[Advaita-l] Narada Purana - Returning to earth even after attaining the Vaishnava-Parama pada

[Sangeerth P]

Its karya Vaikuntham not karana sir. Karya(effect of srushti)

Regards
Sangeerth P
8608658009

On Tue, 12 Aug 2025, 11:26 am V Subrahmanian, <v.subrahmanian at gmail.com>
wrote:

>
>
> On Mon, Aug 11, 2025 at 11:33 PM Sangeerth P <psangeerthgenius at gmail.com>
> wrote:
>
>> Namaste sir
>>
>> 1. The Mahalakshmi ashtotram acceptability in what sense I am not able to
>> understand sir. Also it was just an example that I wanted to tell.
>>
>
> Since the Ashtottaram says  *Brahma-Vishnu-Shiva-Atmikayai Namaha*,
> Mahalakshmi will have to be the antaryami of Vishnu too. Is this acceptable
> to Srivaishnavas?  For the Atharvashikha mantra 'Brahma Vishnu Rudra Indra
> - all are born of Shambhu', Ramanuja in his Vedarthasangraha says: while
> Brahma, Rudra, etc. are born of their karma, Vishnu here is avatara.
> Shambhu here is Narayana.  So says Ramanuja.
>
> Also what is meant by kārana vaikuntha? Is this vaikuntha the cause - for
> what?
>
> regards
> subbu
>
>
>
>> 2. As I have told its an Arthapaththi pramana. You infer at which place
>> Vishnu refers to the one in Karya Vaikunta and at which place Vishnu refers
>> to Nitya Vibhuti Vaikuntam. Its purely inferential and will come through
>> the lineage. Because the same place (Vaikunta) cant be told be
>> un-returnable as well as returnable. It would be a contradictory. And hence
>> this has to be taken through Arthapathi pramanam.
>> 3. As told in the above point in Katha Upanishad one refers to the Vishnu
>> in Sri Vaikuntam(Nitya vibhuti). Narada purana would refer to Karya
>> Vaikuntam.
>> Regards
>> Sangeerth P
>> 8608658009
>>
>>
>> On Mon, Aug 11, 2025 at 11:04 PM V Subrahmanian <v.subrahmanian at gmail.com>
>> wrote:
>>
>>>
>>>
>>> On Mon, Aug 11, 2025 at 9:25 PM Sangeerth P via Advaita-l <
>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>
>>>> In Vishishtadvaita philosophy, we make a clear distinction between
>>>> *Vishnu*
>>>> and *Narayana* in certain contexts. For example, in the *Mahalakshmi
>>>> Ashtothram*, one of Mahalakshmi’s names is
>>>> *Brahma-Vishnu-Shiva-Atmikayai
>>>> Namaha*. If Narayana is the *Aadhara* (support) of everything, and if
>>>> Vishnu and Narayana were entirely identical in all aspects, then how
>>>> could
>>>> Mahalakshmi be described as the *Atma* (inner self) of Vishnu?
>>>>
>>>
>>> Namaste
>>>
>>> Is this *Mahalakshmi Ashtothram* acceptable to Srivaishnavas? Also, is
>>> the two-type Vaikuntha that Ramanuja system accepts, admitted in any Purana
>>> like the Bhagavatam?  There we see the Jaya-Vijaya episode happening in
>>> 'Vaikuntha' and no adjective like kārya is added there.
>>>
>>> In the Rangaramanuja Kathopanishad bhashya we see:
>>>
>>>
>>> 4. कठोपनिषत् - प्रथमा वल्ली
>>> - मम उपदेशात्, जानीहि इत्यर्थः । ज्ञानस्य फलं दर्शयति - स्वर्ग्यमग्निं
>>> इति । अनन्तस्य - विष्णोः लोकः, तत्प्राप्तिम् । *तद्विष्णोः परमं पदम्' *(क.उ.३-९)
>>> इति उत्तरत्र वक्ष्यमाणत्वात् । अथो - तत्प्राप्यनन्तरं प्रतिष्ठाम् - *अपुनरावृत्तिं
>>> *च; 'लभते' इति शेषः ।
>>>
>>> The above says: tad vishnoH paramam padam = the mukti from where *there
>>> is no return.* In the Narada Purana verses cited, we have this alluding
>>> to that  *तद्विष्णोः परमं पदम् ।*। २३-८७  from where the people return
>>> after experiencing bhoga for long.
>>>
>>> regards
>>> subbu
>>>
>>>>
>>>> Similarly, consider the episode of the Sanakadi Rishis reaching
>>>> Vaikuntha
>>>> and cursing Jaya and Vijaya. Even after this, we see Jaya and Vijaya
>>>> born
>>>> in the material realm. This raises two important points:
>>>>
>>>>    1.
>>>>
>>>>    If the Sanat Kumaras had truly reached *Nitya Vaikuntha*, they would
>>>> not
>>>>    be seen anywhere else, such as in Brahmaloka. But we see that at the
>>>>    beginning of Bhagavatham's Mahatmyam only there is Narada and Sanat
>>>> kumara
>>>>    samvada which is at the beginning of Kali yuga. And the Jaya vijaya
>>>>    incident should have happened very before this meeting.
>>>>    2.
>>>>
>>>>    If Vaikuntha were a place of *non-return*, then the curse on Jaya and
>>>>    Vijaya could not have led them back into *samsara*.
>>>>
>>>> Thus in Vishishtadvaita, we clearly differentiate between two realms:
>>>> *Karya
>>>> Vaikuntha* and *Nitya Vibhuti Vaikuntha*. It is the *Nitya Vibhuti
>>>> Vaikuntha* that is the true eternal, non-returnable abode, not the Karya
>>>> Vaikuntha. For instance, in the *Uttara Kanda* of the Ramayana, when
>>>> Lord
>>>> Rama takes all the people of Ayodhya to His *Dham*, this refers to
>>>> *Karya
>>>> Vaikuntha*, not Nitya Vaikuntha. As per the siddhanta, the mukti can be
>>>> obtained either by Bhakthi yogam or Sharanagati.
>>>>
>>>> This understanding is supported by *Arthapatti Pramana.*
>>>>
>>>>
>>>> Regards
>>>> Sangeerth P
>>>> 8608658009
>>>>
>>>>
>>>>
>>>>