We all know how devoted Azlwars were and their disciples were. Their service to Bhagvathas and Lord is unexplainable.
On the other hand me being the last line Devotee, who only said Sharanam also gets Vaikuntam.
How fair is it that both of us get Vaikuntam? I myself would feel guilty even in Vaikuntam when compared to the service of others.
When the huge and strong vanaras and friends carried heavy rocks and trees to build the bridge, the squirrel didn’t waste time comparing himself to others. He ernestly built the bridge with grains of sand.
In the eyes of Perumal both are equally sweet services.
A very earthly example.
We don’t say “Oh only people like Sundar Picchai can work in Google; so I feel it is unfair that I am also offered a job at Google”. SP can do his call of duty in proprotion to his qualifications and a fresh entrant can do his call of duty in proportion to his qualifications. Each person will receive a salary accordingly; and the salary will keep increasing for both over time.
In the Vaikuntha realm, great devotees render services in proportion to their deepth of devotion, and we will get to render services in proportion to our devotion. They will experience much higher bliss (because of their greater devotion) and we will experience bliss in our service to the extent of our devotion. And each devotee’s bliss will keep on increasing infinitely.
Perumal is just happy that we all are back in Vaikuntha.
I myself would feel guilty even in Vaikuntam when compared to the service of others.
Actually we should feel happy. Because we are lower than them we get to render service to them. If we were as good as them in devotion they will not let us render service to them. So, there is nothing to feel guilty; we should only feel grateful and happy.
adiyen dasan.
Kambandasan Swamy,
adiyen will accept all of devareer’s statements except the bliss part. There’s sampradaya bhedam between our schools (Sri Vaishnava) as the vadakalai says there are no grades of bliss in Moksa. Where tenkalai says that some variation exists, but it is neither quantitative nor qualitative. As devareer said, the variation or difference arises in virtue of different duties assigned to different Muktas (i.e. freed, or liberated).
adiyen dasan.
Srimathe Rangaramanuja Mahadesikaya Namaha
My learned Badrinarayana Vadakalai mama will say “First among equals”
Dasanudasan
Srimate Raamanujaye Namaha,
Vinoth swami, consider the analogy of a person doing lot of work to buy, cook, offers to Lord and then takes the prasadam.
In this example, major parts of the person hand, leg etc. have played a major role.
But there are many so call small parts or organs of the body like eyebrow, hair, etc. which are apparently not doing critical work.
But once the prasadam is taken by the person, entire body hands, legs, eyebrow, hair everything get nourished to the extent that is required
(each part of the body has some small function, and in some cases if they are are in proper state , they will not distract the person due to pain /irritation etc..)
So i hope this analogy may be relevant to your question because as per Visishta adwaita philosophy and as well as by Acinta bheda abheda philosophy, jeevas are part and parcel of Bhagwaan’s thirumeni.
Adiyen
Thirukachidaasanudasan
Swamy, Namaskaram.
Also, one point to note may be: unless Anushtanam and Vairagyam are strictly followed in daily life, Bhagawan is unlikely to grant Moksha just because a devotee in his beginning stage uttered Sharanam, though it can serve as initiation point, from where devotee starts or gets into practicing Anushtanam and Vairagyam with Sharanagathy to be eligible for Moksha.
Adiyen
Ramanujadasan.
Srimathe Rangaramanuja Mahadesikaya Namaha
Actually Adiyen typed SisupAlan answer but forgot to press reply button here.
But my Acharyan Sri Velukkudi Krishnan Swamy mind read me as usual and Answered it in EnPaNi 2188.
In the work Stress Adiyen laughed so EnPaNi 2185 also fulfilled. Put the mind to sAthvikam.
Adiyen wrrote
Krishna Ksheera Chora: by SisupAlan
Krishna
Krishna
Krishna
Krishna tookit as nAmasankeerthanam
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