Episode 03 - Nexus with Vedhas - selection 3.
SELECTION 3
In this third Selection tracing and juxtaposing Divya Prabhanda vaakyams with Sruti Vaakyams (the vedhas and Vedanta Upanishads), a venture fraught with challenges that your narrator did not feel quite up to but was encouraged to dive into it by some of the learned members of this great group, we go to the very end of Naalaayiram – the episodes depicting the Parama Gati attainment of Nammazhwar and his articulating that divine experience as no other mortal has done.
In order to lend the connecting perspective, we could recall the following excerpts from the Friday post - June 3 2022:
“Sriman Nrayanan ‘gained’ so much from the quintessential bhakti and the resultant Thamizh paasurams flowing from Nammazhwar that pleased Him no ends. What would the Azhwar accept from Him as a recompense? He would not accept anything would he – as he had completely banished ‘desire’ from his personality? He has unequivocally proclaimed: யான் ஆரைக் கொண்டு எத்தை அந்தோ எனதென்பதென்? Then why not confer on him a privilege that he would not decline.
“This is an exceptional perspective, a commentary that would create for the world of ‘bhakti’ a lode star – one who had been personally chaperoned to Sri Vaikuntan by no one other than Sriman Narayana Himself and who had that extra-ordinary distinction of returning to this material world and render for the benefit of all humanity, the tumultuous celebratory details of that remarkable divine journey, giving the lie to the aphorism - கண்டவர் விண்டிலர், விண்டவர் கண்டிலர்.
“This phenomenon would be amongst the most astonishing spiritual ones even on this planet. If established beyond a shed of debate or argument, this should rank amongst the front-runners in the propagation of spiritualism, with Nammaazhwar’s equally astonishing assertion - வைகுந்தம் புகுவது மண்ணவர் விதியே - all humans are DESTINED to reach parama padham aka Sri Vaikuntam.
“Sri Velukkudi Krishnan, that widely celebrated prince amongst pravacanakartas, would lend a slightly different, ‘this worldly’ perspective to this anecdote behind Tiruvaaimozhi’s அவாவற்று வீடு பெற்ற குருகூர்ச் சடகோபன் சொன்ன
“This is what Sri Velukkudi says: Bhagavan grants Nammaazhwar a divine sight like He did for Arjuna to see and adore His Viswa Roopam; for Nammaazhwar, the divine sight was granted for him to see – seated as he was here in Tiruppuliyangudi aka Tirukkurugoor – the entire ‘archaraadhi maargam’ which moksha-bound Azhwars are said to traverse and the overwhelming scenes in Sri Vaikantam where he is – his Azhwars is – welcomed and shown all the affectionate divine respect and adoration. In other words, the Azhwar did not go to Sri Vaikuntam in person – in flesh and blood or in ‘sookshma sareera’ – as the other sampradaya perspective would have us believe.
“If you wish to listen to this exceptional peroration of Sri Krishnan, here is the link: https://youtube/jVpEqhx7ahg. Athmavin ariya payanam.
“Be that as it may – whether Nammaazhwar really was taken to Sri Vaikuntam by Sriman Narayanan Himself and returned to his seat and then rendered in those tumultuous and highly motivating verses presenting for all humanity that astonishing journey in his own inimitable poetic detail – or that he was graced by Sri Bhagavan a divine sight – a la Arjuna – for him to see that journey from where he was and relate to us what he saw with that divine sight – as per Sri Velukkudi’s version.”
சூழ் விசும்பு அணி முகில் தூரியம் முழக்கின
ஆழ் கடல் அலை திரைக் கை எடுத்து ஆடின:
ஏழ் பொழிலும் வளம் ஏந்திய என் அப்பன்
வாழ் புகழ் நாரணன் தமரைக் கண்டு உகந்தே
“The kindly, awesome rainclouds, seeing (me, the beloved of Sriman Narayana, my Father ascending), raised resounding drumbeats. The deep seas danced with their countless waves. All the seven worlds with their greatly rich groves, expressed their joy.”
The periphery of the atmosphere above the earth is encountered by the Azhwar’s ascension.
(We should assume that the Azhwar is Vaikuntam-bound in his astral body, his physical body remaining on earth.)
நாரணன் தமரைக் கண்டு உகந்து நல் நீர் முகில்
பூரண பொன் குடம் பூரித்தது உயர் விண்ணில்
நீர் அணி கடல்கள் நின்று ஆர்த்தன நெடு வரைத்
தோரணம் நிரைத்து எங்கும் தொழுதனர் உலகே
On seeing the beloved of Sriman Narayana (setting out on this celestial journey), the rainclouds welcomed him with oblation of sanctified water pitchers that looked golden. Moist, sprinklers of oceanic waves roared in celebration. The whole world, festooned with high peaks of mountains, paid joyful obeisance to this one, beloved of Sriman Narayana.
தொழுதனர் உலகர்கள் தூப நல் மலர் மழை
பொழிவனர் பூமி அன்று அளந்தவன் தமர் முன்னே
எழுமின் என்று இருமருங்கு இசைத்தனர் முனிவர்கள்
வழி இது வைகுந்தர்க்கு என்று வந்து எதிரே
The Azhwar, as he rises higher away from the earth’s atmosphere and into celestial realms, is welcomed by celestials now:
“This is the path to Sri Vaikuntam. You are so welcome” applauded the celestials, showering petals of fresh blooms on the Azhwar. “Rise! Rise in loving regard for this one, one who is the chosen beloved of that Sriman Narayana, One who measured all the worlds with his two feet.” And adorned that great Azhwar’s path by their welcome formation on either side of his course.
எதிர் எதிர் இமையவர் இருப்பிடம் வகுத்தனர்
கதிரவர் அவர் அவர் கைந்நிரை காட்டினர்
அதிர் குரல் முரசங்கள் அலை கடல் முழக்கு ஒத்த
மது விரி துழாய் முடி மாதவன் தமர்க்கே
The Azhwar now encounters the domain of the Sun. (Resonates with the narrative of the Upanishads.)
Lined up on either side of the Azhwar’s path were all the celestials. The twelve Adityas lit up the path with their brilliant divine rays. The tumultuous drumbeats matched the roar of the mighty oceans. All in loving reverence of this great Azhwar, the beloved of the One who has his broad chest adored by Tulsi garlands, dripping with honey.
மாதவன் தமர் என்று வாசலில் வானவர்
போதுமின் எமது இடம் புகுதுக என்றலும்
கீதங்கள் பாடினர் கின்னரர் கெருடர்கள்
வேத நல் வாயவர் வேள்வி உள்மடுத்தே
At the threshold of the Brahma Loka, the Devas welcomed this great Azhwar, one chosen by Lord Madha Himself: “Welcome, welcome unto our place”. And, Kinnaras (celestials musicians – part human and part bird) and Garudas sung in praise of Sriman Narayana. Holy Sages chanted ritual vedhic chants, performing auspicious fire rituals (homas).
வேள்வி உள்மடுத்தலும் விரை கமழ் நறும் புகை
காளங்கள் வலம்புரி கலந்து எங்கும் இசைத்தனர்
ஆள்மின்கள் வானகம் ஆழியான் தமர் என்று
வாள் ஒண் கண் மடந்தையர் வாழ்த்தினர் மகிழ்ந்தே
As the sacred vedhic homa flames rose, the fragrant smoke enveloped everywhere. There was music everywhere mingled with the bugling of ‘kALanm’** instrument and the Conch. “Come, do reign this celestial world! Oh! The chosen one of the Sudarsana-wielding Sriman Narayana!” cheered and blessed the celestial maidens, with sword-like eyes.
**kALam is an ancient Thamizh musical instrument - சங்கொடு தாரை காளம் தழங்கொலி முழங்கு பேரி
வெங்குரல் பம்பை கண்டை வியன்துடி திமிலை தட்டி .. occurs in the Saiva Thirumaraigal as well.
மடந்தையர் வாழ்த்தலும் மருதரும் வசுக்களும்
தொடர்ந்து எங்கும் தோத்திரம் சொல்லினர் தொடுகடல்
கிடந்த எம் கேசவன் கிளர் ஒளி மணிமுடி
குடந்தை எம் கோவலன் குடி அடியார்க்கே
As the celestial maidens sang in welcome of this very distinguished, Vaikuntam-bound Azhwar, the Maruts and the Vasus lined his path and chanted adorations – specially for this distinguished one in the service of Sriman Narayana, the one reclining in Thirukudanthai, with a crown emblazoned with brilliant gems.
As the Azhwar progresses, the godheads – athidevatas – welcome him. Now it is the Ashta Vasus (8 of them) – elemental godheads and Maruts (27?).
The Bhagavad Gita speaks of this celestial constellation of godheads:
rudrādityā vasavō yē ca sādhyā
viśvē.śivanau marutaścōṣmapāśca.
gandharvayakṣāsurasiddhasaṅghā
vīkṣantē tvāṅ vismitāścaiva sarvē৷৷11.22৷৷ (Viswa Roopa chapter)
குடி அடியார் இவர் கோவிந்தன் தனக்கு என்று
முடி உடை வானவர் முறை முறை எதிர்கொள்ள
கொடி அணி நெடு மதிள் கோபுரம் குறுகினர்
வடிவு உடை மாதவன் வைகுந்தம் புகவே
As the reigning godheads – the elevated ones – received the Azhwar in appropriate turns, exclaiming that this one is very special, in the service of that Govindan for generations, the Azhwar approached Sri Vaikuntam – enwrapped in tall, flagged and festooned, ramparts, about to enter this abode of Sriman Narayana, sanctified as no one else in this universe.
வைகுந்தம் புகுதலும் வாசலில் வானவர்
வைகுந்தன் தமர் எமர் எமது இடம் புகுத என்று
வைகுந்தத்து அமரரும் முனிவரும் வியந்தனர்
வைகுந்தம் புகுவது மண்ணவர் விதியே
As the Azhwar entered the gates of Sri Vaikuntam, at the entrance all the celestial gods converged and offered a great welcome to him: “You, who are the chosen, beloved one of Sri Vaikunta Natha, are our beloved chosen one too. Come! Come into our abode.” The congregation of holy sages and celestial gods were awestruck at this spectacle.
The Azhwar asserts here: “Attaining Vaikunta Prapti is the DESTINY of ALL THE HUMANS.”
விதிவகை புகுந்தனர் என்று நல் வேதியர்
பதியினில் பாங்கினில் பாதங்கள் கழுவினர்
நிதியும் நல் சுண்ணமும் நிறை குட விளக்கமும்
மதி முக மடந்தையர் ஏந்தினர் வந்தே
Realising that the Azhwar had arrived at this most sancta of sanctified places in the whole universe, by virtue of his destiny, the learned vedic sages offered ablations to the Azhwar and washed his feet. And celestial maidens with moonlike beautiful faces, carried, to receive the Azhwar, auspicious and precious things, fragrant powders and poorna kumbhams.
This unprecedented celestial experience of Nammazhwar needs to be placed alongside the narratives of the Shruti, Smriti and other scriptures.
The souls that have attained ‘moksha’ and bound for union with the Supreme Being on being relieved of their physical bodies, are said to travel in a particular celestial path that is called ‘archirathi margam’ or ‘devayana pantham’. The journey, beginning from the point when the soul gets liberated from its physical body with the help of elements, (the exact process is narrated), takes off in a particular direction and meets with several celestial experiences before arriving at the presence of the Supreme Being for union with Him.
Various Upanishads – in particular the Chandogya, Brihadaranyaka and Kaushitaki – trace this journey in absorbing detail, the last one being the most elaborate and picturesque of them.
We quote the relevant mantras and their approximate English translations;
Chandogya Upanishad – Chapter 5 – 10 – 1, 2
tadya itthaṃ viduḥ| ye ceme'raṇye śraddhā tapa ityupāsate te'rciṣamabhisaṃbhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāṃstān ||
māsebhyaḥ saṃvatsaraṃ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tatpuruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devayānaḥ panthā iti ||
Those who know this [the Panchagni Vidya], and those who live in the forest practising austerities with faith—they go, after death, to the world of light. From the world of light, they go to the world of day; from the world of day to the world of the bright fortnight (sukla Paksha); from the world of the bright fortnight to the six months when the sun moves northward (Uttarayana) ; from there they go to the year (Samvatsaram) ; from the year to the sun; this is a stopover where the Azhwar transcends to a higher realm of experiences. from the sun to the moon; and from the moon to lightning (vidhyt). This’lightning’ is not a cloud-generated electrical one. This obliterates, as it were, the material world vasanas of the Azhwar, dressing the Azhwar up for the ultimate realm. From this station, someone, not human, (amanava) receives the Azhwar and leads it to brahma loka. This is the path of the gods (Devayana).
Brihadaranyaka Upanishad :
- Chapter 5 – 10 – 1
yadā vai puruṣo'smāllokātpraiti sa vāyumāgacchati; tasmai sa tatra vijihīte yathā rathacakrasya khaṃ, tena sa ūrdhva ākramate; sa ādityamāgacchati, tasmai sa tatra vijihīte yathālambarasya kham, tena sa ūrdhva ākramate; sa candramasamāgacchati, tasmai sa tatra vijihīte yathā dundubheḥ khaṃ, tena sa ūrdhva ākramate; sa lokamāgacchatyaśokamahimaṃ, tasminvasati śāśvatīḥ samāḥ || 1 ||
When a man departs from this world, he reaches the wind (vayu), which makes an opening there for him like the hole of a chariot wheel. He goes upwards through that and reaches the sun, who makes an opening there for him like the hole of a tabor. He goes upwards through that and reaches the moon, who makes an opening there for him like the hole of a drum. He goes upwards through that and reaches a world free from grief and from cold. He lives there for eternal years - tasminvasati śāśvatīḥ samāḥ.
(The stations in the journey in this Upanishad vary from those in the Chandogya Upanishad. These discrepancies need not deter us in comprehending the overall purport of how the upward, heavenly, journey of the Azhwar set to attain ‘moksha’ – liberation – is destined to go through.)
The Kaushitaki Upanishad, a component of the Kaushitaki Brahmana of the Rig Veda, rolls down this remarkable journey (on the Godly Path – Devayana) in absorbing, station-by-station, episode-by-episode, detail:
Kaushitaki Upanishad – Chapter 1, Verse 3, 4
3. sa etam devayanam panthanam asadyagni lokam agacchati sa vayulokam sa varunalokam sa adityalokam sa indralokam sa prajapatilokam sa brahmalokam tasya ha va etasya brahma-lokasyaro hrido muhurta yeshtiha viraja nadilyo vriksah salajyam samsthanam aparajitam ayatanam indraprajapati dvaragopau vibhum pramitam vicaksanasandhy amitaujah prayankah priya ca manasi pratirupa ca caksushi pushpany adayavayato vai ca jagany ambas' cambayavis' capsaraso' ambaya nadyah tam ittham vid agacchati tam brahma habhi-dhavata mama yasasa virajam va yam nadim prapan na va ayam jigishyatiti.
He going by the path by which the immortal gods travel (devayanam panthanam) reaches the world of Agni (fire), then to the world of Vayu (wind), then to the world of Varuna, then to the world of Aditya (sun), then to the world of Indra, then to the world of Prajapati, then to the world of Brahma. In this world of Brahma, verily, is the lake Ara, points of time called Yestiha, the river Viraja, the tree Ilya, the city Salajya, the court of Aparajita, the door keepers Indra and Prajapati, the hall Vibhu, the throne Vichakshana, the couch Amitaujas, the beloved Manasi and her twin Cakshusi weaving the worlds with flowers, Ambas (mothers), Ambavayis (nurses), Apsaras (celestial beauties), and the rivers called Ambayas. To this world comes the knower of this. To him Brahma says, "Welcome, you have my glory and you have reached the ageless river Viraja and you will never age.“
4. tam pancasatany apsarasam pratidhavanti satam phalahastah satam anjanahastah satam malyahastah satam vasohastah satam curnahastah tam brahmalankarenalankurvanti sa brahmalankarenalankrito brahma vidvan brahmaivabhipraiti; sa agacchaty aram hridam tan manasatyeti tam ritva samprativido majjanti sa agacchati muhurtan yeshtihan te'smad apadravanti sa agacchati virajam nadim tam manasaivatyeti tat sukritadushkrite dhunute va, tasya priya jnatayah sukritam upayanty apriya dushkritam tad yatha rathena dhavayan rathacakre paryaveksata evam ahoratre paryaveksata evam sukritadu-shkrite sarvani ca dvandvani, sa esa visukrito vidushkrito brahma vidvan brahmaivabhipraiti.
Five hundred Apsaras (heavenly beauties) come to him from the other side, one hundred holding fruits in their hands (phalahastah), a hundred with scented oils in their hands (anjanahastah) , a hundred bearing perfumes in their hands (vasohastah), one hundred with garlands in their hands (malyahastah), and one hundred with powder in their hands (choorna hastah). Then they adorn him just like the way Brahma is adorned. Then, with the adornments of Brahma, goes the knower of Brahma into (the world of ) Brahma. He comes to the lake Ara and crosses it with his mind, coming to which others who know only the present (world) sink. He reaches the points of time called Yestiha and they flee from him. He comes to the river Viraja and crosses it with his mind. There he washes away his both good and evil deeds. Of those deeds, his beloved ones receive the results of good deeds and his and his unpleasant relations receive the results of bad deeds. Thus, just as a man in a chariot looks at the two wheels so does he look at the day and night, at good deeds and bad deeds and all dualities. thus leaving behind both good deeds and bad deeds, the knower of Brahman goes towards Brahman.
Reading through the embellishment parts of this narrative, we could discern the metamorphic cleansing process the Azhwar goes through, elevating it to the very status of the Brahman itself, as it were. When cleansed of the Azhwar’s material world baggage, the Upanishad visualizes the transfer of the good parts to the departed Azhwar’s material world relations that were good, and the bad parts to those were bad – during the Azhwar’s earthly life.
5. sa agacchati tilyam vriksam tam brahmagandhah pravisati sa agacchati salajyam samsthanam tam brahmarasa pravisati agacchaty aparajitam ayatanam tam brahmatejah pravisati sa agacchati indraprajapati dvaragopau tav asmad apadravatah sa agacchati vibhupramitam tam brahmayasah pravisati sa agac-chati vicaksanam asandim brihadrathantare samani purvau padau, syaitanaudhase caparau padau vairupavairaje sakvararaivate tirasci sa prajna prajnaya hi vipasyati sa agacchaty amitaujasam paryankam sa pranastasya bhutam ca bhavishyac ca purvau padau sriscera caparau bhadrayajnayajniye sirsanye brihadrathantare anucye ricas ca samani ca pracinatanani yajumshi tirascinani somam sava upastaranam udgitho'pasras' ca ya srir upabarhanam tasmin brahmaste tam ittham vitpadenai-vagra arohati, tam brahmaha prcchati ko'siti tam pratibruyat.
5. He reaches the tree Ilya, and the fragrance of Brahma enters into him. He comes to the city Salajya, and the essence of Brahma enters into him. He reaches the palace Aparajita, and the radiance of Brahma enters into him. He comes to the two door-keepers, Indra and Prajapati, and they flee from him. He comes to the hall Vibhu, and the greatness of Brahman enters into him (he thinks, I am Brahman). He comes to the throne Vikaksana. The Brihad and Rathantara Samans are its two front feet towards the east. The Syaita and Naudhasa Samans are its two hind feet towards the west. The Vairupa and Vairaja Samans are its lengthwise sides (to the south and north). The Sakvara and Raivata Samans are its crosswise sides (to the east and west). It is intelligence for one sees by intelligence only. He reaches the couch Amitaujas. That is breath. The past and future are its two fore feet. Wealth and the earth are its hind feet. Bhadra and Yajnayajniya are its head piece and the other (the base). Brihad and Rathantara Samans are its lengthwise covers (south and north). The Riks and Samans are its lengthwise covers (north and south). The Yajus the crosswise covers (east and west). The moon beams are the cushions. The High Chant (Udgita) is the coverlet. Wealth is the pillow. On this couch sits Brahma. He who knows this climbs into it with one feet only. Him Brahma asks, "Who are you?" and he should answer.
A very absorbing – some times obtuse – conversation happens from this point, according to the Upanishad. We are skipping the conversation for its obtuse metaphysical connotations. We present the ending of that conversation – between the Brahman and the Atman:
7… iti prajnayeti bruyat tam aha apo vai khalu me loko'yam te'sva iti sa ya brahmano jitir ya vyastis tam jitim jayati tam vyastim vyasnute ya evam veda, ya evam veda.
To him, he says, "Water, indeed, is my world. It is (now) yours."
Whatever victory is of Brahma, whatever belongs to Brahma, that victory he wins and that belonging becomes his, he who knows this, yes, he who knows this.
Those who have gone through this path and attained Brahmaloka, (or Sri Vaikuntam,)
never return to this mundane world.
We see that the three narratives proffer varying landmarks and processes for the journey. The Brahma Sutra, addressing this problem – apparent confusion – ties the variances together to arrive at an acceptable conclusion:
Here is the commentator of Brahma Sutra – Sri Ramanuja in his Sri Bhashya – handling this daunting ‘confusion’:
BRAHMA SUTRA - CHAPTER 4 - 3rd Pada 1st Adikaranam to 6th Adhikaranam
Sutra 1
“Archaradina tatprathiteh” On the path connected with light (the departed soul of the knower of Saguna Brahman travels to Brahmaloka after death), that being well-known (from the Sruti).
“The question is whether these texts refer to one and the same path beginning with light or whether they describe different paths, so that either through those paths or through that single path, he (the liberated soul) reaches Brahman and thus there is no restriction as to this or that path. The opponent holds that these texts refer to different paths; for thepaths are many and independent of one another.
The Sutra refutes this view and says that these texts refer to one and the same path beginning with light; because that path is well known everywhere, i.e. different texts describe it with ore or less completeness. The details which are mentioned in one text have to be transferred to another place, as in … other instances of similar illustration. “
Now, the Azhwar’s assertion - வைகுந்தம் புகுவது மண்ணவர் விதியே
- Is a very, very far-reaching proclamation. He asserts that it is the DESTINY OF EVERY HUMAN TO ATTAIN MOKSHA. What do the Shrutis and Smritis say on this mind-blowing proclamation of Nammazhwar? We shall look at this absorbing issue next week.
Now, back to the yet unresolved issue – did Nammazhwar really journeyed to Sri Vaikuntam while still retaining his mortal presence here on this earth? Did he return from Sri Vaikuntam to complete the Naalaayiram as many commentaries would have us understand?
Both the Shrutis and Smritis assert that those liberated souls which attain ‘moksha’ and arrive at the abode of the Supreme Being – Sri Vaikuntam – NEVER RETURN.
Indeed, these assert further that even when Brahma’s life ends and He is dissolved, these liberated souls are unaffected and these take refuge in the Supreme Being – till the next Brahma comes into being and there is a further creation. Let us see the Brahma Sutra tying this issue neatly up:
Brahma-Sutra 4.3.9: Sanskrit text and English translation.
सामीप्यात् तु तद्व्यपदेशः ॥ ९ ॥
sāmīpyāt tu tadvyapadeśaḥ || 9 ||
sāmīpyāt—On account of the nearness; tu—but; tat-vyapadeśaḥ—(its) designation as that.
9. But on account of the nearness (of the Saguna Brahman to the Supreme Brahman, it is) designated as that (Supreme Brahman).
‘But’ sets aside any doabt that may arise on account of the word ‘Brahman’ being used for the Saguna Brahman in the Chhandogya text. This designation, the Sutra says, is because of the nearness of the Saguna Brahman to the Supreme Brahman.
Brahma-Sutra 4.3.10: Sanskrit text and English translation.
कार्यात्यये तदध्यक्षेण सहातः परम्, अभिधानात् ॥ १० ॥
kāryātyaye tadadhyakṣeṇa sahātaḥ param, abhidhānāt || 10 ||
kārye-atyaye—On the dissolution of the Brahmaloka; tat-adhyakṣeṇa saha—along with the ruler of that world (i.e. Saguna Brahman); ataḥ param—higher than that (i.e. the Supreme Brahman); abhidhānāt—on account of the declaration of the Sruti.
10. On the dissolution of the Brahmaloka (the souls attain), along with the ruler of that world, what is higher than that (i.e. the Supreme Brahman), on account of the declaration of the Sruti.
If the souls going by the path of the gods(Devayana aka Archiradhi) reach the Saguna Brahman, then how can a statement like “They no more return to this world” (Brih. 6. 2. 15) be made with respect to them, as there can be no permanency anywhere apart from the Supreme Brahman ? This Sutra explains it saying that at the dissolution of the Brahmaloka the souls, which by that time have attained Knowledge, along with the Saguna Brahman attain what is higher than the Saguna Brahman, i.e. the Supreme Brahman. So the Sruti texts declare.
I had cited the Bhagavad Gita as well underscoring the ‘shruti’ position that souls that reach ‘moksha’ never return:
mām upetya punar janma duḥkhālayam aśhāśhvatam
nāpnuvanti mahātmānaḥ sansiddhiṁ paramāṁ gatāḥ … Chapter 8, verse 15
After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.
I find support in my surmise, apart from the Sruti Vaakyas, the Gita and the narration by Sri Velukkudi Krishnan, from a learned Sri Vaishnava Scholar’s monumental work ‘Moksha in Visishtadvaita’:
‘He was shocked when he opened his eyes and found that he was still seated in the same
place inside the temple of Alwar Tirunagari. It now transpired to him that his ascent to Srivaikunta through the Archiradhi marga, the honours lavished on him all along the enroute and at destination, his stay in the midst of Nithya suries and muktas in the grand hall,where the Lord with His divine Consorts were holding the darbar, all these, expatiated on him were but the figments of his imagination, a mere mental comprehension and nothing more.” Page 39, “Moksha in Visishtadvaita Philosophy” by Dr.R. Parthasarathy.