Why dwara palaka refused sanakAdi munis?

Srimathe Ramanujaya Namaha

There is a “Santhanika lokam” a k.a Vishnu lokam or “Kaarya Vaikuntam” which is INSIDE the Samsaram/ Material world (Leela Vibhoothi).

So Material world is “Mishra satvam” mixture of Rajo-Tamo-Satva gunas and not Pure “Suddha Satvam (with no Rajo-Tamo gunas) like in SriVaikuntam (Nithya Vibhoothi) outside the Material World passing Viraja Nadhi.

So the question itself stating the incident happened in SriVaikuntam is not correct as it happened in Kaarya Vaikuntam. Since everyone in this Material world are not Satvika due Mishra satvam, walking naked is 🚫 prohibited. No wonder why dwara palakas didn’t allow Sanaka sanath kumaras inside Kaarya vaikuntam.

It’s common sense to put ourself in that spot:
“Will we walk inside Perumal Temple naked?, No correct”, if we did, then we will end up in rehabilitation center by police, so the sanat kumar’s being a Maharishi and walking naked inside Kaarya Vaikuntam is a ridiculous act, and dwara palakas should have taken them to a psychotherapist or punish them, but they couldn’t do it because these kumar’s we’re powerful yogis who misused their yogic power by giving shaapam to dwara palakas.

There is a sampradhayam called Kaumara Sampradhayam within Vaishnava samppradhayam category and இராமானுஜ Dasas donot follow them since they are KaivalyaArthis (Self enjoying the Athma and Don’t care about Paramathma Kankaryam) and they are NOT Kankarya Arthis (like us who does Kankaryam for Perumal Thayar happiness and Not for our happiness, since Their happiness is our happiness as Kulashekara Alwar says).

Adiyen (ElayaAlwar) Srinivasa (DhoddayacharyAr) Dasan.

Also, basis whatever I was able to grasp about NimbArka SampradAyam, the siddhAntam clearly seems to talk about both the Dualistic and Non-dualistic aspects of JivAs. When it talks about the dualistic aspects, it proclaims that a JivAtmA is eternally dependent on ParamAtma, whereas the reverse is not valid.

– Adiyen

Srimathe Ramanuajya Namaha,

In Kaumara sampradhaya, all the starting looks good, but finishing is not so great (like the comedian says “Starting எல்லாம் நல்லாத்தான் இருக்கு, ஆனால் Finishing சரிஇல்லையை“, like they talk about Chit, Achit, Paramathma, Liberation Moskha in their beginning and philosophical scriptures, which some people may get attached as “Oh what a nice scripture”, but the Ending story as Moksha here what they mean is “Kaivalyam“, just they stop at Athma Saakshaatkaaram (No Thayar and No Perumal), No ParamAthma Saakshaathkaram and NO further Nithya Kainkaryam in SriVaikuntam, totally different from what Alwars dont want to do.

To get this Kaivalya Moksha (low level), once who gets it has no recovery to get back to Kainkarya Arthis, this is the most Dangerous part. The Ironic thing is, it’s the Same Supreme Lord Almighty GOD SriKrIshna who has to give them, So they pray SriKrishna (No Mahalakshmi Thayar) in this Material world for a Moksha (liberation) where they are not going to serve them. It’s like asking our Parents Money, take care of me while I’m a kid, student, buy me a scooter, car, or home, but when I start working/get a job (Moksha), I don’t want to take care of YOU, I just want to Enjoy myself (Athma Saakshaaathkaaram).

Once SriKrishna grants such Kaivalya Moksha, there is NEITHER returning back to Samsaram NOR attaining the SriVaikuntam for Nithya Kainkaryam, but SriKrishna grants them with tearful heart, since HIS sotthu wants to enjoy themself without giving HIS happiness as priority,

So PeriyAlwar in Thirupallandu Paasuram Four, Seven, and Tenth calls for those KaivalyaArthis to come and Join us the Kainkarya Arthis. Alwars says, the general public who are Material desires are better than the Kaivalya Arthis beacuse, alteast even if they dont  reach Moksha for Kainakaryam, they get opportunity to take rebirth and at some birth they will attain the Gyana to surrender to Supreme Lord for Nithya Vibhoothi Kainkaryam, but Kaivalya Arrthis are just stuck Forever neither can’t go up for Nithya Kainkaryam, nor can go to Samasram for rebirth.

Alwar Fourth Paasuram:

if kaivalyArthis attain kaivalya mOksham (place where the AthmAs enjoy themselves), they can never come out of it and do any service to emperumAn. Hence, Alwar is calling them, first by saying Edu Nilatththil (Kaivalya dhaama).

Edu nilaththil iduvadhan munnam vandhu engaL kuzhAm pugundhu
kUdum manam udaiyIrgaL varambozhi vandhu ollaik kUduminO
nAdu nagaramum nangu aRiya namO nArAyaNAya enRu
pAdum manam udaip paththaruLLIr vandhu pallANdu kURuminE

Before you give up your bodies thrown into (iduvadhan munnam) Kaivalya Dhaama (Edu nilaththil), if you are interested in joining us, give up the boundary (target) of enjoying only the AthmA, and join us. If you have the devotion to recite the divine ashtAkshara manthram (the divine manthram, of eight syllables, which extols SrIman nArAyaNa (Thayar Perumal Inclusvie), through which both those ordinary people who live in villages and the knowledgeable people who live in towns would know well about emperumAn, join us in praising emperumAn.

As Poorvacharyas says in vyakyanams as “அவனையும் அவளையும் பற்றி சோறு தேடுவாரும் (we all Ramanuja dasas). This is the final 11th stage of Purpose of life, whereas the Kaivalyas are at 9th stage of the purpose of life “தன்னையும் அவனையும் பற்றி சோறு தேடுவாரும், (no அவள் here) “

Here, ‘சோறு’ is not literally ‘food’, but ‘Purusharttham’ (means, Ones own Likes (Icchai)/ Destination (Lakshyam/Goal)/ Desires that they like VERY MUCH).

அவன் : means Sriman NarayanA

அவள்: means Sri Piratti

தன்னை: means, us the BhaddAthmas.

******************

So let’s chant PeriyAlwar paasuram for those Kailvayla Arrthis to join us by chanting “Srimathe Ramanujaya Namaha” for Nithya Kainkaryam.

Adiyen (ElayAlwar) Srinivasa (DhoddayacharyAr) dasan.

Dhanyosmi for this beautiful answer, ElayAzhwar Swami! 

What surprises adiyen is that those who believe in an impersonal godhead (like advaitins) can theoretically think of attaining kaivalyam.

However, if the object of worship is a personal god (which always is Sriman NarAyana and his numerous forms), then adiyen wonders where there is a question of kaivalyam as the destination!

Also, yet another interesting factor is that devareer’s statement about the eternal trap of kaivalyam contradicts the dictum “வைகுந்தம் புகுவது மண்ணவர் விதியே”, which is impossible! 

Wouldn’t that mean all NimbArka followers (and other kaivalyArthis) will never attain vaikuntham!

Please throw some light!

– Adiyen

Regarding the Nature of Kaivalya Moksha, there is difference between vadakalai and tenkalai. The reference is “handbook-of-srivaishnavism by  UVe Sri Rama Ramanuja Achari”

The Nature of Kaivalya Moksha

Vadakalai :: This state of isolated Self-Realisation or state of Solipsistic Bliss achieved by the Yogis who follow the doctrines of Advaita and other impersonalist schools such as the Jains and Buddhists is temporary and can be a stage on the way to Final Beatitude consisting of dwelling in the Vision of the Divine.

Tenkalai :: Not so! It is a permanent state. The individual yogi considered it, desired it, strove for it and actualised it. It is also accepted as a form of Final Liberation and there is no more rebirth for one who has attained Kaivalya Moksha be they Jain, Buddhist or Advaiti.

Regarding Location of Kaivalya.

Vadakalai :: It is located in some realm of the material universe.

Tenkalai :: It is per se a transcendental state, hence it must be located in some realm of the Spiritual Universe.

The philosophical differences between vadakali and thenkalai were also brought in the following thread

https://www.kinchit.org/dharma-sandeha/thread/vadakali-thenkalai-philosophical-differences/

Hence, as per vadakalai, the kaivalyatris will come back to material world and still can go to vaikuntam and carry out kainkaryam to Narayanan.

adiyen was in a system – Raja yoga – of meditation earlier. I understand that it also leads to kaivalya moksham. Our guru told that after attaining motcham, cosmic work will be assigned. Hence, as per them, they carry out kainkaryam after liberation, in the form of cosmic work.

Srimathe Rangaramanuja Mahadesikaya Namaha
Srimathe Sri Varaha Mahadesikaya Namaha
Sri Velukkudi Krishnan Swamy Thiruvadigaley Sharanam
Sri:

“Vaikuntam” – Undestroyable. Material world is subject to dissolution. “Kaarya Vaikuntam” though Velukkudi Swamy has accepted such existence, adiyen feel does not fit the definition of Vaikuntham itself if it is in material world.

Earlier Swamy told “Na cha punar Avarthathey”
So from SriVaikuntam people cannot come back therefore it should be “KArya Vaikuntam”.

What adiyen argue, Vaikuntham has another term “Ayodhya”

“Yoddhum na shakya ayodhya” – The place that cannot be won by war. So Undestroyable.

“SadhA pashyanthi sooraya:” – Nithya Soori always see.

But we hear PerumAl came to Gajendra Moksham rescue without fully decorated. This means Perumal was not to be seen there in Vaikuntam for some moments.

If not why would thAyAr ask Perumal before every avathAram (descend) ?

So sadhA pashyanthi cannot be true even if there is momentary disappearance due to smoke.

Also Nithya soori & mukthAthmAs are Animisha:

They don’t have eye lids. They cannot miss Perumal even at the blink of the eye.

Then how can Perumal make KrishnAvathAram while smoke time?

How is that divine vision being blocked without senses?

How can that vision even be compared to Earthly sighting? As if our vision is blurred in smoke?

Adiyen guess, if such world (KArya Vaikuntham) exists and if remember Swamy’s upanyasam, it should be a world between (above) iham & (below) param. Not belonging to material, neither eternal.

Please correct adiyen.

Dasanudasan

Srimathe Rangaramanuja Mahadesikaya Namaha

What is dress?
This body itself a dress.

If a doctor can see body as a “case” without any vikalpam in mind, where does the problem come in SriVaikuntam?

Dasanudasan