Paradise, the ultimate destination

The pious pray, fast and resort to other forms of religious austerities to please God.
They are consistent in their spiritual practices. Apparently, all spiritual practices
appear to be strenuous as they erode precious time in modern mechanical living.
Whys should the pious resort to austerities forsaking pleasures in various stages in
life?
Religious living does not forbid enjoyment in life. Pleasure is not mere rambling
enjoyment. A hard worker enjoys work, so a diligent student is thrilled with
interesting academic subjects, a soldier is enthusiastic in guarding the territories,
doctor is happy in attending a sick patient and a devotee experiences immense
pleasure in establishing effective communion with God. Thus enjoyment does not
stop with mere eating, dancing and sleeping as propagated by Indian Freuds
(Charavaks). No individual has got rights to enjoys at expense of fellow beings. One
may skip watching favourite play staged in an arena for an aggressive game
practice and miss a series of matches when the mindset is fully focused in staging a
performance.
Neither a sick patient at death bed nor a criminal awaiting the gallows is inclined
towards mere happiness experienced out of eating, dancing and sleeping.
Religious living inculcates wisdom which distinguishes the eternal from other
transient modes of enjoyment. A childs love is unconditional. Childish stage is
masked by ignorance. Intellect matures as a child grows. Affection becomes
mechanical or conditional with intellectual maturity. Conditional love is fragile and
artificial. Even genuine lovers try to distance themselves from their counterparts
when they come to know the true colour of their lovers. Imagine the treatment
given to a corpse by its beloved spouse, who once declared that life is infernal
torture in absence of the near and dear. (Gathavathi Vaayou Dehe Paaye Bhaarya
Bhibyathi Tasmin Kaayee)
Does conditional love really exist? Will it last up to prolonged eternity?
Sukrit, is one among many Sanskrit words addressing a true friend. In reality, Sukrit
does not limit with mere friend but refers a true well wisher. God is omniscient, by
which he very well knows the true colour of his children. He still is let with no to
options but to love his creation and his children. The concept of God (Prabhu:) who
is the sole refuge (Gathi:), unaffected by materialistic development (Bhartha) and a
well wisher (Sukrit) to his devotees is clearly explained in Bhagavath Gita, Chapter-9
(Raja Vidhya Raja Yoga). Only divine love is unconditional and ever lasting. (Gathir
Bharthaa Prabhu: Saakshi Nivaasa Sharanam Sukrit, Verse-18, Chapter-9)

Paradise is an ideal place to realize and hence rightly experience God as the Divinity
appears to be distorted in mundane planets. In mundane planets, God manifests in
several names, forms and conflicting attributes. Planet is the ultimate destination.
Doors of the paradise are equally opened to serious aspirants and returning foolish
children.

Faith or ethical actions?

What leads a departed soul to paradise? Is it faith or ethical actions?
Imagine cycling a single wheeled vehicle or sitting on a cycle without pedaling or
riding on a wild horse or driving a car without proper controls. Isnt unstable or
intimidating? Any unstable object, system or mechanism is likely to collapse soon.
Abiding to popular believes, position in paradise is reserved to all. Only quality of
life determines how stable that position is. Quality of life may be compared to a
chair, where ethical actions (Dharma), completion in life (Artha), fulfillments of
desire (Kaama) and spiritual actions directing to salvation (Moksha) are metaphoric
representations of its four legs. Position in paradise is likely to crumble when ethical
values and actions are overlooked out of excessive self interest (Moha).
Every individual is subjected to unique constraints or limitations. Such restrictions
ought to be overcome through self enhancement and consultation from a right
person at the right time. There is no universal code of ethics transcending
professions, cultures, nationalities and prejudice of time. Under conflicting
situations, an individual is expected to invoke the sense of discretion.
All misdeeds ought to be punished. However in a blurt environment, only the divine
will decides on the deserving treatment be it punishment or absolution. People
resort to ethical actions either to enjoy celestial pleasures or to avoid eternal
tortures by the hell fires. Paradise is beyond pain and gain. Akshara Brahma Yoga,
Bhagavath Gita chapter-8, concludes ethical activities earn only merits to human
life such as scriptural studies, performing sacrifices, charitable contributions etc.
(Vedeshu Yagneshu Tapa:su Chiva Dhaaneeshu Yath Punyaphalam Pradhishtam
Verse-28, Ch-8). Mere ethical actions without faith or surrender do no good. There
risks associated with getting trapped in philosophical quick sand like Kaivalya,
Urdhva Gathi or Pari Nirvana. Good and evil are relative by nature. Spiritual vision is
quit different from materialist perspective. God judges by real intention of any act
and not by superficial grandeur in the completion of any activity. A complementary
verse to Chapter-8, is also found in Chapter-9 Raja Yoga where Lord Krishna boldly
declares that mere ethical actions leads a departed soul only to celestial limbos.
Trai Vidhya Maam Somapaa: Poothapaapa
Yagnirishtva Swargathim Praathyanthee
Thee Punyamaasa Surendra Loka
Ashananthi Dhivyaandhivi Deva Bhogaan
2

Thee Tham Bhuktva Swarga Lokam Vishaalam

Ksheene Punyee Martya Lokam Vishanthi
Yevam Thri Dharmam Anu Prapanna
Gathagatham Kaama Kaama Labhanthee Verse 20 & 21, Chapter-9
Inquisitive readers of Bhagavath Gita agree with the fact that once merits of such
departed souls in celestial limbos are exhausted, such entities return back to planet
earth. This concept is also sanctified in Upanishadic literature. (Yee Karmana
Devaan Api Yanthi, Devaanaam Pashu:).
Taithreeya Upanishad opens a thought provoking argument that when Brahman
(God) is one without the second, then what distinguishes a person who realized
Brahman (through faith and surrender) from another individual who fails to
complete God realization?
Uthoo Vidhvaa-namum Lokam Prepya Kashchana
Gachathi
Aahoo Vidhvaa-namum Lokam Prepya Kaschanath
Samashnutha
It is Brahman which supports all other existence, consciousness and Bliss. (Asad
Bhrameethi Veda Cheeth, Asthi Brahmeethi Cheet Veda). Those who completely
realize the absolute are rewarded with fearless (Atha sa Abhyam Gaathoo Bhavathi)
and those who fail to realize him ought to continue the assigned duties out of fear.
Neither the thumb nor death is spared from this thumb rule.
Bheesa Asma-Dvaatha: Pavathee: BheeshooDheethe Surya:
Bheesha Asmaad Agnishchee Indrashcha
Mrthyur Dhaavathi Panchama Ithi
Only through strong faith, intellect matures as wisdom. So have faith in God.
Bhagavath Gita also describes northward path leads to paradise through interim
rest houses (Utharayana) and the southward path pushes to celestial limbos
(Dakshinayana).
Agnir Jyothiraha: Shukla: Shanmaasa Uttraayanam
Tattra Prayaatha Gachanthi Brahma Brahma Vidho Janaa:
Dhoomo Rathristhatha Krishna: Shanmaasa Dakshinaayanam
Tattra Chaandramasa Jyothir Yogi Prapya Nivarthathee Verse -24 & 25,
Chapter-8
Such directions are addressed only to mystics who try to reach the eternal only
through Yogic austerities. Time of departure and place of death are not a matter of
fact for earnest devotees of God. There is no difference between the lawful owner
himself sharing authentic informational privileges with a co-worker and third person
hacking that same informational privilege. Such means to reach the eternal is
potentially dangerous. Just recall the stories of King Nahusha and King Trishangu.
Popular scriptures and moral books are translated into different local languages to
3

gain universal acceptance. Core intention of scriptures is diluted with mere verbal
translations. The word Chandramasi in Sanskrit literally translated as the moon in
English. However the term moon appears to misleading and could invite criticism
from pseudo-rationalists. Celestial limbos appear to be a plausible contextual
translation of the word Chandramasi. Apparently moon reigns the night time when
the sky is pitch dark. It waxes and wanes with the passage of time. As how the
moon reflects the sunlight, celestial limbos replicate the paradise.
Ashwapathi Vidhya, in Chandogya Upanishad states that once merits of these Yogis
enjoying in celestial limbos are exhausted, they return back to the planet earth
through rains.
The concept of devotee (Bhaktha) is mentioned in Bhagavath Gita from Chapter-9
onwards. There are no concretely supporting purports equating a Bhaktha with a
Yogi. A true devotee would never explore short cuts to salvation. Indeed salvation is
no different from taking more human births to serve God with dedication when the
mind is fully engrossed in the divine opulence. Hanuman refused to accompany Lord
Rama to Vaikunta after Lord Rama fulfilling his mission. Hanuman likes to listen to
Ram nam and enjoy Bhajans in planet earth which is unheard in Vaikunta.
Disturbances in mundane planets become powerless when the mind is fully
absorbed in the divinity.
However, spiritual aspirants are inquisitive in hearing the description of paradise
and reaching it only though faithful devotion.
One may observe just brightness or pitch darkness in ethereal space and not rising
or setting sun or moon. Spring, summer, autumn and winter ceases in the space.
Time and gravity are determined through unique computational formulae. What is
proven in planet earth could be disproved even in the materialistic skies. Paradise is
a spiritual planet which is distinct from all other mundane worlds. Paradise is
infallible and unaffected with the passage of time. It is this divine abode which
really illumines the sun and moon. It is free from all materialistic contaminations. In
heaven, there is no day or night. Fatigue, ill health, sleep, inaction, lack of focus and
persecution are totally unheard in this divine abode. In Bhagavath Gita, Lord
explicitly hints his abode in chapter-15 Purushothama Yoga and implicitly in other
chapters.
Nathabhaasayathee Suryaaa Na Shashaangkoo Na Paavaka:
Yath Gathvaa Na Nivarthanthee Thad Dhaama Param Mama Verse-6,
Chapter-6,
A devotee who steps into this holy abode never plunges back into mundane
darkness.

Description of Paradise:
4

The divinity is reflected in lofty mountain peaks, vast landscape, in perennial rivers
and in ocean depths. Each dimension preaches God and his creation its own
philosophical style. As how any object co-exists with its utility and sun from its
illumination, God is inseparable from paradise. This statement is extolled in holy
books and scriptures of all religious believes. Above description of paradise or God
appears to be sketchy and too difficult to convince commoners. Prophets and seers
have tried to purport the description of the paradise in their own language. All
interpretations are prejudiced by time, culture and geographic limitations. A prophet
from an arid desert visualizes paradise as landscape nourished by abundant water
resource and a saint from a marshland contradicts him with a dry land hospitable to
life. A seer from ice cold region imagines paradise as a warm Mediterranean country
whose preaching could never reach the masses suffering in the scorching heat. The
paradise takes different dimensions in human mind only because it exists.
Brahman is not a bundle of conflicting attributes. All conflicting attributes emerge
from a single Brahman.
In Vaishnavism, Paradise is referred as Thiru-Nadu, Parama Padam, Vaikundam,
Golakam and Vishnu Padam. In this belief, Paradise is located at the center of this
universe circumambulated by millions of universe. It constitutes more than three
quarters of this creation. Each universe consists of billions of stars which in turn are
subdivided into galaxies and constellations. Each galaxy accommodates several
stars, planets revolve around certain stars and natural satellites in turn revolve
around few planets. Some materialistic planets foster life. Planet earth is a haven
favouring variety of flora and fauna besides supporting higher forms of intelligence.
These planets fostering life are sometimes known as live planets in scientific
literatures. River Viraja is said to separate materialistic worlds from spiritual planet.
The righteous proceed towards the milky ocean after taking a dip in this holy river.
Lord is addressed as Para Vasudeva in his holy abode which is surrounded by milky
ocean (Sheerapthi or Par Kadal).
Vaishnavism sanctifies worship of Lord Vishnu otherwise known as Narayana. Then
who is Para Vasudeva?
God is the absolute. His true self is hidden by his own glories as how true dimension
of the sun becomes blurt in the mid day owing to its own brightness. Any
conditioned soul could fully comprehend the God only when blessed with divine
vision. God still is merciful to the conditioned souls. He manifests himself as Father
(Lord Narayana) and Mother (Lakshmi Devi). A director of any play becomes
dormant, invisible and unnoticed by the audience unless he enters the stage playing
a heroic role. Milky Ocean represents the end of the materialistic planets and
beginning of spiritual world. Seers and demigods can reach up to the shores of this
Milky Ocean. The concept of God-absolute or Para Vasudeva (Paramathmika
Brahman) is perfectly scaled down as Lord Narayana (Vyaharika Brahman)
portrayed reclining on a serpentine bed. He is attended by his consort ever merciful,
5

equitable and compassionate Mother Lakshmi. Only the season spring is known to
the inhabitants of the paradise witnessing ever blossoming flowers and ripe tasty
fruits. Spiritual planet sustains both human like and animal like inhabitants living in
perfect harmony. Hymns from Sama Veda could be derived from bussing and hissing
sounds of bees residing in this celestial abode. Paradise is described as a garden
with tall shady trees with singing of birds and euphonic parrot chippings. In spite of
variety of aromatic flowers, lord is pleased with a Tulsi garland.
Hindu temples in India are built replicating the Paradise. Most Indian religions
sanctify image worship. Every temple consecrates a preceding deity (Moola Virat)
and is architecturally ornamented by invoking the presence of other guarding
deities (Parivara Devatha). The preceding deity in main sanctum sanctorum seldom
leaves the temple premises as it symbolizes God-absolute or Para Vasudeva. In
South Indian temples, scaled down metallic idols are installed in temple premises
(Utsava Moorthy). Such idols are taken as procession circumambulating the temple
complex or four car streets. Occasionally, these metallic idols visit other places or
nearby towns during Theertha Vari, Garuda Seva and Thirukalyanam. These
procession deities are pulled by temple priests and volunteers. Occasionally they
are made to dance and fight (Dussera Season). Procession deities represent Lord
Narayana.
Comprehension of the paradise is seldom gets complete without paying visits to
temples with faith.
Tirumala-Tirupathi is inaccessible to casual glimpse or Dashan. Devotees strive hard
to reach the door steps of the holy sanctum sanctorum. Similarly seeking a position
in paradise is no easy joke. Only sincere efforts exerted by earnest devotees lead to
the door steps of the paradise. Devotees visiting Sri Rangam are tranquillized by its
unique architectural marvel and spell bound by spiritual chants (both Vedas and
Divya Prabhandams). The temple complex is spread across vast area enshrining
many deities besides housing the preceding deity Lord Ranganatha. Lord
Ranganatha chose to stay in Sri Rangam ever since the Ramayana. In Dravidian
literature, Sri Rangam is known as paradise in earth (Booloka Vaikundam) and main
temple (Kovil). This temple was restored and expanded from time to time.
Vaishanvism expresses it gratitude to Thirumangai Alzwar and Vijaya Nagar
chieftains for timely temple renovation. Metallic procession deities are staged in
special spots in the temple known as Vasantha Mandaps during temple feasts and
festivals. Compare Sri Rangam with paradise. In the spiritual world, devotees may
spot many Krishnas in various gardens, Mandaps and palaces all reflecting a single
God Para Vasudeva.
Badrinath or Badrikashram is the holiest spot in North India housing Lord Badri
Vishal. The town is located on the banks of river Alakananda. Compare river Ganges
with river Viraja. While Ganges purifies sins and prevents conditioned souls, falling a
prey to hell fires, a dip in river Viraja axes the cycles of birth and death. Muktinath is
6

yet another holy place in modern Nepal replicating the paradise. It is located in high
altitude Himalayas. Devotees take dip in 108 holy springs before taking a glimpse of
the golden image of Lord Vishnu. Mukthinath is at the roof of this world indeed.
Paradise, the highest destination to any spiritual aspirant is metaphorically
described as Mukthinath, the roof of this world.
Dwaraka is an island located too close to the Kathiwar in western coast of India. It is
dear to Krishna devotees as lord Krishna himself is said to have governed this island
during Dwapar Yuga. Devotees visualize paradise by glimpsing the panoramic view
of Dwaraka. The tiny water body at the mouth of river Gomthi is a scaled down
miniature of Milky Ocean (Sheera Sagara). It hardly takes 15 minutes sail to reach
Dwaraka from Gomthi Dwaraka. Devotees should transcend the milky ocean to
reach Vaikunda as how pilgrims sail few yards across the sea to reach Dwaraka Puri.
How does Ocean depth reflect the divinity? Neither live temple exists in Oceanic
floor nor has the technology evolved in erecting permanent human dwellings under
the sea. It is imprudent to compare ruins of excavated palaces found below the sea
in Dwaraka with Vaikunta. Waves, high and low tides observed in the sea are like
conflicting thoughts emerging from the turbulent mind. Waves are observed to near
the shore and not in the deep sea. Plunging deep into the oceanic depth, divers
glimpse at marine ecosystem as bubbles and all moving objects. Excellent quality of
corals and pearls are found at oceanic floor. Perfect tranquility exists below the
conscious and subconscious state of mind which reflects the Divinity. This perfect
tranquility is known as a super-soul seated in the hearts of all beings. God is a gem
who is realized through consistent earnest efforts (spiritual Sadana) like a trained
deep sea diver.
Where does, a devotee who is spiritually inclined dies out disappointment or
unfulfilled desires go?
As that devotee is spiritually inclined, God would not allow his devotee to fall. He
fulfills the desires first in a celestial abode too close to the paradise. Once that
devotee is satisfied in meeting personal expectations, the almighty God starts
imparting spiritual wisdom. When the devotee fully understands spiritual values,
then such a person is eligible to cross Viraja river and step into Paradise or
Vaikunda. At times spiritual teachings may fail to fully convince devotees in the first
time. When a devotee is not convinced, then such a person should return back to
planet earth to get doubts clarified through practical examples.
This planet which is too close to the paradise is called lower Vaikunta. Upper and
lower Vaikunta, still not convinced? Imagine Keel Tirupathi and Tirumala.

What is Milky Ocean?

Ocean is a reservoir of brackish waters known as Lavana Samudra in Sanskrit. In ice

cold Baltic countries in Northern Europe, sea appears to be a fresh water lake. In
certain places, sea water could taste sweet. Is it believable and scientifically
proved? When a species of algae dominates inner marine habitat, surplus glucose
is discharged in the sea. This sweetens the sea water. Continents are referred
Dwipaas in Puranas documented in classical Sanskrit as it is bound by Oceanic
waters in all the four directions. Earth got divided into seven continents by King
Priyamvratha, Son of Manu in course of circumambulating Mount Meru. This
fostered evolution of distinct species of plants and animals each conditioned to
dwell in its best suited habitat. The seven continents are Jambhu, Balasha, Salmili,
Saha, Gauranjitha, Kusha and Pushkara Dwiviapas. While first three continents are
derived from names of the dominant species of trees, Gauranjitha is the name of
the tallest peak in that continent and Pushkara is the name of the holiest inland
water body in Pushkara Dwiviapa. Jambhu Dwivipa or modern Eurasia is bound by
brackish waters. Sweet sugarcane juice or Ikshu Rasooda is said to have separated
Gauranjitha Dwivipa from other continents.
Rivers erode minerals from the land and deposit in ocean depths. Sea water tastes
brackish owing to the dissolved minerals. When good minerals are abundant in the
sea water, it fosters Oceanic plants discharging excess proteins and glucose. Each
water body be it lake, river, sea or ocean is identified with distinct colour. Pilgrims in
Triveni confluence near Allahabad could easily distinguish Ganges from Yamuna by
the colour of incoming water. Reflection of sun light on that oceanic surface could
also have given a sugarcane juice like appearance to Gauranjitha Samudra. Seers
have sensed existence of such oceans through meditative intuitions. Early sailors
have observed the oceanic waters during unforeseen marine adventures. Their
traditional knowledge would have passed through ages before documenting
Puranas or Epics.
Medicine cures a sick patient quickly when unknowingly feasted with appetizing
dishes. Scriptures (Shastras) perfectly blend metaphysics and ethical values
invoking thriller jargons and metaphors. Inquisitive readers segregate facts from
fantasies with right focal perspective. So uphold scriptural values and traditional
virtues.
Does milky ocean really exist? Or is it mere poetic imagination?
Paradise is a reservoir of all best natural resources. Nanda-Gokul is an earthly
replica of the paradise. Vraja Bhoomi was once rich in natural resources where
thousands of cattle graze a day. Udders of such well fed cows are said to have
drained out milk like a flowing river (Matrathee Paal Soriyum Valzhal Perum
Pasukalzh). Sri Andal extols this prosperity of Gokul-Vrindhavan in Thirupavai-21.
Milk from the udders of millions of celestials cows flows like a perennial river
draining and draining in the Milky Ocean (Sheera Sagar). As paradise is free from
contaminating elements, the sacred milk remains unspoit over eons. Vegetable
8

latex resembles milk and colloquially pronounced as Paal or milk in Dravidian

Languages. Milky Ocean could also be a colloidal dispersion of some ethereal cloud
of particles clustered around the paradise resembling the milk or latex.
Is there any philosophical representation of the Milky Ocean or Sheera Sagara?
Milk symbolizes happiness. A child stops its cry at the sight of milk. Milk stimulates
the taste buds for a normal human being be it a child or adult. Even Lord Krishna
could not escape from this thumb rule in human body as he was fond of milk, fresh
yogurt and butter. In modern world these items takes a form of sweet Guva, Bengal
sweets, Desserts and ice creams. Dairy products like cream, cheese and Panner
flavours spicy cooking. Happiness is experienced when the objects of perception are
gratified through glimpse, touch, smell, taste, utility and companionship.
Happiness manifests in many forms and addressed with names such as satisfaction,
joy and pleasure. Happiness due to possession of objects is known as Modha and
owing to the utilitarian value is referred as Pramodha. Both these experience are as
transient as a lightning flash. Ananda Mimamsa in Brahma Valli, Taithreeya
Upanishad explicitly states that happiness experience out celestially evolved stage
is better than an immature preceding stage by many folds.
Kshroothriyasaya ChaaKaamHathathasya
Theeyee Shatham Ananda: Sa Eka Ananda:
Purpose of the life of a butterfly is to fly colourfully. No one can teach a cocoon to
fly. A cocoon has to transform into a butterfly on its own. Happiness enjoyed by
butterfly while is far superior to the snail like movement of a cocoon. Isnt it?
Ananda Mimamsa concludes by stating that the eternal bliss is many many folds
superior to mere mundane enjoyment.
Ananda Mimamsa, advices spiritual aspirants to transcend all worldly pleasures
(Etham Ananda Mayam Aathmaanam Upasangkraamathi) to set foot in the
continent of bliss.

To whom Paradise is opened?

Matter (Jada), Spirit (Jeevan) and God (Ishwara) constitute cosmic existence. While
matter is ever changing, spirit is evolving continuously. Matter is incapable of
grasping knowledge or reflecting emotions, God has transcended both Knowledge
and emotions. Spirit enacts on a conditioned materialistic substratum constituting
various forms of Life. Matter is a platform for refining the spirit through experience,
be it good or bad. God has created two distinct types of spirit namely the
permanent inhabitants of the paradise (Nithyaa:) and the conditioned souls
(Vakthaa:). A group of conditioned souls were dissatisfied with mere mundane
experience. These beings are curious in receiving far superior experience. So they
sought refuge in God to axe the cycles of birth and death. Fully liberated souls are
9

addressed as Mukthaa: in Sanskrit. A soul may be identified as liberated or

conditioned with spiritual maturity which is a perfect blend of right attitude,
equanimity and compassion.
This comprises of 14 worlds out of which inhabitants of Bhu:, Bhuva:, Suva:, Maha:,
Jana:, Tapa: and Sathyam are closer to God. In other words, the upper path leading
to salvation is clearly visible to the inhabitants of these seven worlds when
compared to those inhabitants of the dormant seven worlds in the mundane
existence. The planet earth is in between lower seven worlds and upper six planets.
It is an ideal haven for character reformation from demonic behaviour to apostle like
attitude. Scriptures never forbid enjoyment. There is no harm in watching television
or using mobile phone. Beware of technology ruling human mindset. A matured
personality knows how well to make use of the technology rather than being
enslaved to the worthless gadgets and scientific deceptions. One may enjoy at
leisure time and is expected to return back to work with bubbling enthusiasm when
the task is assigned. Doors in Paradise are open only such spiritually matured
personalities.
How to identify a spiritually matured personality from a conditioned soul? Are there
supporting Scriptural examples? Superficial appearance does not distinguish a
spiritually matured personality from other conditioned souls. Only the attitude
reflects the degree of spiritual experience.
Every act is committed to taste its sweet fruits be it poisonous or life saving. Human
efforts are exerted in a disciple style so as to carve a reward. An act is said to be
fruitful only when it induces self satisfaction. Level of self satisfaction is sustained
until all associated assignments are successful. At times people encounter delays in
successful completion of activities and enjoyment of its fruits. A farmer would have
harvested high quality fruits, vegetables, flowers, cereals and other natural cash
crops in ones own paddy field but could carve profit only when the agricultural
commodities are sold with a fair price. At time fruits of hard work could be snatched
easily by third parties. Guess the mindset of a deserving performer whose rewards
are likely to be robbed by a third person. What happens when a performer of good
actions receives a curse in the place of a blessing? Obviously immature personality
develops discontent against culpable individual or codified practices.
God sent apostles never develop malice against individuals or traditions.
King Ambareeshaka observed a yearlong Ekadashi fasting to invoke divine grace.
Ekadashi fasting ought to be broken at the appointed hour of Dwadashi day. At that
time sage Durvasa stepped into Ambareeshakas place of worship and requested for
hospitality (Atithithi Bhojanam). The sage instructed the king to wait until Durvasa
completes his daily routines before eating. Sage Durvasa did not return soon. The
king was in short of precious time to ritualistically end his fasting. When this ritual
is not broken at the appointed hour, it bears no fruit at all. Though Ambareeshaka
10

knew this fact, he remained undisturbed regarding unpleasant developments in the

last minute. So he was initially hesitant to complete his fasting in absence of Sage
Durvasa. Priests compelled the king to complete the fasting ritual by at least taking
a sip of the holy water (Theertha). The king was let with no other option but to take
a sip of the holy water. At that time, sage Durvasa stepped in. The Sage Durvasa
lost his tempers by mistaking Ambareeshakas ritual to irreligious blasphemy. The
sage cursed the king to be devoured by a demon. The imprecating words and
appearance of a terrific demon failed to disturb the king as he adhered to traditional
values and exerted a fair play. Lord Vishnus Surdharshana wheel came to
Ambareeshakas rescue. It vanquished that demon and started chasing Sage
Durvasa. All mystic potentials acquired by the sage were found to be helpless
before Surdharshana wheel. The sage then sought refuge in Lord Brahma and then
in Lord Shiva. Both condemned Dhurvasas test on Ambareeshaka and were
unwilling to rescue the chased sage. The Sage initially hesitated to reach Lord
Vishnu, but had to seek refuge in the sacred feet of the lord to safeguard his life.
Lord Vishnu promptly replied that saving Dhurvasas life is in Ambareeshakas
hands. So, the sage should seek refuge in Ambareeshaka if he is really interested in
safegauding his life. The sage returned back to king Ambareeshaka and pleaded for
mercy.
The king received the sage with dignity. He was willing to pardon the sage on a
condition. Guess, what? The sage should receive Ambareeshakas hospitality. The
king and his subjected waited for one year hungry for the sage to dine with them.
Every individual would have developed a strong passion towards something or
other. Focusing the mind only in God is a rare phenomenal occurrence. When an
individual is deprived of ones own dear object, the human tendency is to develop a
strong discontent against those objects be it materialistic or spiritual. In other words
love changes to hatred. Only those people with strong willpower and exerting
consistent earnest efforts are capable of regaining deprived privileges.
Untouchabilty dominated orthodoxed Indian society from later Vedic age to first half
of 20th century. Untouchables were seldom allowed near villages especially in places
of worship and reserved water bodies.
Pannars were a flock of musicians considered to be untouchables in Dravidian
society. Thirupan Alzwar is a saint born in the Pannar clan during early Kali era. He
was considered as Alzwar even though only ten of his psalms are recorded in the
Divya Prabhandam literature. Thirupan Alzwar use to sit on the banks of river
Kaveri, glimpsing Sri Rangam at a distance and singing the praise of Lord
Ranganatha. He was under the impression that only those who earned merits in
their past birth could easily step into Sri Rangam. He had a desire to step into Sri
Rangam and take quick glimpse of the Lord and return back quickly. However, only
days but his desires remained unfulfilled.

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Lokasaranga was a dedicated high priest of Sri Rangam who earned a reputation of
Hermit or Muni. Thirupan Alzwar inadvertently sat on that spot where Lokasaranga
Muni used to fetch water for daily temple rituals. In those days priests used to recite
the divine name or sing psalms while fetching water. Lokasaranga mistook Thirupan
Alzwar to be an animal or imposter blocking his way. He decided to clear his way by
stone pelting on the impeding force. Alzwar was injured which brought him back to
senses from Bhajan thoughts. Alzwar realized his mistake and moved out of
Lokasarangas way. The high priest fetched water from river Kaveri and rushed back
to sanctum sanctorum. Lord Ranganatha was found bleeding. Lokasaranga
regretted for his mistake. He knew the fact that only way to pacify Lord Ranganatha
is by bringing the wounded devotee back to the sanctum sanctorum. The priest
retraced his path and found a man bleeding on the banks of river Kaveri. When
Lokasaranga approached the Alzwar, the Alzwar retreated by few inches. The priest
carried the wounded Thirupan Alzwar on his shoulders.
Thirupan Alzwar had a strong passion to step into Sri Rangam and glimpse the lord
at distance. God is merciful and compassionate. He is moved only by true devotion.
He brought his earnest devotee into the sanctum sanctorum breaking age old
norms.
The title Alzwar is conferred to few more noble Vaishnavas besides twelve Alzwars
extolled in the Divya Prabhandam literature. Koorath Alzwar, a chief disciple of Sri
Ramanuja glorified Sri Vaishnavism by leading his life as an example. Later Cholas
were known for religious persecutions. They decided to ban Sri Vaishnvism all
throughout their kingdom. Cholas summoned Sri Ramanuja. Sri Ramanuja was
guided by Lord Ranganatha to seek temporary shelter in Hoysala state. Koorath
Alzwar decided to meet the Chola king guising himself as Sri Ramanuja. He was
accompanied by Sri Periya Nambi. An officer in the Chola court revealed the fact
that the person in Chola court is not Sri Ramanuja but his chief disciple. Furious king
order both the Vaishnavas to be blinded. Koorath Alzwar blinded himself for seeing
the cruel Chola king. Days passed. Sri Ramanuja returned back to Sri Rangam with
the fall of the cruel Chola king. The Acharya decided to restore his disciples vision.
He decided to accompany Koorath Alzwar to sanctum sanctorum of Sri Varadharaja
in Kanchipuram. Sri Ramanuja prayed to God to restore his disciples eye sight.
Koorath Alzwar sought only three boons:
1. To see only his Guru and nothing else.
2. All Vaishnavist Predecessors (Purvacharyas) should be blessed with salvation.
3. God should be merciful to the cruel Chola king and that officer who betrayed
Vaishnavas in the Chola court.
Praying for the well being of even those individuals who have robbed ones own
happiness is the highest attribute of any noble devotee (Vaishnava lakshanam).

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Once Poondhanam decided to recite hymns in Narayaneeyam specially dedicated to

Sri Vaikunda. His mind was fully engrossed in its description. He mentally travelled
towards Vaikunda. When his emotions reached Sri Vaikunda, Poondhanam was
specially received by two apostles. They enquired Poondhanams well being.
However Poondhanam failed to recognize them. They revealed their identity as two
plankton shoots which stood in Poondhanams garden. When Poondhanam regained
his consciousness, he found two plankton shoots in collapsed stage in his garden.
Human knowledge is a drop in a mighty ocean. Only a vivid comprehension of the
Paradise or Sri Vaikunta is narrated in this passage. The writing serves its purpose if
it informs existence of Paradise to a nowise trapped in mundane whirlpools.
So God, bless the writer, readers and serious listeners of this passage with
salvation. Even the liberated celestials envy one person Anantha. Anantha, a
thousand headed serpent serves God as bed while the lord is reclining, as a throne
while lord is sitting and an umbrella while God is moving. He exerted a fair play
when born as a Kshatriaya prince Lakshmana, Shepherd Balarama and Brahmin
Sanyasi Sri Ramanuja. Every spirit in this creation would like to upgrade them to
Ananthas caliber.
Though we would like to upgrade our self to Ananthas caliber, it is quite difficult to
burn our imprints through our own human efforts.
God, we pray to thee. Kindly accept us with our handicaps.

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