Sri Bhashya – Sri Ramanuja’s Commentary On Sri Brahma Sutra–Sri. U.Ve. Anantha Narasimachariar Swamy, Srirangam,-Athyaayam 4–(Phala )Paatham 3–(‘Gathi pada’)Summary-

The details of Archiradi gathi are dealt with in this pada and hence this pada is called Gathi pada.
This pada has five adhikaranas.
Gathi means journey. It also means route.
Lord Sriman Narayana has ordained twelve celestial gods called Athivahikas to conduct the liberated soul
(muktha Atma) upto the bank of viraja river which demarcates the prakrithi mandala
( lila vibhuthi in which we are living) and the nitya vibhuthi which is Sri Vaikunta pya loka.
The twelve celestial gods are,
1.The God of Fire called as Archis or Jvalana.
2.The God of day (not night) called as Aha: or Divasa
3.The God of Bright fortnight called as Apoorya mana paksha which is also called Sukla paksha ending with pournami (full moon) or Jyotsna paksha.
4.The God of the six months in which the Sun traverses from South to north called as Uttarayana or Shaddangethi masas.
5.The God of the year (12 months) called as Samvatsara or merely vatsara.
6.The God of the wind (air) called as Vayu or pavana.
7.The Sun god called as Surya, Aditya or Tapana.
8.The moon god called as chandramasa, merely chandra or praleyamsu

Each of the above gods has his own territory and the liberated soul is conducted from
one territory to the other by the respective god after a ceremonial reception to him,
his resting and enjoyment of their hospitality in each territory.

9.The God of lightning and he is also called Vidyuth purusha or amanava purusha who leads the mukthatma
upto prakrithi mandala side of the bank of viraja river.
10.The varuna god of water
11.Lord Indra who is the King of Devas.
12,Lord Prajapathi who is the four headed Brahman

The Gods Varuna, Indra and prajapathi merely accompany the amanava purusha till the end of their respective
territories who escorts the muktha atma up to viraja river as mentioned above.

Besides these twelve Athivahikas, Lord Sriman Narayana also conducts the muktha Atma to Sri Vaikumtam.
In the list of Athivahikas the God of the fire is the first and because of this only the route is called Archiradi gathi.
In the Universe there are infinite number of brahmandas and each brahmanda has fourteen lokas headed by a four headed Brahman.
Each brahmanda has its own archiradi gathi leading to Sri Vaikuntha Divya Loka.

In the Paramapada sopana Sri Swami Desikan tells that there are two views regarding twelve athivahika purushas who are celestial gods.
The first view is that they are afflicted by punya and papa karma and hence they are karma vashyas.
The second view is that these belong to Sri Vaikunta Divya loka and are a part of Nityasuries group like Anantha, Garuda, Vishvaksena.

There is also a view that Amanava purusha is different from god of lightning (vidyath purusha)
and this Amanava purusha belongs to Sri Vaikuntha Divya loka and he is being sent by
Lord Sriman Narayana to bring Muktha Atma near him.

It should be noted that every thing in Sri Vaikunta Divya Loka or Nitya vibhuthi is called aprakrutha
because it is made up of hundred percent satva guna material and hence it is called Suddha satva.

Everything in this universe or prakrithi mandala is prakrutha because it is made up of the mixture of
satvika guna, rajasa guna and thamasa guna. Now the adhikaranams in this pada are dealt with.

The first adhikarana in this pada is called as Archiradi adhikaranam.
Several upanishadic texts come up for discussion in this adhikaranam.
The upanishads which mention the Archiradi gathi are Chandogya, Koushitaki and Brihadaranyaka upanishad.

In Chandogya upanishad this archiradi gathi has been narrated at the end of the upakosala vidya
in the 14th sub pision of the fourth chapter and again at the end of the panchagni vidya in the fifth chapter.
Again there is mention of the archiradi gathi in the sixth sub pision of the eighth chapter.
In the first chapter of koushitaki upanishad the archiradi gathi has been told.
In two places of Brihadaranyaka upanishad the mention of Archiradi gathi has been made.

In the sequence and pattern of the archiradi gathi stated in the above cited upanishads there are
some variation from upanishad to upanishad. The doubt that arises here is whether the sequence and
pattern of the archiradi gathi is one and the same or whether it varies.

The opponent (poorva pakshi) contends that archiradi gathi mentioned in the various upanishads have
different sequence and pattern and hence it is not necessary for the liberated soul to choose
only one route and he can choose any route according to his option.

The variations in the sequence and pattern are briefly explained below.
The archiradi gathi mentioned at the end of the upakosala vidya and panchagnividya is identical.
In the eighth chapter of Chandogya it is said that the liberated soul goes upwards following
the solar rays as told in the rashmi adhikaranam in the preceeding pada.
In the koushitaki upanishad it is said the archiradi gathi has the following sequence and pattern.

The liberated soul comes to Devayana marga after his exit from the mortal body through brahma nadi
(Sushumna nadi or Moordanya nadi) and then enters to Agni lokam and then vayu lokam.
From vayu lokam he comes to varuna lokam and then Aditya lokam. From Aditya lokam he comes to Indra lokam
and then to Prajapathu lokam. From prajapathi lokam he finally enters in to Brahmalokam which is the Sri Vaikunta pya lokam.

The second sub division of Brihadaranyaka upanishad deals with panchagni vidya
at the end of which the archiradi gathi is narrated as follows.
God of fire, God of day, God of bright fortnight, God of Uttarayana, Devalokam
(here devalokam means vayu that is the God of wind because it is said the wind that blows are the residences of Devas),
Sun god, God of lightning Manasa purusha. This manasa purusha conducts the muktha atma to Brahman who is Lord Sriman Narayana.
This manasa purusha is one created by brahman and he is the amanava purusha.
In the seventh chapter of the same brihadaranyaka upanishad, the archiradi with a change in pattern from the previous one is stated.

According to this the upasaka who has become a liberated soul goes away from this world and then
he goes to the God of the wind. Then this god of wind makes a small opening like the hole of the wheel chariot
and the muktha atma comes out of this opening and ascends to reach the sun god.
The sun makes an opening similar to that of the hole in Adambara which is a musical instrument.
Through that hole he comes out and ascends to reach moon (Chandramas).
The moon makes an opening similar to that of a hole in a drum (Dundubi).
He comes out of this opening and ascends to reach Sri Vaikuntha para lokam.
It is said in this context that Sri Vaikuntha para lokam is not cold or not too hot.
In the upanishad it is said Ahimam (not snow). There is no sorrow. In the Vaikuntha para loka
the muktha atma lives for eternal years that is permanently and he will not come back to this world.

When the variations in the sequence and pattern are as mentioned above the poorva pakshi contends
that the liberated soul may choose any marga on his own and reach Sri Vaikuntham.

Refuting this contention of the poorva pakshi the Sutrakara who is the sage Badarayana tells in the sutra
“Archiradina thath prathithe:”.
The meaning of this sutra is that Archiradi marga is the only one marga which is very famous
in upanishads and the mukthatma goes to Sri Vaikunta para loka through this route only
irrespective of the variations in the sequence and pattern as elaborated above,
adopting the maxim of Gunopasamhara pada vide the third pada in the third chapter.

The meaning of the Guna upasamhara pada is that when one brahma vidya mentioned in more than one upanishad
is established as one and the same then the gunas or attributes of Lord Sriman Narayana mentioned
in one upanishad should be added to those mentioned in the other and then meditated.
So also here when it has been established that Archiradi gathi is one and the same,
the athivahikas left out in one must be considered along with the others mentioned in the other. Upasamhara means adding.

If this is done the sequence and pattern of the Archiradi gathi comprising twelve athivahikas
will be as already mentioned in the beginning of this pada.

The second adhikarana is called as “Vayvadhikaranam”.
In this adhikaranam the sequence is decided because of the variations mentioned in chandogya and brihadaranyaka upanishads.

In Chandogyopanishad the sun god has been mentioned after the God of the year.
In brihadaranyaka the Devaloka which is vayu has been placed in between God of the yearand the Sun God.

The poorva pakshi opines that there is no hard and fast rule to fix a particular order or sequence of Athivahikas
in the Archiradi gathi because each of the above mentioned upanishads follows its own order and the
upasaka who has adopted the brahma vidya mentioned in a particular upanishad chooses the Archiradi marga mentioned in that upanishad.

Further he says that Devaloka and Vayu are different. The sutrakarar rejects the above contention of the
poorva pakshi in the sutra “Vayum Abdath Avisheshavishe shabyam”.
The meaning of this sutra is that vayu the god of the wind has to be placed above the
God of the year and below the Sun god because of two reasons.

The first reason is Avishesha which means general.
That is in other words the Deva loka in Brihadaranyaka upanishad means the loka of the Devas.
Devas are those who live in heaven (svarga loka). So this deva loka generally means vayu.
The second reason vishesha which means particular. There is a specific mention of vayu in the place of the Deva loka.
So it is clear that Deva loka means vayu.

Further the God of the year should be above God of the uttarayana. Obviously because the year
which is the longer period of time should come after uttarayana which is a shorter period of time.
In Brihadaranyaka upanishad the deva loka comes after the god of uttarayana.
Now there are two orders one as per the upanishad which is called “Patakrama” the other is the
logical order called “Arthakrama” which is according to reasoning.
So a maxim comes here according to which the logical order (artha krama) is more powerful than pata krama.
Hence vayu comes in between the God of the year and the Sun.
Patakrama means the sequence or order of the words in the statement of upanishad.

The third adhikarana in this pada is called Varuna adhikaranam.
The upanishadic text that comes up for discussion is a passage in Kaushitaki upanishad
according to which the liberated soul comes to Devayana route (marga) and enters to Agni loka.
From Agni loka loka he goes to vayu loka and then from vayu loka he goes to varuna loka from where
he goes to sun god and then to Indra loka and then prajapathi loka.
From prajapathi loka he goes to Sri Vaikunta which is called Brahma loka.

In the previous adhikarana it was established that Deva loka is vayu and he comes in between god of the year and sun god.
When the above koushitaki upanishad mentions the athivahikas varuna, Indra and prajapathi
the question arises where to place these three in the order or sequence of the archiradi gathi.

The poorva pakshi says when the god of lightning comes at the end and he is called vidyuth purusha.
This vidyuth purusha is also amanava purusha who conducts the mukta atma to brahman (Lord Sriman Narayana).
So in this order there is no gap for placing varuna and also Indra and Prajapathi.
But the upanishadic statement should not be ignored as otherwise it becomes meaningless.
In Vedas including upanishads do not have even a single syllable which is meaningless and hence it should not be ignored or rejected.

The poorva pakshi further contends that because koushitaki says varuna loka next to vayu loka
it is only proper (appropriate) to place varuna Indra and prajapathi next to vayu breaking the order already established.

This view of the poorva pakshi has been refuted by the sutrakarar in the sutra
“Thatitha: Adhi varuna: Sambandath”.
This means that varuna should be placed above the vidyuth purusha (God of lightning) because
there is close connection between varuna god of rain and lightning which occurs on account of water bearing cloud.
Thatith means lightning. When varuna is placed above “vidyuth purusha”
naturally Indra and Prajapathi are also with varuna and above him.

The fourth Adhikarana in this pada is called as Athivahikadhikaranam.
The topic for discussion in this adhikaranam is whether the twelve entities mentioned in the Archiradi marga
are places or stations in that route. That is the indicators of the route or places of enjoyment or
they are Athivahikas who conduct the muktha atma to Sri Vaikuntham. It is common that if a person asks for the route
to a particular place then the person will be told the route in which he has to go and permanent landmarks in the route.
The other view is that they may be places of enjoyment. The main objection in the above entities being the
indicators of route are the day (Ahas), bright fort night (Sukla paksha), uttarayana (Six months)
and the year are the units of time and they cannot be obviously the indicators of the route.
They can be places of enjoyment because it is said these days, nights, fortnights, twin months (Ruthava),
years are also lokas or worlds. That is why Kaushitaki upanishad says Agniloka, vayu loka etc.

So the poorva pakshi refers to the twelve entities as lokas which are places of enjoyment.

This viewpoint is not accepted by the Sytrakarar who says in the sutra “Athivahikaa: Thallingath”.
The meaning of this sutra is that these 12 entities are Athivahikas because of the reason “Thallingath”.
This word means that the liberated souls are conducted to Sri Vaikuntha para loka and athivahikas are ordained
by Lord Sriman Narayana to receive the liberated souls and conduct them upto viraja river.
With regard to the Vidyuth purusha the upanishad says “Sa Enan brahma gamayathi”
that is the Vidyuth purusha conducts the liberated soul up to the Brahman.
This word “Conducts” very well applies to other Eleven athivahikas also.

The last and fifth adhikaranam in this pada is called as Karyadhikaranam which contains some importaint points.
Till now it was established the group of Athivahikas conducts the vidwan (liberated soul)
who is either upasaka (who has done bhakthi yoga) and prapanna (who has done prapatti at the feet of
Lord Sriman Narayana through an acharya to moksha which is Sri Vaikuntha Divya loka.
This adhikarana also establishes the fact that muktha atma goes to Sri Vaikuntha only.

Now a doubt arises
1. Whether the group of athivahikas conduct the vidwan to the loka of chathur muka braman is also called Hiranya garba.
(2) Whether the vidwan is conducted to Sri Vaikuntha pya loka
(3) Whether they conduct him near pratyagatma (jiva) who has meditated upon him to whom the Paramatma is the atma or soul.
The third category is known as Panchagni Vidyanishtas who meditate on their souls (jivas) considering Paramatma as their atma.

The first sutra “Karyam Badari Asya gathi uppaththe:” is poorva paksha sutra
containing the viewpoint of the poorva pakshi who in this adhikaranam is sage Badari who is one of the
disciples of the Sage Badarayana (also called as Vedavyasa).
When Badarayana composed the sutras of this adhikaranam sages Badari and Jaimini were on his side.
Badarayana out of courtesy elicits the views of others before expressing his own views in the form of siddantha sutras.

Here the word karyam means Hiranyagarbah (Four headed Brahma) because he was created by Lord Sriman Narayana in his navel.
The karanam is the creator and karyam is one who is created.

The view point of Badari is when para brahman or merely brahman is everywhere and is ever attainable or reachable
where is the need for the athivahikas to take the liberated soul to Sri Vaikuntam.
On the other hand the athivahikas conduct the vidwan to Hiranya garba loka which is also called Satya loka.
Sage badari cites another point in support of his view. He says that in the upanishadic passage
“Purusha Amanva: Ethya Brahma lokan Gamayathi”, the plural lokan refers to Hiranyagarba lokas because
there are infinite number of andas and in each anda there is one satya loka which is Hiranya garba loka.
Further in the saying of upanishad “Prajapathe: Sabham Veshma prapadye”,
meaning that the liberated soul enters in to the residence of prajapathi who is Hiranya garba only.

Then we are putting a question to Badari. The question is when the upanishad clearly states that
vidwan is taken to Brahman only how can the brahman who is the Lord Sriman Narayana be called as Hiranya garba.
For this point Badari replies that because of the proximity of Hiranya garba loka to Sri Vaikunta para loka,
Brahman can be called as Hiranya garba. Again Badari mentions another vital point in support of his contention.
He says that all those who meditate on Hiranya garba who is called as karyam or created reach
Hiranya garba loka (Satya loka) and remain there till the tenure of office of the four headed brahman (Hiranya garba) comes to an end.

It should be noted in this context that tenure of office of four-headed Brahma is 2×1017 years
which is called “Dvipararda” (two parardas). One pararda is 1×1017 years.
The longevity of Brahma (tenure of office) as per his calender is 100 years which is 2×1017 years as per our calender.
The present brahma in our Anda has crossed 50 years of his age as per his calender that is one pararda and
he is in the second pararda. Precisely telling he is in his 51st year first month, 26th day morning.
So one second of chathur muka brahma is equivalent to our 63419583 years (6 crores, 34 lakhs 19 thousand 583 years).

At the end of his term there will be deluge here and it may be noted that duration of deluge is also 2×1017 years.
That is why in every day’s sankalpa we tell “Adya brahmana: dvithiya pararde Svetha varaha kalpe etc”.
So the meditators of Hiranya garba who have gathered in his loka go to Sri Vaikuntam along with Hiranya garba.

In support of sage Badari’s view there is one sloka in Kurma purana which says that at the time of deluge
all those who have gathered in Satya loka go to Sri Vaikunta pya loka along with Hiranya garba.

So in conclusion the Badari’s argument is that the group of Athivahikas conduct the vidwan
(liberated soul) to Hiranya garba loka and not Sri Vaikuntam.

Now sage Jaimini who is also the disciple of Badarayana risesup to present his view in this regard in refutation of Badari’s view.

Badari presented his view by five sutras the summary of which was mentioned in the preceeding paragraphs.
Jaimini’s view is contained in three sutras.

The first Sutra is “Param Jaimini: mukyatvat”.
The meaning is that the word Brahma means Lord Sriman Narayana only and it does not refer to Hiranya garba
because the real interpretation of the word Brahma is the supreme being.
Even though Lord Sriman Narayana is omni present that is he is everywhere the real meaning of moksha or salvation
is that the liberated soul should (a) depart from this mortal body (b) assume a sookshma sarira (minute body not visible to anybody)
which is required for conversing with moon (c) reach this side of viraja river through archiradi marga
(d) Shed the sookshma sarira (e) Cross the viraja river by his own will (e) reach the opposite bank of the viraja
(f) go near the pine couple in Sri Vaikunta pya nagara and do eternal service to them.

So the Brahma loka means Brahman himself is the loka that is in other words the entire Sri Vaikuntha Divya loka is called Brahma loka.
The plural world “Brahma lokan” mentioned before has no relevance in this context according to a maxim in mimamsa sastra.

Jaimini further says the upanishadic passage in the 8th chapter of chandogya upanishad clearly mentions
that the individual soul (called as samprasada) who is the vidwan (liberated soul) departs from the
mortal body and attains Sriman Narayana who is called as Paramjyothi in this context and hence
there is no question of liberated soul going to Hiranya garba loka.

In addition to the above jaimini says that the upanishadic statement “Prajapathe: sabham veshma prapadye”
quoted by Badari in his argument never refers to Hiranya garba loka because the upanishadic texts
subsequent to the above refer to Sri Vaikunta pya loka only.

The further two sutras of jaimini containing his above view points are “Darsana chcha and Nacha karye pratyabhisandhi:”.

After hearing the arguments of both Badari and Jaimini the Sutrakara, sage Badarayana gives his own judgement
in two sutras rejecting the views of both Badari and Jaimini.
The Badari’s view is totally rejected and Jaimini’s view is partly rejected.
The first sutra of Badarayana is “Aprathi kalambanan nayatheethi Badarayana: Ubhyathacha doshath Thath kratusha”.
The meaning of the above sutra is as follows. The meditators of Lord Sriman Narayana are pided into following two categories.
(1) Prathikalambanas
(2) Aprathikalambanas
Prathika means organ or avayava. It also refers to any inanimate object. The prathika can be meditated upon
considering it as brahman (paramatma). This is called as drishtividhi (drishti means view) or brahma drishti upasanam.

The pratika may also be meditated without viewing it as brahman. This is called Kevala upasanam.
Those who meditate on prathika with brahmadrishti or without brahmadrishti are called pratikalambanas.
For these pratikalambanas there is no moksha phalam and they would not go to Sri Vaikunta Divya loka.
Hence Athivahikas do not conduct them to Sri Vaikunta pya loka along the archiradi route.

In the seventh chapter of Chandogyopanishad Sage Sanathkumara tells Sage Narada the pratika objects which are fifteen in number.
They are Nama (name), Vak (Speech), Mana (mind), Sankalpa (determination), Chittam (Concentration of mind on a particular object),
Dhyanam (meditation), Vignanam (Knowledge of an object perceived by senses, inference or acquired by referring to scriptures).
Balam (muscle power) that is when a person sees his guru or Acharya he suddenly gets up and prostrates at his feet).,
Annam (Food), Aapa: (water), Theja: (Fire or hot Sun), Akasa: (Sky), Smara: (memory or remembrance), Aasha (Desire), Prana: (Breath).

If persons meditate on the above fifteen objects with brahmadrishti or without the same, they get endowed with
worldly fruits and hence the above meditation is not brahma upasana and they will not attain moksha.
The persons of the above category are called as prathikalambanas.

Those who meditate for attaining moksha are called as Apratikalambanas who are pided into two categories.
The first category comprises those who directly meditates on Brahman (Lord Sriman Narayana) in which
the upasaka (meditator) is the body of paramatma or Brahman.
They are called “Svatma Sariraka Paramatma upasaka:” adopting any of 30 types of brahma vidyas
detailed in the third quarter of third chapter. The 31st brahmavidya is Nyasa vidya which is prapatti or saranagathi.
These Nyasa vidya nishtas come under this category.
These attain moksha through archiradi marga conducted by the group of athivahikas as per the upanishadic text
“Esha Samprasada: asmath sarirath utthaya Parmjyothi: Upasampadya svena rupena abhinish padyathe”.

If according to Badari the above category of upasakas does not go to moksha the above upanishadic text becomes meaningless.

The second category comprises those who meditate on their inpidual souls for whom the brahman is the supreme soul.
These are called as “Brahmatma ka svatma upasaka:” or “Panchagni vidya nishtas”.

These panchagni vidya nishtas also attain moksha as per the upanishadic text
“Thath ya Eththam vidu: Ye cheme Aranye Sraddha Thapa Ithyupasathe the Archisham abhisambavanthi”.
The meaning of the above is
Thedya Eththam vidu:- Those who meditate on their inpidual souls not associated with their mortal bodies
and having Lord Sriman Narayana as their supreme soul are Panchagni vidya nishtas and
Yecheme Aranye Sradda Thapa Ethi Upasathe – Those who are “Svatma Sariraka paramatma upasana nishta:”,

Both the above Archisham abhisambavanth – Come to Archiradi marga to go to moksha (Sri Vaikuntha Divya loka).

If according to Jaimini these Panchagni Vidya nishtas do not go to moksha then the above upanishadic text becomes meaningless.

The last word in the Badarayana’s sutra is “Thathkrathusha”. Which means
the form of Paramatma and himself which an upasaka meditates he will see both of them in the same form in Sri Vaikuntha Divya loka.
So it is clear the aprathikalambanas go to moksha through archiradi marga and will not come back.

Before we take up the last pada of last chapter, let us learn the following important points
about the 3rd pada in the Adhikarana Saravali of Sri Vedanta desika:.
1) In the Chinthamani commentary on the 496th sloka of Adhikarana saravali,
Sri Kumara Varadarcharya the illustrious son of Sri Vedanta Desika makes the following observation.
Though the performance of the obsequies and the other connected ceremonies in respect of the souls of vidwans
(Vidwans include those who have done Bhakthi yoga for attainment of Moksha and those who have done
prapatti or saranagathi for attainment of moksha) departing from the body and going to moksha
is not necessary still the performance of obsequies and other connected ceremonies
in respect of the above is very essential by the sons of vidwans.
(If there are no sons the other dependents or survivors of vidwans) because it is a part of their sacred duty.
If they do not perform the obsequies it would be a serious lapse on their part and they become karma bhrashtas
(deviation from doing the prescribed karmas) and incur sins.
Further the performance of the above is for the welfare of the sons and other survivors.

2) Bhishma who had the privilege of dying on his own accord or volition waited till the commencement
of uttarayana for dying. Bhishma who was one of the eight vasus in devaloka was born in this world on account of a curse.
So after death he went back to his original position of vasu and he did not go to moksha straight away.
Sri Vedanta desika says he went to moksha after doing Madhu vidya upasana
(madhu vidya is one among the 32 brahma vidyas vide slokas 498 and 502 in Adhikarana saravali).

3) The soul of Sisupala who was slain by Lord Sri Krishna entered in to the body of Lord Sri Krishna soon after his death.
He did not go through the Archiradi marga. Sisupala and Danta vaktra were Ravana and Kumbakarna in their previous birth
and they were killed by Lord Sri Rama. Again Ravana and Kumbakarna were Hiranya kasipu and Hiranyaksha in their previous birth
in which Hiranyaksha was killed by Lord Sri Varaha and Hiranya kasipu was killed by Lord Sri Nrisimha.
In these three consecutive births they became haters of Lord Sriman Narayana on account of a curse
hurled upon them by sages Sanaka, Sanandana when they were security men at the gate of a vishnu loka
also called as Karya vaikunta and they were called as Jaya and Vijaya.
They got the curse because they did not allow the above sages in side the gate where they came
to have the darshan of the Lord Sriman Narayana.
So at the end of the three consecutive births they attained moksha automatically.

4) Lord Sri Rama took all the inhabitants of Ayodhya to Santhanika loka at the time of his going to Sri Vaikuntam.
All of them had a dip in Sarayu river along with Lord Sri Rama and his brothers and then went to Santhanika loka
which is not Sri Vaikunta Divya loka in the real sense.
This Santhanika loka is within jurisdiction of Chathur muka (Four headed Brahman).
From Santhanika loka they might have gone Sri Vaikunta Divya loka after some time.
The inhabitants of Ayodhya means both animate and inanimate objects that is jivas of those objects.
Lord Sri Rama took them to the above said loka in response to the prapatti done by Sri Bharatha at the feet of Lord Sri Rama.
So the inhabitants of Ayodhya going through Archiradi gathi never arose.

5) In the case of Pundarika who was a virtuous person Lord Sriman Narayana himself
came to him in person and took him to Sri Vaikunta Divya loka.

6) In Pancharathra Samhithas it is said that there are several Vibhava lokas and Vyuha lokas within Brahmanda.

The persons who live there and do upasana (Bhakthi yoga) will go to moksha (Vaikunta loka) directly.
It is not necessary that they should go through Archiradi marga.
Vyuha lokas are called Svethadweepas which are islands in the ocean of milk.

7) Sri Vedanta Desika mentions another point regarding Archiradi gathi in parama pada Sopanam.
In dwaraka city there was a brahmin when Lord Krishna was there. The brahmin got 10 children who disappeared
suddenly after touching the ground soon after the birth. When the ninth child also disappeared
the brahmin came to meet Lord Krishna and made a representation of his above miserable plight.
At that time there was Arjuna who heard the above and told the brahmin that he would save the 10th child
and if he fails to save he would do Agni pravesa (entry in to fire). At the time of birth of 10th child
he improvised a cage with his arrows around the mother so that the child may not escape soon after its birth.
But the child disappeared soon after its birth and touching the ground.
As Arjuna could not save the child he decided to do Agni pravesa. Lord Krishna after coming to know of this
went to Sri Vaikuntha pya loka in his chariot. In the Vaikuntha para loka all the ten children were there.
In order to see Lord Krishna in his human incarnation form Lord Sriman Narayana in Sri Vaikuntham
willed for the above children to come there. Lord Krishna brought back the children and handed them over to the brahmin.
Now the question is how children could come back from Sri Vaikuntham as no body who has gone to Sri Vaikuntam can come back.
Sri Vedanta desika answers the above question by saying that the children could come back because they did not reach
Sri Vaikunta pya loka through Archiradi marga or route. So the point is a person (jiva) who has gone to Moksha
through the Archiradi gathi will not come back.

8) Chathurmukha Brahma and Indra who have done upasana will go to Moksha after their respective tenures of office
by joining the archiradi marga from their respective places.

——————————————

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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