Q.Write in your own words about the manner in which the Swamy explains the words; Sarva Dharman Parityajya…………. Ma Sucha in Sara Sara Charma Sloka.

Ans: Sarvadharman Parityajya Mam Ekam Saranam Vraja

Aham Tva Sarva Papebhyo Mokshayishyami Masuchaha.

This is the noblest of all slokas in the Bhagvad Gita. To Ramanuja this is the final verse (Charma Sloka) of the whole Gita. These are the final verses of Lord Krishna to Arjuna. In the eighteenth chapter this is the sixty sixth verse of the Gita. The Bhagvad Gita can be called the universal scripture. The implied meaning of the sloka according to Ramanuja is that if an aspirant has no capacity to perform sadhanas like Karmayoga, Jnanayoga, bhaktiyoga etc., he can perform this alternative Sadhana through Charma Sloka. The first part of the sloka states “Having given up all dharmas or rites unintentionally surrender to the Lord alone” Further the first sentence explains the thing that has to be done by the doer of saranagathi. The second part assures “I will release you from all sins and give moksha don’t despair or grieve”. Thus in the second sentence the things that the lord will do for the doer of saranagathi is explained. It is obvious that the 1^st part of the verse shows that the Lord only as upaya or the means to be adopted and the later part explains the fruits of saranagathi.

In ‘Rahasya trayasara’ Vedanta Desika vividly says about charma sloka as “Your knowledge is limited, your ability is insignificant, your life is short, and you are also impatient of delay, therefore do not go about seeking other upayas which you cannot fully understand which you cannot easily adopt and which can bear fruit only after much delay. Realise that I who am easy to access to all who am the savior of all the worlds and who am endowed with the attributes essential for a savior, am the only upaya and perform the surrender of the responsibility of protecting yourself to me with its five angas. When you have adopted this upaya, you will have done what you ought to do, you will become my ward and be extremely dear to me. Supremely compassionate and gracious independent and omnipotent. I will myself by my mere will and without any other aid and for the fulfillment of my own purpose free you from the manifold endless and unsurmountabe groups of obstacles without leaving any trace of them. I will enable you to have enjoyment similar to mine alone since you will enjoy myself and all that belongs to me. I will find delight in making you render all forms of service in all places at all times and in all places at all times and in all circumstances services which will be of the nature of the overflow of the full and perfect enjoyment of myself you have absolute no cause for grief. The first sentence of the sloka contains six words (Sarvadharman, parityajya, mam, ekam, saranam, vraja.) and the second sentence contains five words (ahamtva, sarvapapebyo, mokshayisyami, ma, sucha) both comprise 32 alphabets.

Sarva dharman.

The general meaning of the word dharman is ‘the way ’ or ‘means of attaining an object the way or means are shown in the shastra. The word dharman (inn plural number) indicates the varied nature of the ways or means all which includes the sayings in sruti, smrithi etc. as Karma yoga, janana yoga, bhakti yoga, anatara rahasya jananam, purushotama vidya, desavasam, tirunama sankeerthana tiruvilakkuerikkai, thirumalai edukkai etc. are the things to be done un intentionally. It is suggestive of the angas or limbs of dharma which are referred to by the word “all” but ‘Sarva’ could also be interpreted to mean the opposite of one i.e. Anga dharmas . another meaning of the word Dharma is the absence of qualities like nitya and kamya karmas. The dharma without these qualities would refer to other upasanas or meditation with accessories like Dhara vidya, Sandilya vidhya etc. for attaining liberation. Thus according to Visistadvaita “sarva Dharman’ refers to Upasana or certain vidyas but not the duties pertaining to social life.

Pillai Lokacharya also underlines that the word dharma here refers only to the Mokshaphala sadhana. In a sutra commenting on the sutra, Manavala Mamuni stresses that here Moksha phala sadhana means that it contains bhagavat prapti with a view to change the wavering mind of Arjuna who considered his duty of war as adharma the Lord Krishna says it is as “Dharma "

Parityajya

The word Parityajya means ‘having given up’ or ‘renunciation’ which implies that saranagati does not require other sadhanas. This gives rise to the question how can the aspirant know his ability to renounce all sadhanas. Desire develops bondage and renunciation is advocated, though it is not easy to adopt or practice perfectly. The syllable pari in parityajya means extreme dislike or aversion. According to rahasya traya sara of Vedanta desika aversion in every form means being without the improper desire to perform what is impossible for a man with the thought “ Though I cannot adopt the upaya in full perfection. I will do it to the best of my ability. When that also is too difficult to perform I will adopt in the place of the prescribed angas something less difficult or the upaya which will produce the prescribed upayas. Ramanuja has said in his Saranagathi Gadya thus. “ I see no means of crossing the sea of samsara in all the eternity of time which lies before me” when one desires to adopt any easy sadhana rather than difficult ones like Karma, Janana and bhakti etc. In such a predicament “give up all dharmas” is an advice to an aspirant who has renounced all other sadhanas (all Dharmas) which are unsuitable for practice. In such circumstances alone one can adopt saranagati. This only goes to prove that saranagathy does not need any other sadhana along with it.

Pillai Lokacharya classifies the word Parityajya under three aspects tyaga Laypu and upasarga. Tyaga means not mearly giving up the dharmas but it menas that one has the constant mind in giving up other upayas also as a mean, like thinking of the brass as silver or thinking of a particular route which is wrong and that one has to go through another route. Manavala mamuni adds that one has to feel for his ignorance of following other means for moksha though he is the one who desires that Lord is the means for bhagavat prapti. The syllable layup means that it stresses the giving up of other upayas and surrender unto the Lord who is the only means to attain Moksha just like the sastras which prescribe that one has to take food only after bath. Likewise one has to practice saranagathi after giving up all other sadhanas.

In conclusion it can be summarized thus vidhi or imperative presupposes the renunciation of all dharmas. To put it differently and more simply the dharmas that are required for all the other vidhyas are not necessary for saranagathy. For instance: shaving off ones head, residing in holy places where bhagwan is residing, wearing the holy thread. In other words saranagathy does not prescribe the renunciation of any dharma. Saranagathy can be practiced only when one is fully aware of the relationship between Jivatman and Paramatma.

Mam

Pilai Lokacharya lucidly expresses the word “MAM” Mam means the Lord Narayana who is all protector who responds to bhaktas prayers disregarding their mistakes and who is the asylum the constant protector even when ‘Sri’ as the mediator intercedes to help the jiva for unison. Further the word Mam dispels the other stages of the lord i.e. Para, Vyuha, and other devas like agni, indra, and so on. Since Lord Krishna asked Arjuna to vanquish all dharmas and surrender to Him as He is the real Dharma (Sakshat Dharma). Pillai Lokachar says that this word Mam directly focuses on the attributes of the Lord. i.e. vatsalya swamitra, souseelya and soulabhya. He brings out the dramatic contrast within the image of Lord Krishna who is both the charioteer sitting on the chariot with his legs dangling over the edge. His hands holding the rein and a whip and his hair all awry with the dust of the battle field and at the same time He is the supreme Lord who declares that He is the ultimate refuge of all men.

Vedanta Desika in his Rahasyatraya sara defines by quoting Harivamsa sloka that Mam means that the Lord is the savior. Lord Narayana who has the ocean milk as his abode has now come to the city of Madhura leaving his serpant bed Adishesha. He also elicits that it means the Lords inseperable qualities like Sousilya seshi, His being the Lord of Sri. His being Narayana, omniscience , omnipotence etc. Each quality is enumerated by quotations from Bhagwat Gita, Lakshmi Tantra, Vishnu Purana, Amanusha Stava and so on.

Ekam

The syllable “Mam” in singular offers the same meaning of ekam. Ekam implies the meaning of negation of the nature of the upaya in choosing sharanagati as understood in the word ‘vraja’ according to Vedanta Desikar the word ekam represents the fact that the lord is the ultimate goal of the Jiva and he is at the same time the upaya for attaining that goal. He is comparable to the Kalpaka tree that has the power of granting all wishes. The usage of the word Eka after the word Mam shows the underlying unity in the ultimate goal of attainment and the means for that attainment. The Bhagavatam expresses the same idea in these words. “ By all sadhanas seek the protection from me alone whom am the inner self of all beings. You will then have no fear of any kind.” Those who seek me alone as their refuge will overcome the insurmountable maya.

Saranam.

The word saranam has several meanings such as upaya , abode, protector, taking refuge in and total surrender at the lotus feet of the Lord. Here it means Upaya only as it has to add with the meaning of Sarva – Kama. This was the prayer that was being taught to Arjuna by Lord Krishna. It is applicable to all. Sri Ramanuja has mentioned it in his Saranagathi gadya thus: “O thou who art the savior of all beings in the world ignoring the differences that may exist among those that seek thee.” Sage Valmiki said

“ The great and the eminent rishis say that thou art the refuge and the savior of those that have sort thy protection” these prove beyond doubt that the almighty is the only savior for all jiva. The most essential requisite while taking refuge in Him is that one should not entertain the idea of any other than Lord Narayana.

Vraja

Vraja means choose or take to. It is comparable to prapadye of dvaya mantra because it also enjoys self surrender. In prapadye the first person I is used because only a meditation of a man who performs saranagathi, where as in the word vraja of charma sloka the second person You is used, because it is addressed to Arjuna by Lord Krishna. It is the mind to choose the right path through mind this is called Janana Visesham. This janana Vishesham is also attained by the grace of the lord as pointed out by Nammalwar.

“Aduvum avanadhu Innarule.”

Thus, leading to the intriguing question whether the aspirant has the option of surrendering or not because the very soul is bestowed with a ‘free will” so saranagathi is definitely an act of choice, an exercise of free will when it becomes convinced of the jivas utter helplessness and feels the necessity of attaining the life goal. i.e. Moksha. Does possession of the free will lead the jiva to choose the path of liberation. However the right conduct is to seek refuge in Lord because man is helpless. The discerning power must actuate the free will to discriminate between what duties have to be performed and what ought not to be performed.

The second part of the charma sloka Bhagwan is said to be the savior who eagerly awaits the opportunity to protect and confront the aspirant for this the aspirant must perform sharanagathi with whole hearted faith in God.

Aham

Aham or I is the only source capable of doing the impossible and relieving the evil effects of ones sins.

Pillai Lokachar vividly describes the attributes of Lord Krishna in the word Aham. i.e. the Lord who is the all knower (Sarvjana) all valour (Sarva shakti) praptam chief (seshi) having given the meaning for aham by quoting gods Attributes Lokacharya further states its usage in the present context as comented by Mamuni. Mamuni states that when the Lord wanted to help the aspirant by eradicating his sins and accomplishing his wishes, He realizes Arjuna's earlier stage and further adds what he wants to do with this when the utility of sarvajanatva and sarvasaksitva of Lord is known. For the action of his is only for His sake by benefiting by himself as he is seshi – the relation of Lord. Mamuni includes the attributes of Poorthi (avaptasamastaka matvam) along with these qualities.

Arjuna feels that Lord Krishna distinguished himself as a charioteer for his sake and to clear his fear, emphasises His attributes in the word ‘Aham” he underlines that Lords servitude as charioteer is also his supreme act.
Tva

Tva refers to the acquisition of the discerning ability to comprehend the nature of the three ultimate tattvas namely cit, acit, and iswara. Tva refers to Arjuna's soul which does not know what to do and also has no valour to do what he wants to do. And also has no right to do what he wants to safeguard and who approached Him as the means. Elaborating the sutra Manavala Mamuni says that even one has knowledge to do what he wants and one has valour to act what he thinks, but he has no right to execute it and one who has redeemed all dharmas and approached Him as the mean. Such is the nature of the soul as enlightened in this word.

Sarva Papebhyo ( free from all sins) for eliciting the inner thoughts. Pillai Lokachar has given three sutras for the word sarva Papebhyo. Manavala mamuni classified it into three words as follows; Papam, its multitude and sarvam all combined sarva papebhyo. Here sins are categorized into two aspects. 1) the obstacle for desire (Istavirodhi) and the cause for the evils (Anishta hetu) here Mamuni means that since this sloka speaks about Moksha, ‘papam denotes the obstacle for desire. i.e. the obstacle for the experience of divinity. It is necessary for the aspirant to renounce all evil deeds that lead to adharma, artha and kama which are sinful and not capable of giving joy or bliss. The sins are as follows; ignorance (Avidya) past impressions (karma vasana) taste (ruchi) and matter (prakruti) are the evil deeds that have to be shunned and they are characterized by the word Papebhyo.

Manavala mamuni describes the word sarva denoting the aspirant who performs duties un knowingly that accumulating sins and who performs daily rituals with fearfulness etc. according to sruti and smriti the evil deeds must be avoided if one wants to attain Moksha.

Mokshayishyami.

Mokshayisyami means that the Lord will grant liberation from sinful life. Further Pillai Lokacharya says that in the phrase Mokshayishyami the tense ishyami means that neither the Lord will try for it nor the aspirant need pray for eradication of sins, as the aspirant has surrendered to god they will automatically leave him due to fear and not known where they have gone.

Vedanta desika opines that the word (Mokshayishyami coveys the meaning I will grant the liberation or moksha from this mundane world at the time when you want it. Liberation means release or freedom from the bondage of samsara. This liberation is possible only if the individual Jiva adopts sadhana

Masuchaha

Masuchaha means do not feel sad or do not despair. According to sruti God will never forsake one who has taken refuge in Him. Once the sadhana is performed by the individual which in fact is not difficult, is capable of removing all the obstacles and is having the power to grant the desired goal i.e.Moksha. Hence truly there is no need to grieve or despair.

It is obvious that the mantra Charma sloka is the source of maintenance, nourishment and enjoyment of jiva and also the cause for Moksha.

This mantra focuses on Saranagathi as an easy sadhana for attaining Moksha. Thus charma sloka has a significant place in Srivaishnavism.

It is said that there are two more charma slokas i.e. varaha charma sloka and rama charma sloka.

During Varaha avatara the varaha murthy preached two slokas vakyh Dvaya to Bhumi piratti which speaks the easy way of doing sharanagati when one is in a calm state of mind, health and action prays god and when unable to sustain ones health at the end of life the Lord will think of him and take him away to his abode.

In Rama avatara also Rama preached charma sloka to Vibhishana when he wants to surrender before him by saying even one who pretends himself as a friend and surrenders Himself. He will take him away to His abode (Vaikunta)

Q. Give the details as presented in Siriya Thirumadal describing reasons for the sickness experienced by the Parakala nayaki and also the remedies pr

Among the six prabhandhams of Thirumangai alwar the two well known as Siriya and Periya Thirumadals are unique for the display of “Nayaka Naayaki Bhavam”.

The mystic love that Alwar feels for Sriman Narayana breakforth in torrents. The alwar in the role of Parakala nayaki feels rejected by her lord and threatens to embarrass her naayakan in public by riding on a madalm to make her love and humiliation public.

According to “Sangam “ Tamil tradition Madal Oordhal a madal erudhal is performed by man smitten by a woman. Roughly transalated this would mean “riding a palmyra Stem.’

Love in ancient Tamil tradition falls into two large divisions, Kalavu and Karpu. In Kalaavu love is at first sight. But on some occasions this love will be one sided called Kaikkilai. In such cases the affected person will try to convey the love through his / her friends. If the love is still not accepted, the male usually takes recourse to the madal Erudhal. The male or thalivan wants to publicise that he was denied by his lady love. He makes a harse panai olai (Palm leaves) and draws or paints his lovers picture on a cloth and hangs it as a flag on the horse and wears tattered clothes, and erukkam poo maalai and spreads ash all over his body. His friends will then carry him around in alankolam and along the way the love sick man will cry out to the public about the merciless female and her family who denied him, in the hope that the woman would at least now agree to marry him.

Here Thirumangai alwar portrayed himself as parakaala Nayaki a female performing madal oordhal as an expression of intense and insatiable love for the Lord. He threatens the Lord that if he will not present his darshan to him he will do madal erudhal. As parakala naayaki the course taken is.

1. Madal is a fanatic appeal to God to come down from his transcendental kingdom to accept the purest flower of love offering (kaama Pushpam)

2. It is what the individual soul can not but do.

3. It is the final act of throwing away all pride and vanity.

4. It is a non violent resistence. This is to be held as an extreme step. It is the state in which love is all absorbing and the only refuge.

5. Madal is used in a spiritual way for a spiritual goal and as an anga to saranagathi or self surrender.

6. The madals are the dramatization of the acute psychosis set up by Thirumangai’s faith in absolute self surrender to the Lord.

7. Bridal mysticism and the mental process behind it elaborated by the madals is one which transforms and transports the mystics to a supra physical plane. Love of God is like love of a woman for a purusha…. Here for purushotthama.

Siriya thirumadal consists of 155 lines of exquisite poetry. The Taniyan for siriya Thirumaadal composed by poet kamban.

MuLLicchezhumalaro tArAn mulai mathiyam koLLikkennuLLam kothiyAmE… VaLLal

ThiruvaLan Sirkkaliyan kAkaliyai Vetti maruvAlan tanthAn Madal.

The generous Thirumangai Alwar of infinite auspicious gunas adoring the sharp sword and the MuLLi flower garland has blessed us with the SiRiya Thirumadal and has cut asunder the darkness of Nescience of Kali yugam with his sword. This great alwar has blessed me with SiRiya madal to quench all the taapams caused by all objects such as rising moon burning me as fire.- as a result of my separation from the Lord.

Gods assurance to the soul that loves Him alone and to whom the soul has totally dedicated itself, is of greatest spiritual value to the soul, and it is on this truth of God’s word, as prophasised in the Mahabaratha that the madals revolve.

The alwar thus seeks gods intervention not being able to bear the separation from his only aim in life to reach and serve God.

Give an account of the unique features of Emperuman’s paduka as rendered by Swami Desikan in Samakya Paddhati and Prabhava Paddhati.

Sri Nigamantha Maha Vedanta desikan is the author of Paduka Sahasram which runs into 1008 verses. The verses seem to flow as majestically as the ganges from the Himalayas amidst beauty and holy environment. Swami desikan is said to have composed these 1008 verses in a single night. This great feat called for mastery in imaginative versification of the highest order. Although Paduka Sahasram speaks of multifaceted quality of Ranganatha Padukas. It is generally acknowledged that he had not eulogized sri Nammalwar and hence he was happy to compose the string of verses on him also known as satagopan. Also the Lord was so greatly pleased with Nammalwar’s thiruvaimozhi that he desired and inspired swamy desikan to return his gratitude to the alwar in the form of Paduka sahasram.

It is a poetic creation of the highest order. The main theme centers round the sandals of Sri Rama which were given to Bharatha by the Lord himself. It is classified into what is known as Paddatis. It is said to be swamy desikans contribution to sri Namazhwar who is gods holy feet personified, and also known as Shataree. It is in the style of Maha Kavya, It has prapathi or Sharanagathy abject surrender to god as its central theme. Although the verses appear easy to understand, the scholars find lofty vedantic meanings in them. Amongst the various poetic creations “Kavya Nataka alankara” granthas are considered to be the best and poetry is at the center of such creations. Kavyas themselves are classified as either those which can be seen or those which can be heard. Further there are few gradations to kavyas according to merit and the best is know as utthama. Amongst utthaama kavyas the ones with superlative quality. Utthamotthama are a rare class and Paduka sahasram belongs to this class.

Paduka sahasram revels in varied and beautiful descriptions of paduka with the help of figures of speech alliterations puns galore used to describe the glory and grandeur of Padukas shapes, sounds produced during Lords walk and ornamentation. Swamy desikan followed a unique method of classifying the contents of this Mahakavya. Previously authors used to divide them into sargas, sthabakas or kandas. He divided them into what are known as Paddatis. Paddati means route or path. It is a significant classification in that each path refers to the course the sandals of the lord chooses to take.

Paduka sahasram is a monumental work of poetic genius an extraordinary gold mine of prodigious literary expressions and philosophic thoughts standing alongside the epic Ramayana itself. It shows swami desikans rare command over Sanskrit language as evidenced by magic creations of metre and melody, euphony and elegance, assonance and alliteration to a perfect combination of sublimity and subtlety. It is a unique blend of enchanting poetic beauty and a fountainhead of the loftiest of Tatvas propounded by the great masters of Srivaishnava Siddhanta. Paduka Sahasram has 32 paddatis and in this classification he is understood to have thought about 32 brahma Vidyas which are said to be the various means of getting to his lotus feet. As the study of any one vidya is sufficient to reach our ultimate goal His Thiruvadi. Is it to expect that our understanding of even one paddati is sufficient to get to our goal. The first 14 paddatis are considered to be the first half and the remaining 18 are the second half.

The mahakavya starts with wishing victory to bhagvathas and ends with the same wish. The first two paddatis Prasthaavana and Samaakya contain Bharata revealing to the world the greatness of padukas and details of Nammalzwar acquiring the name of Paduka himself being known as satagopan. The Prabhava Paddati expresses the greatness of Paduka / Kavyam owing its origin to Ramayana. Swami Desikan discusses in the 32 paddatis the comparative benefits of bhakti and prapathi (abject Surrender) and shows that compared to bhakti prapathi is the easier course. Further in regard to Prapatthi itself, that to padukas rather than to the Lord is still simpler. Padukas are shown to have the Soulabhya ability Aashritavatsalatva (divine kindness towards prapannas) i.e. those who have done prapatthi.

Samaakya Paddati’s meaning a “Name” the paddati says that for our sake Nammalwar became the soul of padukas. Further since the fourth varna originated from Gods feet Nammalvar chose that varna for his birth as it were there is a stress on bhagvatha kainkaryam as being more important than service to god.Nammalvar being the 7^th dassa in the order there is a prayer to Nammazhwar in this paddati and there is a mention of adisesha being another roopa of Paduka.

Prabhaava; Padukas unlimited power and extra ordinary greatness is described I this paddati and it owes its origin to Ramayana through Bharatha. The poet is swami desikan says that if the entire land became paper and the seven seas the ink and narrator none other than god himself. Only then the greatness of Paduka can be fully described. If any one has done kainkaryam to paduka even for a short while the devatas stand in queue to do kainkaryam to him. At the time of ones death what are known as athivahika ganas will show hospitality.

Q Explain in your own words how the three aspects namely Sabdam, pratyaksham and anumanam are described in Yateendra mata deepika.

Pramana is the cause of valid knowledge. The definition of pramana is one which makes known what is not already known. These pramanas are three: Pratyaksha (perception) anumana inference) and sabdha (verbal testimony) what we understand directly by our senses like what we see with our eyes or what we hear with our ear this is called pratyaksha. Inference or logic (Anumana) that is by seeing or understanding a thing we logically infer something else. Although it is not actually seen by us. For eg. If we see smoke coming we infer there is fire. So this is called one of the sources of knowledge (anumana). sabdha or sound, we accept the Vedas, smrithis itihasas, puranas as authority (so long as they do not contradict the Vedas) It is from these that the various systems of philosophy are developed by logical deductions and arguments.

What we need to know is; The awareness of an object not in the form of oneness but with a bifurcation of subject and object has an important metaphysical significance. For in the highest state of God realization, when the consciousness in its expanded state is directed upon God, the individual is not merged in the supreme but becomes aware of the supreme. But there is a process of unity in so far as the usual barriers between conscious self and God are annulled. The liberated individual realizes that he is a mode of the divine. Since conscious self is aware of oneness with god, there cannot be any absolute unity in which the individuality is lost.

Explain the meaning of Charma Sloka according to SaaraSaaram and how the same is explained in the hymns of the Alwars. (referring to the Pasurams of Alwars Pey Boothat and poigai )

Sarva Dharman: all varieties of religion

Parityajya; Abondoning

Mam: unto me

Ekam; only

Saranam: surrender

Vraja: go

Aham: I

Tvam: you

Sarva: all

Papebhyah; from sinful reactions

Maksayisyami: deliver

Ma; not

Sucah; worry.

Abandon all varieties of religion and just surrender unto me. I shall deliver you from all sinful reaction. Do not fear.

Birth as Human being has only one purpose “GOD REALISATION” there is no other reason. This has been cited again and again by all our alwars. They have given us the path the way and the express method.Poigai alwar in his verses which fall under Mudhal Thiruvandhadhi, starts saying, the world is a lamp, the surrounding oceans the butter oil, and the blazing sun its wick, he dedicates his verses to the Lords feet saying the Lord sporting the sudarshana is there to protect us. The Alwars were able to visualize the great canvas of the gods Maya. They again and again in their outpourings relate how they have experienced the magical moment.

Poigai alwar says.

“What of me? A long time ago siva of the blue neck so turned by consuming venom, and overcoming the insurmountable pull of the five organs of Knowledge, instructed the four sages on the right path under the banyan tree, Yet he barely knew thee, that are both the Means and the End of all existence oh Lord.

This pasuram refers to the episode of siva in the role of Sri Dakshinamurthi, instructing the sages Agastya, Daksha, Pulastya and Kashyapa, on the various aspects of dharma. Shiva had himself attained enlightenment by meditating on Sriman Narayana under the same banyan tree as the one under which he instructed the sages. The alwars message in this pasuram is that since Narayana is both the upaya and the upeyam. It is not possible to realize Him without His Grace. He is the sustainer and soul of all beings.

In the first ten pasurams the alwar spoke of his deep love for the Lord in his various avtaras.

In the 11^th pasuram he says

My tongue will not sing the praise of anyone but Him. Nor my hands will worship any one but the mighty one, who measured the worlds with his feet. My eyes will not set sight on any form nor ears hear of any name except my Lord who drank the venom of the demonesses breast as if it was nectar. Thus he shows the way of single pointed involvement of even the sense organs in the adorationof the lord.

The Alwar also says the five instruments of cognition, the body, mouth,eyes,nose and the ears, indestructible spiritual wisdom. The spiritual knowledge rooted in devotion qualities like non attachment and wisdom that help foster that devotion, all these are looked upon as the means for attaining liberation.

Kalidasa in Kumara Sambhava says the body is the first instrument of dharma. Sri ramanuja in sri Bhasyam says constant rememberence which is like a flow of oil is meditation.

The Upanishad states of Karma nushtanam i.e., observance of obligatory practices. Those who have realized the Brahman desire to seek the Parmathman through recitation of Vedas, renunciation, charity and contemplation.

Now that we know the purpose and ultimate goal, also that reaching the goal is by the grace of the Lord. We have to practice sadhana Bhakthi as the only means.

1. Discriminating life discipline.

2. Non attachment.

3. Conscious cultivation of interest in Bhagvad Vishayam.

4. Persuit of daily obligatory karmas to the extent possible.

5. Development of qualities like truthfulness, integrity, compassion, charity, non violence and self contentment.

6. Equanimity of mind.

The alwar says while you have all the faculties in tact pray to the consort of lakshmi. It is good when the mortal frame is in shape that you worship him daily with a garland of beautiful flowers or sacrifice or perform daily obligatory karma prayers or singing of his praise.

He tells himself. Oh. My sea like deep heart I implore you. Even if you succeed in overcoming age and disease and get to live through the aeons and rule the worlds, never never let go of your love for the lord who wields the golden sudarshana.

In another pasuram he says when my mind wanders it will only wander round their feet. When I sing every day I shall sing only thy praise. If I think of wearing any thing on my head. I shall only like to wear the golden feet of the lord who holds the golden sudarshana. He says the supreme being is forever with us. He resides forever in the hearts of those who remember Him. Know too that He that rests on the waves of the milk ocean and is present on the venkata hill is forever there in the inner recesses of your being.

What makes these alwars different from the saints and sages is that for the first time we find lovers of god establishing a human relationship with God. – be it a relationship of a servant to a master or a friend to friend or a mother to her child or of a lover to his beloved. Though the Lord was transcendent and beyond all comprehension, yet he was also the Lord who resided in the near by temple, again he was the mystic God. The God of their folklore who was far away in time and space. He was also the Lord of their hearts whom they longed to see and experience outside of themselves. More than anything else however, he was their own child, or their playmate or their beloved.

Prema was their only philosophy. Pure estatic love of God. Love for its own sake that all. They were not philosophers. They were men and women from all classes and walks of life. But they had one thing in common. God was their all in all. Their lives revolved around their god and with every action thought and deed.

Poigai alwar, Pudatt aand Pey alwar are said to have been born on three consecutive days in the sixth century. All of them shunned society and wandered alone from one holy place to another . little is known about their lives except for one incident where all of them came to the same place at the same time in the course of their wanderings during a ranging storm. As they waited for the rain to stop and their only interest was god, naturally their conversation had but one topic the lord and his qualities. The three of them went on conversing when suddenly they felt a fourth person amongst them. Poygai alwar then sang; the solid Land the lamp its girdling liquid main the oil and Light the shining sun. when I can discover the stealing stranger amongst them.

Pudatt alwar sang with love as the lamp bowl desire as its oil, with the mind melting in bliss as its wick I have kindled the lamp knowledge its light for Narayana.

Pey alwar sang (O mercy ) I see her (meaning Lakshmi) and his form of Gold I see. And their sun effulgent hues blending I see indeed. Proud daring discuss I see and I see the friendly Conch. All this I see on this blessed day. The Ocean hued was seen indeed by the three alwars in their divine intoxication spontaneously sang a 100 songs each. These are called Tiruvantathi I , II, & III. They form verses where the final word of one stanza is the beginning word of the next stanza.

For the early alwars, Krishna’s mythological appearances and his activities during them are full of wonder, they transcend logical comprehension, cause amazement and are awe struck. Frequently they address Krishna and ask him what it all means. Some times they also show a clear understanding like when they say. What is subtle Knowledge? Close the door of the senses and apply on them the locks of discrimination. Then study the revelatory works repeatedly and try to understand their meaning. Gradually the ocean hued Lord will reveal himself.

Attaining the Lord: The Only Goal.

All the three alwars have declared him as the only ultimate goal. Sri Poygai alwar in the verse 76, of the 1^st Thiruvanthadi says those who worship Him in the proper way as enjoined in the Vedas will surely attain Him. He goes further to say the thiruvengadam hill on which he stands alone is itself capable of leading to him. Sri Phuttat alwar in verse 65 of the 2^nd thivanthadhi says that through thought word and deed he is for ever worshiping the Lord who he is determined to attain and serve. Sri Pey alwar urges his mind to keep a its goal the pair of feet of the Lord who creates and permeates the universe in its varied forms and who shines like a million sons. (verse 44 in the 3^rd thiruvanthadi.) He assures this will surely fetch liberation.

The Lord is both the Means and the End.

He is the goal as well as the means. This fact is stressed by all the alwars.

Sri Poygai alwar (V 75) says that when one thinks about him all obstacles will disappear. The Karma which bind one to this world of repeated births will loosen their hold and disappear. One who meditates on him will never suffer by of the six changes which the body undergoes (birth, existence,alteration,growth,dimination and destruction) The Lord will surely show the way.

Sri Phuttat alwar says the same in the verses 3 & 7 of the 2^nd thiruvanthadi. He says those who offer frest flowers at the lords feet will reach parama padam the abode of the Lord.

Further he will rout the persons known and unknown enemies.

Sri Pey alwar says he who revels in destroying the enemies of his devotees who resides in the waveless milky ocean, who is ever in the company of his consort and who wears a garland of Tulsi is the only Panacea and he stays in his heart forever. (thiruvanthadi 3 verse 4.) he says the means, the goal and the bliss thereafter are His feet alone. [ marundum porulum amudamum)

Oneness of thinking.

Thus the three alwars have unequivocally declared the supremacy of the Lord, His constant association with Goddess Sri, and his immanence in the universe, besides declaring that He is the goal as well as the means of attaining that goal. They have together proclaimed the three cardinal principles of visistadvaita reality means and goal. Popularly known as Tattva, Hita and Purushartha. Ramanuja charya used the above three ideas in the Sri Bhasyam. Swami Desika paid homage to the three alwars in the prabandha sara in three verses, they unfold to the world the true nature of the Lord for the welfare of mankind. Thus the very first lamps to dispel the external and internal darkness were lit by the first three alwars who ushered in the golden age of Tamil Prabandhas. The Tiruvantadi reflect the three alwars known as “Mudal Alwars”, spontaneous outpourings of intense devotion and overpowering love for the Supreme.

Even today so many centuries later all this seems so true and practical. This is followed in all our temples and homes, the lord decorated so well and his postures so appealing when the Divya Prabandhams are recited is so satisfying, fulfilling and a sence of purpose of life is established. Not only do these prabandhams state what we should do to attain the goal, it also shows how god is ever willing to accept our surrender. He likes to listen to the bhaktas singing his praise and doing kainkaryams. Our one step towards him and the Lord takes ten steps to reach out to us. He more than assists us in our taking even the direction of our goal. We can imagine then what the alwars must have felt by the presence of the Lord in their midst.It truly makes one so jealous of the alwars who had the great opportunity of being one with the lord physically and mentally. May we atleast read of their experience and enjoy the description of the lord so lovingly rendered by them in the 300 most beautiful verses of the thiruvantadi

In the heart of Jeevan Paramathma dwells as the Dharakara swaroopa. Substantiate how the Dhaharadhi Karanam explains this.

Atha yadhidham asmin brahmapure dhaharam Pundarikam vesma dhahard asminnanthara Akasah thasmin yadhavthah, hadhan veshtavyam thadhva vavi jinijn asithavyam.

The meaning is: In this city of Brahman there is a mansion in the form of lotus and within that is the small akasa, what is within that small akasa is to be sought after and to be understood. Now the akasa within the lotus of the heart is the element akasa or the individual self or Brahman. This is refuted by the subsequent passage.

“Esha Atma apahatha papma vijaro vimrthyur vishoko vijighathso apiprksah sethyakamah satya sankalpah”

Meaning the self which is free from evil, old age, death, sorrow, hunger and thirst, whose desire is of truth and whose resolve is of truth is mentioned as that to be sought and known. These attributes which are also found in the Dhaharakasa prove that it is Brahman.

More over.

“Yavanvaayam akasah thavan esho antharhrdhaya akasah.”

This akasa within the heart is as large as the other akasa meaning the bhoothakasa, does not make sense if the dharakasa is the same as that of bhoothakasa. But then the supreme self is described as

J jyayan prthivya jyayan anthrikshath as being larger than the earth and sky and hence it could not be compared to the akasa in size.

Then ramanuja clarifies as follows;

The camparison to akasa is given in order to dismiss the idea of smallness on account of the dhaharakasa being situated inside the heart by example of simili.

“ishwnath gacchathi savitha” meaning the sun moves like an arrow, to indicate the fastness of movement though in fact the sun moves faster.

Another argument forwarded to show that the dhaharakasa is not Brahman. It is not dhaharakasa which is intended to be sought and understood but what is inside it. So dhaharakasa is distinguished from that inside it. This object is ruled out by reasoning.

The sarira of the meditator is indicated as the city in which Brahman dwells and the Dhaharakasa denotes the omniscient, omnipotent lord, who comes to dwell in it out of love for the devout upasaka, with all his auspicious attributes, which is the object of meditation. But others argue that the interpretation that the dharakasa is Brahman and ‘thath’ in thasmin yadhantha indicates the attributes of Brahman and both being the object of meditation is indicated by Thadhanuashtavayam.

But Sri ramanuja refutes saying

The Dharakasa is said to be as large as the bhoothakasa and then the earth, sky, sun, moon and stars etc. are said to be in it. Then it is also said that all desires realized and not realized are there in it to be enjoyed and the dhaharakasa though being inside the heart and thus inside the body is not affected by old age etc. the text further denotes that the dhaharakasa is Brahman by “ethath sathyambrahma param” meaning this city is the reality which is the cause of all and the qualities of Brahman have been attributed to it by “Esha athma apahatha pampa” the self free from evil confirming that it is Brahman by sathyakamah sathya sankalpah, of true wish and infalliable will, and the declaration that those who do not know these qualities of Brahman enumerated in the passage attain perishable results while those who know realize their goal and have their wishes fulfilled. Therefore:- the dharakasa is Brahman while the qualities abiding inside is both to be meditated upon and known.

“evameva khalu somya imah sarvahpragah sathi sampadhya na vidhuhsathi sampatsyamahe ithi.’ And

“sathi sampadhya na vidhuh sathi sampatsy amahe ithi.” And

:satha agaccha na vidhuh sath acchamaha ithi”

Meaning all this – being gone to brahmaloka ( in their sleep) do not know it and having returned from it do not know that also. Similarly the word brahmaloka is used in the sense of the abode of Brahman like in the meaning of text “Esha brahma lokah samrat ithi ho vacha’ this is the world of brahma. The mention of all beings getting merged in Brahman in the state of deep sleep as in pralaya is the sufficient inferential sign of the dhaharakasa being Brahman and so is the word Brahmaloka denoting that of Brahman. The moving about of all beings to the world of Brahman everyday and not knowing it is itself the sign of Dhahaakasa being Brahman only.

Sutra Dhathescha mahimnah asya armin upalabdheh. Because of the mention supporting the world by dhaharakasa, the glory which is of Brahman only sa sethuhr vi dhoothir Esham Lokanam asambhedhaya’

This is a bridge limiting the worlds so that they do not mingle with each other. This quality of being a support to the world denote that the dhaharakasa is Brahman.

“Ethasya vaaksharasya prasasane gargi surya chandrama sou vidhrthou thish thathah”

By the rule of this imperishable one gargi, the sun and the moon are held in their position. Since this power is also seen in Dhaharakasa it is Brahman only.

Sutra :- Prasiddhaescha:-

“kova hyevenyathi kah prahyath, yadhesha, akasah anandho na syath’

Who will breath in and who will breath out if this bliss is not the akasa.

“sarvaniha imani bhoothani akasadh eva samputhpadhyanthe.’

All these beings come from akasa only, from this it is clear that the term akasa is used to denote

Brahman. The qualities like free from all evil etc., emphasise this meaning of akasa excluding any reference to the bhoothakasa.

Sutra;- ItharaparamarsathSa ithi cheth Na asambahavath: meaning if it is said to be the individual self due to the mention of it. Subsequently, it is not because of the impossibility Athasa esha Sampras adhah asmath sarirath samutthaya param jyothirupa sampadhya suena rupena abhisish padhyathe esha athma ithi hovacha Ethath amritham abhayam ethahth brahma”

This individual self having risen from the body attains the supreme light and its true self. This self is immortal, fearless and this is Brahman. So the Dharaakasa may refer to the individual self.

This view is refuted on the grounds that the qualities like apahathapapmathya, being free from evil, do not apply to the individual self.

Sutra:- Uttharath vheth Avirbhootha suarupasthu.

It is said that the later passage ascribed to prajapati speaks of individual soul only, it is only with reference to the real state of the soul.

“Esha Atma Apahatha pama vijaro vimrthyur vishoko vijighathso apipasah sathya kamah sathya sankalpah.”

The self who is free from evil, old age, death, sorrow, hunger and thirst whose desire is of truth and resolve is of truth is mentioned as that to be sought and known. In the passage where Prajapathi gives instructions to Indra who approached Prajapathi with the intention of knowing the true nature of the self that is to be enquired into. After describing the embodied soul in waking and deep sleep states Prajapathi says.

“Na ha vai sasirirasya pry apriyayoh apahathir asthi asariram na va santham na priya priye spasathah’ meaning there is no freedom from joy and sorrow till one is in embodiment and once the soul rises above attains the light and its own nature.

Atha sa esha Sampras adhah asmath sarirah samuttha ya param jyothirupa sampadhya svena rupena abhinishpadhyathe.”

Here the light is denoted as the supreme being and attaining which the jiva is said to enjoy freedom in Brahma loka while in the stage of samsara the jiva is like a horse tied to the yoke. So the entire explanation here is to the true nature of the individual self. Therefore the qualities like Apahatha papma etc may well denote the self and since the same quantities are shown in the text about Dhaharakasa it may as well be the individual self. This sri Ramanuja refutes by the words “Avirbhootha svarupasthu’ and explains “poorvam anrtha thirohitha apahathra papmathvadhi gunakasvarupah paschath vimuktha karma bandha sarirath samut thithah paramjyothi rupasampannah avir bhootha svarupah san apahathapa pamathvadhi guna visishtah thathra prajapati vakye abhi dheeyathe. Dhahara akye thu athir ohitha svabhava apahatha apmathv adhi visishata Eva dhaharakaseeds parath eeyathe.

That is the qualities like freedom from evil etc. is attributed to the soul in the state of release, when its svaroopa is no longer concealed by avidhya karma according to the passage referring to prajapati while the same qualities are mentioned with respect to ahaharahasa which is not under avidhya. So it means only Brahman. More over the description of Dhaharakasa as the sethu bridge that supports the worlds and as sathya will not be appropriate in the case of individual jiva even in the state of release. This fact is proved later in the Sutra Jagathvyaparavarjam.

Sutra:- Anyarthascha paramarsah: the reference to the individual is for different reason.

The passage atha sa Esha Sampras adhah asmath sarirath samurtthaya param jyothirya sampadhya svena rupena abhinish padhyathe. With respect to dhaharakasa is identical to that of the instructions of prajapathi. Both describe the soul rising and attaining the light and its true nature. But it is for the sake of meditation on the Dhaharakasa and not to show that the individual soul is Dhaharakasa.

Sutra;- Alpasruth Erithhi vheth thadhukatham. If it is argued that the dharakasa is the bhoothakasa because of the smallness mentioned their as nichayyathvath where Brahman is denoted as small for the sake of meditation.

Sri Ramanuja says.

“Anaghratha avidya dhoshagandhah svabhavika nirathisayajn anbalaaisvarya viryashakti thejar prabhathi aparimitha dharagunasagarah purushotthama eva’

Meaning the supreme purusha, who is untouched by defects of avidhya and who is the ocean of unlimited great qualities like knowledge, strength, sovereignty, proves, power, and radiance etc., The self denoted by the passage in section on prajapathi is only the individual self.

Sutra: Anukrth esthasya cha: Due to the mention of attaining the likeness;

As the individual self is said to attain the supreme light by meditating on the dharakasa it should be different. This is supported by the passage in Mundokopanishad.

“yadha pasyah pasyathe rukmavarnam karth aram isam purusham brahma yonim thadha vidhvanpunya papam vidhooya niranjanah paramam samyamupaithi”

When the seer sees the radiant being who is the vreator the lord and supreme purusha he sheds all his merit and demerit and becomes like the pure supreme Self.

Sutra: Api smaryathe: the smrithi also states this.

In the Gita the Lord says

Idham jnanam upasirithya mama sadharmyam agathah meaning those who acquire this knowledge become like me.

Thus in the heart Jivan Paramatma dwells as the Dharakara swaroopa as seen above in the Daharadhikaranam.

!. The substance “Sath” is paramathma and he is the creator of Jagat (universe) explain with help of sutras in Iksatyadihikarana.

Ans. In the systems of Vedantha , Brahma Sutras of sage Baadarayana occupy the loftiest position. These sutras known as saariraka sutras distill the essence of Upanishadic teachings in a crisp aphoristic manner. There is also mention of the Brahma Sutra in the 13^thchapter of Bhagvath Gita.
Bhagavan says
Rishibhir bahudha geetham chandhobhir vividhai prutak.
Brahma sutra padahscchaivah Ethumadbbhir vinischithai.
The truth about the kshetra /body and shetrajnaa/ soul has been sung by seers in various ways in various distinctive hymns and also in the well reasoned and conclusive works of the Brahma sutras.
The sutras have a magnificient crescendo and pattern as they move from the first to the fourth and final chapter. The first chapter brings out the coherent import of the Upanishads by elucidating the apparently doubtful import of certain pronouncements. The second chapter works out a philosophical defence of the vedantic standpoint in the context of adverse system of thought. The third chapter outlines the spiritual path way to the supreme goal of life while the Fourth chapter discusses the nature of that goal itself.
Thus we see that the first two chapters formulate the tattva or the nature of reality and the third deals with Hitha means or sadhna and the fourth chapter dwells on the Purushartha or the ultimate goal of life.
n other words the tattva or reality is the supreme soul, the Brahman. The Hita or the means is for the Bhaaddha Jeevan to recognize the Paramatman as the one with infinite perfections inspite of its immanance. The supreme Brahman is recognized in the third chapter, the fourth chapter evaluates the doctrines of Moksha and affirms that Moksha is the direct experience of Brahman with all the plentitude and eternity which only that experience can bring to the individual personality. It is the supreme exstasy of ”Llife in God.”
Vedanta sara is a very concise commentary on the Brahma sutra a little more elaborate is the Vedanta depa and an elaborate work on the same can be seen in Sri Bhasyam all works of sri Ramanuja charya.
Sri ramanuja charya summarises the teachings of Vedanta to the following effect;- Of the three ultimate entities known to philosophy the intelligent individual soul is essentially different from the non intelligent matter and the supreme Brahman. The essential differences thus existing between matter soul and Brahman are intrinsic and natural. God who is the supreme Brahman is the material and efficient cause of the Universe and the universe which is made up of matter and soul is the effect produced by him. Matter and soul form the body of god. And this body is capable of existing in a subtle as well as in the gross condition. God with his subtle body constitutes the universe in his casual condition and with his gross body he forms the created universe itself.
The individual sould enter into matter and there by make it live. Similarly god enters into matter and soul and gives them their powers and their specific characters. The universe without god is exactly analogous to matter without soul. And in the world as we know it. All things are what they are, because god has penetrated into them and rules and guides them all from within. So much so that all things are representatives of him.
Of all the Sanskrit commentaries of Brahma sutra Ramanujas is unique in one respect. He proved that the relation between Brahman on one side and the souls and matter on the other is same as that between soul and body. (sarira – sariribhava) thus all the scriptural texts on the bheda and bheda between them could be sensibily interpreted.
According to Sri Ramanuja bhakti yoga is the means for the realization of the self, and the attainment of Moksa which constitutes eternal bliss. It is synonymous with upasana (meditation). That Bhakti (devotion) results from viveka (discrimination) Vimoka (freedom) abhyasa (practice) Kriya (work) Kalyana (auspiciousness) ananasada (absence of weakness) and anuddharsa (absence of excessive merriment)
The Vedas basically consists of two parts. The purva bhaga (1^st) deals with the ritualistic portion while the uttara bhaga (2^nd) known as Vedanta consists of Upanishads.
The purva bhaga is called Purva Mimamsa or Karma Mimamsa and is propounded by Jaimini in the form of sutras. While the study of the nature of Brahman and other concepts of Vedanta are called uttara mimamsa consisting of the brahma sutras of badrarayana. Now these brahma sutras have been interpreted by many as sankara and Madhva etc according to their siddanthas while sri ramanujas commentaries is based on bhodhaayana vrutthi and is in accordance with Visistadvaita.
Sri Ramanuja outlines the basic concept of visistadvaita by explaining the word “Brahma” He says the word Brahma refers to the supreme Purusha NARAYANA who is naturally devoid of all defects, (this eliminates other realized mukta, everfree nitya souls) and possesses infinite wonderful inconceivable auspicious qualities. These words serve to deny the concept of nirgunabrahman. By this statement he declares without any ambiguity that the word Brahman is synonymous with NARAYANA.
The adjectives ANAVADHIKA and ASANKHYEYA with reference to his wonderful ATHISAYA and infinite ANANTHA KALYANA GUNA, auspicious qualities show that they are inconceivable by VAK and MANAS. Avadhi is limit and sankya is number. HIS qualities are ANAVADHIKA not limited by words or thought and ASANKHYEYA countless. As Vedanta Desika describes in Yadhavabhyudhayam.
YadhekaikaguNa pratuthah nigama vandhina yath avatha varananeasya. The Vedas proceeding to describe HIM as he is become exhausted by the time they finish relating about even any one of his qualities.
Ramanuja then proceeds to show that the word Brahman can only mean nothing but SARVESWARA. Brahma sabdha is derived from the root “BRH” to mean greatness,i.e. that which by nature possesses the greatness to an infinite degree as in the case of the word “Bhagavat” which denotes only the lord.
Another reason for the word Brahman denoting sarveswara is given by Sri Ramanuja as “THAPATHRAYATHURAIH AMRUTHATHVAYA SAEVA JIJNASYAH” the ills of samsara are due to thethree thapaar, suffering due to fate due to no reason ADHIDHAIVIKA due to other beings and natural elements. ADHIBOUTIKA and due to our own physical and mental conflicts for which our own actions are responsible. ADHYATHMIKA. The remedy is possible only by the grace of god.
Ramanuja ends the samanvayadhikarana saying that the texts like YATHOVA IMANI BHOOTHANI JAYNTE etc, teach the existence of Brahman as being the cause of the world free from all imperfections and endowed with infinite auspicious qualities and of the nature of unparalleled bliss.

After establishing that Brahman shown as the cause of the world by sruthi texts like YATHO VA IMANI BHOOTHANI JAYNTE, the enquiry of Brahman who is omniscient possessing infinite auspicious qualities has been affirmed by the first four sutras. Now the view of the Sankya school of philosophy who ascribe the casuality of the world through inference, to the inanimate pradhana, the primordial nature is taken up for refutation. In the chandogya text Sadheva soumya idham agra aseeth ekameva adhruiitheeyam thadhaikshatha bahusyam prajaayeyanthattheioarjatha “SATH” being alone was in the beginning it willed to become many and created fire. The word being is defined as Brahman by the vedantic schools. But here the opponents. Sankya raises a doubt as to weether the word “SATH” referes to the pradhana inferred as the cause of the world.

The view of Sankya is as follows:- All this world except the sentient self is made up of prakrithi which is constituted of three gunas satthva rajas and thamas. When the three gunas are in equilibrium (Samayavastha) there is no creation, but the primordial prakrithi exists in its unmanifest state. This is denoted by the word Satth in the chandogya passage. Then (in the oroximity of purusha, the individual self) the gunas start combining and the evolution when, from mahat or buddhi till the gross elements takes place. Proving it willed to become many.

Sankhyan justifies his stand by saying “Kara Nabhootha dravyasya avst thanthara aparthirena karyatha” The effect is non difference from the cause. The fact that the world came from prakrthi is proved by subsequent text “Vacharambha Nam Vikarah nama dhayam mrthikethyena satyam” that is the mud alone is true and its various forms like pot or other forms are only modifications citing gold ornaments or materials made of iron where the gold alone or iron alone is true others are only forms of the one.

This above view Ramanuja refutes by the sutra “eekshath err Asabdhath” Pradhana which is Anum anikam, established through inference and not a valid testimony is not mentioned by the sruthi as the cause of the world, because of the uso of the verb “eeksh to will: in the passage in connection with the activity of “Sath” “the being” the action of willing can be ascribed only to a sentient entity which the pradhana is not. Therefore the term “Sath” can denote only the omniscient omnipotent supreme person The Brahman. In all places where creation is mentioned we find texts like saeekshatha lokannu srija ithi saiman lokan asrjatha and sa eekshan chakre sa pranam asrjatha. He created them and he willed to create the worlds and he willed and created the vital air. It is true says ramanuja that the effect must be of the nature of the cause. That is why the omniscient, omnipotent supreme being of infalliable will, the inner self of all is cited as the cause with the sentient and the insentient beings in their subtle state forming his sarira this is illustrated by the “parasya sakthih vividhaiva srooyathe svabh avikee jnana balkriya cha”.

Namely His supreme power is manifold and His action, power and knowledge is His inherent nature and

“yasya avyaktham sariram. Yasya aksharam sariram, yasya mrthyus sariram esha sarva boothantharathma” namely of whom the unmanifest is the body, of whom the imperishable is the body, of whom death is the body. He is the inner self of all.

The argument that the promissory statement and the example given point out only to pradhana as the cause of the world through inference is refuted by Ramanuja saying that there is no reason given for the inference to make it valid. The example given is only to confirm the possibility of ekavijanena sarva vijnanam the knowledge of every thing by knowing about one thing.which is the effect of the cause like everything else.

The next suthra is in answer to the argument of the opponent that the word eekshatha, willed can be taken, not in the primary sense, but in the secondary sense, gouna as in the case of the expressions like thathEja Aikshatha thA Apah Aikshantha. The fire willed and the water willed. In which the activity f the sentient being is ascribed to the non sentient figuratively. Thus the action of willing can refer to pradhana also

Sutra 6. GounASCHATH Na Atman asabdhath. It is not secondary due to the word Atman being used. This sutra refutes the argument that the eekshaNa the act of seeing can refer to pradhana taken in the secondary sense, the later text Aithadh Athmyam idham sarvam sa athma, all this is ensouled by that which is the self of every thing refers to that which denoted by the word sath As the insentient pradhana cannot be termed as the sentient self it means only Brahman. This meaning is further strengthened by the text. “Hanth Aham IMAh thisrah devatha anena Athman Aanupravisya namarupe VVjakaravaNi. Let me enter into these three deties as their self and give them name and form. So the eekshaNam cannot be contrived as being figurative but is only in the primary sense. Suthra thannishtasya mokshOpadhesath because release is the teaching here to one who is desirous of it. In the passage referred to here the student Svethakethu is being instructed by his father about salvation. After imparting the knowledge “That Thou Art” he is told that there will be delay only till this body is discarded. This will not be appropriate if Pradhana is the subject matter of the passage. Even to sankhya, pradhana is not instrumental to release.

Suthra Heyathva avachanaccha. Also because there is no mention of discarding it (SATH) this means that if Pradhana is the meaning of Sath since it is not conducive to moksha the mumukshu, aspirant for release would be advised to give it up, but here it is not so. On the contrary he is instructed Thou art that.

Suthra Prathijna virodhath

It is contrary to prathijna pradhana is not the purport of the passage because it would be contrary to the promissory statement prathijna of knowing every thing by the knowledge of one. As pradhana can only be the cause of the insentient beings the knowledge of it will not lead to that of the sentient beings.

Sutra Svapyayaath

Because of merging with the self.

SvapnanthamME soumya vijaneehiyathra ethath purushah svapithin ama, sathasowmya thadha sampanno bhavathi, svam apeetho bhavathi. Learn from me about the nature of sleep. When a man sleeps he unites with Sath and merges into his self. In sleep there is no identity of nama roopa and the self exists in its pristine form and becomes one with Brahman, its real self. There fore the state of sleep is akin to dissolution when all beings merge in Brahman. The shruthi text mentions the state of sleep as that whenprAjnena AthmanA AthmanA samparishvakthah nabaqayam kimchanaVEdha n Antharam. Embraced by the sentient self he knows nothing insde and outside. On awakening the identity of nama roopa reasserts them as per the text. Thaiha vyagrovAsimha VAurko vavarahova dhamsova masakova yadyadbhavanthi thdh Abhavanthi.

All beings resume their identity as a tiger, lion, wolf, boar, insect or a mosquito. What ever they were before. Therefore as the merging into pradhana in their sleep cannot happen, the word “Sath” denotes the supreme purusha only.

Suthra Gathisam Anyath.

Because of the uniformity of view several texts referring to the creation mention Brahman as the creator.

Athma va idhamaka eva agra aseeth. This was only the self in the beginning Aith aran thasmath va ethasmath Athmana akasah sambhoothah akasath vayuh vayoragnith agn erapahagner apah, adhhyah prthivi. From the self came the space, from space wind, from wind came fire, from fire water and from water came the earth. In all these passages Brahman is mentioned as the cause. So even in this passage namely Sadheva soumya idhamgta Aseeth. The word Sath refers to Brahman only.

Sutra Sruthathvaccha.

Because it is directly mentioned in the scriptures. Ramanuja quotes various texts to show that by the word “Sath” only the supreme self, omniscient, omnipotent,support of all of fruitfuland infallible will, free from all defects etc, is refered to as Brahman. In chandogya itself it is stated in the later passages that Brahman is the self of all. Anena Jeevena athmanam anupravisya namarupe vyakaranani.

I will enter into this jeeva as itself and give name and form also.

Sanmool ansoumya imah sarvah prajah sadha yathnah sat pravishtah.

All these beings have “Sath” as their source, they reside in it and rest in it and.

Ethadhathmyam idham sarvam thatsatyamsa athma.

All these are ensouled ny that which is truth and which is their true self.

Ramanuja concludes that these and other texts which specifically mention that the world has originated from the Lord Narayana the ocean of infinite auspicious qualities, the supreme Lord all knowing, all powerful.

Anthar bahischa that sarvam uyapya narayanass thithah.

Since it is established by the above sruthi text that Brahman must be the supreme person capable of manifesting as the world supporting all beings as their inner self . The advaitha view that Brahman is undifferentiated consciousness is also set aside says sri Ramanuja.

“Therefore “Sath” is Paramatma and he is the creator of the Jagath”