Sri Bhashya – Sri Ramanuja’s Commentary On Sri Brahma Sutra–Sri. U.Ve. Anantha Narasimachariar Swamy, Srirangam,-Athyaayam 4–(Phala )Paatham 2–(‘utkranthi pada’)Summary-

Even in the case of the prapanna when the abhyupagatha prarabda comes to an end he also becomes
ready to leave the mortal body and reach Sri Vaikuntha para loka through the Archradi marga.
Jivatma departing from the body is called utkranti and this utkranti is preceeded by a packing process.
This packing process is dealt with in detail in this second pada which is called utkranthi pada.

The question may arise as to whether it is necessary to deal with the packing process in detail which
takes place within the body as nothing is visible from outside. The reply is that a particular passage of
Chandogyopanishad specifically mentions this and as Brahmasutras are meant for the correct interpretation
of upanishadic passages, the Sutrakara sage Badarayana decided to compose sutras for the proper sequence of packing.

This pada is very important for Visishtadvaitha as the Sutrakara himself condemns in clear terms the
jivan muktha vada (vada means Strategic statement) of Advaitins.

This pada has eleven adhikaranas.
The first adhikarana is called Vagadhikaranam.
The upanishadic passage that comes up for discussion is from Sadvidya (6th chapter) in chandogyopanishad.
The meaning of this passage is that when jiva gets ready for the exit (departure) from the body then
his speech sense organ gets in conjunction with mind.
Then mind comes in conjunction with mukhya prana or breath and then mukya prana comes in conjunction with Jiva
and then indriyas, mind, mukya prana, jiva, Join thejas and these will come in conjunction with paramatma
who is the antaryami dwelling in the heart with jiva. Here conjunction means connection or union.
Here in the upanishadic text quoted above there is the word sampaththi. This word means conjunction.

The doubt that arises here is whether the speech itself gets in conjunction with the mind or whether the speech organ.
The opponent contends that the speech alone gets in conjunction with mind because speech is controlled by the mind.

The poorva pakshi that is the opponent opines that conjunction means merger and this merger should take place
with the thing which is the cause for the thing that gets merged.
In the karana and karya theory that is cause and effect theory karya gets disappeared or dissolved in the karana
that is the effect merges in the cause. Here the mind is not the cause of the speech organ and therefore
the poorva pakshi contends that the speech organ does not merge with the mind and hence speech alone merges with the mind.

This is refuted by the sutrakarar in the sutra “Vak Manasi darsanath sabdachcha”.
The meaning of this sutra is that the word “Vak” in the sutra refers vagintriya that is speech organ that is vagindriya.
In the upanishadic passage which is in support of the above there is the word “Sampadyathe” and hence
this word has to be added in the sutra to get the full meaning.
So the full meaning is that speech organ gets in conjunction with the mind because of two reasons mentioned in the sutra itself.

The first reason is darsanath and the second reason is sabdachcha.
The meaning of these two reasons is that even if the speech organ gets in conjunction with the mind
and the person who is going to leave the mortal body becomes speechless, some mental activity in that person is visible.
Sabdachcha means the upanishadic passage which has been mentioned above in which
it was said that the speech organ comes in contact with the mind.

The second sutra in this adhikarana says that like the speech organ the other indriyas (senses) also
come and join the mind with the result all the ten indriyas are in conjunction with the mind.
The gnana indriyas (senses giving knowledge or perception) are eyes, ears, nose skin and tongue.
The karma indriyas (action oriented) are hands, legs, speech organ, genital organ and excretory organ.

The Second adhikaranam in this pada is Manodhikaranam.
In this adhikaranam it is said that after all the indriyas go and join mind,
mind along with all the indriyas join the mukya prana (breath).
The Sutra is “Tanmana prana uttarath”.
Which means that mind with all indriyas get in conjunction with prana because of the reason
“Uttarath” which means that next to the upanishadic passage
“Vaakmanasi sampadyathi” is the text Mana: prane. So uttarath means next.

There is an additional doubt which is cleared in this Adhikaranam. The doubt is that in the upanishadic text
“Annamayam hi saumya mana” it appears that the cause for the mind is food.
Water is cause for the food from the text “Tha Annam Asrujantha”.
Further the text “Apomaya prana” appears to say that water is the cause for prana.
So from these texts it is but natural to say that mind gets merged with water as
water is the ultimate cause for the mind and it was said earlier any thing gets merged or dissolved in its cause.
So the mind along with senses get merged with water. This doubt rather becomes the contention of the opponent.
This doubt is cleared or the contention of the opponent is refuted by the fact that texts
“Annamayam hi sowmya mana: and Apomaya prana” do not say Food is the cause of mind and
water is the cause of the prana but they say that food promotes satisfactory functioning of mind and
water promotes satisfactory functioning of mukya prana or breath.
So indriyas and mind join the mukya prana before the exit of the jiva from the body stands.

The third adhikarana in this pada is called Adhyakshadhi karana.
The next step in the packing process is that the indriyas, mind and mukya prana get in conjunction with the jiva.
The room for doubt in this regard is in chandogyopanishad it is said
“Prana: Thejasi, Theja: Parasyam Devathayam”.
In this passage the jiva has been left out that is there is no mention of jiva.
So the opponent contends that prana (Mukya prana) along with indriyas and mind directly get in
conjunction with thejas or in other words the five bhuthas (elements).

In refutation of the above contention of poorva pakshi the sutrakarar says in the sutra,
“Sodhyakshe thadupagama dibhya:” that the mukya pranacomes in union with jiva who is the adhyaksha or leader of the indriyas.
Upagama means contact. There is an upanishadic passage which declares that all indriyas
come in conjunction with jiva.
The word “Adi” which means etc. indicates in this context that mukya prana exits from the body
along with the jiva according to two other upanishadic statements.
So the conjunction of Indriyas, mind and mukya prana with thejas is through jiva.
This is just similar to the statement that the river yamuna joins sea. But actually yamuna joins ganges river which joins sea.

The fourth adhikarana is called Bhuthodhikarana. In this adhikarana the doubt whether Mukya prana joins
the bhutha thejas alone or all the bhuthas which are ether (Sky), air, fire, water and earth is cleared.

The poorva pakshi contends that mukya prana joins thejas alone and not all the other bhuthas because
the 6th chapter in chandogyopanishad mentions “Prana: Thejasi” which means
mukya prana joins Thejas (Fire) alone and not other bhuthas.

The Sutrakarar says in the sutra which states “Bhuteshu Tachchruthe:”.
The meaning of this sutra is that all the Indriyas, mind, mukya prana and jiva join all the
bhuthas because there is a specific upanishadic passage in brihadaranyaka upanishath which states the above.
In this passage it is said that jiva moves within the body in contact with all the bhuthas.

The opponent again raises another point that is jiva can come in to contact with every bhutha
one after the other and it is not necessary that he should come in contact with all the bhuthas
combined together simultaneously.

The sutrakarar clears this point in the second sutra which reads as
“Naikasmin Darsha Yathohi”.
The meaning of this sutra is as follows. Each bhutha by itself cannot do any work.
It should get mixed up with the other four bhuthas for being able to do any work.
This is called pancheekarana In Pancheekarana what happens is that in every bhutha
there is 50% of that bhutha and the remaining 50% comprises of the other four bhuthas each of which contributes 12.5%.
This is the principle of panchee karana.
This is also called as Trivrith karana in chandogyopanishath as it mentions only three bhuthas that is
fire, water and earth in which each of these elements (bhuthas) will have 50% of its own
and the remaining 50% comprises of other two bhuthas at 25% each.
So every substance in this universe is a mixture of all the bhuthas as mentioned above.
So in the upanishadic text “Prana: Thejasi” the term thejas refers to the mixture of all the five bhuthas
in the proportion mentioned above (50% of Fire, 12.5% of ether (Sky), 12.5% of air, 12.5% of water and 12.5% of earth).

Therefore Indriyas, mind, mukya prana and jiva in one packing come in conjunction with all the five bhuthas.

The fifth adhikarana in this pada is called Asruthyupa kramadhikarana.
The main object of this Adhikarana is to denounce the argument of Jivan mukthi (liberation while alive in this world).
This jivan mukthivada is propounded by Advaitins. There are two categories of persons.
The first category is called Upasaka, Vidwan or meditator who has done upasana or saranagathi for attaining
moksha (liberation) in Sri Vaikunta Divya loka.
The Second category is called avidwan who does not aspire Moksha and hence has not done upasana or saranagathi.

The question that arises here is whether the packing process explained above before jiva exits
from the mortal body is same for vidwan and avidwan or whether it is different.

The poorva pakshi says the above packing process is only for avidwan (not upasaka) and
vidwan attains moksha here itself which in other words is jivan mukthi.

This argument of poorva pakshi is refuted by the sutrakarar in the first sutra of this adhikarana which reads as
“Samanacha Asruthyu pakramath Amritatvam cha anuposhya”.
The meaning of this sutra is as follows. Samana is one and the same.
That is the packing process of indriyas joining the mind and the mind joining mukya prana,
mukya prana jivatma and then the bhutha sukshmas (Sukshma means atomic size) and finally
joining paramatma is one and the same for vidwans and avidwans.

In fact this Adhikaranam should have come after the next adhikarana in which only it is going to be said
the jiva along with the other things will go and join paramatma who as the antaryami is there
in the heart of the body of the vidwan (upasaka) and similarly in the case of avidwan.
Because the Sutrakara was in a hurry to refute the Jivan mukthi veda he dealt with this adhikarana earlier.

Asruthyu pakramath means till the commencement of route to Sri Vaikuntha Divya loka.
This route is called Archiradi marga. Jiva comes to this route through his entry into the nadi
which is called Moordhanyanadi Sushumna nadi or brahma nadi. Nadi means pulse or any tubular organ within the body.
In the heart there are 101 nadies. That 101st nadi which runs from nabhi (Navel) to the head is called
moordhanya nadi as mentioned above. This nadi leads to the Artchiradi marga.
So the vidwan who is on the way to Sri Vaikuntha para loka should first enter into the moordhanya nadi
through which he exits from the mortal body and then comes to the starting point of Archiradi marga.
So the overall meaning of the word “Asruthyu pakramati” is till the entry of vidwan (Jiva) in to the moordhanyanadi.

The Avidwan whose destination is heaven or hell departs from the body through any of the 100 nadies mentioned above.

So the sum and substance of the above is that the sequence of events that take place
within the body (packing process) is one and the same to the vidwan and avidwan till the entry in to nadies.

There are three more words in the sutra which require elaboration.
The words are Amrutatvam cha Anuposhya. To explain the meaning for these words another passage
in katopanishath has to be examined. The passage is
“Yada sarve pramuchyanthe kaama:
Yesya hrudi Sritha:| Atha marthya:
Amritho bhavathi Athra brahma Samashnuthe||”.
The meaning of this passage is when an upasaka (vidwan) sheds his desires from his heart then he becomes
like a muktha (liberated soul) here itself and not muktha actually. So the real meaning of Amrutatvam is that
for the upasaka the inadvertent sins committed by him after the commencement of Bhakthi yoga will not touch
and the sins committed by him before the commencement of Bhakthi yoga get destroyed. This is one of the fruits of the upasana.

Anu pashya means that he attains the above amrutatvam before his body gets burnt which in other words
means before he dies. There are some other important points which the Sutrakarar tells in this adhikarana. They are
(a) The bondage of samsara continues till he attains paramatma in Sri Vaikuntha para loka though
the prarabda karma of the vidwan or upasaka comes to an end at the time of his exit from the mortal body.
This is just like a person getting elected to the office of the president of India being called as
president elect and not as president till he is sworn in. So the concept of Jivan muktha is totally incorrect.
(b)The vidwan after his exit from the mortal body takes a sookshma sarira (a body not visible by others
and very minute in size and it can be even said as atomic in size) for his journey up to viraja river
which demarcates between Sri Vaikunta pya loka and the universe called Prakrithi mandala.
Even though the vidwan who is a jiva with his atomic size can travel through the archiradi marga
(route to Sri Vaikunta pya loka) without sookshma sarira, he requires the same for his dialogue with moon on the way.
This dialogue is mentioned in Koushitaki upanishath.
(c) The upanishadic passage “Yada sarve pramuchyanthe” which was mentioned above does not refer to
“Amruthathvam” after death but it referes to while vidwan is alive.
(d)Sutrakara gives a reason for the vidwan leaving the mortal body with sookshma sarira.
When the jiva is still in the body the entire body will be warm. When the jiva leaves the body
only a particular part of the body will be warm and the remaining part will be chill.
So this is a clear indication of the existence of sookshma sarira.

The sixth adhikaranam in this pada is called Parasampaththi adhikaranam.
The topic for discussion is whether the packing comprising indriyas, mind, mukya prana, jiva and bhutha sookshmas
come in conjunction with the supreme being who is in the form of antaryamin (inner soul)
within the body or whether they go to different lokas or worlds according to their deeds in the form of yagas or
according to their meditation on objects other than Sriman Narayana (Supreme being).
For example a person who has done jyothishtoma yaga goes to swarga loka to enjoy the pleasures there.
Similarly if a person meditates on Nama, Vak etc as mentioned in Bhuma vidya he will go to lokas prescribed for such meditations.
The point is even those lokas are under the control of the paramatma and if a person according to his
deeds and meditation as mentioned above goes to those lokas, there also jiva and bhootha sookshmas
as mentioned above will be in conjunction of paramatma.

So the poorva pakshi of this adhikaranam contends that the upanishadic passage
“Theja: parasyam Devathayam” refers to jiva and bhootha sukshmas along with other things like indriyas, mind, and mukya prana.

This contention of the poorva pakshi is refutted by the sutrakarar in the sutra
“Thani pare thatha hi Aha”. The meaning of this sutra is as follows.
Thani means indriyas, mind, mukya prana, jiva and bhootha sukshmas.
Pare means paramatma. That is the above come in conjunction with paramatma as per the upanishadic text
“Theja: Parasyam Devathayam” which specifically mentions the bhootha sookshmas coming in contact
with antaryami paramatma along with jiva and others.

It is said that this conjunction or union of jiva with paramatma is for his taking rest for a while
after his strenuous experience of sufferings and pleasures according to his papa and punya respectively
during his tenure of stay in this mortal body which is the last one because after this he attains moksha.
Even for an avidwan (not upasaka) his union with paramatma is for his taking rest after strenuous experience of
sufferings and happiness in this birth and after this he goes to heaven if he has done
good deeds or he goes to hell if he has committed heinous sins.

The seventh Adhikaranam in this pada is called Avibhagadhikaranam.
The topic that is discussed in this Adhikaranam is whether jiva and other things coming in conjunction
with paramatma is their merger in paramatma or just union. In this case of the union, the jivatma and paramatma
are two distinct entities and are in separable. In the case of merger the jivatma and other things will merge
within paramatma because paramatma is the cause for all of them.

The poorva pakshi contends that
it is the merger of all the things in paramatma like the merger of effect in the cause.

The Sutrakara refutes this contention in the sutra “Avibhago vachanath”
Avibhaga means union of indriyas, mind, mukya prana, jiva and bhutha sookshmas with paramatma
that is these things come in contact with paramatma such that they become inseparable, without losing their respective identities.
vachanath means the upanishadic passage which is “Theja: parasyam Devathayam” gives the reason for the above decision of sutrakarar.

The above upanishadic passage starts by saying vangmanasi sampadyathe.
The word “Sampaththi” in the word sampadyathe means union. This word gets repeated in the next portion
of the passage which is “Mana:prane” and which clearly gets elaborated as “Mana: prane sampadyathe”
and again “Prana: Thejasi” gets elaborated as “Prana: Thejasi sampadyathe”.
So in the next portion that is “Theja parasyam devathayam” gets automatically elaborated
as Theja:parasyam devathayam sampadyathe.
So the word “Sampaththi” clearly means the inseparable union of the different distinct entities.

The eighth adhikaranam in this pada is called “Thadokodhikaranam”.
Till and inclusive of the union of the so far said entities with paramatma is common to both vidwans and avidwans.
From this adhikaranam on wards the difference between them commences.

As already said there are 101 nadies (pulses or tubular organs) inside the heart of a human being.
The 101st nadi is called Sushumna nadi, Moordhanya nadi or brahma nadi.
The vidwan (jiva) comes out of his mortal body through this nadi and comes to the starting point
of Archiradi marga which leads to Sri vaikunta pya loka.

The topic for discussion in this adhikaranam is whether there is any stipulation or condition that
the vidwan enters in to brahma nadi and avidwans enter in to other nadies or not.

The poorva pakshi says that there is no such condition because it is very difficult for the jiva to
locate the particular brahma nadi among the 101 nadies at that moment of exit from the body
because nadies are many and very minute and as such there is no condition like the above.
He further says that in the upanishadic passage
“Shatham chaika hrudayasya nadya: Thasam moordhanam abhi nissruthaika,
Thaya urdhvamayan Amrutatvamethi vishvanganya Uthkramane bhavanthi”.
The vidwan entering moordhanya nadi (brahma nadi) is purely accidental.

This view point of poorva pakshi has not been accepted by the sutrakarar in the sutra
“Thadokograjvalanam thath prakashitha dwara: vidya samarthyath thath seshagathi anusmrithi
yogachcha hardanu grihitha Shatadhikaya”.

Among the 545 brahma sutras the above sutra is the longest. The meaning of this sutra is as follows.
Vidyasamarthyath – Power acquired on account of deep meditation on paramatma.
Thath Shesha gathi (Anusmrithi yogachcha) – after getting pleased with the meditation in which the
archiradi marga through which vidwan goes to Sri Vaikuntha praa loka was also meditated upon as
subordinate to the main meditation done every day.
Hardena – harda is paramatma who dwells in the heart of the meditator and by him.
Anugrihitha:- The vidwan (jiva) is graced.
Oka: Agre – in the upward direction of the heart in which the jiva dwells.
Jvalanam Prakasitha dwara: Shathadhi kaya – Lighting that is paramatma illuminates the route
to the 101st nadi that is moordanya nadi to enable jiva to enter into this nadi without difficulty.

The sum and substance of this long sutra is that paramatma who is the antaryami in the vidwan’s body
becomes very much pleased with upasana or meditation in which the archiradi marga was also meditated upon
as subordinate to main meditation graces the vidwan (upasaka or meditator) and illuminates the path to 101st nadi
from the top of the heart and helps the jiva to enter into the same without any difficulty.
This is applicable to a prapanna also who has done prapatti instead of bhakthi yoga.

So this sutra clears the confusion created by the poorvapakshi and asserts that
vidwan departs from the body only through the 101st nadi.

The ninth adhikarana in this pada is called Rashmi adhikaranam.
The Vidwan (jiva) who comes out of the mortal body through 101st nadi is said to go in Archiradi marga
and come to Aditya mandala (Solar system) following the sun rays according to an upanishadic passage (Chandogyopanishath)
which reads as “Atha yatra Ethasmath sarirath uthkramathi atha Ethaireva rashmibhi: oordhvam a kramathe”.

The poorva pakshi wonders when there are no sun rays in the night how can a vidwan who has departed
from the body go along with the sun rays and so he says that there is no hard and fast rule that
he should go along the sun rays till he reaches Adithya mandalam.

This view is not accepted by the Sutrakarar who is sage Badarayana in the sutra
“Rashmi anusari” meaning that
the departed soul of the vidwan goes along the sun rays as per the upanishadic text mentioned above.
Regarding the view expressed by poorva pakshi that there are no sun rays during the night,
the Sutra karar says though not explicity in the sutra that there are sun rays during night.
On account of these sun rays only during extreme summer we experience sweltering or sweating due to heat.
During winter the effect of these sun rays is blocked just like the sun not becoming visible during cloudy or inclument weather.
So it becomes clear that vidwan (jiva) goes along with sun rays only because the above mentioned passage of chandogyopanishath.

The tenth adhikaranam in this pada is called “Nishadhikaranam”.
It was mentioned above that is in the previous Adhikaranam that if a vidwan dies in the night
he will go along with sun rays only.
Inspite of this the poorva pakshi raises another point and hence this separate adhikaranam.

It is said that the best time for death is day time, bright fortnight (Sukla paksha)
Uttarayanam (six months during which the sun travels from south to north) and
if a person dies in the time mentioned above he will go to heaven and if the time of the death is night,
dark fortnight (krishna paksham) and Dakshinayanam (six months in which the sun travels from north to south)
the person goes to hell. So the poorvapakshi contends that if a vidwan dies in the night he will not attain moksha.

This viewpoint is rejected by the Sutrakarar in the Sutra,
“Nishinethi chethna sambandasya yavath dehabhavitvath Darsayathicha”. The meaning of this sutra is as follows.
Nishi – If the death of the vidwan occurs in the night and further if it is said
Nethi cheth – he cannot attain salvation
Na – It is not so that is the vidwan will attain moksha.
Yavath dehabhavitvat – The prarabda karma is there till the body is there which means the end of the
praarabda karma and the fall of the body always coincide. As this is the last birth of the vidwan
who has done upasana or even saranagathi, the end of this janma or birth coincides with the end of the praarabda karma.

In this context Sri Swami Bhashyakarar (Sage Sri Bhagavad Ramanuja) explains that in the case of upasaka
the punya papa karma other than praarabda accumulated up to the time of commencement of upasana
(Bhakthi yoga meaning meditation) which may force the upasaka to go to hell or heaven got destroyed
as per the will of the paramatma. The inadvertent “punya-papa” committed after the commencement of upasana
will have no effect on the upasaka as they do not touch him. During upasana the Prarabdha karma alone remains
and no body except paramatma knows when it comes to an end. Even if it comes to an end during the night
the vidwan does not go to hell as the sins committed by him which make him to go to hell get destroyed as mentioned above.

For a Prappanna who has done saranagathi or prapatti through an acharya all the punya papa karma
other than abhyupagatha prarabdha gets destroyed at the time of doing saranagathi that is at the time
of uttering dvaya mantra by the Acharya during the course of doing prapatti for an inpidual.

Abhyupagatha which remains for experience of suffering and happiness in this birth or janma.
No body except paramatma knows when this Abhyupagatha prarabdha comes to an end and the mortal body
falls with the death of the prapanna who is also a vidwan.

Darshayathicha – The above fact has been clearly indicated in the statement of Chandogyopanishath which says
“Thasya thavadevachiram yavathna vimukshye atha sampathsye”.
The meaning of this is that delay in attaining moksha is due to the non ending of prarabdha karma
and as soon as it ends the vidwan goes to moksha (eternal bliss).

So the vidwan attains moksha even if he dies in the night.

The last adhikaranam in this pada (11th) is called “Dakshina yandhikaranam”.
Even though the above maxim of attaining moksha if the death of a vidwan occurs in the night holds good
for a vidwan who dies in Dakshnayana still there is an additional doubt created by a passage in the last anuvaka
of taittariya upanishath which is cleared in this adhikaranam.

That passage is “Athaya : Dakshina pramiyathe pithrunam eva mahimanam gatva chandra masa: Sayujyam gachchathi”.
The meaning of this passage is the vidwan who dies in Dakshnayana goes to pithru loka and then attains moon.
It is also said in another passage the person who attains moon will be born again in this world and he will not go to moksha.
The poorvapakshi contends that because of the above only Bhishma grandfather of Kauravas and Pandavas
who had the power to decide the timing of his death waited till the commencement of uttarayana for his death.

The above argument is rejected by the sutrakarar in the sutra “Athasha Ayanepi Dakshine”.
The meaning of this sutra is very simple which is as follows.

For the same reason as explained in the previous adhikaranam, the vidwan will attain moksha even if he dies in Dakshinayana.
Taking re birth in this world is applicable to those who have not done any upasana or saranagathi.
The above passage of Taittariya upanishath clearly spells out as “Thasmath Brahmano mahimanam Apnothi”.
This means that vidwan who dies in Dakshnayana who goes to moon ultimately attains brahman (moksha).
His attaining moon is only for a short while and that is only for taking rest.
Bhishma who waited for uttarayana did not go to moksha. He was a “Vasu” in deva loka (heaven) from where
he took birth here on account of a curse. As soon as he died he went back to his original position that is vasu in deva loka.
He waited for uttarayana just to indicate that Uttarayana is a good time for death.

Again another doubt arises on account of a statement in the 8th chapter of Bhagavad Githa in which
Lord Krishna tells Arjuna that if a vidwan dies in day time, Sukla paksha and Uttarayana he goes to Moksha
and if one dies in night, Krishna paksha and Dakshinayana he comes here again to take another birth.

This doubt is cleared by the sutrakarar in the sutra “Yogina: Prathi smaryathe smarthecha Ethe”.
The meaning of this sutra is that Lord Krishna did not indicate the timing of the death
but mentioned to Arjuna the existence of two routes one called Dhoo madi marga or Pithru yana marga
leading to heaven and the other Archiradimarga or Devayana marga leading to Sri Vaikuntha pya loka.

So the person going to heaven through dhoomadi marga comes back here to take another birth
after enjoying the pleasures in the svarga loka.

The vidwan who goes to Sri Vaikuntha Divya loka through Archiradi marga will not come back here
and he will do eternal service to the pine couple and enjoys eternal bliss there.

As already mentioned this last chapter is called Phala Adhyaya which deals with the fruits being enjoyed
by the upasaka both during upasana (intensive meditation or Bhakthi yoga) and after reaching the Vaikuntha Divya loka.

The upasaka (meditator) and prapanna (one who has done saranagathi at the lotus feet of Lord Sriman Narayana
after doing Purushakara prapaththi at the Lotus feet of Goddess Mahalakshmi through an Acharya) reach
Sri Vaikunta Divya Lokam through Archiradi marga also known as Archiradi gathi.
This Archiradi gathi is also known as Devayana marga.


ஸ்ரீ கோயில் கந்தாடை அப்பன் ஸ்வாமிகள் திருவடிகளே சரணம் .
ஸ்ரீ உ. வே. ரங்கராமாநுஜ அய்யங்கார் ஸ்வாமிகள்- திருவடிகளே சரணம் .
ஸ்ரீ ஸ்ருதி பிரகாசர் ஸ்வாமிகள் திருவடிகளே சரணம் .
ஸ்ரீ போதாயனர் -வ்ருத்தி காரர் – ஸ்வாமிகள் திருவடிகளே சரணம்
ஸ்ரீ பாதராயணர் ஸ்வாமிகள் திருவடிகளே சரணம் .
ஸ்ரீ பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்-

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