Q & A time

Answers to some questions raised by a reader on another forum:

Here are some questions I came across from a person I have interacted with in the past on a forum.  I will try to answer to the best I know:

Q 1. We know that human Soul takes birth and gradually develops to higher state. Same is with people who occupies higher positions gradualy with effort, which may span to more than one birth. I wonder what about Gods like Lord Vishnu, OR Siva etc. As any body created them so that by birth they are Superior (Gods)? Or they too intially born as ordinary Souls in the begining of universe and reached to that highest state? If latter is correct, what is the practice they might have done to reach that highest state?

Answer: Except Narayana or His forms (Vishnu etc.) everybody else starting from Brahma, then Shiva, Parvati, Saraswati, Durga, Kali, Skanda, Ganesha, Indra, Agni, Vayu, Varuna etc. (all 33 crores of devas and other devatas) are Jeevatmas like all of us.  They are appointed to these “posts” based on the Balance of Karma at the time of their birth.  For example, When Narayana created Brahma, he assigned the soul with the highest balance of good karma and decided to call him by the title “Brahma”.  Thereafter other creations were created by Brahma.  Shiva was created by Brahma.  Ganesha by Shiva and so on. There individual souls that pervade Brahma, Shiva, Ganesha etc, existed even before their birth in that body – they were merely assigned to that body, just as we, the individual souls, have taken on this human body.  The final purpose of human life as well as the lifes of these devatas is attaining Moksha.  So even Shiva and Brahma are very much seekers of the same Moksha, you and I are seeking.  Karma is the only criteria used to take birth as one of the devatas.  You must have extra-ordinary balance of positive karma in order to get that birth –however, if you attain Moksha, you become more powerful than these devatas – so why aspire for a lower form of birth? If you strive for it, it is possible to attain Moksha in this life-time itself!

Q2: We see many millioniers around. What poorva punya they might have done to become So rich?

Answer: You see so many devatas also – there are 33 cores of them – what might have been their poorva puna?  Can any of these millionaires even equal 1% of Indra’s wealth? Your focus as an individual soul should not be the wealth – it should be Moksha – because on attaining Moksha you don’t have any use for all that wealth.  Even as a seeker of moksha, you don’t care for millionaires or their wealth because the Lord is the real owner of all the universe’s wealth and why He is even the Owner of those millionaire’s souls!

Q3: I wonder how Lord Krishna was fond of flute, like any human being fond of something. Is there any spirtual/practical reason behind it? Though some times, by listening to flute, I felt like isolating myself from all worldly matters, relations, the Soul gets isoltaed, gets only Joy and feels like moving towards Lord Krishna Himself. (This may be true with many, of course). Is this the power of flute (Basuri)? That is why Krishna had chosen it as His favorate? and also wanted to tell people that "get isolated, fill only with joy and move towards me (Him)"?

Asnwer: The Lord uses different methods to attract people to come to Him in order to get them interested in Moksha.  For the Gopikas he used the flute.  One such Gopika was Chintayanti.  She achieved Moksha simply listening to Krishna’s music.  But when it came to saints and mahatmas, he used different means – for Gyana Yogis he gave them the Bhagavad Gita to rip-apart with their intellects. Whatever you are attracted to, if you see it is a tool provided by Krishna to attract you to Moksha, you cannot go wrong.

Q4: But, even it is so, it may not be ultimate state of moksha, as at that stage, if i am correct,
the Soul has to be completely detached, including from joy !! 

Answer: Not necessarily – you can be attached! But be attached as closely as possible to the Lord – His creations – If you can see Him in all things that you are attached you – that would be a way to Moksha.  Afterall Ajamil was attached to his last son, whom he had named Narayan. Did he not attain moksha uttering his son’s name in the end at the time of death?

Q5: Does God show bias?
Though in strict sense the answer looks to be yes, However, it is confusing to know correctly.
For: 
Does he show bias towards His devotees?
If he does not why people touch his feet? 
Yogakshemam vahamyam…. Says, whoever remembers me, I take care of them.
Then, what about people who do not remember Him? Does He bother?
If one believes God keeps the steering wheel of Karma of every one in His hand (like wheel of stock market in the hands of some big corporate/industrialists), then within the boundaries of individual karma, does He manipulate the wheel for his believers here and there so that suffering is diluted 
and does not do the same for non-believers? ---- if so, in principle, is it not a bias?
Against:
On the other hand, He also says in Geeta that He has neither affection nor hate to anyone, 
He is equal to everyone. 
This seems to be correct as there are people who are great believers, but suffer. there are people who do not do even prayers and do not visit temples etc.. and very well off, successful. 
Conclusion: No clear-cut answer to this question.

Answer: God does not show bias when it comes to worldly matters.  He goes strictly by the rule book that He created (Vedas) before He began creation.  Balance of Karma decides everything from your birth, to re-birth to Moksha. The criteria that Balance of Karma should be Zero to attain moksha is universal and applicable to all the paths you may follow – Karma, Gyana, Bhakthi and others.  You may choose any path to spend your Karma to bring it to Zero.  Having exhausted your karma, when your Karmic balance becomes Zero, that very instant you are ready to leave for Moksha. Moksha is the ultimate state a Jeevatma can aspire to attain – because in Moksha you rise to a level higher than the devatas to live in the Lord’s world – Sri Vaikuntha.  Even people such as Arjuna who were very close to Krishna during that avatar have not seen Sri Vaikuntha.  Why even Brahma and Shiva have not seen that world.  The devatas can meet with Sriman Narayana only at the Milky ocean (Thiruppaar Kadal) not at Sri Vaikuntha.  Entry to this world is very highly restricted.

That said, if you are a seeker of Moksha, when it comes to granting Moksha and Moksha alone (this definitely does not include granting you good health and wealth and other mundane pursuits), He is biased towards the followers of one particular path called Sharanagati.  There again, I cannot say he is biased – He has declared it in the shastras therefore it is there in the rule-book He created.  He has pointed to a short-cut to cut down on your sanchita karma and take the shortest path to Moksha.  To those that perform Sharanagati – those who consider that He is everything and don’t have any interest in worldly pursuits – those that see Him in everything and are “Attached” (not detached) to Him and only Him – sure He grants them the ultimate desire and aspiration – of attaining Moksha. 

Q6: Is law of karma (action-time delay-reaction) one to one map?
For example, if X beats Y, it is not necessary that Y will get back same as a reaction to pay his dues. If one does God’s prayers consistently and/or do remedies, then Y may get diluted reaction OR may even completely get rid of the reaction? If this Is true? Then, the karma rule is not so rigid for some and rigid
for some.
Hence does it amount to a bias?

Answer: The law of karma is not what you have stated as (action-time delay-reaction)! Karma is to be interpreted as accumulation of points for your actions that you then expend through other actions.  Reaction happens because of nature or involvement of other stakeholders. Neither you nor the Brahmam controls the reaction.  You cut down a tree – nature will react. Now let us come to your example: X beat Y. You could react in one of the following ways: 1. Hit X back. 2. Remain quiet and do nothing 3. Shout back, give X a mouthful of foul language.  X acquires karmic bad point whatever the reason for hitting Y. If X does prayaschitta, he could nullify that bad-point. If Y does reaction no. 1, Y gets a karmic bad point. If from the blow he received from X, Y is in deep pain, he is expending some of his past karmic bad points. If Y does reaction no. 2, he does not get a karmic good point, but then he does not get a karmic bad point either. If Y does reaction no. 3, he would receive a different number of karmic bad points than reaction no 1.  Y can again nullify the bad points acquired in this transaction by doing prayaschitta or repentence (heart-felt). If not, the karmic bad points accumulate in the sanchita karma baggage that keeps getting wider from every such action we take in daily life.  If one does “God’s prayers consistently and/or do remedies” – you don’t necessarily gain karmic good points. If your prayer is directed to Sriman Narayana (and Him alone) and you request cancellation of some/all of your karmic bad points, He is bound to ask you, “what have you done that you are asking for cancellation of your Karmaic bad points.” If you have done some Karma (action) that He is pleased with, He could cancel some or all your Karmic bad points from a particular transaction or phase of previous life.  Sriman Narayana alone reserves the right to interfere in your Karmic balance – no other devata.  Other devatas can give you what they are capable of – they can give you wealth, better health etc. But your Karmic balance, you have to expend through enjoyment (you are spending karmic good points) or suffering (you are spending karmic bad points).

The law of karma – that you get karmic good points for good deeds and karmic bad points for undesirable deeds, and no points for some deeds is universal – there is no bias in the award of these points to anyone whosoever – including the devatas starting from Brahma.

Defining Characteristics of Jeevatma

We know an object by its defining characteristics - In sanskrit it is called 'Swaroopa Niroopaka Dharmam" - i.e. the characteristic (dharmam) that proves or establishes without doubts/questions (niroopaka) that the object is what we know it is (Swaroopa).  We cannot see the Jeevatma.  Therefore it is even more important that we know it by its defining characteristics.

Three special characteristics define the Jeevatma - Anandatvam, Gyanatvam, and Seshatvam.  Out of these three, the former two are agreed upon by Advaitis also.  However, they define the Jeevatma as Gyanam and Anandam - ie, its Swaroopam (composition) itself is Gyanam and Anandam.  The Advaiti, since he believes in a nirguna Brahmam, and that the Jeevatma is the same as the Brahmam, extends the nirgunatvam to the Jeevatma as well.  However, Swami Ramanuja counters it stating that Nirgunatvam (characteristic-less-ness) itself is a characteristic defining the Jeevatma in that case - and therefore nothing can exist without Guna.  The Advaiti therefore also does not agree with calling Anandatvam and Gyanatvam as swaroopa niroopaka dharmam of the Jeevatma - instead calling its as Gyana Swaroopan and Ananda Swaroopan.

Seshatvam (Being a part or sesha of the Brahman) is a unique characteristic that arises out of the Visishtadvaitic interpretation called Sharira-Atma Bhavam (SAB) that I described in the earlier post. Since the Jeevatma is the body of the Antaryami, it is completely controlled by its owner (Antaryami) at all times.  However, since the Jeevatma is encased in this physical body, the human mind (a sookshma sharira, and extension of the physical body) mistakenly identifies itself with the human body.

Another important Visishtadvaitic principle arises from the Seshatvam - called Ananyaarhatvam.  Since there is only one Brahamam that merely by a wish became the various physical universes, the Jeevatma is Sesham "ONLY" to that one Brahmam and none other.  This principle that the Jeevatma is sesham only to that one Brahman and no other is called Ananyaarhatvam.  Since the Shastras describe the Brahamam to be Narayana, one will often find Visishtadvaitis refraining from worshipping other Devatas like Brahma, Shiva, Durga, Parvati, Shakti, Ganesha or Skanda.

Ananyaarha Sheshatvam is an important defining characteristic of the Jeevatma, unique to Visishtadvaita, Swami Ramanuja's school of existential philosophy.

Know One and you know all!

Eka vigyaaneena bahu vigyaanam bhavati!

If you know one, you know it all!  In the prelude to the discussion that culminates in "Tat Tvam Asi" (or the famous "You are That") Shvetaketu who has just returned from his gurukul was asked by his dad, "My son, did you learn that one thing, knowing which you become the knower of everything?" Shvetaketu had come back home from 16+ years of gurukul thinking he has learned everything.  His dad's question caught him unawares and results in the discussion that ends with "Tat Tvam Asi Shvetaketo." That one thing is nothing but the Brahmam.  But the expression "Tat Tvam Asi" ends up as one of the Advaitic Mahavakyams supposed to equate the Jeevatma to the Paramatma.  Swami Ramanuja interprets it using the Visishtadvaitic core theory of Sharira-Atma Bhavam.

What is Sharira-Atma Bhavam (SAB for convenience)?

In short, it defines the Antaryami (Paramatma) as the owner of the Atma (Jeevatma) who in turn owns the Sharira or the physical body.  In the Advaitic interpretation, the Jeevatma is the Paramatma and there is no distinction.  Visishtadvaita's interpretation is "Chetana Achetana Visishta Brahmam" - i.e Chetana (Sentient) and Achetana (Insentient) are sesham to the Brahamam.

In common parlance, people identify themselves with the body they are in.  Therefore they say "I have the Atma inside me." They seldom realize how wrong that statement is.  The Atma is not a part of the body. It is the owner of the body.  It is the "command control center" of the body.  It is the Atma that has taken this body with the purpose of realizing Moksha.  That said, the Antaryami dwells inside the Atma and is the owner of the Atma - the relationship is very similar to relationship the Atma has with the body  This is called Sharia Atma Bhavam. Therefore when we refer to somebody with their name - it refers to the physical body, the Jeevatma that owns that physical body, and the Paramatma that owns the Jeevatma encased on that physical body.  This is the fundamental theory that differentiates Visishtadvaitam and Advaitam.

Visishtadvaitam is still advaitam because it believes in the singleness of the Brahmam - there is only one Brahmam.  However, as stated by Kanchi Devaperumal (Varadaraja Perumal at Kanchipuram) to Thirukkachi Nambigal, "Darshanam Bheda-evacha." i.e the Jeevatma has a separate identity from the Paramatma - and never becomes "one-with" (or merges with) the Brahmam.  The Jeevatma, upon Moksham resides for ever in a new "Divya Mangala Vigraham" in the Sri Vaikuntha abode of the Lord, remaining eternally in service to HIM.  The Jeevatma's purpose of existence is to be of service to HIM - whether here on Earth or in Sri Vaikuntha.

What Happens on Moksha?

My sources for this answer includes specific works of Adi Shankara and Swami Ramanuja (even though they are from two different schools, they seem to have agreed on this aspect). Since we are discussing about moksha I am only going to discuss here what happens from the time of death of the person who is about to attain moksha.  The sources for what I am going write includes a scripture called archiradi gati, Swami Ramanuja's sharanagati gadyam, and verses form Thiruvaimozhi by Swami Nammazhwar (Part of 4000 diva prabandham, the tamil vedas, practiced as vedas in south indian temples called divya-desams), Adi Shankara's Sri Ranganatha Stotram.

Firstly, Mind is matter (a sookshma sharira, but a sharira nevertheless). When the body falls (when the person dies), the Aatma does a visarjan (gives up) of the sthoola (physical) and sookshma (subtle) sharira (bodies).  AT that instant (when the visarjan is taking place) the knowledge of "Swaroopa" dawns on the Jeevatma. Swaroopa Jnana means, what is the Jeevatma in relation to the Paramatma.  Thereafter, the Vishnudhootas take the Jeevatma that going to attain Moksha to the Vishnu-loka or Parama Pada or Sri Vikuntha as it is called. The Path thus taken to Sri Vaikuntha is called "Archiradi Marga".  It is an exclusive path for those Jeevatmas that attain Moksha.  Those that do not attain Moksha leave by a path called as "Dhoomati Marga", the destination of which is Yama Loka.  There is another Path taken by Sanyasins (i dont know the name of the route) - but they reach Indra-Loka (Sanyasins do not fall in Yama's Jurisdiction).

Enroute on the Archiradi Marga, the Jeevatma passes through a number of deva-lokas - including Indra's world, Varuna's world, and even Brahma's Satya Loka.  Even though all of them invite the Jeevatma to visit them, the Jeevatma is in a hurry to get its Moksha and politely declines these invitations to go on to Sri Vaikuntha.

At Sri Vaikuntha, before it enters, there is a river called the "Viraja River".  The Jeevatma takes a dip in the Viraja River.  When it comes out after taking a dip, it acquires a new "Sharira".  The difference between the sharira we have on earth and the Sharira we take on in the Sri Vaikuntha is in the "gunas".  On earth, our shariras (and everything in nature) is composed of the gunas of Sattva, Rajas, and Tamas.  However, the Sharira we take on in Sri Vaikuntha is composed of "Shudda Sattva" guna.  For that reason it is called "Diva-Mangala-Vigraham". (A beautiful/excellent sharira, if you will).  Sattva Guna's primary characterisic is "knowledge" (Yathavasthita Jnana). In that Sharira is acquires God-like qualities and attains equanimity with the Brahman in "ananada" or Happniess.  That is the reason why the shastras say that the Jeevatma acquires "Samyapatti" with the Brahman.  At no time, does it ever merge with or becomes the Brahman.  It also acquires 6 Kalyana Gunas that describe the word "Bhagwan" - Bha stands for two gunas - Gnana (Knoweldge) and Bala (Strength), Ga stands for Aishwarya (Ability to command over everything) and Veerya (Ability to remain without change), Va stands for Shakti (Being the material cause of everything) and Tejas (Ability to remain independent not needing anybody or anything's help to achieve its goals).

In addition, the Jeevatma acquires the qualities of Satyasankalpatvam and Satyakamatvam. It is now able to go to any loka of its choice, meet anyone of its choice, take any shape it wants.   It acquires its own "shanka" and "chakra" and takes on the four handed form that we see Maha-vishnu in.

There is a reception now organized for the Jeevatma after it has acquired this Sharira.  The Jeevatma is taken to its quarters, and decorated by beautiful apsaras. The Jeevatma even gets a wife.  Elders who are known to the Jeevatma that have attained Moksha welcomes it.  All of them together take the Jeevatma to meet the Lord Sriman Narayana, the Formful Brahman.  There the Jeevtma goes reciting Annasooktam (basically ahamannan ahamannam ahamannado ...etc.) The Lord embraces the Jeevatma and asks it "what took you so long to reach me".  The Jeevatma is like a child in front of the Lord.  The plays with it a while.  Sri Mahalakshmi the Lord's consort is also the leader of the Jeevatmas.  She assigns the service duties to the Jeevatma.  Thus the Jeevatma becomes a Legal Permanent Resident/Citizen of the Sri Vaikuntha.  No passport, No visas, and No Border Protection Officials asking stupid questions.

Note: There is another state called Kaivalya - attained by those that are consumed by "self-realization".  They also attain Moksha.  However, since they are enjoyers of the "Atma-Swaroopam" they remain enjoying their own self outside the Viraja river.  They do not acquire the divya-mangala-vigraham or the excellent body.

Karma

Karma Primer for those interested in Moksha.


What is Karma?
We acquire positive (punya) or negative (paap) brownie points for our deeds and actions during every life we have lived.  These points keep accumulating in our lives.  The objective of human life is to get rid of these brownie points by experience sukh (you are spending positive points when you experience happiness), and dukh (you are spending the negative points when you experience pain/unhappiness).


What is Moksha in Karma Terms?
When we have exhausted all the positive and negative points we have thus far acquired in the all the previous lives, i.e with the Karma Balance is NET 0, at that very instance, we will shed this human body achieve Moksha.


Is Everything God's Will?
One reader by name Basab wrote to me on a forum "The actor acts as per the script and not as per his own wish. So where is this point of free will coming up? There is only God's will as He is the script writer for the movie called 'Life'."


The question really is "Is everything that happens to all of us, God's will?  Is there or isnt there free-will and choice?"


My counter question is, if everything is really God's will, then why is the Karma points for our actions assigned to the individual aatma?  If everytthing is God's will and happens as per his script, then the Karma points must be assigned to HIM and not to the Jeevatma. The Lord has given intelligence, free-will, and choice to each of us in a limited way so that we can choose what we want to do.  We are responsible for our actions.  That is why the Karma is assgined to the individual Jeevatma. However, please note that, we are only responsible for our action - the outcome of our action is not in our control - primarily because there are too many variables at play - including natural uncertainties.  


Death
After death the Jeevatma goes to different worlds to "experience" sukh/dukh as per its balance of Karma.  It takes on a different body in each of those worlds in order to "experience the sukh or dukh". Worlds in which it experiences predominantly pain are called Hells. Example: Rourava is one of the most Bhayanak hells.  Worlds in which it predominantly experiences pleasure are called heaven.  Example: Indraloka also called as Svarga loka is one of the most pleasurable worlds. Even after experiencing sukh/dukh in other worlds the Jeevatma's balance of karma does not exhaust because it has acquired them over millions or even trillions of past lifes.


Birth
The Balance of the Karma results in "Prakirti Sambandh" - A Jeevatma that has balance of karma is results in it coming in contact with "nature".  Nature gives the Jeevatma a body - it could be the body of a plant, animal or human.  It is most difficult to get the human body - because it is the predominant type of body in which the Jeevatma can realize it true nature and strive to take the steps towards Moksha.  However, per the Lord's wishes He may grant moksha to a Jeevatma in any body.  There are stories of Him having granted Moksha to a Clay Pot, trees/plants/shurbs, and animals.


Vasana
Vasanas are pleasurable or painful experiences from previous lifes that hte Jeevatma carries with in the present life., Vasanas from the innumerable life times are carried by each Jeevatma during each subsequent birth.  These vasanas form the basis for "attachments" that the Jeevatma clings to in the present life.


Types of Karma
Sanchita Karma is the whole entire baggage of karma.  It is like the bank balance.
Prarabdha Karma - is the small part of the baggage that has been withdrawn from the baggage for immediate spending in this life.  It is like money in the wallet that has been withdrawn from the bank for some immediate spending.
Kriyamana Karma: This is the new karma we acquire in the present life.


The Objective of each life is to expend Karma and bring the balance lower.  However, we end up acquiring Kriyamana Karma every life, fattening our Sanchita Karma instead of reducing it.  As long as we do not find the knack of reducing karma in each life, our Moksha is only going to keep getting farther and farther from us.


Every Jeevatma that has taken birth HAS to perform action it its life time.  As we perform action, we start acquiring Karmic points.  So how do we reduce the Sanchita, instead of fattening it? That's a secret ;)








  

Bottomline! 2

This topic is about Moksha.  Moksha is the bottomline to humanlife.  Because, there is nothing more to achieve after it.  Moksha is about understanding the Brahman/Paramatma and striving to reach His abode to be of eternal service to Him. Moksha or No Moksha, in all our lives here on earth or any other planet on which there is life, we are eternally dependent on Him for our existence. He is existence. He is the final object of all spoken and written words in any language.  That said, He therefore is the bottomline of any discussion - written or verbal. Just as no language can exist without the fundamental letter of all alphabets "A", any object ever described by any language points ultimately to Him!  He says in the Bhagvad Gita, "Aksharaanaam Akaarosmi" - (I am the letter A of the alphabet).

Now we just defined two bottomlines - One bottomline is HIM.  Second bottomline is Moksha.  Is there a contradiction?  NO, because Moksha is about Jeevatma attaining the abode of the Paramatma, to Paramatma's delight (not Jeevatma's). So ultimately, Moksha is about the delight of the Paramatma - i.e. it is about HIM.  He therefore is the bottomline! 

Bottomline!

1. There is one Supreme Lord - Sriman Narayana.
2. There are four goals every person desires - (aka purusharthas) - Justice and Level Playing Field (Dharma),  Wealth (Artha), Fulfilment of Desires (Kama), and  Liberation from Samsara that signifies alternation of pain and pleasure (Moksha).  Dharma, Artha, and Kama are physical desires. Moksha alone is a spiritual desire.  Therefore people that deny spirituality dont care for or achieve Moksha.  They continue to live the cycles of birth and death in samsara during which time they experience alternating pain and pleasure. People that attain Moksha do not experience pain, thereafter in their lives.
3.  The spirit from which spirituality evolves is also called Aatma/Soul.
4. Aatma is different from the Lord that bestows the Moksha on it.
5. The Lord is the only person/authority that can grant Moksha to an individual soul.
6. The Lord is the only INDEPENDENT person in the whole entire existence.  All other beings, sentient and insentient are always dependent on HIM.  That is why He is called, Narayana - meaning, the source of all things that exist.
7. The Lord is always trying to promote the souls to become interested in, and achieve Moksha.  It is we, given our intelligence and scientific reasoning, that keep negating Moksha and indulge in all kinds of activities (out of free will and choice) that take us farther away from Moksha.
8.  The Lord's desire is to grant Moksha, It is we who are running away from Him and Moksha.
9. Even those that understand that Moksha is the final destination, are unaware of methods they can use to achieve it.
10. At least 12 methods have been defined in various shastras that  most definitely include Karma, Jnana, Bhakthi, Dana, etc, The 12th one stated in Yalgnavalkya's smriti is Prapatti.  This is said to be the easiest of the 12 methods.
11. Prapatti is nothing but Sharanagati, or surrendering one's so-called independence at the feet of the Creator, accepting our dependence on Him, and requesting HIM to take us to Moksha.
12. If we perform Sharanagati by ourselves, there is no reason for HIM to trust us or listen our pleas.  Therefore we use a mediator - this Mediator is someone who is in His good books, and therefore someone whose recommendation HE will not reject. That person is the Acharya.
13. In Swami Ramanuja's sampradaya, he has appointed 74 Acharyas called Jeeyars who are empowered to talk to the Lord and recommend individual souls for Moksha.
14.  Any individual reading this, and is interested in booking his/her ticket to Moksha may contact one of the 74 Jeeyars.It is roughly a 30 minute procedure.
15. Once ticket is booked through a Jeeyar, that individual soul (not the physical body in which the ticket was booked) is assured of safe-passage to Moksha, irrespective of what happens in this world to them.  Well, except one, the person has to remain devoted and be respectful of the 74 empowered Jeeyars and his disciples.
16. Even after attaining the status of Moksha, the individual soul remains different from and always dependent on the Lord.
17. Achieving Moksha is the true purpose of Creation. If you dont achieve it in this life, you will take birth again and again, until you realize and achieve it using one of the 12 methods defined in the shastras.