departed > father or mother et al. Such parents , grand parents > or great grand parents are not the targets for > this pithru aarAdhanams .Once we do the apara > Kaaryams > for them , our links to them are broken except in > reverential and grateful memory . > > Apara Kaaryam is a seperate big subject by itself > ( AahUthi of the body made of Pancha bhUthams in > Agni > as the mortal coils fall , Daily PiNDa SamarpaNam , > DasAham , > yEkOdhishtam , and sapiNDee KaraNam et al ) . > > We will not get into it here . In one of the > presentations by > the SrouthigaL of Srirangam captured in the Mambalam > Golden Jubilee Tapes , thsi subject is addressed . > > Veda PurushAya Nama: > Daasan , Oppiliappan Koil VaradAchAri Sadagopan > > The other Jeevans enter other Naadis and end up > as embodied souls in ways appropriate with their > KarmAs . > > > > > Quote Link to comment Share on other sites More sharing options...
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