1. Note from the Editor

Dear Bhagavatas,
Please find enclosed excerpts from Chapter 8 from " Hinduism Rediscovered" entitled  " Where is God?". This is an attempt to describe the five abodes of Param, Vyuham, Vibhavam, Antaryami and Archa identified in our Scriptures.

Dasoham
Anbil Ramaswamy

2. From CHAPTER 8 of " Hinduism Rediscovered" Where is God ?

1. Hinduism Discovers
A conversation took place in a school classroom like this : -

Teacher :       "Do you know Where God is?" None could answer. But a girl of 3
		years stood up and said. "I know where he is".
Teacher :       "Where? Where" the teacher queried anxiously.
Girl    :       "He is in the bathroom of our house".
Teacher :       "How do you know that he is in the bathroom?"
Girl    :       "Daily in the morning, when my mother is there taking shower,
		my dad standing just outside would yell out 'O' God! will you
		please come out? It is getting late for my office."

But, our scriptures have identified five different abodes of God and have named them as

1. PARAM (Transcendental)
2. VYUHAM (Emanations)
3. VIBHAVAM (Incarnations)
4. ANTARYAMI (Indwelling) and
5. ARCHA ( Iconic)

God is called BHAGAVAN, the word 'BHA' meaning 'Cherisher'. 'Supporter'.' BHAGAVAT' means adorable. This cherishing, supporting, adorable BHAGAVAN is Lord VISHNU (meaning all pervading- another epithet of SRI NARAYANA). NARAYANA resides in all the above abodes in a form in each all his own. This form is not like ours in the sense that it is not a result of 'Karma' but purely taken at his will - 'Sankalpa'.

The 'Bhogya' ,'Bhoga sthana' and 'Bhogya sadanas objects of enjoyment, places of enjoyment and instruments of enjoyment (respectively) of SRI VISHNU -NARAYANA are all made of something other than the primordial matter of which our bodies are made. They are therefore called 'Aprakrita'- 'sui generis'. They are of the nature of 'Suddhasatva' or 'Pure Satva' - unalloyed pristine purity not affected by 'Rajas' or 'Tamas' or other blemishes. Both the form of BHAGAVAN as also these are full of innumerable auspicious qualities Asankhyeya Kalyana Gunaganas as mentioned elsewhere.

2. NITYAVIBUTHI & LEELA VIBUTHI
The first is 'Param' (The Supreme) and the second is 'Vyuham' (Emanations). These are said to be in the region called 'Nityavibuthi'. (Transcendental splendor). Nitya means permanent and Vibuthi means possessions (not the white ash smeared on their bodies by some sects). If we take the Cosmos as one whole, the Nitya vibuthi is said to occupy three fourths thereof and all the other galaxies and worlds right from Brahma's Satyaloka downwards represent only a quarter of the entire Cosmos. This latter is called "Leelavibuthi' God's playground, as it were.1

Nityavibuthi has only a lower boundary and no upper limit; the Leelavibuthi has only an upper boundary and no lower limit. The two sectors are also called Aprakrita Loka and Prakritaloka respectively. The dividing line between the two is the Satyaloka of Brahma above which flows the legendary "Viraja" river forming the natural boundary between the two segments.

The word 'Leela' means `sport' ,`play' .The supreme Lord in his Nityavibuthi' would descend down to his playground 'Leela vibuthi' to play his divine games. Its Tamil equivalent is "Tiru vilaiyadal' (playful exploits) of God. The act of creation, sustenance and dissolution, the one becoming many, the existence of good and evil - all represent his playfulness.

The invocatory stanza of Sri Ramanuja's SRI BASHYAM says- "God's creation, protection and dissolution of the Universe is an act of sport for him. He shines like a beaconlight with a vow to save from Samsara those who surrender themselves to him,. He is the highest without a second. Sri Lakshmi always stays with him. Let me have unswerving devotion to him".2

This concept of God's sport is seen also in TAMIL thus -"Alagila Vilayattu udayan" The creation, maintenance and dissolution of the worlds and creatures is a never ending sport for God.

Unlike later day judo-Christian view that creation of the world is a serious business for God, Hinduism holds that creation is a by- product of an act that has no purpose beyond itself. Does not human creativity sometimes result in an unintended by-product of an enjoyment for its own sake?

In fact, as Gerber observes
"Of the belief that God made and rules the world through sport or whim, a strain runs through Western thought from Plato, who asserted that man is God's plaything, through other Greek thinkers who held that chance, contingency and caprice is a component of the world, through Descartes who said that God could have made the laws of nature entirely different from what they are and through Peirce who said that the cosmos originated in sport" 2A

SECTION 1 : PARAM (TRANSCENDENTAL)
NITYAVIBUTHI is called 'PARAMAPADAM' 'SRIVAIKUNDAM' 'TRIPADAVIBUTHI',
'AMRUTHAM', 'APRAKRITAM', 'ANANDA LOKAM, 'AYODHYA', 'PARAMAKASAM' and by
many more names which are' paryaya padas' or equivalent terms. The description of this 'PARAM' is given in 'KAUSHITAKI UPANISHAD', and Sri RAMANUJA'S SRIVAIKUNTA GADHYAM'.

This SRIVAIKUNTA is the holiest city with Mansions of gold, Groves, Waterfronts, Natatoria, Halls, Canopies, Ramparts, Towers and Mandapas (Courtyards) the most important of which is the 'TIRU MAMANI MANDAPA'.

Sri NARAYANA presides over the Nitya Vibuthi seated on a majestic throne (SIMHASANA) installed on the thousand headed divine serpent (ADHISESHA), with his consorts SRIDEVI, BHOODEVI and NEELA DEVI. Besides ADISESHA, the other NITYASURIS include -

I. ASHTA DIK PATHIGAL (8)
(1) KUMUDAN
(2) KUMUDAAKSHAN
(3) PUNDAREEKAN
(4) VAMANAN
(5) SANKU KARNAN
(6) SARVANETRAN
(7) SUMUKHAN
(8) SUPRATISHTAN

II. DWARA PAALAKAAS - (8)
(9) CHANDAN
(10) PRACHANDAN
(11) BADRAN
(12) SUBADRAN
(13) JAYAN
(14) VIJAYAN
(15) DHAATAN
(16) VIDHAATAN

III. PARIVARAS (2)
(17) GAJAANANAN (Not to be confused with Ganapathi)
(18) JAYATSENAN

IV. OTHER CHIEF NITYASURIS
(19) VISHWAKSENA - the Commander - in- Chief and Chief Advisor (with his wife SUTRAVATHI)
(20) VAINATEYA a.k.a GARUDALWAR and PERIYA TIRUVADI (with his wives RUDRAI and SUKEERTHI)
(21) ANANTAALWAN a.k.a AADHI SESHAN - the divine couch of the Lord ( with his wives VAARUNI and KAANTI)
(22) NANDAN
(23) SKANDAN ( Not to be confused with Subrahmanya)
(24) PUSHKARA
(25) PUSHKARAAKSHA
(26) PRISNIGARBHA
(27) KAALA ( Not to be confused with Yama, the Lord of death)
(28) AMAANAVA PURUSHA a.k.a MAANASA PURUSHA
(29) SARVAGANDHI
And, Many, many, many more.

(Authority: Paramapada Sopaanam (p.xviii) by Prof. A.SrinivasaRaghavan of Maharaja's College, Pudukkottai, Published by Kumbakonam Rangammal-1937 and Paramapada Sopanam of Swami Desika included in ' Chillarai Rahasyangal - Part III by Vangipuram Swami)

The Lord has four arms. He wields the SANKHA (Divine conch) called the 'PANCHA JANYA' (born of the five) the CHAKRA (Divine discus) called the 'SU DARSANA' (Beauteous to sight) and GADHA (Divine Mace) called

'KAUMODAKI' (stupefier of the mind and power of knowledge). He is bedecked with innumerable ornaments like MAKARA KUNDALA ( ear rings in the shape of dolphins), Armlets and the Crown, KAUSTUBA (Gem -the treasure of the ocean), SRIVATSA (Mole-(lit) beloved of fortune), VANAMALA (Garland of the forest flowers) also called VAIJAYANTIMALA (Garland of Victory) and weapons like NANDAKI (Divine sword - source of joy) SARANGA (divine bow) .He wears the PITHAMBARA (the yellow veil) and the YAGNOPAVITA (the three stringed sacred thread)-representing the three letters of the sacred syllable "AUM".

He rides on GARUDA' (divine falcon- Sun bird Gryphius)- who is the personification of the Vedas also known as VEDATMA -the magic words on whose wings one can be transported to Paramapada with the speed of light and strength of lightning (Vide Matsya Purana). When asleep (i.e.) when creation is withdrawn, he rests with his left foot dangling and the other foot folded (Vide Savyam Paadam Prasaarya Srita Duritaharam Dakshinam Kunjayitvaa Jaanun Aadhaaya Savye Itaram Itara Bhujam Naaga bhoge Nidhaaya) reclining upon ADISESHA ( literally meaning Remainder) -the 1000 headed serpent also called ANANTHA (Endless).

He is accompanied by the blue hued Mahalakshmi on his right and the dark color Bhudevi and Neeladevi on his left sitting on a shining lotus with 8 petals on which VIMALAI, UTKARSHINI, GNAANAI, KRIYAI, YOGAI, BRAAHVI,
SATYAI and EESAANAI stand with unfolded fans made of Yaktail (Chaamarams) fanning them. ANUGRAHA DEVATA stands in front of the Lotus. He radiates in all his splendor and full glory in this transcendental form. He is called 'HARI' . Hari is the most immediate of all energies of BRAHMAN, is composed entirely of his Satvic essence. From him and in him is the Universe. He is the supreme Lord of all comprising all that is perishable and all that is imperishable.( Vide description in Paramapada Sopaanam by Prof. A. Srinivasa Raghavan of Maharaja's College, Pudukkottai, Published by Kumbakonam Rangammal, 1937 and included in Chillarai Rahasyangal- Part III by Vangipuram Swami).

He is represented as dark blue in complexion which is the color of the all pervading ether that constitutes the space- a symbolic reference to the pervader that he is.. An interesting point to note in this regard is that black is the color of 'Tamas" while white is that of 'Satva'.

Why this interchange of color as between Siva of Tamasic quality and Vishnu of Satva quality?"3
"Both qualities being inter dependent are the selves of each other and each degree of manifestation being inverted in relation to the previous one. All outward manifestations of Vishnu whose nature is pure white, cohesive in tendency must be black and all outward manifestations of Siva,whose inner self is abysmal darkness, appear white"4

SECTION 2 : VYUHAM ( Emanations)
The second form is VUYHA, Sri NARAYANA assumes four forms named 'VASUDEVA;, SAMKARSHANA' 'PRADYUMNA' and 'ANIRUDDHA. These are called
'emanations'. The Pancha ratra (lore of five nights) describes in detail what is known as 'Visaka Stupa' an allegorical tower with four levels and four sides. The column consists of four parts called respectively from bottom to top Jagrat (the waking state), Svapna (the dreaming state) Sushupti (Dreamless sleep) and the Turiya (the fourth stage).

At the base of the column is the Jagrathasthana which has four divine forms on the four sides called VASUDEVA, SAMKARSHANA, PRADYUMNA and ANIRUDDHA respectively facing the East, the South, the West and the north. The activity of this Vyuha is the creation, maintenance and destruction of the world. These forms are bright in colors, with arms and weapons.

Above this part of the Stupa is the Svapnasthana where also the four forms appear facing the directions as aforesaid. These forms have no activities like creation etc but they have only the will to do so. Their colors are not so bright as those of the Jagratvyuha. They have weapons but no banners or other appurtenances.

Above the Svapnavyuha is the part called Sushuptisthana where also the four divine forms have the same names and facing the same directions. These have neither activities nor even the will or the desire to act. The Vasudeva form on the east side of this part of the column has no body or form but it shines with all the six qualities. The other three forms on the other three sides have a body, with hands and feet but they have no weapons, no colors.

The uppermost part of the column is called Turiyasthana (or the fourth position). The forms with the same names appear on the four sides. They have no bodies, no activities, no will and no lines on the palm. The characteristics of Jagrat, Svapna , Sushupti and Turiya stages mentioned above are also known as Vaisvanara, Taijasa, Pragna and Moorcha and find reflected in all living beings which in the ordinary world experience these states in greater or lesser measure. The Turiya is also called 'Moorcha' (swoon) when even the breath is found suspended; in the Sushupti state the person just breathes in and breathes out, even the mind having gone to rest. In the Svapna state while the external senses stop acting, only the mind is active and in the Jagrat state, the mind as well as all the external senses are alert.

The four states mentioned above may be likened to the development of a worshipper. At the lowest stage of meditation, there is no control either of the mind or of the senses; in the next stage, control of the external senses is achieved but not of the mind; in the next, even the mind has been controlled and the worshipper is seen just breathing in and breathing out without any other activity or sign of life; in the final or perfect stage of development, he is like one in a swoon, not even breathing.

The Vyuha Vasu Deva is not any different from the Para vasudeva (which is the other name for Sri Narayana Vishnu in his Paramapada. Only he imbibes the six principal qualities of the Paravasudeva viz., knowledge, strength, lordship, valor, energy and splendor (Jnana, Bala, Aiswarya, Veerya, Sakthi and Tejas respectively).

From Vyuha Vasudeva (Indweller) emanates 'Samkarshana' (Resorber) imbibing two of the six qualities viz. knowledge and strength. Samkarshana means 'one who draws together'. Because of his knowledge, he promulgates the Sastras; because of his strength he oversees the dissolution of the Universe at the time of the deluge. He is identified with 'Prakriti' or primordial matter.

From Samkarshana emanates 'Pradhyumna' with two other qualities Viz. lordship and valor. He creates the Universe and makes Dharma prevail. He is identified with `Mahat' the cosmic consciousness).

From 'Pradhyumna' emanates 'Anirudda' with the remaining two qualities Viz. energy and splendor which he utilizes for protecting the world and teaching the truths. He is said to be the source of all sounds (Sabdas). He is identified with 'Ahamkara' ( Self consciousness or Individuation)5

There are twelve Subvyuhas (Evolutes), Vyuhaantaras or Upavyuhas from the Vyuhas (Emanations) and recognized in groups of three attaching to the four VYUHAS. Their names are chanted daily during the Sandhya vandana Viz.,

        i.      KESAVA, NARAYANA and MADHAVA
        ii.     GOVINDA, VISHNU and MADHUSUDANA
        iii.    TRIVIKRAMA, VAMANA and SRIDHARA
        iv.     HRISHIKESA, PADMANABA and DAMODARA

While Param and Vyuham are situate in the Aprakritaloka, the Prakrita loka is on this side of the Viraja river constituting the Leela Vibhuti. It is here that Lord NARAYANA is believed to be reclining on the Adisesha, his serpent bed on the milky ocean (Ksheerasagara).

Of the 108 Srinivashnavite shrines consecrated by the Alwars, it is said that 2 of them cannot be visited while being alive. One of them is the Ksheerabdi ( milky ocean) just mentioned (also known as Tirup par kadal) in Tamil - (not to be confused with another Divyadesa (holy place) bearing the same name in South India). The other one is the Paramapada. It is believed that those who are fortunate to go to Moksha (liberation) are taken by the Lord Himself to these two shrines besides any of the 106 which the Prapanna ( one who has surrendered) could not visit during his lifetime.

Below this Ksheerabdi lies the Satyaloka of the four faced BRAHMA and below that the other Lokas of 'Tapah, 'Janah', Mahah' Suvah, Bhuvah and finally our Bhuloka (earth) in that descending order.

SECTION 3 : VIBHAVAM (Incarnations)
It is to this 'Bhuloka' that Lord NARAYANA descends taking several incarnations (Avatars) like Rama, Krishna, Nrisimha etc. The word incarnation is derived from the latin 'carnis' meaning 'flesh'. Hence appearing AS THOUGH IN FLESH AND BLOOD. It should be remembered that the body of the Lord is not made of flesh and blood like ours since his is what is known as 'Aprakrita-' sui generis'', not the stuff that we mortals are made of as a result of our past Karma. Rig Veda says " The one who has no birth takes many such births" 5A

Though there are innumerable occasions when Lord NARAYANA descended 'down to earth' since it is said 'Avatara Hi Asankhyeyaha" over 48 Avatars have been identified of which 10 are considered to be the major Avatars (Dasavatara) while the others are considered AUXILARY Avatars. Even Buddha, the founder of Buddhism came to be considered as a secondary avatar like Vyasa, Brahma, Siva and others on whom the Lord bestowed extraordinary powers without entering in his own form. Some have gone to the extent of substituting 'Buddha' in the place of 'Balarama'. THIS IS NOT CORRECT AND THE SASTRAS HAVE NEVER RECOGNIZED BUDDHA AS ONE OF THE 10 MAIN AVATARS.

" At best, it could be considered a secondary avatar in which Lord Narayana enters the soul (Anupravesa) of Buddha only to delude and ruin the demons with an evil doctrine" 6.

One of the reasons why there was no need for a separate "Sakthi' in Sri Vaishnavam is that 'SRI' or 'MAHALAKSHMI', the divine consort is always with the Lord residing in his heart and that all the beneficent activities of Lord NARAYANA are performed by his Avatars. Whenever the Lord takes an Avatar, she also descends along with him in fulfillment of the purpose of the Avatar. 6A

Unlike in the case of Saktism in which the Goddess KALI is supposed to be trampling upon her spouse SIVA, SRI LAKSHMI is always in the heart of VISHNU and represented as adorning his right chest. Again, unlike Saivism, where a sage called BRINGHI so hated Sakti that in the form of a bee (Bringhi),he pierced the body of Ardhanarisvara (Siva in the form of half-male and half- female) to perform circum-ambulation of the Siva part only to the exclusion of the Sakti part. In Vaishnavam , Vishnu Bhaktas uniformly consider SRI to be equal to Lord Vishnu in status and as object of veneration.. In fact , the Siddhanta is known as SRIVAISHNAVISM-emphasizing the inseparable-ness of the divine couple.

A more detailed account of the major and auxiliary Avatars is given in the next chapter.

SECTION 4 : ANTARYAMI (IMMANENT)
This refers to the divine presence of the Lord residing within all living beings. The Lord resides within the hearts of all beings in a subtle form (Sukshma rupa) and directs from inside through 'conscience' or 'Antaratma'. If sentient beings abide by these directions, a stage of evolution will be reached when the Lord within can be realized as done by the rishis, sages and seers of yore.

SECTION 5 : ARCHA ( ICONIC OR IDOL FORM)
The fifth form is called Archa where the Lord manifests himself in temples, Divyadesas (holy places) and even in the homes of the devotees - where he is worshipped in the form of "saligrama" (Aniconic fossilized ammonite material embedded in the holy Kandaki river) or idols or even pictures.

The 'Archa Murthis' - the idols in the temples are as follows :

i.. SWAYAM VYAKTHA Those which emerged on their own.( e.g.) Tiruvenkatam, Srirangam, Badarikaashramam, Naimisaaranyam, Vaanamaamalai, Saaligraamam, Srimushnam, Pushkaram, Jagannaatha Puri.

ii . DIVYA or SAITDHA Those established by 'Devas' and those installed by 'SIDDHAS' eg. Guruvayur, Kaanchipuram, Tiruvinnagar, Tiruvallikkeni, Tiru Naraiyur

iii. . AARSHA Those consecrated by 'RISHIS' iv . MANUSHA Those constructed by 'HUMANS' according to Agama Sastras.

The 'ARCHA' are called the visible embodiment and expression of the divine similar to what Christian theology calls 'the outward and visible sign of an inward and spiritual grace'.

It must be noted that as per our Sastras, there is absolutely no difference between these five forms. The Lord is fully present in all these in the same Aprakrita form as in his Nitya vibuthi

"Setting aside his completeness and his self sufficiency he appears here caring even for those who do not care for him".7

"Being free, He becomes bound Being independent, He becomes dependent for all his service on his devotee"8.

It is here that the devotee tends to his Ishtadevata in Archa form almost like an infant to whom he gives shower, dries him up, smears him with sandal paste, bedecks him with flower and ornaments, dresses him up with silk and other costly garments, feeds him with milk and honey, fruits and prepared food - all done in loving devotion.

THE LORD IS A SILENT PARTNER TO WHATEVER THE BHAKTA DOES WELL OR ILL, NEVER COMPLAINING, EVER ACCEPTING THE SERVICES AND THE ABLUTIONS OF THE DEVOTEE. THIS SIMPLICITY AND ACCESSABILITY OF THE LORD SETS INVIBRATIONS IN THE HEARTS OF THE BHAKTA SO THAT HE FEELS THAT HE IS BEING TRANSPORTED EMOTIONALLY TO THE DIVINE PRESENCE - A REPLICA OF THE PRESENCE HE YEARNS FOR ON REACHING PARAMAPADA .IN SUCH WORSHIP , GOD COMES DOWN FROM THE BEYOND TO WITHIN SUCH A RELATIONSHIP.

When a person is thirsty and wants to drink water, he would naturally go in for the water near at hand.9

PARAM is like water lying beyond the Cosmos completely sealed off from access to human endeavor. (Avarana jalam).- (enveloping waters) VYUHAM is like the milky ocean which could only be imagined but could not be obtained. VIBAVAM is like the torrential and turbulent waters of a huge river in full flood and cannot therefore be approached easily. ANTARYAMI is like the underground water which cannot be either seen or reached without effort. ARCHA is like the water stored in a water-pot readily available to drink with which to quench one's thirst with absolute ease.

NOTES

1. Purusha Suktam, verse 3      "Padosya viswa buthani"
                                 Tripadasya amrutam divi
2. Ramanujacharya's Invocation prayer in his 'Sri Bashyam
                'Akhila bhuvana stema pankhadi leele
                Vinata vivida buta vrata rakshaika deekshe/
                Sruti sirasi videepte brahmani srinivase/
                Bavatu mama parasmin chemushi bhaktirupa.