Vaikuntha Varnan

"gandhdwaramduradharshaam nityapushtaam karishinim |ishwarim sarvabhutaanam tamihophavahyeshriyam||"

 

Saint Vadiraaj has written Vaikuntha varnane in four chapters 1.moksha sandhi  2.laya 3 srishti and 4 stithi sandhi .

This is directive lesson in the journey towards Moksha for a aspirant .It highlights the philosophy of Poornapragnya acharya in very lucid manner .

In the first sandhi after the mangalacharan Vadiraaj elucidates the three avataras of Vayu namely Hanuman , Bheema and Madhvacharya .Srimadananda teertha has brightened the lamp of true knowledge of Lord Vedavyasa  .

He has upheld that , the world in which we are living , the world which we are  experiencing and is witnessing with all the senses and more importantly breathing in the air of the world, such a world is REAL.

Those who claim that everything is FALSE [ MAYA ] , then very tongue with which they are claiming this also becomes FALSE .

How can a false tongue convey anything ? Then speechless such persons cannot argue further !

Thus stressing this logic Vadiraaj quotes the verse " dwasuparna sayujasakhay ........." from vedas [shruti] to bring out the point that ,

Jeeva and Isha are two different birds embracing the tree namely human body .

If a person teases the other in presence of others as " one without qualities " it is seen in the world  tempers rise with fury of anger . Then if such words are attributed to Lord Srinivas  how can they be accepted .

According to Vadiraaj swamy , this chapter is intended to give bhakti to the good and ethical people and increase hate among the uneligibles . Lord Vishnu has been declared  as the greatest in the inquiry made by rishis through Sage Bhrigu .

Such a lord's story [ harikatha] , if not heard ever by those  evil people ,such people's breathing is a mere exercise akin to the blacksmith's equipment . Such people [ who have no bhakti in Lord ], their mundane activities are also akin to the sporting pigs and dogs  at the enterance of city gates .

Their ears [ which have never heard a harikatha ] are akin to the  rat pits . Their eyes which have not rejoiced at the sight of Lord 's Idol are akin to owl . The tongue which has not sung the hymns of Narhari are akin to squeaking frogs .

• Did Parikshit not attain Vaikuntha ,listening to harikatha in seven days ?
• Did Khatvang King not attain the Moksha in just 48 minutes ?

Bhakti is paramount in Moksha sadhana . With Nirmal [ unadulterated ] bhakti ,whence one remembers Narayana continuously , souls reach Vaikuntha .

• Reaching the abode namely Vaikuntha [where Lord Narayana is ever visible to the souls ] is what is known as MOKSHA .
• The place that never perishes is known as Vaikuntha
• Vaikuntha is the only true dwelling [ everlasting stay].
• There Lord Narayana is visible always uninterruptedly in his complete full glory .
• Those who have attained mukti are known as MUKTA .
• Vaikuntha is the place where Mukta live ,without fear of return to mortal world ever .
• ONce entered in this world .one never comes back into the sansaar .
• once entered in Vaikuntha one is relieved from cycle of birth and death .
• Vaikuntha has no miseries
• Vaikuntha has no incompleteness .
• Muktas are always complete and happy in everyway .
• SriMahalaxmi with infinite forms serves Lord Narayana in Vaikuntha and also illuminates the Vaikuntha with her radiance akin to hundred crores of Suns put together , in all the 10 directions of Vaikuntha.
• Vaikuntha of Bhagavan Vishnu is above the satyaloka of Brahma .
• Untouched by miseries ,sidhdhas and sadhyas are enjoying in infinite ways  each and every moment uniterruptedly ,without end .
• All these experiences of happiness in the Vaikuntha is the result of service to the Lord Krishna's lotus feet .
• The bestower of such happiness of Moksha ie Lord Krishna's feet and enjoyer of the happiness ie Jeeva are different and in hierarchy . ie Lord is aiways different and  greater [ infinitely] than jeeva during sansaar , after sansaar ie  Moksha , and also during Moksha , such difference exists and conyinues , among Lord and jeeva and also among Jeevas .
• Such a difference is truth
• Such a  heirarchy is Also the TRUTH.

krishnarpanamastu

note : this is avery elaborate grantha and over next few weeks the translation of VAIKUNTHA VARNANE will continue .

Sarva Samarpana Gadyam- 10

" chaturgunadyupasan jignyasadyupasadibhi: swabimbaparoksha gnyanotpadaken manushyottamanaarabhya chaturmukhparyantanam panchvidh muktiyogyanam ch swabimbopaseenalingaapagame swaroopanandavirbhavvaichitrryanandapradagnyanena tvayi samarpiten tvatpoojaivaastu "

Lord Narayana has  to be meditated by manushyas as satya, gnyan , anand atma[ paripoorna] ;the four qualities , by devatas as many as qualities and by bramha infinitely through jignyasa through  shravan manan dhyana . By paroksha dhyan upasana , Lord blesses with  aparoksha .

Muktiyogya [ those eligible for moksha ] fall into five categories :

1. Devatas
2. rishis
3. pitrus
4. chakravartis[ kings]
5. manushyottam [ superior among men]

When these souls continuously meditate the bimba , such upasana results into disintegration of lingadeha from swaroop deha just as skin of the grain comes off the grain , rsulting in the manifesttion of swaroop ananda[ happiness inherent]

As each soul is unique and different and full of happiness , a vichitra happiness is manifested by the grace of God Narayana , this knowledge I attribute to the LORD [ samarpan ]

Linga deha has 16 kala [ dashendriya 10 , panchtanmatra 5,manas 1] ,anulingasharira , thereafter mahatatva sharira . This is covered by ahankaratmak anirudhdha sharira . Such a linga deha is beginingless . Jeeva has seven layers ;

1. Ishvar ichcha
2. jeevaichchadika
3. paramachchadika
4. linga deha
5. avidya
6. kaam
7. karma

These seven forces in transition to become a sthula deha [ outer body].

Anirudhdha deha is made up of ahankar and has presence of daitya[demons] in it to inspire the sins in us . These demons' activities do not reach mahatatva and linga deha and for this it is always protected by Lord Narayana in the form "Trivrat" till the disintegration of linga deha .

" Trittatha madiye shubhashubhkarmanormadhye ashubh karmanusarena tatprerit mukhyapranena tatvabhimani asuramaarabhya kaliparyantanam tamoyogyanam tamo duhkhanumane swaroopbhutduhkhatishay pradateti gnyanen tvayi samarpitena tvatpoojaivastu "

• I am performing both good and bad deeds .
• Owing to the sins and ashubh karma done in previous births , to reap those fruits of ashubh karma , demons [asur] inspire to sin .
• At that time , prayed by me in anguish , You inspire Mukhyaprana to punish those starting from tatvabhimani asuras till Kali [all tamoyogyas , one befitting hell]
• Then Mukhyaprana with his gada ,hits them to experience the miseries inherent in their swaroop deha of kali etc in the hell named mahatamas ,such endless miseries these souls are ordained by You as the LORD of Mukhyaprana .
• This knowledge of mine be your prayer
• I attribute it to you [ samarpana]
• Oh SriMoolRamachandra , I bow before you [namskaar]

||Iti Shri Raghavendrateertha gurusarvabhauma pranitam sarvasamarpana gadyam sampoornam||

Krishnarpanamastu

Sarva Samarpana Gadyam -9

"Anubhav kaal ghatith SriVishnu swaatantrasmritipradhaanak "

A Chetan [sentient] being has Gyan ichcha and Kriya . The kriya Independent of others' ichcha can be seen in Ishwar[ paramatma] alone .

But the knowledge that ' i am doing , i am understanding , i am desiring ' such a feeling  and its accomplishment is also seen in jeeva ., thus gyan ichcha kriya is present in the jeeva also.

But When Lord [paramatma] ignites  knowledge and then plants a desire and then gives activity[ prayatna] to jeeva[atma] only then a work [karma ] is accomplished by Atma . This is universally seen and observed and experienced . Thus this work is not accomplished independently by Jeeva . Hence jeeva's ability [ swatantrya] to accomplish a task is a grant of independence by Lord . Not self acquired or resident independence . Even his activity is not under his control .

• Paramatma , divides his inherent independence into parts and gives it to Bramha ,shiva etc  jeevas , as a pratibimba of his inherent swatantrya .[ this is "datta swatantrya "]
• Such datta-swatantrya is exhbited during karma accomplishment only by the ichcha[ desire ] of the Lord .
  • Thus we see three types of independence
  • dattaswatantrya [ granted independence]
  • swagatswatantra [ inherent independence]
  • sarvaswatantra  [ total indepence ]
• Lord Krishna gives a part/fraction of  swagat swatantra from his sarva swatantra [part as per the yogyata ,capacity, of the soul ] as dattaswatantra in the pratibimba as present in bimba
• This datta satantra is always there from beginingless time in jeeva
• such dattaswatantra  is manifested during experiences of the soul .
• This experience bringsforth the fact[rememberance , memory ,smriti ] that Lord Narayana is alone independent
• This manifestation during accomplishment of karma is also brought forward by Vishnu himself
• Narayana himself gives his  Vishnu smriti .

"Nitya naimittika kaamya bhedena , trividhavidyaashrit swavarnaashramochit sankalpita bhagavatpoojaatmak karmajanya phalenaaparoksha gnyanat poorvamantahkaran shuddhi dwara tadupaasken tata: param bhagavadichchaya  prapta nijagurupadishtaswabimbavishayakapoornasachchidanandatmak "

Karma is of three types nitya , naimittika , kaamya

• sandhyavandana , devataarchana , atithi pooja etc are nitya karma
• chaturmasa vrata , vishnupanchaka upavasa ,tarpana etc are naimittika karma
• one done with desires of fruits [ phalapeksha ] like special vrata ,yagnya ,mantra japa ,homa  to attain some desires is kaamya karma
• All these are done as kayik [ bodily] ,vachanik [speech], manasik[ mentally]
• Everything of such karma should be accomplished by the knowledge of space and time .
• knowledge once varna and ashrama is also important during such karma
• Varnashramochit karma should be done as pooja [ prayer] to God and such a  sankalpa is necessary to be done .
• Such three types of karma done in the above said manner will give antahkaran shuddhhi ,when done prior to Aparoksha gnyana
• Such shudhdhi will pave way for bimbopasana without interruption and obstacles.
• When done in continuous manner regularly uniterruptedly ,leads to pratyaksha of the Lord Narayana .
• I will release him from sansar bandhan ,such desire will be exhibited by me .
• then through jeeva's nija guru , a upadesha will be made to show the way for upasanA , THAT LEADS TO , pratyaksha of bimba roopa complete in all respect and inspirer of all the qualities ,that sachidananda ,atmaswaroopa Lord Narayana.
• This way Lord is  aparokshikrut .

krishnarpana

SarvaSamarpana Gadyam - 8

" Mukhyapranopasya "

That Lord who is meditated upon by Mukhyaprana .

All the souls are regulated by the Narayana .

'sarvasyahi pranetrutvat pran: narayana: para: ' - mandokya bhashya

Prana means regulator , Lord is the first/primary regulator . But LOrd regulatesevery soul vide Mukhyaprana [ Hanuman] . Thus Vayu is also known as Prana . Prana means one which is relentlesly at work .So Indriyas[ eyes nose ears etc senses ] are also known as Prana , but these senses exist till Vayu exists, hence Vayu is known as MukhyaPrana .  LOrd at all times ,at all places inspires these souls through Mukhyaprana and gets meditated [ upasya] by him .

" ramayukta purushrupatmaka "

Lord is always accompanied by Ramaadevi as purush . Laxmidevi is equvivalent to Lord in the qualities of time and space [ rest all other qualities she is infinitely inferior to him AND DEPENDENT ON HIM , REGULATED BY HIM] . She is different from him

Pramatma , resides in females in the form of females and among males he resides as male . In a human body ,from toe till head He resides in various forms supporting the body. All souls are known by the name 'purush' ,so ramaadevi is also known as purush as she has equally strong nature[attributes]  as the other souls . All souls are 'kshara purush' but Laxmidevi is 'Akshara purush '

'dva vimou purushau loke ksharashcha akshara eva cha ' - bhagavad geeta  , Lord is totally different from these kshara and akshar ,such lord alongwith Ramaadevi resides in the swaroopdeha of the soul .

" praadesh matra hrudayvyapak praadeshparimit sthaneshatmak "

In the outer body of the soul [ soul has four bodies :swaroop deha ,linga deha , aniruddha deha ,sthula deha] , inside the heart there is lotus . Here in this lotus  , Lord resides in the form of the sizeof  'praadesh' .by the name ' Isha ' .similarly he resides i the swaroopadeha ,of the size of praadesh of that body as well .

'praadesh ' means the space at the tip of the thumb , when thumb and forefinger are clasped .  God resides in the form of this size inside the heart of the human body . He similarly resides in all sub bodies in the same relative dimension .

' valagrshatbhagasya shatadha kalpitasya cha | bhaago jeeva: sa vigneya sa ch anantya kalapate '  as per these vedic words soul is of the sizeof  one hundredth part of  hundredth part of the edge of a horse's hair .

ie if a horse tail hair is taken and its edge is split 100 parts , take a part of it and split again into 100 parts , one such part is the size of a soul . it is 10000th part of a hair edge .

This jeeva has all the body parts in swaroop as well as in external body as well . Lord dwells in the heart of every body [ fourbodies ] in the size of the praadesh of that body . internally as well as externally .

" Dehantargat dehangushthaparimit  jeevaantargat jeevaangushtha parimit"

Lord is also present in the body of the soul to regulate the body , this form is of the sizeof  thumb of the external body , inside the soul he is again residing and regulating in the form of the sizeof the thumb .

so dually he is residing inside the body [ physical] and inside the soul , both by the size of relative thumb .

" swahrudaya kamalkarnikamoolastitha mooleshatmak "

Inside the heart where sushumns nadi exists ,there in each of the five subnadis of sushumna , five lotuses with eight petals bloom ,In every lotus Lord exists  at the bottom as the 'moolesha' .He has eight arms and bestows the awakening and activiy to the soul.

" Tavatparimitkarnikaagrastitha "

At the forefront , similar to moolesha , lord also resides as 'agresha' , here this form gives the dream state to the soul .  and n the lotus he resides with 'shankha chakra gada padma ,kaustubh ,kirit and other ornaments imparting deep sleep to the soul .

For the aparokshagyanis these three forms together form a bimba and firstly Lord reveals himself as ' Pradesh ' in the external body, this revelation is known as Aparoksha , and then with continuous sadhana he reveals his moolesha and agresha forms in a pratyaksha .

" bimbarupe ................................anukarita avasthatraya niyamak "

Among the shubha and ashubha karma of the jeeva ,considering shubha karma inspired by Lord dwelling in Mukhyaprana , directing the tatvabhimanidevatas to regulate the three states of activity , dream and deep sleep , such lord reveals his bimbarupa to the jeva and exhibits his Ishatva quality .

krishnarpanamastu

SarvaSamarpana Gadyam-7

"Pratarmaadhyandinsayamakhyasavanatraya tattatkalin tadabhimanivasurudraadityopasya"

• Human life is 116 years .
• pratahsavan 24 years
• madhyandin savan 44 years
• sayansavan 48 years
• total 116 years , this is poornayus
• When adhikmasa is added tota becomes  120 years
• pratah savan is governed by Ashtavasus
• madhyanin savan is governed by ekadash rudra
• sayansavan is ruled by dwadash adityas .
• Thus by being present in the jeeva , vasu rudra and adityas regulate his activities to form upasana of lord vasudeva .
• Thus Vasudeva is the chief abhimani regulator of the jeevatma .

" paramanu sambanditavatsankhyak "

Lord resides in the paramaNu [atoms] and also in the collections of these atoms forming infinite forms . He resides individually in each atom and also in another form inside a collection of atoms forming anant rupas . Such forms are also infinite as collections are infinite . Each collection is also consists of infinite atoms . Thus Lord exhibits his glory in such infinite ways by being vyapta in the Vishva "

"aharniyamak aharnamak"

Each year in a  human life[Ayus] of 100 years consists of 360 [Ahass] ie days . So total there are 36000 days in a human life .[ we have 36000 + 36000 nadis left and right side ,each governs a day in our life , the lord representing that nadi along with the abhimani devata ,tatva devata as present in that nadi ,rules over the day ] .

on a particular Ahas Lord resides by that name in that Ahas and also governs the material things that we use [enjoy,interact etc with] by the name of those things [jada , collection of atoms] ,though he takes the same name as that of the collection and Ahas ,Lord is still different from these ahas and collections .

krishnarpanamastu

SarvaSamarpana Gadyam-6

Brihati sahasra hymn from samaveda has 1000 shlokas .

note: - Brihati is a meter , this meter is proclaimed for a shloka of 36 syllables Aksharas . Kshara means ,prishable ,Akashara means imperishable . There are four kinds of chyuti in the life seen , one is that of loss of form like when water is evaporated it becomes vapour , water has undergone chyuti , loss of shape like ductile metals being beaten to cylinders and cones etc . loss of state as grains are ground to powder .

• Destruction due to cutting , moulding ,
• changes due to amalgamation ,
• changes due to processing
• changes on account of ageing .

These are all four kinds of chyuti , as lord does not undergo these changes He is known as Achyut . And also as all natural things created owing to chyuti are known as kshara , Those which do not perish in its minimalistic form are also known as Akshara . The sanskrit syllables are aksharas because they are seen in the space . Thus These aksharas are also governed by Hari rupas [forms of God] . Together these forms form a aksharmala mantra  . It is one of he ashtamahamantras .

As each akshara is a form of a god , 36 aksharas X 1000 shlokas form 36000 forms of God . Each form is unique and yet not different from the lord , Each can accomplish what Narayana in moolrupa can achieve but yet inside a human body they achieve only what is ordained as per the yogyata of the soul and his Karma . 36000 forms of male reside on the right side of the body and 36000 female forms reside on the left side . So every body , male or female has both these forms of God in their bodies . ie  A Girl would have her right side full of male form of Lord and a MAN will have his left side full of female form of the GOD . Thus one enters Gruhasthashrama only when the left side of female forms of  LORD in a man is achieved unison with the right side of MAle forms in a girl . This unison of forms through mantra is what known as MARRIAGE . And Thus Womans' female forms acquire unison in a husbands' left forms of LORD and thus woman becomes ardhangini , as what she carries in her body the same exists in the man by the grace of LORD due to resemblance of features of forms that the couples display .

Thus our body is supported by these 72000 forms and Lord in as many forms carries out our day today activity for us in the form of a huma body . Those who realize this , consider the human body as temple where lord exists in 72000 forms , with 72000 tattva devaas along with their wives . Thus entire deva samooha is in the human body . EVevry body that we see is a moving temple and presence of the devatas point out to the fact that it is primarily the Devatas that rejoice through the body and whatever the happiness that arises is primarily enjoyed by the deities and then the same is transmitted to the soul within the body as per his capacity .

As per his capacity means , actually the level of happiness [ happiness is jada ] as quantum  is much more tha what we actually experience . But we experience only a little bit of it , a greater portion being enjoyed by the tatva devatas according to their capacity .  Thus it can also be said when we are experiencing the dukha [sorrow] , the quanta of sorrow is very high and given to rakshasa and only a small bit is what relayed to soul as experience . Thus in every kriya it is primarily the tattva devtas and not we who are doing the karma and as per our level of participation in the karma we experience the sukha or dukha .

Also it can be said that everybody we see has this combo of tattva devatas and 72000 forms of Lord . Thus in everybody Indra and sachi exist and mate and primarily it is them who enjoy and give happiness to lesser souls .

{Thus when Indra actually touches a lesser mortal woman , he is still carrying out the same duty that he usually carries out inside the bodies . Thus devatas touching a human body cannot be taken as poluuting the body . and here Devatas still touch their counterparts only as their duties ordained to them by lord. [ This explains why niyoga was not unchaste for KUNTI etc] }

Krishnarpanamastu

SarvaSamarpana Gadyam-5

"Bruhati chanda ruk sahasragata shattrimshat sahasrahansaswaraakhyaakshar pratipadya tannishthatanniyamak "

Bruhati sahasra chandas is about 1000 shlokas or ruchas . Every ruch has 36 swaras and vyanjanas .So there are 36000 aksharas  representing to 36000 nadis in the   left and 36000 nadis in the right of human body . These 1000 shlokas each describe Vishva etc 1000 names of Vishnu in Vishnusahasranam . Each of 36000 akshara of brihati is also represented by a form of Vishnu [ Both male and Female ] , together these dwell in the human body in the 72000 nadis .

Bruh vruddhau dhatu in sanskrit points to the meaning of brihati as poorna . Thus Vasudev by name brihati resides in 36000 male forms in the right side and 36000 female form in the left . thus left side of the body represents wife and she is known as Ardhangini . These forms are prayed by the Bruha etc devatas residing in this nadis and Lord thus as present in this protects all the three types of soul .