Vikaram swamy namakaram.

In Bhagavad Gita 7.16 Bhagavan mentions the 4 kinds of pious people who approach Him: aarthi, jignasu, arthaarthi and jnani. (one seeking relief from misery, one who has developed some curiosity about Perumal, one who seeks wealth/ possessions, and one who is eager to understand and know Perumal. In 7.17 He says “all of them are good; but among them the jnani is the best”.

So, I am guessing that the mention of ‘chathurvidha’ in the specific prayer you have quoted may be referring to the 4 kinds of pious people who approach Perumal.

Regarding your second question, our swamy has already shared about the 5 kinds of liberation (I don’t remember the exact number of the en pani). He explains that the 5 kinds are not mutually exclusive. saroopya is attaining a form which is similar to Perumal’s form. Salokya is living in the same loka as Perumal. Sameepya is living in the vicinity of Perumal. Obviously these all can be applied at the same time.

So, what should a Jivatma choose? “பெருமாளே நீ என்னை எங்க வேண்டுமானாலும் தூக்கிப்போடு; ஆனால் உன் அடியார்களுக்கு அடிபணிந்து உனக்கு கைங்கர்யம் பண்ணும் வாய்போடு அது அமையட்டும்”.

அடியேன் தாசன்.

Srimate Raamanujaye namaha,

Swamy please hear the audio 1657.

https://www.kinchit.org/kinchit-en-pani/1651-1700/

https://www.kinchit.org/dharma-sandeha/thread/4-types-in-ambarisha-charitam/

I think there are few more audios and threads on this topic.

Adiyen

Srimathe Rangaramanuja Mahadesikaya Namaha

Srimathe Sri Varaha Mahadesikaya Namaha

Sri Velukkudi Krishnan Swamy Thiruvadigaley Sharanam

Sri:

The premise for this question is because, adiyen was having a discussion with a Krishna Bhaktha.

Adiyen said, Krishna is the means and Krishna is the end both upAyam and upEyam.

(Based on earlier Velukkudi Swamy’s upanyasam on some upanishad)

So Krishna and Moksham are no different both are same

The Krishna Bhaktha said: No it cannot be. Gopikas did not ask for Moksha. So Moksha is inferior to Krishna. Krishna is superior to Moksham.

Adiyen said: Sharanagathi is a process by which Moksha is attained as the end result nothing but closer to Krishna. So Moksha is indeed Krishna.

He is also of the opinion that: People can return from Moksha loka and we have seen Garuda and other divine Nithya Soori came to Earth. So Moksha is not an end point.

Adiyen said : Veda says “Nacha Punar Avarthathey” it means one won’t/can’t come back to Earth/Materialistic world because of superior taste liking who will not want to come back to inferior tasting worlds. Though they can as they are superior esp: MukthAthma.

Now even adiyen having doubt, is Moksha is a final destination or not? It breaks only the birth-death cycle but can we anytime fall prey to the cycle again?

Why NammAzhwar swamy hated the Jat vAyu & became Satagopan? Is he nithya soori? How can swamy block the worldy attachment right at the birth?

Is Perumal pushing such great people to Earth? Even for our sake is it acceptable as they already belong to Moksha loka? Or is NammAzhwar also normal jeevAthma like us? Adiyen confused.

Please respond.

Dasanudasan

Srimate Raamanujaye Namaha

Swamy wherever pure devotees like Nammazhwar or Gopikas are there.. Automatically Krishna is also present, in the heart of the devotees (but uncovered unlike in normal souls) and Krishna is also manifest outside the heart as well, as we have heard how all Divya desam Perumaals gave darshan to Nammazahwar.

So although there is specific Vaikunta in Nitya vibhuthi,  by definition of Vaikunta = (place of no misery – place where Perumaal and His pure devotees are present) any place where pure devotees are present it behaves like Vaikuanta only.

This is how I convince myself when faced with questions that you have raised above.

Adiyen

Thirukachidaasanudasan