Para roopa of Bhagwan

Para form of Bhagwaan

सव्यम् पादम् प्रसार्य श्रित दुरितहरं दक्षिणं कुञ्चयित्वा
जानुन्याधाय सव्येतरमितरभुजं नागभोगे निधाय |
पश्चात्बाहुद्वयेन प्रतिभटशमने धारयन् शङ्खचक्रे
देवीभूषादिजुष्टो जनयतु जगतां शर्म वैकुण्ठनाथ: ||

वैकुण्ठेतु परेलोके श्रिया सार्धं जगत्पतिः।
आस्ते विष्णुरचिंत्यात्मा भक्तैर्भागवतैस्सह ॥

In Parama-Padam, Bhagwan is present as Para Vasudeva or Vaikunthanaatha. He is having Sri devi on his right and Bhu devi and Nila devi on his left side.

नीलतो यदमध्यस्थाद्विद्युल्लेखेव भास्वरा । (नारायण सूक्त)

The complexion if Bhagwan is blue or dark and his sparkling is like electricity (due to Lakshmi in his chest).

It should not be understood that only Para roopa is apraakrita. Infact, any body possessed by Bhagwan is apraakrita. It is said also:

न तस्य प्राकृता मूर्ति: । (Varaaha Puranam 75.44)

He is forever served by Nitya and Muktas:

तद विष्णो: परमं पदं सदा पश्यन्ति सूरयः ।
दिवीव चक्षु राततम ।।
तद विप्रासों विपन्यवो जाग्रवांसः समिन्धते ।
विष्णोर्यत परमं पदम् । (विष्णु सूक्त, ऋग्वेद)

Here, Nitya suris is said to be doing kainkarya to Bhagwan. Pashyanti means watching. But are they only looking at Bhagwan? It refers to Bhagwad-anubhava-janita-preeti-kaarita-kainkarya. Looking at bhagwaan they get anubhavam, which causes preeti and that preeti forces them to kainkarya (doing something for his pleasures).

यत्र पूर्वे साध्याः सन्ति देवाः ।
यत्रर्षयः प्रथमजा ये पुराणा ।

These pramanas tell about the Nitya suris in Paramapadam.

Bhagwad Ramanuja writes in SriVaikutha Gadyam:

‘शेषशेषाशनगरुडप्रमुखनानाविधानन्तपरिजनपरिचारिकापरिचरितचरणयुगल’

आनन्दस्यान्तो नास्ति

There is no end to aananda in Vaikuntham.

न कालस्तत्र न वै प्रभु: । (Mabharata 12.191.9

Time is present there in Paramapadam but it’s not prabhu or master. In the material world, time is the master. Everything deteriorates with time. That is not the case in Vaikuntham.

Purusha Suktam says:

पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि।।

One-fourth is this material world and three-fourth is Nitya loka.

Thus, parampadam is also called tripaad-vibhuti. Tripaad means three-fourth.

त्रिपादूर्ध्व उदैत्पुरुषः पादोऽस्येहाभवत् पुनः ।

In the tripaad-vibhuti resides that Purusha. One-fourth gets created and annihilated again and again.

न तद्भासयते सूर्यो न शशाङ्को न पावकः।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम।। (Bhagwad Gita)

न तत्र सूर्यो भाति न चन्द्रतारकं
नेमा विद्युतो भान्ति कुतोऽयमग्निः।
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति ॥ (Mundak Upanishad and Kathopanishad)