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vibhava lOkAs

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k.k.raghunathan • November 4, 1999 


SrI:
SrI Lakshminrusimha ParabrahmaNE namaha
SrI Lakshminrusimha divya pAdukA sEvaka SrIvaN-
SatakOpa SrI nArAyaNa yateendra mahAdESIkAya namaha

 Dear devotees,
 namO nArAyaNA.
 
 It appears that, in response to the question of 
 SrI Kristijan, the presence of "vibhava lOkAs" was
 rejected by a devotee, stating that it is not dealt 
 with by SrI Vaishnava AchAryAs.

 adiyEn remembers atleast three places wherein SwAmi 
 dESIkan refers to the Vibhava lOkAs (cited in the 
 end). Hope that this clarifies the issue.

 Vibhava lOkAs are places within the material world,
 which is presided by SrIman nArAyaNA in His 
 vibhava avatAra forms like rAmA, KrishNa and others. 
 Those who meditate on some form of the vibhava avatAram
 like Lord SrI KrishNa will attain the vibhava lOka of 
 Lord SrI KrishNa (its understood that this mumushu has
 neither completed bhakti yOgam by adopting a particular 
 Brahma vidya, nor performed Prapatti) and then later on
 will attain moksham from there (if he completes either
 bhakti Or prapatti). Not only that "vibhava lOkAs" exist,
 "vyUha lOkAs" also exists, which are presided by vyUha
 mUrtIs of SrIman nArAyaNA.  

 Citations from SwAmi dESIkan's granthams :
 
1. Paramapada sOpAnam : In this chillarai rahasyam,
    SwAmi dESIkan in arcirAdi parva, says, 

 " vibhava-vyUha-lOkAdi prApti kramam sollumidangaLukkum ..."
     
   Context : SwAmi dESikan explains that, those pramAnams 
              stating that mumukshus attain the vibhava 
              lOkAs (mediate upon vibhava mUrtIs) and 
              then attain vyUha lOkAs (meditate upon
              vyUha mUrtIs) and finally attain moksham 
              (ie. paramapadam alias SrI VaikuNTam)  
              is a viSEsha vishayam (specific/special instance) 
              for a particular adhikAri adopting certain 
              Brahma vidyAs and is not for all upAsakAs.
 
  2. SrImad Rahasyatraya sAram : In the charama - 
     SlOkAdhikAram, swAmi dESIkan says :

     "ippadi, vibhava-vyUha sAlOkyAdimAtrattil mukti -
      Sabdamum nirvAhiyam"

     Context : SwAmi dESIkan explains that the attainment
     of kaivalyam is not "moksham proper" and that the
     usage of the word "mukti" for kaivalyam is only in
     a relative sense like how dEvAs are referred to as 
     amara (immortal) etc. SwAmi then adds that, the usage of
     the word "mukti" for the attainment of vibhava lOkas,
     vyUha lOkAs etc (sAlOkyam, sAmIpyam and sArUpyam to 
      be specific) is also to be understood in the same
      way as that for the kaivalyam. Actually, SwAmi dESikan
      with pramAnams and logic establishes these things....

  3. SrImad Rahasya traya sAram : In the chara SlOkAdhikAram,
      SwAmi dESikan says :

      " .....yOgatthAlE sAkshAtkarikkiRa-bOdum, vibhava 
        lOkAdigaLil prApikkum-bOdum ......"

      Context : The prakASam (vision/realization) obtained
      by one who obtains the sAkshAtkAram (direct vision)
      of Brahman through yOga, the prakASam obtained by
      one who attained the vibhavalOkAs are limited, 
      non-permanent ; But the prakASam in the state of mukti
      is complete and permanent .....
  
  References :
  
  1. Chillarai RahasyangaL - Third part (Pg 532) - Pub by 
     PoundarIkapuram Andavan Ashramam. Original
     text prepared by late SrI U.Ve. SrIrAma sEDikAchArya,
     foot notes by SrI U.Ve. T.E. RangachArya. 
 
  2. RahasyArtha VivaraNam for third part of Chillarai
     Rahasyam by late SrI U.Ve. SrIrAma dESikAchArya, 
     pub by PoundarIkapurm Andavan Ashramam. (Pg 248).

  3. "Sara VistAram" - commentry on SrImad Rahasyatraya
     sAram by late "abhinava dESikan" SrI U.Ve. Uttamoor
     VeerarAghavAchArya ; pub by Ubhaya vEdAnta grantamAlA;
     pg 1139, 1147.
    
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