Urthva lokas

1. Archit - This is the first stage. Archit means light. Atman travels from darkness in this world to brightness.
2. Day - This is not indicative of time, but the god representing that stage. Accepting their welcome, atman travels further.
3. Shukla Paksh - Representing the brighter portion of Moon, from Amavasya [New moon] to Pournami [Full moon].
4. Uttharayana - Six months from Tamil month Thai to Aadi.
5. Samvatsaram - Stage representing year.
6. Vayu lok - Place of wind.
7. Surya mandalam.
8. Chandra mandalam. [This may look reverse of our science learnt in schools. But this is the order mentioned in Upanishads]
9. Vidyut lok - stage of lightning. The god here Amanava, will accompany the atman and guide to Vaikuntam.
10. Varuna lok.
11. Indra lok.
12. Satya lok of lord Brahma.
Then comes Moola prakruti or primordial cause. It is a a tall, wide and long mass. Crossing this, atman reaches Viraja river. After bathing in this river atman enters Vaikuntam. This path is called Archiradi marg. 'Nachapunar avartate' - those travelling in this route never return [to samsaram]. This is what we will see in sloka 45:

Pramanas on Vaikuntam and Archirardi Margam: Chandogya Upanishad, KaTa upanishad, BrihadaaraNyaka upanishad, Kaushidaki Upanishads, Paryanka vidhya, Bhagavad Gita, Thiruvaimozhi. Ramanujar's Gadya Thrayam - Srivaikunta Gadyam, Vedanta Desikar's work Parama pada Sopanam and many more.

Leela Vibhuti includes many many andam, each andam is 50 crore yojanai length. Anda katakam is covered by 7 avaranas - appu, tejas, vaju, akasam, ahankaram, mahan, moola prakruthi.

The anda is covered by avaranas which are water, fire, wind, akasa, ahankara, mahath and avyaktha.

Jambudvipa, Plaksadvipa, Salmalidvipa, Kusadvipa, Krouncadvipa, Sakadvipa, and Pushkaradvipa

Seven intermediate oceans consist of salt-water, sugarcane juice, wine, ghee, curd, milk and water respectively

Leela Vibhuthi (Unlimited Anda Katakas)
01	Satya-loka	Upper Loka	Pancha sathu koti yojana 50 Crores 10 miles apart
02	Tapa-loka
03	Jana-loka
04	Mahar-loka
05	Svar-loka
06	Bhuvar-loka
07	Bhu-loka
08	Atala-loka	Lower Loka
09	Vitala-loka
10	Sutala-loka
11	Talatala-loka
12	Mahatala-loka
13	Rasatala-loka
14	Patala-loka

Virajai, the sacred river in Sri VaikuNTam referred to "Amaparam " earlier as AakAsam or Sri VaikunTam (ParamAkAsam). The next dhAnam that NandagOpan is known for is the giving away of water (TaNNIr) for those , who are thirsty. TaNNIr here stands for Virajai, the sacred river in Sri VaikuNTam. The One , who bathes people in Virajai is recognized as NandagOpan. "sORu" is the annam identified in Upanishad ( annam BrahmEthi vyajAnAth). AchAryan is the One , who helps us experience BrahmAnubhavam with Saama GhAnam ( ahamanAthOham annAthOham). As Swamy NammAzhwAr recognized ( " Yeduttha pErALan NandhagOpan " ), the king of Gokulum is equatable to AchAryan.He had the incomparable wealth of KaNNan as his child and had ParipUrNa BrahmAnubhavam

Leela Vibhuthi - Virajai Nadhi (River) - Paramaakaasham (Sri Vaikundam) - Nithya Vibhuthi

Urthva lokas & Patala

In the Puranas, and already in the Atharvaveda, there are fourteen worlds, seven higher ones (Vyahrtis) and seven lower ones (Pātālas), viz. bhu, bhuvas, svar, mahas, janas, tapas, and satya above and atala, vitala, sutala, rasaataala, talatala, mahaatala, patala and naraka below.

The scholar Deborah Soifer describes the development of the concept of lokas as follows:

Upanyasam Series: Archiradi Margam

This post is based on an Upanyasam "Archiradi Margam - Path of light" by Swami Velukkudi Krishnan delivered many many years ago.

Introduction
The ultimate purushartham for a jeevathma is to attain moksham and perform kainkaryam at bhagawan's lotus feet at Sri Vaikuntam - the eternal abode of Sriman Narayanan.
For a jeevathma to attain moksham he needs to get rid of the karma baggage through one of the two upasana - bhakthi or prapatti / Saranagathi.
Once the karma baggage is lost the jeevathma is eligible for moksham to enter the eternal abode.
The path in which the athma travels from the body of a jeevan to reach the eternal abode of Sri Vaikuntam is called "Archiradi Margam" - the path with light has its beginnning. Archis means light.

First a jeevathma need to seek an acharya who will perform the samashreyanam for the jeevan and teach him how to live the life and give him knowledge. Later Bharanyasam is also performed by the acharyan who recommends to Lord on behalf of the jeevathma.

It is the duty of the Jeevan to act as per the rules of the shastras after samashreyanam and Bharanyasam. These are not just formalities.
For example ..if one gets a job then will get a salary. Here it is implied that if one gets a job AND HE DOES THE JOB then he will get salary. Similarly, If one does Samashreyanam AND IF HE LIVES AS PER THE RULES STATED IN SHASTRAS then he will attain moksham.
Anyone who has bhakthi can attain moksham.
Anyone who understands that Bhagawane Parama Purushartham and is focused on this will attain moksham.
So to attain moksham
One need to be devoted i.e Bhakthi
One need to wish to attain the end goal of reaching moksham
Should stay away from Bhagavath apachAram, BhAgavatha apachAram.
One should stay among good company and need to stay away from bad company, people who talk bad about our sampradhayam. If anyone talks bad about acharyan it is better to explain them in a crisp way and then stay away from them thereafter. No point in wasting time in bad company. "Sath thoda koodi irukanum".
Need to be aware of dhosams due to saga vasam, saga bhojanam and saga varthaalabham. Need to spend time with good people , eat with good people and speak to good people. Because of bad company "Samam Dhamam kuraiyum".

Peruman is in Para roopam at Nithya vibhuti.

Vaikuntam means kuraive aganrathu yengo athu vaikuntam, kuraivatrathu yetho athu vaikuntam.
Vaikuntam - kuntaha vikathaha
Kuntam means kuraivu, alavukku utpatta jnanam i.e restricted knowledge.
Vikunta means complete, alavukku utpadatha jnanam, bhakthi.
Vikathaha means odipochu, vilaginathu
What was lacking in the leela vibhuti which was rectified when reaching vaikuntam ?
Jnanam and bhakthi was lacking while in this leela vibhuti. Vaikuntam is the place where a jeevathma gets rid of the ignorance and is in permanent bliss in its true nature - Swaroopa avirbhavam.

At Vaikuntam there is no end to good things. It is like utsavamas forever. Nallathuku antham illai.

Unlike leela vibhuti, Vaikuntam is not mix of sugham and dhukham. It is only sugham at vaikuntam.

Leela vibhuti is ruled by the 3 Guna's due to prakrutha sambhandam and satvam here is mishra satvam. NIthya vibhuti vaikuntam is of Shuddha satvam / thathvam and it is aprakrutham. Mishra satvam in Leela vibhuti results in reduced knowledge and cannot glow on it own. Shuddha satvam can glow on its own.

In Nithya vibhuti, sukham is in its pure form. In leela vibhuti, everything is Prakrutham i.e impacted due to Satva, Rajas, Tamo gunas. In Nithya vibhuti it is aprakrutham i.e Suddha Satvam ( note that this satva is different from Satvam as in leela which is mixture)

Nithya vibhuti is the place where nithya jeevan and muktha jeevan are with Paramathma enjoying bhagavad anubhavam performing kainkaryam.

In Nithya vibhuti there is no kamam, krodham, lobham, madam, mathsaryam, hunger, rebirth, disease, oldage.

Nithya vibhuti is 3 times bigger than leela vibhuti. Leela Vibhuti includes many many andam, each andam is 50 crore yojanai length. Leela vibhuti is closed by 7 avaranas - appu, tejas, vaju, akasam, ahankaram, mahan, moola prakruthi.

Nithya vibhuti is with clear clouds thelivisumbhu thirunaadu. Leela vibhuti is full of confusion. Leela vibhuti has people who confuse and people who get confused too.
Even in leela vibhuti one can stay away from materialistic things. Azhwar in Thiruviruttam tells to live a life as in NIthya vibhuti like a Hamsa bird which is capable of walking on the swampy region without getting sucked into it.

To explain this concept of Nithya vibhuti and Leela vibhuti, at Srirangam there is a permanent mandapam called "thirumaamani mandapam" which is equivalent to Nithya vibhuti and outside a temporary mandapam is built every year during vaikunta ekadashi to depict the concept of leela vibhuti which is impermanent. Vaikunta Ekadasi is actually a drama to explain how a muktha jeevan travels from leela vibhuti to nithya vibhuti. Saying "Swarga Vasal" is incorrect during vaikunta ekadasi since swargam is part of prakruthi and it is different from Vaikuntam. There are 6 parimanam which happens as explained in "Suzhundu.." Thiruvaimozhi 10.10.10 pasuram.

What was lacking in the leela vibhuti which was rectified when reaching vaikuntam ? Jnanam and bhakthi was lacking while in this leela vibhuti. Vaikuntam is the place where a jeevathma gets rid of the ignorance and is in permanent bliss in its true nature - Swaroopa avirbhavam.

"Narayanane Namakke Parai Tharuvan" - He is the only means. People who do not have other means except perumal seek him to reach him. "Parai" here refers to Kainkaryam, moksham and purushartham.

Karmam is the cause for us to stay away from Bhagawad anubhavam and like how a baloon travels upwards when the thread is cut, the jeevan starts its journey to the eternal abode when the karma bondage is cut off.

Is there anyone who has gone to vaikuntam to talk about vaikuntam ? No one in this samsaric world including the brahma and the devas have not seen vaikuntam. The one who had seen vaikuntam are the nithya jeevans and muktha jeevans who will not come to this samsaric world to talk about vaikuntam.

Then how do we get to know about vaikuntam ? Upanishad talks about vaikuntam. Chandogya Upanishad, KaTa upanishad, BrihadaaraNyaka upanishad, Kaushidaki Upanishads, Paryanka vidhya, Bhagavad Gita, Thiruvaimozhi talks about the path leading to vaikuntam, who go to vaikuntam, how do they go to vaikuntam, what happens once a jeevathma reaches vaikuntam, what happens to the jeevathma after reaching vaikuntam, Why does the jeevathma does not come back from vaikuntam are all told in detail in shastram.

People who have reached vaikuntam might not be able to come back to explain to us. But since it is told in the shastram we need to believe and accept it. Nithya suri's are nithya jeevathma who have been in Vaikuntam forever like Sangam, chakaram, Vishwaksenar, garudan. These nithya suri's send jeevathmas with their amsam to bhuloka. Chakrathazhwar came down as Thirumazhisaiazhwar, Vishwaksenar came down as Nammazhwar, Garudan came down as Periazhwar, Adi seshan came down as puliya maram, lakshmanan, Ramanujar, Manavala Mamunigal. So these jeevathmas had come from vaikuntam and they have spoken about vaikuntam in their pasurams and works. So it is not a good to just be reluctant and ignore the words of these azhwar, acharyas which is also told in the shastram. Though we are trying to understand from the shastram, still it seems as if we know and also know very little. This is the greatness of vaikuntam.

Nithya soori's and muktha jeevans stay forever in the eternal abode, singing the sama ganam "aahu aahu...". Perumal is seated in the Adhishesha pariyankam with his 3 consorts Sridevi on his right, bhumi devi and neela devi on his left.

There are also many many lokas in Sri Vaikuntam to have anubhavam of Rama, Krishna, Narasimha as in many many avatharams.

Sri Vaikunta Sthavam Kuresar explains that when compared to the brightness of vaikuntam even 1000 sun's light looks dark, when compared to the brightness of Perumal's kreedam the vaikuntam looks dark, when compared to the brightness of perumal's face the kreedam looks dark. Such is the brightness of perumal's divya mangala thirumeni.

Brahma or rudran have also not yet gone to this place and still dreaming about it.

Vaikuntam is far from Swarga lokam of Indran and Satya lokam of Brahma. It is like comparing the distance of the moon from the ground and from the ladder.
Krishna in Bhagavad gita explains that a jeevan who reaches vaikuntam does not go back to samsaram. No punarjanmam for that jeevan.

While in Sri Vaikuntam, a jeevan attains equality i.e Samyam in 8 things with Paramathma. Hence this moksham is also referred to Samyapathi moksham in Vishista advaitham. During Samyapathi moksham a jeevan attains equality with Paramathma in 8 Gunas which are

1. apahathapa:pma – not touched by sins
2. vijaraha – no old age
3. vimruthyuhu –no death
4. viso:kaha – no sorrow
5. vijigithsaha –no hunger
6. apipa:saha – no thirst
7. sathya ka:maha – stays with all kalyana guna and always wishes for the well being.
8. sathya sankalpaha– anything thought or wished for, becomes true
The jeevathmas possess this quality even when he is in Samsaram but all these are for stipulated time. e.g We don't feel hungry for few hours. In vaikuntam since a jeevan is freed from Karma noting is bound by time and is timeless, athma has got jnana vikasam and athma keeps enjoying brahmam - brahmanubhavam. This is nithya anandam and this is called as vaikuntam.
Samyapathi can be understood from Andal's pasuram "maale manivanna.." and in the end she says "aalin ilayai arul" - "perumale Grant me these things which you have".

Vaikuntam is a place a jeevan travels to & not State of Mind Is vaikuntam a place to which a jeevathma will travel to or is it a state of mind which can be obtained while in this world itself? Vaikuntam is a place to which a jeevan travels too and it is not a state of mind. Jeevan mukthi is the concept by Advaiti's where they say that a soul gets liberated while in this world and liberation is a mental state. This is not true since there are upanishad vakhyams which explain about the path traveled by a jeevan and the explanation of vaikuntam. If in case mukthi or vaikuntam is a state of mind then once a jeevathma attains mukthi while in this world, it has to undergo some transformation and that jeevan need to be away from this karmic problems. A jeevan cannot continue to be in this Karmic bhoomi post mukthi. Hence mukthi is not just a state of mind.

1. Mundaka Upanisad III.I.VIII beginning

means: The atma casting off the dross of merit and demerit becomes purified attaining qualitative sameness in transcendence as the brahman.

idam jnanam upasritya mama sadharmyam agatah
sarge 'pi nopajayante pralaye na vyathanti ca - 14.2

4. Chandogya Upanishad 8.12.3 - "tavad esha samprasado 'smac charirat samutthaya param jyoti-rupam sampadya svena rupenabhinishpadyate sa uttamah purushah."
Meaning: "The Supersoul coming out of the body enters the impersonal brahmajyoti; then in His form He remains in His spiritual identity. That Supreme is called the Supreme Personality."

5. "tam padyena adya rogathe......." - meaning itho intha margathil selgiran. Upanishad explains about ArchirArdi margam.

6. The one who takes this ArchirArdi margam does not come back. Even the one who has taken the path towards satya loka (brahma's abode) need to come back.
Bhagavad Gita - 16.8

abrahma-bhuvanal lokah punar avartino 'rjuna
mam upetya tu kaunteya punar janma na vidyate

Meaning:From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.

7. Upanishad says - nacha punar aavarthathE nacha punar aavarthathE - "He never returns back to this world, He never returns back to this world"

8. Veda vyasar in Brahma Sutra has one chapter for "phala adhyayam" explicitly to explain the fruits (phalan) of reaching paramatma. Brahma sutra thus in this chapter talks about "utkaramanam" - to explain how the jeevan starts its journey from the sareeram, what is the path(margam) taken by this jeevathma, where does this muktha jeevan go to, who all dresses up this muktha jeevan are all explained in detail.

9.Kaushitaki upanishad, Katopa upanishad and paryanka vidhyai also talks about this path taken by muktha jeevan and about Vaikuntam which is called as "Archirardi Margam".

Attributes of Vaikuntam are given in the slOkams 41 onwards up to the third paadham of the 45th SlOkam.

yadh VaishNavam hi paramam padam aamananthi
kham vaa yadhEva paramam tamasa: parasthAth |
tEjOmayam parama-satthvamayam dhruvam yadh
aananda-kandam athisundaram adhbhutham yath ||

(The ancients describe the place named Sri VaikuNTham as Your permanent abode) that is saluted as the Supreme abode of VishNu; it is the same Supreme abode of the Lord and is the ParamAkAsam beyond Tamas known otherwise as Moola Prakruthi; it is the place which is full of lustre and is Suddha Satthvamayam (free from any admixture of RajO or TamO guNams); it is eternal,the basis of all bliss, the most beautiful and wondrous.

Slokam 42

yadh Brahma-Rudhra-PuruhUtha-mukhai: durApam
nithyam nivrutthinirathai: SanakAdibhirvaa |
Saayujyam ujjvalam usanthi yadAparOkshyam
yasmAth param na padam anjithamasthi kimchith ||

(The ancients describe the place named Sri VaikuNTham as Your permanent abode) That is unattainable even by Brahma Devan, Sivan, Indhran and SanakAdhi Maharishis engaged always in travel by the Moksha Maargam; the visualization of that land is equal to the enjoyment of the bliss on a par with the Lord Himself; That land, which is the place of Your permanent residence has no comparable lOkam in status equal or superior to it (SrI VaikuNTham) as a place of worship.

Saayujyam is Samyapatthi moksham.

Note: There are four kinds of Moksham (SaalOkyam, Saaroopyam, Saameepyam and Saayujyam).

The supreme most among them is Saayujya Moksham. Gaining the anubhavam of bliss on a par with the Lord (Sama rasAnubhavam) and performing nithya kaimkaryam to the Lord is the Supreme Moksham of Saayujyam. The other three kinds of Moksham are subsumed in Saayujya Moksham. KurEsar refers to this incomparable Saayujya roopa Moksham in the third paadham of this slOkam: “Saayujyam ujjvalam usanthi”.

Slokam 43

roopENa sadh-guNagaNai: parayA samruddhyA
bhAvai: udhAra madhurai: api vaa mahimnA |
taadhruk tadh Idhrug-idham ithi upavarNayanthyO
vaachO yadeeya vibhavasya thiraskriyAyai ||

Through its JyOthirmaya form (roopENa), through its assembly of auspicious attributes that bless one with Jn~Anam and Kaimkarya prApthi, through its abundant aiswaryam
(paramA SamruddhyA), through its delectable supreme bliss (udhAra Madhurai: bhAvai:) and other special vaibhavams, this Sri VaikuNTham possessing the above glories can
not be described/defined adequately as this or that (tadh taadhruk idham Idhruk ithi upavarNayantya:). Such words/efforts/attempts to describe these glories as this or
that become like curtains hiding these indescribable Vaibhavams of Sri VaikuNTham, which is your incomparable Supreme abode.

Innathu innayathu yendru varnikka mudiyatha idam vaikuntam i.e a place which is beyond explanation of what it is and how it is.
All one can say is that there exists a place called SriVaikuntam and one has to go there to experience what it is and how it is.

yadh vrudhyapakshaya vinAsa mukhai: vikArai:
yEthai: asamsthutham anasthamitha asthi sabdham |
yadh gouravAth Sruthishu phalgu phalam kriyANAm
aadishtam anyath asukhOttharam adhruvam cha ||

MEANING:
The Supreme abode of yours (Sri VaikuNTham) is free from changes based on growth and dissolution (Vruddhyapakshaya vinAsa mukhai yEthai: asamsthutham). This is the
place, where the word “asthi” (present) never ceases to exist (anasmith asthi sabdham).
The fruits arising from the performance of the Yaaga Yaj~nams recommended by the VedAs become insignificant compared to the fruits arising from residence in Sri
VaikuNTham and end in sorrow instead of lasting bliss. That indeed is the glorious and eternal place of residence of yours saluted as SrI VaikuNTham.

Slokam 45

nishkalmashai: nihatha janma jarA-vikArai:
bhUyishta bhakthi vibhavai: abhavai: avApyam |
anyai: adhanya purushai: manasaa api anApyam
VaikuNTha naama tava dhAma tadh aamananthi ||

MEANING:
The SadAchAryAs instruct Sri VaikuNTham as Your Cherished Supreme abode, which is attainable only by those who are free from desire, anger et al and only by those who
do not experience the changes of birth, aging et al. They instruct us that Your Supreme abode is attainable only by those who are Mumukshus with no desire in future births and perform Bhakthi or Prapathti yOgam to be blessed with Sri VaikuNTha Vaasam and Kaimkarya SaamrAjyam. For all the others bereft of these qualifications, Your Supreme abode of Sri VaikuNTham cannot even be thought of even by their minds. (bhUyishta bhakthi here refers to SarNAgathy).

In the above slokam, it is told about who are the ones who attain moksham and go to vaikuntam. They are the ones who have athitha bhakthi and others cannot even imagine/think about this place.

As per vishista advaitha, moksham is Samyapathi moksham.
As per advaita maya vadam, moksham is Iykiyapathi moksham.

Ramanujar explains Samyapathi moksham, "jeevathama brahmathodu serunthu Brahmathai anubhavikiran". Here along with Brahmam and not brahmam himself.

In Samyapathi moksham, Jeevathma attains equality (samyam) with Paramathma in 8 things. During Samyapathi moksham a jeevan attains equality with Paramathma in 8 Gunas which are

The jeevathmas possess this quality even he is in Samsaram but all these are for stipulated time. e.g We don't feel hungry for few hours. In vaikuntam since a jeevan is freed from Karma everything is timeless, athma has got jnana vikasam and athma keeps enjoying brahmam - brahmanubhavam. This is nithya anandam and this is called as vaikuntam. Samyapathi can be understood from Andal's pasuram "maale manivanna.." and in the end she says "aalin ilayai arul" - "perumale Grant me these things which you have".

Paramathma still possess these following unique qualities

1. Sriyapathithvam - Perumal with Piratti
2. Jagath Karanathvam - Which is further explained by 3 things - Akila Jagath Karana, Adbhudha Karana, Nish Karana. Akila Jagath Karanam since perumal is the cause for
the entire universe. Adbhudha karanam since perumal is hidden and we do not know about the relationship with him. NIsh karanam because he is causeless. Brahmam is a
creator for few lokas,
3. Moksha pradhathvam - Mukthi bhoomiyai kodukiravar
4. Vyapakathvam - Swaroopa daya vibhuthvam - Perumal is vibhu ( paranthu virinthhu irutthal) using his swaroopam and rest all are anu (atomic). Note that Lakshmi is also Vibhu since she is part of perumal but Perumal is the only one who is Vibhu by nature.
5. Sarva Niyanththruthvam
6. Swathanthiran
7. Ubhaya vibhuti Nathathvam
8. Ubhaya linga vaishistan

Though a muktha jeevan has sankalpa capabilities he will not get involved since the ultimate goal for a jeevan is bhagavad anubhavam and bhagavad kainkaryam.

Thus the main thing in this swaroopa aavirbhavam is that the jeevathma attains Samyapathi with Paramathma - "Brahmathode samyapathi kittum". Samyapathi -"Samamaana thanmai adaithal", apathi means adaithal i.e to attain, Samya means samamana thanmai equality. Samyapathi -"Samamaana thanmai adaithal", apathi means adaithal i.e to attain, Samya means samamana thanmai equality.

What is the equality that a jeevathma get as in Paramathma ? Does jeevathma become Brahmam/Paramathma ? Does jeevathma gets all capability that Paramathma posses like creation, destruction, protection ? How does jeevathma become equal to Paramathma ? Does jeevathma become SriyaPathi ?

Brahmam has 4 unique qualities - Mokshapradhathvam, Sriyapathithvam, Jagath karanathvam, Vyapakathvam . When a jeevathma attains Swaroopa aavirbhvam, the jeevathma becomes equal to brahmam expect these 4 qualties- Mokshapradhathvam, Sriyapathithvam, Jagath karanathvam, Vyapakathvam. Jeevathma will be in atomic form only.

Shastram says that Muktha jeevathma has the ability to eat what he wants, take any form he wants to take, can do whatever he wants to do with whomever he wants to play, can do whatever kainkaryam he wants to do, can take how many every thirumeni he wants, can take any thirumeni he wishes to, if he wish to see any other bhaddha jeevans he can create them outside vaikuntam and see them through sankalpa shakthi(vaikundathin veliyil utpathi panni parka mudiyum). Such are the abilities a muktha jeevan gets but the question is will a muktha jeevan use these powers esp creation ? No. All a muktha jeevan would like is just to be in bhagavad anubhavam performing kainkaryam and hence even if he has powers he will not be interested in doing other activities. Vedav vysar in Brahma sutram says "Jagath vyapaaram varjam" to make sure that a mutha jeeva does not get into creation etc.

Note: Everyone need to make effort to learn Brahma sutram. Learning brahma sutram will transform an individual. This is a key to open the door of knowledge about atma and paramatma. Thus muktha jeevan takes many many sareeram in vaikuntam and continues to do kainkaryam to perumal. Muktha jeevan gets samyapathi in aanandam with Paramathma. Thus muktha Jeevan stays as jeevan and paramatma is paramatma. However they attain equality(samyapathi) in eternal bliss(aanandam). Though jeevathma is pure since he has got rid of all the karma(Jeevan sheds papa punya like a horse which shakes and shed his unwanted hair) still jeevathma is atomic ( anu) unlike paramatma who is vibhu(omnipresent). Jeevan still continue to be Parathanthiran unlike Paramatma who is swathanthiran. This type of liberation by Jeevathma is referred as "Samyapathi moksham". Note that liberation is never Iykiyapathi where a jeevathma becomes Iykiyam with Paramathma.

Pramanam to explain that Jeevathma cannot become Paramathma

Following are three key paramanas to explain that jeevathma cannot become paramathma

means: The atma casting off the dross of merit and demerit becomes purified attaining qualitative sameness in transcendence as the brahman.
Thus explaining Jeevathma attains samyapathi with paramathma.

2. Bhagavad Gita explains this as

idam jnanam upasritya mama sadharmyam agatah
sarge 'pi nopajayante pralaye na vyathanti ca - 14.2

Meaning: By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution.

3. Taittriya Upanishad - " Soshnute sarvan kaman saha brahmana avipaschiteti"

Thus a jeevathma along with Paramathma enjoys the kalyana gunas of Bhagawan and does not become bhagawan himself.
Pramanam and references to explain Samyapathi Moksham

1. Kannan says as follows
idaḿ jñānam upāśritya mama sādharmyam āgatāḥ
sarge 'pi nopajāyante pralaye na vyathanti ca 14.2

Here the words "mama sadharmyam" means endowed with a similar divine eternality like the Supreme Lord - "yennai pola samanavan aagiran"

2. Taittriya Upanishad - "Soshnute sarvan kaman saha brahmana avipaschiteti" - Brahmathoda koodi, brahmathoda serunthu kalyana gunangalai anubhavikkiran.
Note : For reality as consciousness, vide Taithiriya Upanishad: "Sathyam jnanam anantham brahman" (ultimate reality is immutable and infinite consciousness). Continues the mantra: Yo veda nihitham guhayam parame wyoman. Soshnuthe sarvan kaman saha. Brahmana vipaschithethi --He who knows that Brahman existing in the intellect which is
lodged in the supreme space in the heart, enjoys, in identification with the all-knowing Brahman, all desired things simultaneously.

3. Mundaka Upanishad says
"yada pashyah pashyate rukma-varnam
kartaram isham purusham brahma-yonim
tada vidvan punya-pape vidhuya
niranjanah paramam samyam upaiti"
Meaning:One who sees the golden colored Supreme Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman, is liberated.*
Such a person becomes wise. He becomes free of both pious and sinful karmic reactions. He becomes pure. He attains a spiritual form like that of the Lord Himself.

Archiradi Margam & departure of the soul on his journey towards vaikuntam:

http://saranagathi.org/blogs/gopala-desikan/a-dialog-on-hinduism-the-departure-of-the-soul/
http://sreevaishnavasampradayam.blogspot.in/2008/05/ascend-to-srivakuntam-and-bhagawad.html
Note: Swamy Desikan has elaborated in Srimath Rahasya Thraya Saaram( Gathi viSEsha adhikAram : 21 st chapter) this journey to reach Sri Vaikuntam by the Muktha Jeevan with the power of the Dhivya Dampathis.

When a jeevathma separates from the body either it will take one of the following path
Archiradi margam - the parth which starts with light
Dhoomadi Margam - path which starts with smoke.

Jeevathma who is all set to start on its journey from this karmic samsaram towards Vaikuntam first sheds all the karma including prarabdha karma because of bhagavad anugraham and becomes very light in nature. Jeevathma needs to be in its shuddha athma thathvam state freed from this prakruthik sambhandam.

What is arciradi marga ? "Oliyai mudhalaga konda margam" Archiradhi marga - way we travel/passage to reach paramapatham on the D day. Bhagawan has granted us moksham and there is only one path to reach paramapatham. When this atma exists from the body there are 101 nadi vishesam which travels from our heart to Brahmaranthra.Brahmaranthra is the small opening in the skull and baby has a small hole when it is born and closes later. Nadi's .. Smaller than nerves. All these nadi reach the brahmaranthra.

Of these the 101 Nadi is called Sushumna Nadi. Upanishad says Only when you catch this 101 Nadi you can get thru the archiradhi marga. It is so dark inside. Bhagawan has been waiting for births and births inside me. Because he knows one birth he will surrender to GOD and in that birth he helps us to catch the archiradhi marga. He has been waiting inside us to help us to catch sushumna Nadi one day.

Antaryami bhagawan is inside us because GOD is going to help us to catch the Archiradhi marga. To enable this transformation Bhagawan is residing in every jeevathma in Antaryami form" to help the jeevan in this moment when it starts its journey towards Sri Vaikuntam. Perumal has been residing in every jeevathma just for this moment to help the jeevathma. He has been residing so patiently that one day this jeevan will come to him and on that day to help the jeevan perumal has been residing in that jeevan in Antaryami form.

So the question is, "How does a jeevan catch this 101st nadi and who helps the jeevan to show this 101st nadi ?". Perumal is in inside us in the form of "haardha roopam" as antaryami and does the anugraham to the jeevan to show this 101st nadi. This is the important guna of "ANTARYAMAI" roopam of bhagawan. Perumal resides in every jeevathma only to help the jeevan to catch the 101st nadi by showing his "THIRUMENI OLI (Light) i,e divine light from perumal in antaryami form helps this jeevan to catch the 101st nadi.

jIvAthmA, during the death- How does "It" leave the sarIram? The five jnAnEndriyAs and five karmEndriyAs are joined with mind (by the grace of Emperumaan). The mind joins with the PrANa vaayu. Then, the prANan joins with the jIvAthmA. The jIvan is now with the sUkshuma amsanghaL of Pancha bhUthAs. This entire process is done by Paramathma where he uses the Backbone to make this transformation. "Mudugu yelumbai kondu kadainthu kadainthu oru jeevanai(athma) udalil irunthu yedukiran perumal".
A Jeevan who is ready to attain mukthi because of performing Bhakthi or Saranagathi, leaves from the "bhootha sareeram"/ Gross body and exits via the 101st Nadi with the help of bhagwad anugraham. When the jeevan exits from the bhootha sareeram, it gets a "sukshma sareeram" /subtle body since the jeevathma itself is in sukshma form. This sukshma sareeram is needed for the jeevan to traverse till vaikuntam.

Jeevan takes the Archirardi Margam - the path which is starting with loka of light and then traverses through the 12 lokas and crosses them. Note that here agni, surya etc refers to the devathas and the loka these devathas reside. A jeevan crossess all these lokas to cross the prakruthi and reach viraja river and then to Sri Vaikuntam.

1. Archis - Loka of light ( agni)
2. Loka of day time - World of day time i.e. place where the devata of the DAY TIME resides.
3. Loka of suklapaksha - place where the devata of waxing moon ,15 days resides
4. Loka of Uttarayana - place where the devata of uttarayana i.e six months beginning from the month of Thai resides
5. Loka of samvathsaram - place where devata for a year resides
6. Loka of Vayu (air) -
7. Loka of Surya
8. Loka of Moon - Note chandra loga is above surya loga as per mythology and sastra's.
9. Loka of Lightning - vidhyun Loka. LOKA of Lightning, VIDHYUTH is lightning.
10. Loka of Varun( rain god)
11. Loka of Indran - Swarka Loka
12. Loka of Brahma - Satya Loka

The Lord’s retinue graded from Agni Devata to amAnava Devata lead the Mukta from this world to Srivaikundam in stages, through the respective territories of each one of them. People who lead the soul are called “AdhivAhikas”. For Nammazhwar Thirumogur Kalamega perumal himself accompanied azhwar in this journey by sprinkling water all through the way so that azhwar does not feel the pain due to samsaram.

After 12 loka .. Then reach the prime ordinal nature i.e. moola prakruthi. It is too big and Vast.

Then the jeevan reaches viraja nadhi.. Take bath and cross the river called viraja with the help of a person called "AMAANAVAN". On the banks of the river Viraja, the Jivatma casts off his "sukshma sareeram" /subtle body, consisting of the senses and elements in the subtle form, along with the principal vital air.

Jeevan gets aprakrutha sareeram. This aprakrutha sareeram is suddha satva mayam not like the (bhootha) gross or (Sukshuma)subtle which are prakrutham i.e made of pancha bhoothas and impacted due to the 3 gunas - satva, rajas, tamas. The aprakrutha sareeram does not have ups and downs, growth, illness, sad, happiness etc and aprakrutha sareera is always in suddha satva form.

At the mantapam called Prabhuvimitham, about 500 apsaras ladies welcome the jIvan with garlands, most fragrant deepams, lights, sandal paste, incenses, etc., and music from Divine musical instruments, to celebrate the arrival of the (successful) jIvan in Sri Vaikuntam. (nammAzhwAr's Thiruvaaimozhi 10.9 describes this most beautifully).

The apsaras adorn the jIvan with the PeethAmbharam and offer him the food partaken by the Lord. Thus Many many 500 apsaras sthri ( Azhwar says "Mathi muga madanthaiyar vazhthinar") does kainkaryam by dressing up this jeevan with garland, chandan, vastra etc. These apsaras women are aprakrutha women and not the rambha, thilothama who are in the indra lokam. Which body of that jeevan does this apsaras women decorate ? It is the aprakrutha sareeram which the jeevan obtained soon after coming out of the viraja.

Jeevan gets swaroopa aavirbhavam. Jeevan's nature/swaroopam is to be with full of knowledge(jnana) and bliss(anandam). Because of the samsaram the jeevan did experience the jnana and anandam and was deviod of them due to anadhi karma. Now that the jeevan has got rid of all the karma baggage, soon as it crosses viraja all the impurities of the prakruthi mandalam is also lost. Then the jeevan gets back to his original true form which is called as Swaroopa aavirbhavam i.e than iyarkai thanmai perugiran. Once this swaroopa avirbhavam happens the jeevan gets rid of the kunta (kuraivu) swabhavam i.e the jeevan got rid of the karma which was hindrance to experiecen his complete bliss and once the karma and prakruthi sambhandam is gone, the jeevan is back in its true nature without any shortcomings. E.g A glowing lamp is covered with a cloth and once the cloth is removed the glowing lamp is completely visible without any hindrance. Perumal removed this karma/samsaram which is the cloth impacting the glowing light ( jeevan with jananam and anandam).

One other main thing in this swaroopa aavirbhavam is that the jeevathma attains Samyapathi with Paramathma - "Brahmathode samyapathi kittum". Samyapathi -"Samamaana thanmai adaithal", apathi means adaithal i.e to attain, Samya means samamana thanmai equality. Samyapathi -"Samamaana thanmai adaithal", apathi means adaithal i.e to attain, Samya means samamana thanmai equality. During Samyapathi moksham a jeevan attains equality with Paramathma in 8 Gunas which are

1. apahathapa:pma – not touched by sins
2. vijaraha – no old age
3. vimruthyuhu –no death
4. viso:kaha – no sorrow
5. vijigithsaha –no hunger
6. apipa:saha – no thirst
7. sathya ka:maha – stays with all kalyana guna and always wishes for the well being.
8. sathya sankalpaha– anything thought or wished for, becomes true
The jeevan thus travels using the surya kiran has vahanam and enters the paramapadam.
What happens once a jeevathma enters paramapadam ?

Now the jIvan enters the Most Beautiful Divya MaNi maNdapam where Emperumaan Sriman Narayanan is gracefully seated along with Sri Devi, BhU Devi, and NeeLA Devi on the AdhisEshan. The NityasUris wash the feet of the jIvan in grateful recognition of the arrival of that Sri VaishNavan. The consorts (Our dearest Goddesses, mothers with Their Most Beautiful moon-like faces) offer the jIvan, Sri sadagOpam, Sri chUrNam, and welcome the jIvan with pUrNa kumbhams and dheepams

Here the jIvan sees all his pUrvAchAryAs in front of the simhAsanam of Sriman Narayanan. They are all beaming with joy, not only due to their continuous enjoyment of Lord's beauty; also due to Lord's compassion on this jIvan's too. The jIvan offers "it's" salutation to Them and goes closer to Him. The jIvan seeks the permission of AdhisEshan and climbs on the 1000 head snake's body to sit on the LAP OF SRI VAIKUNTA NATHAN. (Simply wonderful! What a nice fragrance jIvan would be enjoying; I am
sure jIvan would not know which part to see first and what to enjoy ,where to take "it's" eyes from!)

The jIvan performs mangaLAsAsanam on the Most exquisite Divine Beauty of The Lord Sri Vaikunta Nathan and the KalyANa guNAs of the Lord and His consorts. The jIvan (Muktha jIvan) is totally OVERWHELMED by the unmatchable limitless unbounded Beauty of the limbs of the Lord and enjoys completely part by part of the Lord's sowndharyam. The jIvan prays to the Lord for the boon and eternal Bliss of Lord's Lotus Feet. The Lord immediately agrees to that and keeps His Lotus Feet on the
jIvan's head. The Divya Dampati shower their Blessings on the Muktha jIvan. The Mukhtha jIvan gets a COMPLTE BRAHMAANUBHAVAM and PARAMAANANDHAM at Sri Vaikuntam and stays as a PERMANENT RESIDENT OF SRI VAIKUNTAM FOR EVER.

Thus the jeevathma enters the Paramapada i.e Sri Vaikuntam. In Paramapada, He is welcomed there by Nithyars and Mukthars with Poorna Kumbham. He enters the 1000 pillar mandapam and then enters the thiruma mani mandapam. He sees the Lord, with Sridevi, BhuDevi and Neela Devi, reclining on Adisesha. He announces himself to the Lord and is received by Him. Bhagawan asks him "Kosi" "who are you". Jeevathma replies "Aham Brahmasmi" "I am your body/sareeram". Bhagawan asks "Where were you all these while ?" Jeevathma is shy to reply to that question.

Bhagawan then hugs the jeevathma like the way he hugged Bharath, Akrurar and Hanuman. Bhagawan hugs the jeevan twice, first in the antaryami form when the jeevan starts on the archiradi margam and then when jeevan reaches SriVaikuntam perumal hugs the jeevan again.

Will the jeevathma come back ? No.

Will the jeevan come back to prakrithi by any chance ?

The jeevathma will stay in the eternal abode for ever. "Nacha punara varthathe..Nacha punara varthathe". " He will never come back , he will never come back".

Perumal is thus known as "Achyuthan" "Nazhuvavidathavar" "one who will not leave us".

Ramanujar was writing brahma sutram bhashyam and was almost towards completion. One shishya had a doubt "It is clear that a person who goes to vaikuntam will not come back to this samsaram. But what if he comes back ?"

Ramanujar didn't get angry and replied "ivana vanthuduvan yendru sollugiraya? Illai avan anupividuvan yendru sollugiraya ?" meaning - "Do you think the jeevathma will come or do you think the paramathma will send the jeevathma back to samsaram ?"

The person replied "Ofcourse we will not come back since we struggle so much to reach vaikuntam. Why will a jeevathma wish to come back again ?"

Ramanujar replied "It was actually perumal who did everything, who faced all the struggle to get a jeevathma back to him and hence Paramatma will not send the jeevathma again to samsaram".

Paramathma owns jeevathma and hence Paramathma always wishes to stay in eternal bliss with the jeevathmas.

Nammazhwar says "undittai ini undu ozhiyai" meaning "ini miccha jeevathmai azhaithu kondu poga vendum" and "ini onnum mayam seiyel .." meaning "Don't trouble me further by keeping me in this bhulokam"

Perumal is the bhoktha (enjoyer) of this annam (food, here jeevathma). Perumal has done the shristi just to get these jeevathmas to Vaikuntam. Thus perumal is mokshapradhan.

What does a jeevathma do in vaikuntam ?

1. Brahmathoda koodi, brahmathoda serunthu kalyana gunangalai anubhavikkiran. Gunaanusandhanam - Manasa kainkaryam
2. Sama ganam paduthal - Vachika Kainkaryam
3. Take many many forms using the aprakrutha sareeram and do kainkaryam - Kaiyika Kainkaryam

What should a jeevathma do while in this Samsaram?

Every Jeevathma should keep thinking about moksham and archiradi margam everyday. The more we think about this we will reach it one day.

Thus, think about archiradhi marga when you wake up. I am eligible for this , one day or other I am going to travel thru this and one day come what may I will achieve this.

Need to stay away from the materialistic world and stay in bhagavad anubhavam while in this world too. "Pramanathin moolam Perumalai Parka vendum"
Thus a jeevathma sheds the first body in this world and the second body while crossing viraja to get the aprakrutha sareeram before entering SriVaikuntam.

Every women need to wash the rice twice before cooking and keep thinking how a jeevathma sheds the body twice.

The vEdAs say all these; the Brahma sUthram says this; NammAzhwAr describes them; Sri RamanujA narrates them most beautifully in his Sri Vaikunta Gadhyam and Swami Desikan renders an excellent composition on all these scenes in his Parama padha sOpAnam.

Ramanujar did Saranagathi on the day of Panguni Uttiram for him and for his sambhandi's.

Thirupura Devi is a lady who blindly followed Ramanujar's words and attained moksham.

It is he who sends us from here and is also residing as "Adi Sheshan" to welcome in the eternal abode.

Ramanujar is "Udayavar" - the one who has both nithya vibhuti and leela vibhuti.

Aarthi Prabhandam - Manavala mamunigal says in the last slogam "in^thavarangaththinithirun^I yenRarangar en^thaiyethiraacark kIn^thavaram cin^thaiceyyil n^ammathanRO n^eNYcamE! n^aRRaathaicomputhalvar thammathanRO thaayamuRaithaan." Oh mind! Our fatherly figure Ethiraja was asked by Lord Ranganatha to stay at Srirangam permanently. We being his heir are entitled to this legacy (Hence we will also stay here).

Let us all accept that we belong to bhagawan and we are related to Ramanujar to get all the treasures which have been treasured by Ramanujar.
Emperuman thiruvadigale saranam

Upanyasam Series: Bhagavad Guna Anubhavam : Part 2 : Paratvam

ஸ்ரீராமஜெயம் - ஸர்வம் ஸ்ரீ கிருஷ்ணார்ப்பணம்
This post is based on an Upanyasam called "Bhagavad Guna Anubhavam" by Swami Velukkudi Krishnan. Please do listen to the upanyasam audio. Forgive me for any translation errors.
Summary of this series check http://srikrishnarpanam.blogspot.in/2015/02/upanyasam-series-bhagavad-guna.html

Paratvam

"His supreme power is revealed, indeed, as varied, natural, as consisting of knowledge, strength and action"
"Para Asya Saktir Vividhaiva Sruyate Svaabhavikee Gnana Bhala Kriya cha" (Svet.up.6.8)
Perumal's shakthi and guna are supreme and natural to him. Bhagawan's gunas include Gnaana, Bala, Aishwarya, Veerya, Shakti, Tejas.

TaittirIya Upanishad proclaims : BrahmavidApnOthiparam (II.1.1).
Here , it proclaims that the knower of Brahman attains the Highest good and attaining that highest good . That Highest , Brahman is defined as three fold :
Satyam Jn~Anam anantham BrahmA
Brahman is reality/truth,knowledge and infinity.

TaittirIya Upanishad goes on to define Brahman as
"yathO vA imaani bhUthAni jAyanthi, yEna jAthAni jIvanthi, yath prayantyabhisamvisanthi"
( TaittirIyam III.1.1: "Develop your desire to know well that from which all things are born, in which they live on being born and into which they enter , when they perish : That is Brahman )".

Kambha Ramayana Slogam...
உலகம் யாவையும் தாம் உள ஆக்கலும்
நிலை பெறுத்தலும் நீக்கலும் நீங்கலா
அலகு இலா விளையாட்டு உடையார் அவர்
தலைவர் அன்னவர்க்கே சரண் நாங்களே.
ulagam yAvaiyum tAm uLa Akkalum
nilai peRuttalum niikkalum nI"ngalA
alagu ilA viLaiyATTu uDaiyAr avar
talaivar annavarkkE caraN nA"ngaLE.
The above prayer translates into English as: "We only surrender to that One who is the Lord (of all), and whose timeless, unlimited divine play involves the creation, sustenance, and dissolution of the entire universe."

Ramanujar says in Sribhashya Mangala slogam as follows..
akhila bhuvana janmasthEma bhangAdhaleelE
vinatha vividha bhoothavrAtha-rakshaika dheekshE
shruthi shirasi vidheepthE bhramhaNi shreenivAsE
bhavathu mam parasmin shEmushee bhakthiroopA||
Meaning from Sadagopan.org SS060 - Sri bhashyam -sadhana adhyayam.pdf
‘May my intellect, semushi, be engrossed in devotion, bhakthirupa bhavathu, on Lord Srinivasa, the Supreme Brahman, brahmani srinivase, who is shining on the crown of the vedas, sruthisirasi Vidheepthe, who has vowed to protect all beings who bow down to Him and follow His path vinathavidhitha bhothavraatha rakshaika dhikshe, and for whom the acts like creation sustenance and annihilation are mere sport, akhilabhuvanajanmasthemabhangaadhileele.’

Akila bhuvana - Entire universe
Janma - creation , shristi
sthema - sustenance/protection , sthithi
bhanga - annihilation , samharam
aadhi leele - mere sport for Bhagawan
Ulagathai padaipavan, kappavan and thannul(Pralaya kalam) vaipavan Bhagawan.

Brahmam possess 6 gunas called "Gnaana, Bala, Aishwarya, Veerya, Shakti, Tejas" to perform shristi, sthithi, samharam. Brahmam has all the gunas and he beautifully exhibits these 6 gunas during creation.

Kuresar's SRI ATIMAANUSHA STAVAM on 6 kalyana gunas

jn~Anam balam vipulam ISana veerya SaktitEjAmsi
ca triyugabhUyam upAgatAni |
poorNAni shaT ca parigruhya bhavam caturdhA
bhaktam janam tvam anujagrahithAnurAgAt || slogam 6
Meaning:
hEy Bhagavann! With Your immeasurable Jn~Anam, power to support every thing (Balam), ruling over all without obstruction (Iswarya), capacity to stay changeless (Veeryam), power to transform anything into anything else (Sakthi) and Supreme luster (tEjas) serving You as Your six principal guNams, You have willed to group them in to three pairs and also as four sets (VaasudEva-SankarshaNa -Pradhyumna - Aniruddha) to bless with affection Your devotees.

Bhagawan because of the 6 Kalyana Gunas he possess

Brahmam is called Bhagawan because of these 6 gunas "Gnaana, Bala, Aishwarya, Veerya, Shakti, Tejas".
Bhagawan is the one who posseses the 6 kalyana gunas "Gnaana,Bala,Aishwarya,Veerya,Shakti,Tejas" and he is SrimannarayaNa ONLY !
In Bhagawan, Bhagwan means Gnaana,Bala,Aishwarya,Veerya,Shakti,Tejas.
another meaning for the word Bhagawan...
Bha - Gnaana,Bala
Ga - Aishwarya,Veerya,
wa - Shakti,Tejas
an - one who possess that

Perumal in Vyuham

Perumal in vyuham is in 4 forms as follows exhibiting various gunas

Vyuha vasudevan - all the 6 gunas
saMkarShaNa- Samharam - Gnaana,Bala
Pradhyumnan - Shristi - Aishwarya,Veerya
Annirudhan - Sthithi - Shakti,Tejas

The ‘vyUha’ form of Bhagavan is represented by His four forms (namely vAsudEva, saMkarShaNa, pradyumna and aniruddha); with slightly different forms, qualities and
deeds from the ‘para’ form; in order to create, sustain and destroy worlds for the benefit of mumukShus (the souls who are desiring mOkSham) and providing them with the various scriptures such as Vedas, their purport (in the form of supplements such as itihAsas and purAnas), their fruits, and the ways of contemplation and worship for their benefit of attaining mOkSham – all as a mere playful act in this leelA-vibhUti (the material creation, which is a mere sport for Bhagavan).
The sAttvata saMhita says thus: “That supreme form of Bhagavan – replete with six qualities – who shines like the fire is called the ‘para’ form. He is verily the sole refuge of all souls, and is all pervading. That form itself further gave rise to three other forms (namely saMkarShaNa, pradyumna and aniruddha; note that ‘vAsudEva’ is not mentioned here, but still that is the original source of all these three vyUha forms) with a division in the six qualities. These forms are collectively called the ‘vyUha’ form of Bhagavan, which bestows the supreme fruit of liberation to the souls. Further to that, the set of various forms that Bhagavan takes up thence, with different deeds in each form, and which are replete with the six qualities, is called the ‘vibhava’ form of Bhagavan. This vibhava form of Bhagavan bestows both material enjoyments as well as liberation to the seeking souls.

Perumal in vaikuntam is in the para form 'Parathvum' and is known as Para vasudevan.
Note : The para can be viewed as the full and undifferentiated manifestation of the Lord in His complete and resplendent glory in which He has chosen to be unlimited by anything. He does not assume this form as a result of another object, and in this form He is endowed with the fullness of the six qualities - jnAna, bala, aisvarya, vIrya, sakti, teja. In this form, He is the shAdguNya paripUrNa, mahArNava, ni:sima - complete in all respects in the Six qualities, the Great Ocean of all that is perfect, unlimited by anything.

Bhagawan from vaikuntam comes to Thiruparkadal. In the Thiru Par kadal bhagawan resides as Ksheeraabdhi Naathan in Aadhi Sesha Sayanam in Yoga Nidhrai at the ocean of
Ksheeram(milk) with Sridevi at his lotus feet. Perumal in vyuham i.e thiruparkadal is in 4 forms. In thiruparkadal perumal in vyuham form and his first form is as vyuha vasudevan, vyuham means "pirithal, paguthal". Perumal is in different forms to perform different roles. Now he is in vyuha vasudevan form, who further becomes the following and then only shristi begins.
1. Vyuha Vasudevan - creation/Srishti, protection & maintenance/Sthithi, dissolution/Samhaaram and Emancipation/Mukti.
2. Pradyumna - aisvarya and vIrya - function of srishti or creation
3. Aniruddha - sakti and tejas - function of sthiti or protection and preservation
4. SamkarshaNa - jnAna and bala - function of samhAra or destruction

Note : In the Thiru Par kadal bhagawan resides as Ksheeraabdhi Naathan in Aadhi Sesha Sayanam in Yoga Nidhrai at the ocean of Ksheeram(milk) with Sridevi at his lotus feet giving sevai to all the deva's including brahma. In the Vyuham form as Vyuha Vasudevan, Sankarshana, Pradyumna and Aniruddha. In the vyuha manifestation, the Lord assumes different forms which are rich in some of the Six qualities, with different functions which emphasize these qualities. The vyuha forms can be viewed as the differentiated forms which arise from the para form.

Each of the four Vyooha moorties brings forth three other forms, known as Vyoohaantaraas or vyuha avataras —
1. From Vaasudeva– Kesava, Narayana and Madhava,
2. From Sankarshana –Govinda, Vishnu and Madhusudana
3. From Pradyumna— Trivikrama, Vaamana and Sridhara
4. From Aniruddha— Hrishikesa, Padmanabha and Damodara.

Vishnu sahasranamam Names - how are they ordered

Till 122 names on parathvam are told in Vishnusahasranamam
from 123 to 146 names on vyuham ie thiru par kaddal vasudevan
rest are names on vibhava avatharam

Guna's in vyuham and their Vishnu sahasranamam names

Names explaining these 6 gunas as in vishnusahasranamam are from Maha thapaha till janarthaha

rudrO bahusirA babhru visvayOnissucisravAh |
amrutas sAsvata sthANur varArOhO mahAtapAh || Slogam - 13
sarvagah sarvavidbhAnuh vishvaksEnO janArdanah |
vEdO vEdavidavyangO vEdAngo vEdavit kavih || Slogam - 14

123. mahA-tapAh - One who is endowed with great knowledge.
124. sarvagh - One who reaches all.
125. sarvavit - One who is the All-knower.
126. bhAnuh - One who shines.
127. vishvaksEnah - One who has His army in all directions for the protection of all.
128. janArdanah - a) One who destroys the wicked.b) One who protects people from the wicked. c) One who is approached by devotees for their wishes.

1. Vyuha Vasudevan - creation/Srishti, protection & maintenance/Sthithi, dissolution/Samhaaram and Emancipation/Mukti.
2. SamkarshaNa - jnAna and bala - function of samhAra or destruction
3. Pradyumna - aisvarya and vIrya - function of srishti or creation
4. Aniruddha - sakti and tejas - function of sthiti or protection and preservation

JnAna : 123. mahA-tapAh - One who is endowed with great knowledge.
Bala : 124. sarvagh - One who reaches all.
aisvarya : 125. sarvavit - One who is the All-knower.
vIrya : 126. bhAnuh - One who shines.
sakti : 127. vishvaksEnah - One who has His army in all directions for the protection of all.
tejas : 128. janArdanah - a) One who destroys the wicked.b) One who protects people from the wicked. c) One who is approached by devotees for their wishes.

1.Vyuha Vasudevan - Guna's exhibited

Vyuha Vasudevan - creation/Srishti, protection & maintenance/Sthithi, dissolution/Samhaaram and Emancipation/Mukti.

2. SamkarshaNa - Guna's exhibited

SamkarshaNa - jnAna and bala - function of samhAra or destruction
For detials on how samhAra happens refer : http://srikrishnarpanam.blogspot.in/2015/01/sanathana-dharma-Part14-creation.html

a. JnAna - explained in "123. mahA-tapAh - One who is endowed with great knowledge." - During samharam all the jeevatuhma's Karma need to be clearly accounted and safeguarded so that when creation happens again, based on the karma the birth is decided. During Samharam perumal needs knowledge when compared to creation and hence jnana for smkarshana. This is told in the name "123. mahA-tapAh - One who is endowed with great knowledge.". Anaivarin papa puniyangalai semithuvaika jnanam thevai.

b. bala - explained in "124. sarvagh - One who reaches all.". During prakruthi pralayam all the loka's except vaikuntam is inside Vishnu’s stomach and protected during the Cosmic Cycle end(PraLayam). Prakrutha Pralayam occurs when all worlds are destroyed and all jeevatmas rest in a state of inactivity by Perumal. Perumal lies down in Yoga nidra for a very long time and starts creation again upon waking up This is Maha Pralayam. Note that in prakrita pralayam even brahma is destroyed after his 100 years of life . In Namitika Pralayam where only 3 loka's are destroyed and filled with water. During Prakrita pralayam everything will be absored in Vishu's stomach. Thus, after 100 days of brahma this pralayam happens when all the 14 loka’s including brahma are destroyed and only Srivaikuntam exists. The three basic gunas are, sattva, rajas and tamas. Their perfect balance is known as prakriti. At the time of destruction when prakriti becomes assimilated into the paramatman, that is known as prakrita pralaya. There is an order how this happens. Prithvi merges into water, water into fire, fire into wind, wind into akasam, akasam into Ahankaram, ahankaram into Mahan, Maha into Moola prakruthi. This moola prakruthi is what is assimilated into paramatman. Lord keeps us safe in His belly even during pralayam and lets us out once creation begins. Note that this is reverse in case of creation. Note that in Naimithika pralayam there is no impact to Moola prakruthi, mahan,
ahankaram unlike prakrutha pralayam. After prakrutha pralayam Brahmam will be pervading everywhere like how he is now but with sukshuma chit and achit i.e nama roopa verupadu illatha chit achit thathuvam. Once the creation happens brahmam is pervading everywhere but with sthoola chit and achit (i.e nama roopa verupadu ulla chit
achit thathuvam). Brahmam is vibhu(paranthu virinthu iruthal) post creation and also after destruction.
Thus brahmam needs balam so that it can assimilate everything in it. Thus for destruction brahmam needs more bala when compared with creation. Unless samharam is done
properly further creations will be difficult. Jeevathma details and all the karma details need to be stored perfectly. This bala of bhagawan is told in the name
124. sarvagh - One who reaches all. Samharichitu yellathaiyum
Krishna says ' vishtabhyAham idham krthsnam ekAmSena sThitho jagath,’(BG.10.42) “I stand sustaining the whole Universe with a fragment of mine.”
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There are seven dvipas and seven oceans. There were Seven Oceans viz. Ksaroda( Salt water), Ikshuraba ( Sugar cane juice), Sura ( Wine), Ghitoda ( Ghee), Kshiroda ( Milk), Dadhi Mandala ( Curd) and Jalodhi ( Water). 7 dvipa's namely Jambu dvipa, Shalmali dvipa, Krouncha dvipa, Plaksha dvipa, Shaka dvipa, Pushkara dvipa and Kusha dvipa. one of 7 dvipa's is Jambudvipa which had 9 region's or varsha's i.e Ramyaka varsha, Hiranmaka varsha, Kuru varsha, Ilavrita varsha, Bharata varsha, Kimpurusha varsha , Hari varsha, ketumala varsha, Bhadrashva varsha. one of the region in Jambudvipa is Bharatavarsha. In Bharatavarsha we are in Bharata Kandam.
The seven dvipas are surrounded by seven oceans. Their names are Lavana, Ikshu, Sura, Sarpi, Dadhi, Dugdha and Jala.

14 Loka’s are Satya, Tapa, Jana, Mahar, Svar, Bhuvar, Bhur, Atala, Vitala, Sutalai, Talatala, Mahatala, Rasatala, Patala
We are in the Bhur logam's Jambu-dvip. More on how big is Bhur logam is as follows.
Srimad Bhagavatam, Book 5, Chapter 20, Verses 2 to 29:
There are 7 concentric dvips of varying sizes and surrounded by various types of oceans.
(yojan is the size of 4 gaau, and 1 gaau is 2 miles (thus 1 yojan is 8 miles).
(i) Jambu-dvip (the central dvip) with 100,000 yojan at the centre. It is surrounded by salt-water ocean of 100,000 yojan.
(ii) Next surrounded by serial one is Plaksh-dvip with 200,000 yojan. It is surrounded by ikshu or sugarcane juice ocean of 200, 000 yojan.
(iii) Shaalmali-dvip is next with 400,000 yojan wide. This is encircled by the Like suraa or alcohol ocean with 400,000 yijana.
(iv) Kush-dvip is the next one with800,000 yojan. Beyond this Like ghrut or ghee (melted butter) ocean with 800,000 yojan wide.
(v) Next encircled is Kraunch-dvip with 1,600,000 yojan and beyond this is Like KSHEER or MILK OCEAN with 1,600,000 yojan wide.
(vi) Shaak-dvip is next with 3,200,000 yojan and further with Like dadhi-mandod or yogurt ocean with 3,200,000 yojan.
(vii) Pushkar-dvip is the last one with 6,400,000 yojan and surrounded with a ocean of Water sweet as sudhaa or amrut (nectar) of 6,400,000 yojan wide.
Note : jambu dvipa is 1 lakh yojana i.e 10 lakh miles. Then is the lavana ocean which is 1 lakh yojana.

After Bhur it is bhuvar till Stayam on the top, atala till patala in the bottom. This entire thing is one anda kadaksham. Like this there are many (anantha koti..many crores) such anda kadakshams. Each of these anda kadaksham have there own brahma, rudran , indiran to take care of that anda kadaksham.

After these anda kadaksham it is filled with the 7 AvaraNams- saptha avarnas.
If we consider the size of all these andam as x then on top of it water which is 10 times of that, then fire 10 times of that, then air 10 times of that, then aakasham

even bigger than all these. These are the 7 AvaraNams.
After these 7 avarnas is the prakruthi mandalam whose size cannot be explained.
After all these comes viraja nadhi.
If we consider whatever below viraja as 1/4th size, then above viraja is Vaikuntam which is 3/4th of the size of what is below viraja.
These two together is referred as Ubaya vibhuti of perumal.
Krishna says that "Yen mayir kalinaal ithhanaiyum dharikiren".
Now we can imagine how big is brahmam.
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Thus balam is key during dissolution when perumal is as sankarshanan.

3. Pradyumna - Guna's exhibited

Pradyumna aisvarya and vIrya - function of srishti or creation
For detials on how creation happens refer : http://srikrishnarpanam.blogspot.in/2015/01/sanathana-dharma-Part14-creation.html

a.Aisvarya explained in 125. sarvavit - One who is the All-knower.aisvarya
Perumal is the master, swami and everything belongs to him. We are all his sotthu. For a swami to get back his sotthu he need to do creation. During pralayam everything is with him and everything will be in sooksuma desai with perumal. In this state there will not be any anubhavam. No point in having a treasure in a locker without experiencing the same. In the pralaya form the jeevathma is in sooksuma roopa and will not be able to do anything since it does not have a sareeram. Jnana yogam, karma yogam and bhakthi yogam cannot be performed jeevathma to attain the paramathma. Perumal does the shisti so that the jeevathma will have a sareeram based on its karma baggage and will be able to do all the yogam and reach bhagawan to be part of the eternal bliss which is gunaanubhavam. Ishwaran meaning is Ish - means niyamana samarthiyam and varachu - means motha peraiyum than alugaiku ut paduthi anaithaiyum anubhavikka valla samarthiyam. meaning of Sarvavit - shristhikum pothu anaithaithum adaigirar.

b.Virya explained in 126. bhAnuh - One who shines.vIrya
Perumal needs viryam during creation. Viryam means - vikaram illatha thanmai viryam.
Bhanuh means nangu prakasamaga irukirar which is viryam. Perumal does creation of this entire universe and during this process does he get impacted or affected or changed during this process of creation ? No he is not impacted and no change this is explained as vikaaraminmai as bhAnh.
Suriyan is also known as bhAnuhu because he does not have any vikaram when he is emitting such hot and causing all vikaram/changes in the environment.
Perumal is avikaran explained in the VS as
Avikaraya shudhaya nithya paramathmane |
Sadaika roopa roopaya vishnave sarva gishnave ||
"My salutations to vishNu, Who is devoid of all mutations, Who is by nature pure and eternal, Who is endowed with a form which is uniform at all times, and Who is the victor all. "

Usually three things are told viryam, souriyam, parakramam.
1.Viryam - If one has no fear on looking at a huge sena in front of him then he possess viryam.
2.Souriyam - Next is not only staying without fear but also go and fight with the sena and trash them into pieces.
3.Parakramam - Next is when fighting there is no impact or change in self due to that action. No vikaram. Inspite of fighting the person still has no impact for him.

Thus as Pradyumna perumal first does the creation to get back his sotthu which is explained in the guna aishwaryam and then because of the creation he does not have
any vikaram which is explained in the guna viryam.

4. Aniruddha - Guna's exhibited

Aniruddha sakti and tejas - function of sthiti or protection and preservation

a. sakti explained in 127. vishvaksEnah - One who has His army in all directions for the protection of all.sakti
vishvak senah means one who has sena which is spread across all directions(vishvak). For protecting there is need for sena i.e army.

b. tejas explained in 128. janArdanah - a) One who destroys the wicked.b) One who protects people from the wicked. c) One who is approached by devotees for their
wishes.tejas
Just having army is insufficient but need to have the strength to destroy the wicked and save the bhakthas. He destroys everyone who is hinderign when he is trying to
protect the devotees. Tejas is parabhimana samarthiyam.Janardanah - janangalai himsikirar. Janardhana perumal is in varkala divya desam.
Bhaktha virodhigalai himsikirar.
Janiyai himsikirar. Jani means birth. Pirappu irappu azhithu rakshikirar.

The person who has these 6 gunas is bhagawan. Vyuha vasudevan has all the 6 gunas referred as shatgunyam.
Piratti's recommendation is needed when a jeevathma tries to reach bhagawan and then bhagawan shows gunas like vatsalyam,swamithvam, anukampam, saulabhyam, sauseelyam, karuna.
But for the 6 gunas explained above there is no such dependency and perumal exhibits these shatgunam all by himself.
Of course Perumal does shristi just when piratti shows the muga jadai and he keeps seeing piratti's puruva nelippu while he is doing the shristi. Piratti feels happy when perumal does the shristi and perumal does the shristi for this happiness of piratti. Piratti is happy because her children will be happy.

Such is the great gunas of perumal showing his Paratvam. We jeevathmas think that perumal is a big person and we think that he is far from us because of these 6 gunas.

But there are many many thousand gunas of perumal which explains us that he is yeliyavan his Saulabhyam, his karuna along with these 6 gunas to explain us that he is
for us and he is reachable for every jeevathma. He is yeliyavan and he is valiyavan too.

How parathvam and saulabhyam are exhibited in perumals panchaprakaram ?

1. Para vasudevan i.e Vaikuntanathan clearly explains that brahmam is sagunam. He exhibits his parathvam in completeness in this form.
2. Ksheerabdhinathan i.e in the vyuha form perumal exhibits 6 key gunas in his 3 forms. Parathvam is exhibited here through the 6 gunas.
3. Next he has to protect i.e rakshanam and for that he cannot do it from vaikuntam or vyuham. so he has to come down is various avatharam. In the avathara desai parathvam of perumal will be less exhibited but saulabhyam will be exhibited more.
4. In the archai form only saulabhyam is exhibited and the parathvam is not exhibited at all. In the archai form perumal does not exhibit his poorthi and swathanthirithvam and exhibits saulabhyam in completeness.
5. Archai

Leela Vibhuthi (Unlimited Anda Katakas)
1 Anda Kataka (Countless Jeevas) badha Jivathmas SAMSARA MANDALAM - Materialistic World
#	Planetary system name	Lokha Types	Distance
01	Satya-loka	Upper Loka	Pancha sathu koti yojana 50 Crores 10 miles apart
02	Tapa-loka
03	Jana-loka
04	Mahar-loka
05	Svar-loka
06	Bhuvar-loka
07	Bhu-loka
08	Atala-loka	Lower Loka
09	Vitala-loka
10	Sutala-loka
11	Talatala-loka
12	Mahatala-loka
13	Rasatala-loka
14	Patala-loka