Q. How does Thathantra prapatti Adhikaranam prove that Jeeva goes in sushma sarira after liberating from sarira?


Ans. First the highest Atma was established as the only cause of the evolution of the worlds and how the upanishads teach that it is this Being who is free from the touch of every blemish and is the seat of infinite good qualities and who stands apart from every thing else, that should be meditated on by those who desire release. Then the conclusion was confirmed by answering objections brought forward by oponents by exposing the flaws in theories not based on the vedas and by reconciling apparent in consistencies in vedic statements in regard to the evolution of particular products.  The result is to show the highest Atma as He is. Now the means of reaching him through meditation. One will be induced to commence meditation when he does not desire anything other than being one that is to be reached and longs to go to Him. In order that this may be brought about, the unpleasant experiences of the Jiva in his wanderings in other worlds and in conditions of wakefulness, dream, deep sleep and trance and the freedom of Brahma from them and the possessions of good qualities by him.
The question whether in going from one body to another the Jeeva goes forth enveloped in the elements in a subtle condition from which a body may be formed or not, how water consists of the three elements, asnd how in the compound water predominates and prana and senses are said to accompany the jeeva and the departure of the devas who controlled prana ad the senses.  The transformation are stated to be the divine body, rain food semen and embryo. How the jeeva becomes an instrument in the hands of the devas for their own enjoyment. The devas do not eat do not drink, seeing the same amrita nectar they are pleased, therefore so ,ong as samsara lasts connection with the body cannot be avoided. Subjection to Karma leads to such connections, cannot be got rid of. Jeeva returns from the heaven world on the completion of his enjoyment. Then they return by the very same path by which they went. those that perform the duties departing from here enjoy the fruits of their karma, on return they attain birth in good countries, casts and families, they have good life, learning, wealth, good conduct comfort and inteligence. Lord Narayana will surely relieve the individual from the bondageof births and deaths and help him attain Moksha.
Thadhanantharaprath Ipathyadhikaranam.
Sutra 1.
Thadhantha raprathipatthou ramhathi samparishvatthahprasna nirupaNAhyAm.
The soul goes out enveloped by subtle elements with a view of obtaining another body which is known from question and answer.
 In the first two adhyayas it has been established that Brahman who is free from imperfections, abode of infinite auspicious qualities and of different nature from every thing else is the first cause and the views of the oponets were refuted on the basis of sruthi smrthi and reasoning. The next two adhyayas deal with the means of and the methods of attaining Brahman. the third adhyaya is about the meditation as the means of release which consists of the absence of desire in anything except the desired object namely Brahman. To attain this the imperfections of the individual self moving about in different states of waking, dreaming deep sleep and swoon and the absence of it in Brahman, tha abode of auspicious attributes is to be understood, which forms the subject matter of the first two padas of the third adhyaya.
The sutra affirms that the soul leaving the body takes with it the subtle elements from which the new body is created as against the poorvapaksha view that the soul can produce a new body where ever it goes, this is known from question and explanation found in the sruthi.
In the instructions of the pancha agnividhya in Chandhogya Upanishad where Pravaha Na king of PanchAlas after putting several questions to Svethakethu regarding the destination of the soul after death and the two paths one of which leads to the point of no return and the other by which the soul returns taking rebirth says.
VErTHayaTHA panchamyAHuthAvApah purushavachasO Bhavanthi Chanog upanishad 5.3.3
Do you know how at the fifth oblation the liquid oblation come to be designated as man.
The answer is given later in the passage that the heavens is the fire into which the deities, the pranas (indhriyas) of the sacrificer abd the presiding deities namely fire etc offer sraddha, faith as oblation (this means that a sacrifiser who is competent and strong in his faith offers himself as the oblation) this is the first fire. the next is parjanya, the rain cloud. Into this fire the deities offer king soma, the moon aqs the oblation. This is the liquid oblation i the form of faith, develops into form of moon and when it reaches the second stage that of parjanya it turns into rain. The third fire is the earth into which oblation of rain is offered. The fourth fire is the man into whom the oblation of fod is offered. The fifth fire is the woman into which the oblation of the seed is offered.
The answer to th question at the outset is given as ithi thu panchamy AhuthAvApah purushavachaso bhavathi. thus at the fifth oblation the waqters come to be designated as man because it turns into a child. But the opponent raises a doubt that since only water is said to accompany the soul to the next birth how can it be said that the soul takes with it the essence of all the elements? the next sutra gives an answer.
Sutra 2.
thrayAthma KathuAth thu bhooyasthuAth. 3.1.2.
Because water consists of the three elements but predominantly water consisting of water earth and fire in lesser proportions.
Suthra 3.
PrANagathEscha.
Because of the going of the organs with the soul, ThamuthkrAmantham prANah anuthkrAbathir prANam anuthkrAmantham sarVE prANA anuthkrAmanthi.
The organs leaving with the soul is mentioned and also in Bhagvatgita it is said that when the soul leaves the body it takes with it the organs.
manasshasha TAneend hriyANiprakrthisTHAni karshathi; sariram yadhavApnothiyadhAP yuth krAmtheeswar ah, grheethvaith Ani samyAthiv AyurganDHAnivAsayAth.
It draws to itself the organs of sense with the mind for the sixth. When the ruler (Soul) obtains a new body, and passes out to another, he takes with him those organs and then moves on as the wind takes the odors from their abodes.
Suthra 4.
AgnyAdhiga thoruthEhithi cheth na bHakthathuAth.
The organs entering into fire etc is to be taken in the secondary sense.
YathrAsya purushasya mrthasya agnim VAkapyEthi.
Since it is said that when a man dies his speech enters into the fire, it is objected that the soul carries the subtle elements with it but the sutra refutes it saying that this statement is to be taken in the secondary sense as in the later text.
oushadheerlomAni vanaspatheen kEsAh.
The hirs of the body enters the herbs and the hairs of the head enters the trees.
Sutra 5.
prathamE asravaNAth ithi cheth nathAEVa hyupapatthEh.
It is said that there is no mention of water ; it is not so because water is that which is meant. The opponent says that in the first oblation it is sraddha which is offering and not water and sraddha is known to be an attitude of the mind. Hence it is not correct to say that the soul goes out carrying the subtle elementsof water.
Suthra 6.
asruthathi Athithi ChEth na isht ADHIKAriNAM pratheethEn.
It is said that Jiva is not mentioned in the passage, it is not so because the sacrifiser is the Jiva only. Later in the same chapter it is said that those who perform meritorious deeds go to the world of devas and become somaraja (king Moon) and on the exhaustion of their merits return to the earth. This is exactly what has been described in the previous section by mentioning the offering of sraddha from which arises king Soma etc. So the entity which is denoted as having the body of sraddha is the same which becomes the nature of the moon, both denoting the individual soul.
Suthra 7.
bhAktham vA anAthmavithvAthn tha THA ni dhaisayathi.
Some being food of devas is meant in the secondary sense because of not knowing the self and so the sruthi declares.
The opponent argues that from the text EshaSOMO rAjA thaddhEvAnAm annam tham dhEvA bakshayanthi.
This king soma is the food of devas and they eat him it is thus evident that the individual soul cannot be denoted as king Soma.
The sutra refutes the above saying that because of the absence of knowledge on the part of the sacrificer regarding his real nature he is said to be the food of devas. By the sacrificial offerings worship etc. devas are pleased and they enjoy them and hence the word food is used in the sense of that which is enjoyed. As a result of Sacrifice etc. The individual self is also able to enjay the company of devas,  the one devoid of the knowledge of self is mentioned as YaTHa pasuh EVam sadhEVAnAm.
He is like a beast to the devas, meaning object of enjoyment. Eating for the devas means satisfaction and not actual act of eating which is shown from the text.
navaidhEVA asnanthi na pibanthi EthadhEvAM rtham dhrshtu A thrpyanthi.
Sri Ramanuja concludes by saying that it is settled that the soul moves from one body to another taking the subtle elements with it.
thasmAth bhoothasukshmaih samparishvakthah jivo ramhathiithi siddham.

Write a detailed note on Athma Swaroopa Viseshangal through Vedanta Sara (Special Characters.)

The Vedanta Sara is an essay and concise commentary on the Brahma /sutra's of Badarayana who is believed to be identical with Vyasa. The Vedanta sara was written by Bhagwad Ramanuja in accordance with the views of the Visistadvaita school of vedanta.
After the study of the vedas there were prescribed certain rituals that are to be performed, but the vedas proper do not have the rules in them, so the student has to go to other works for them.Consequently certain subsidary works on the rules of interpretation were composed by the sages and the earliest of these works was Mimamsa sutra of Jamini (5 in no) But these sutras were very short statements and they could be interpreted in different ways. Thus a no of comentators arose and each came out with it differently. The performance of the rituals gave only immediate and transitory results. Hence Badrayanas work on the Brahma sutras is considered important it being based on the authority of the upanishads. He quotes that the knowledge of Brahman leads to everlasting benefits. He also mentions other authors who have written on the subject they are Asmarathya, Audulomi, Badari and Kasakrtsna.
Since these sutras were short and criptic statements they were interpreted differently and hence a number of views arose namely Sri Shankara, Sri Ramanuja, Purnaprajna, Bhaskara, Nimbakara, Vallabha etc. to name a few. But Sri Ramanuja was able to give the correct explanation setting aside the contradiction raised by the various writters. Hence later writters like Sri Sudarshana Suri's wrote Sruta Prakashika which is a mastery and sub commentary on the Sri Bhashya which itself is a commentary on the Brahma Sutras by Sri Ramanuja. Narasimha Priya Trust has come out with two volumes of sruthaprakasika text which is very impressive in every way.
The srutaprakasika is an ideal commentary in many different ways.Its explanations are clear and are neither too elaborate nor too brief. The accessories of each topic of discussion (adhikaranas) are stated clearly and the development of thought is clearly delineated from chapter to chapter, from section to section and from topic to topic. The commentary explains the appropriateness of each sentence and the order in which they occur. It also highlights the significance of particular choices of words. At the begining of each topic it lists a chain of possible objections and the reply there to. Again at the end of each adhikarana the interpretations of Sri Shankaracharya, Sri Bhaskara Bhatta and Sri Yadava Prakasa are stated and refuted or reviewed In the begining sections of the sub commentary these three predecessors of Sri Ramanuja are normally mentioned by name. but there after they are mentioned as "pare", "apare" and "anye" always in that order. "Pare for Sri Shankaracharya, Apare for Sri Bhashkara Bhatta and Anye for Sri Yadava Praksha.
So much for the original works. Comming to the teachings of Vedanta Sri Ramanuja summarises
" Of the three ultimate entities known to Philosophy. the intelligent individual soul is essentailly different from the non inteligent matter and the supreme Brahman. The essential differences thus existing between matter soul and Brahman are intrinsic and natural. God who is the same as the supreme Brahman is the material and efficient cause of the whole 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 subtle as well as gross condition. God with his subtle body constitutes the universe in its casual condition. and with his gross body he forms the created universe itself. The individual souls 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 univers with out God is exactly analogous to matter without soul and all things are as they are because God has penetrated into them and rules and guides them from within so much so that all things are representatives of Him. and every thing denotes Him.
The special features given by Sri Ramanuja are or rather proved  the relation between Brahman on one side and the soul and matter on the other side is also between soul and body. i.e. Sarira sariri bhava. This became so clear to understand and interpret all other scriptual texts on bheda and abheda, he has refered to and quoted his predecessors Bodhayana, Dramida, Guha and Tanaka.
According to Sri Ramanuja Bhakti Yoga is the means for the realisation of the self and the attainment of Moksha which constitutes eternal bliss. It is synonymous with meditation (upasana) That bhakti  devotion results wholly from Viveka (i.e. discremination) Vimoka (freedom) abhyasa (Practice) Kriya (Work) Kalyana (auspiciousness) anavasada (absence of weakness) and anuddharsa (absence of excessive merriment) because it is only so possible and because there is scriptural authority to it.
Sri Ramanuja defines "Brahman" the highest person who is by nature, devoid of all evils and is possessed of a host of auspicious qualities which are innumerable and unsurpassable in excellence. For every where in the context the word Brahman is seen to have been derived from the association of Brahattva (greatness) and whatever greatness is by nature as well as by qualities is unsurrpassable in excellence. that is its primary and natural meaning and he who possesses such greatness is alone the lord of all. Brahman thus is the highest person who is by nature devoid of all evil and is possessed of hosts of auspicious qualities which are innumerable and unsurpassable in excellence. He accepts a world that is real and that bhakti and prapatti are both means of attainment. Only he attains the Lord by the benevolence of the Grace of the Lord.
Brahma is the material cause of the universe. Brahma was alone before the creation of the universe. What does creation actually mean? The process by which objects gain a name and form.
"Anena Jivena Atmana Anupravishya Namarupe Vyakaravaniti"
Brahma along with the Atma enters every body and bestows a name and form to these entities and the difference between them now lies in their constitution and attributes or gunas. Now these attributes or gunas are only made up of knowledge. Knowledge is not matter. This knowledge known as Dharma Bhota Jnana is the attribute of the atma. The differences that we observe among the atmas is the levels of their dharma bhuta jnana and are atributable to the bodies they find themselves in. For example Atma in the body of a single celled organism has far fewer faculties that an atma in the body of a human being and this difference in turn is due to the function of their karmas.
In the state of pralaya the atma does not or rather retain the link with the karma and thus the individuality. Hence we see Karma play such an important part in the whole cycle of pralaya and shrusti. In the case of acetana (non sentient entities) the process of creation simply means that they transform from the state of no name and form to a state of name and form and this endows it with a purpose and can be referred to as the sarira. The primeval state for both the cetana and acetana entities is refered to as sukshma state. At the time of  Srshti the cetana and acetana transform from the sukshma state into a grosser fully manifested sthula state. This srishti is created by brahman. Brahman makes the assertion and creates bodies from its primitive form by giving it name and form. He then enters these bodies along with the atman. i.e. the entry into the body allows it to use its dharma bhuta jnana. By the action of creation Brahman is the nimitha karana and by his power of assertion he displays the upadana karana. Now to connect the sarira atma bhava or the nature of brahman and the universe this sarira atma bhava. i.e. body soul relationship exists at all times. that is there is no state in the universe in which it does not exist as the body of brahman. the power of creation or transformation is the discreation of brahman so it can be termed sankalpena, and the cetana and acetana entities go through parinama in their nature and form which is completely out of their control. its only on the discreation of brahman sankalpena parinama.
Sri Ramanuja says  "Jagath sad atmakatvam" Brahman is the antaratma of the universe. Then Ramanuja carries the attributes of atma further saying ananda is its quality eternal bliss. Further readings on the nature between the body and atman give a wonderful explanation
Else where in the Gita the relation is expressed as " Nasatho vidyathe bhava namavo vidyathe sataha" 2-16.
Vishnu purana 2-12-43.
Asatha dehasya sadbhava na vidyate sathascha , Aathatmona na asadbhava, vinashasva bavahi asathvam avinashasva bhavashcha sathvam"
Brahman has divine characteristics
Satya sankalpatvam
Nivik aratatva
no evil attributes
With infinite divine attributes
Savisesam having attributes.
Brahman is savisesham Satyam means Brahman has qualities of being unchanging in nature, natural independent existence. Jananyanam he has infinite unchanging knowledge as his nature and knows every thing. Anantam immesurable infinite and is beyond the limits of length time and mass.

Q.        Based on the Vedanta Sara explain how Sri Ramanuja rejects the fallacies in other systems of philosophy and establishes the Visistadvaita philosophy?

Ans. The beauty of Visistadvaita lies in its conception of a Godhead of attributes or gunas whose playground is the entire universe from whom all the animate and inanimate emanate and in whom all merge ultimately. This goes as a compromise between absolute monism of Adi Shankara and the distinctive separation of deva and jiva of Ananda thirtha the famous Madavacharya.

Another important aspect is that if Shankara’s advaita preaches salvation through discard of vices and worldly aspects and realization of the Godhead through introspection. The Visistadvaita accepts the social obligation of jeeva as a dehin and teaches the way to be away from the phenomenal world but to live within it  by surrendering the fruits of action at the feet of that supreme bliss manifested in the form of Sriman Narayana.

The fundamental doctrines of all the visistadvaita philosophy as declared by all the Upanishads is…..

1.      Narayana the consort of Sri is our Lord who has all being and things as His body.

2.      He gives moksha or release from bondage.

3.      He is the object of blissful enjoyment for those who have attained moksha.

Sri Ramanuja wrote nine works in Sanskrit on the philosophy of visistadvaita of these the “Vedanta Sangraha “ occupies a unique place. This work mirrors a total vision of the Upanishads, discussing all the controversial texts in a relevant and coherent manner. It is said to be an independent exposition of the philosophy of the Upanishads. This work was expounded in the form of a lecture before Lord Srinivasa of Tirumala. This is the first work of Sri Ramanuja. This is also called the summary of the Vedas, as thye Vedas themselves aim at conveying the meaning of the Upanishads. (Vedanta) the wok is titled Vedanta Sangraham, meaning the summary of the Vedas.

This philosophy was first expounded by Sri Nathamuni developed to a great extent by Sri Yamunacharya in his works and the same was perfected by Sri Ramanujacharya in his works like the Sri Bhasyam and Vedanta Sangraham, after refuting the controversial views of the opponents. Of all the Sanskrit commentators of the Brahma Sutra’s Ramanuja is unique, he proved that the relation between Brahman on one side and the soul and matter on the other is that between soul and body, (sarira sariri bhava) so that all the scriptural texts on the bheda abheda shruthis could be sensibly interpreted. Bhedha abheda and sorting them was Ghataka Sruthi. Sri Ramanuja states that he has followed the teachings / treatises of the predecesors like Bodhayana, Dramida, Guha and Tanaka. Sri Ramanuja held that the 12 chapters of purvamimamsa, 4 chapters of samkarsakanda and four chapters of Brahma Sutras constitute one system of philosophy. The authors though different deal with one subject. Sri Ramanuja says that Bhakti yoga is the means for the realization of the self and the attainment of Moksha which constitutes eternal bliss. It is synonymous with uppasana or meditation. That Bhakti (devotion) results wholly from Viveka (discrimination) vimoksa (freedom) abhyasa (practice) Kriya (work) kalyana (auspiciousness) anuvasada (absence of weakness) and anuddharsa (absence of excessive merriment) and there is scriptural authority to that effect.

The Brahma Sutras consist of 4 Adhyayas and each of the Four adhyaya or chapter consists of four Pada’s (parts) the First chapter is called Samanvayadhyaya, and it determines that Brahman is the cause of creation, sustanance and destruction of the universe. The second chapter is called the Avirodhadhaya and it removes the inconsistency that may arise and also establishes firmly what the first chapter states. The third chapter is called the sadhanadhyaya and it mentions the means of attaining Brahman. The last chapter is called Phaladhaya and as the name mentions it treats the results obtained by the means. Thus the first two chapters are quiet distinct from the last two chapters.

Vedanta sara begins with a benedictory verse meaning “ I bow unto Vishnu who has for his body all the sentient and nonsentient beings, who is the self of all objects, who is associated with goddess Sri, who is the ocean of Bliss untainted with impurity”

1 Adhyaya System of philosophy is established.

First pada deals with 1. Then Therefore an enquiry unto Brahman, the small purvapaksha, the small siddhanta, the great purvapraksha and the great siddhanta, there is no proof of non differenced substances, sabda proves differences, pratyaksha --- even of the nirvikalpaka kind proves differences, the bhedaabheda views is untenable, inference also teaches differences, perception does not reveal mere being, plurality is not unreal, Being and consciousness are not one, the true meaning of svayamprakasatva, consciousness is not eternal, there is no consciousness without object, consciousness is capable of change, consciousness is an attribute of the permanent conscious self, the view that the conscious subject is something unreal, due to the ahankara, cannot be maintained, the conscious subject persists in deep sleep, the conscious subject persists in the state of release. In cases of scripture conflicting with perception, scripture is not stronger, the true cannot be known through the untrue, no scriptural text teach a Brahman devoid of all differences nor do smriti and purana teach such a doctrine. The theory of Nescience cannot be proved, All knowledge is of the real, neither scriptures nor smriti and purana teach nescience, scripture does not teach that release is due to the knowledge of a non qualified Brahman, the meaning of tat, tvam, asi, summary statements as to the way in which different scriptural texts are to be reconciled, nescience cannot be terminated by the simple act of conscing Brahman as the universal self, the vedantin aiming to accertain the nature of Brahman from scriptures.

2. Brahman is that from which the origin of this world proceeds.

3. Because the Scriptures is the source of knowledge of Brahman.

4. the connection of scriptures with the highest aim of man.

5. Seeing that which is not founded in scriptures.

6. -----the word seeing has a secondary meaning (figurative)

7. Because release is taught of him who takes his stand on it

8. and because there is no statement of its having to be set aside

9. and an account of the contradiction of the initial statement

10.on account of the individual soul going to the self

11.on account of the uniformity of the view,

12. And because it is stated in scriptures,

13.the self consisting of bliss is the highest self on account of multiplication if,

14. an account of its being a word denoting an effect,

15.and because he is declared to be the cause of thntra,

16.and because that (Brahman) which is referred to in the mantras,

17.not the other on account of impossibility,

18.on account of the declaration of differences,

19.and an account of desire, there is no regard to what is inferred

20.and scriptures teaches the joining of this with that,

21. the one within the sun and eye,

22.and on account of the declaration of   differences,

23.either is brahman.

24.for the same reason breadth is brahman,

25. the light is brahman,

26. If it be objected that Brahman is not denoted,

27.and thus also because thus only is the designation of being,

28.If it be said that brahman is not recognized.

29.prana is brahman.

30.If it is said that brahman is not denoted.

31.The instruction given by Indra about himself.

32.It is said that brahman is not meant.

Second Pada.
1, Everywhere: because there is taught what is known,
2.And because the qualities meant to be stated are possible in brahman,
3.But on account of impossibility not the embodied soul,
4. And because there is a seperate denotation the object and the agent,
5. On account of the difference of words,
6. and on account of smriti,
7. Should it be said that the passage does not refer to brahman,
8. Should it be said that there is attainment of fruition,
9. The eater is the highest self on account of their being taken all that is movable and immovable.
10. And on account of the topic of the whole section.
11. The two entered into the cave.
12. And on account of distinctive qualities.
13. The person within the eye is the highest self.
14. And account of the statement as to abode.
15. And on account of the text referring to only what is characterised by pleasure.
16. For that very reason that eather is Brahman.
17. And on account of statement of the way of him who has heard the Upanishad.
18. Not any other, on account of non permanency of abode, and of imposibility.
19. The internal ruler is the highest self.
20. And not that which smrithi assumes.
21. For both also speak of it as something different.
22. That which possesses the quality of invincibility.
23. Not the two others on account of distinction and statement of differences/
24.  and on account of description of its form.
25. Vaisvavara is the highest self.
26. That which the text refers to is the highest mark thus.
27. Should it be said that it is not so on account of the word.
28. For the same reason not the divinity and the element.
29. Gaimini thinks that there is no objection to the word agni.
30. On account of definiteness thus armarathya opines.
31. On account of meditation Badari thinks.
32. On account of imaginative identification thus Gaimini thinks.
33. Moreover they record him in that.
Third Pada:
1. The abode of 

 to be continued.

Q. Please explain how it is established that Karma (reason) Karya (action) bhavam can exist even in case of 2 objects of different characteristics and it would not affect our satt karya (all true) vadam, through the doctrine of sarira athma bhava between prakriti and Brahman in Vedanta saram.

Truth and reality in this world can be understood and established through authenticated proofs called pramanas, which are categorised under three groups. These are “Pratyaksham” “Anumanam” and “Shabdam” Generally what we see in this mundane world can be understood through Pratyaksham and Anumanam. But to understand the matters pertaining to the life and after death, the two vehicles pratyaksham and anumanam are not sufficient. It is only through Shabdam that we can know the path that leads to the understanding of the ultimate truth and the purpose of our life that is Purushartham on this earth. Shabdam is also the only authority on which we should rely on such matters. We should accept the ageless and faultless vedas as the authority or shabda pramanam to realise the true spiritual path. In the first part Karma Kanda or poorva mimamsa of the vedas we learn the methods and activities that we should practice to obtain the material benefits which we can enjoy and experience through worldly possessions. However these pleasures are only transient and short lived. Indulgence in such activities can only lead to more and more sorrow. Any unfulfilled desires which are material in nature will result in the rebirth os such persons to enable them to attain and experience such desires. If a person continues to indulge in the persuit of only worldly pleasures he will continue to be born again and again on this earth.

In the later portion of the vedas the gyna kanda or uthara mimamsaand the Upanishads show us the path to attain moksha or the deliverance from the cycle of births and deaths. Our poorvacharyas have correctly interpreted the contents of the vedas. It is also true that several other thinkers have interpreted the Upanishads differently and arrived at conclusions that take us away from the exalted path to lead us astray. This confusion is cleared and it has been established that moksha liberation from the cycle of births and death is the only purpose of our life on earth.

The subject matter of the Upanishads can be comprehended through superior knowledge only. As such any wrong understanding to the intended meanings  will lead to non attainment of the ultimate goal Purushartha. The Athma cannot go out of the ordained path. Vyasas Brahma Suthras were written to determine the true meaning of the Upanishads and Sri Ramanuja wrote the Sri Bhasya as a commentary to these Brahma Sutra to establish beyond doubt the true path for moksha.

Brahma Sutra contain 545 sutras (Sutras are brief containing minimum number of words but convey a fund of meaning and information) The subject whom brahma sutra deal is called Sharirika Shastram. All the universe is the body of the lord himself is the soul (athma) of the universe is the inference, since the shastra (subject of the Scriptures) speaks of the lord whose body (Shariram)  is the universe. It has four chapters  Adhyayams and each chapeter has four padhams (parts) In all it has 156 divisions or topics Adhikaranams. Each pada and adhikarana describes a noble attribute and quality of the lord. In other words the shareeraka shastra speaks of the innumerable noble qualities (Kalyana Gunaas)  of the Lord.

Briefly the noble qualities described in the 16 padams are:

1. The Lord as the creator of the universe.

2. The entire universe and all things in it as his body. i.e. “Sukshma sthula,chetana achetana sharirakatvam”.

3. His quality ‘Swanishtatwam” – swanishtam ananyaadharan.

4. Nirvadhi mahima.

5. Reaffirms the assertion that the Lord is the sole cause. Nirbadhitvam  i.e. he is unaffected by the inadequacies and differences found in his creations and he always remains pure and blemishless. Sri Ramanuja succeeds in countering the contarary views expressed by those who made misinterpretations quoting the matchless ability to be the cause remain unaffected by any kind of imperfections or inadequacies exhibited by his creations.

6. His quality of protecting those who take refuge in him. The Pancharaatra shastra is truthful to the essence of the vedas and that the shastra is given by the Lord himself. It is therefore known as Vaidika Shastram.

7. The paramathma is the cause for Akasha and Self.

8. The Lord is the cause for the indriyaas.

9. The Lord decides the perennial activities of the jeevathma.

10. The Lord while residing in the bodies of acetana and chetanas is unaffected by the defects and inadequacies of the individual self.

11. The ultimate goal to be reached by any devotee and he is the one the 32 upasana vidyas speak of.

12. The Lord favours those devotees who are sincere and loyal to their respective varanashrama dharma.

13.Mentions the lords kindness in wiping out all our Karmas (papa and punya).

14. The Lord ensures that the Jeeva while departing the body takes the route of brahma naadi, so that moksha is assured for the Jeevathman.

15. How the Lord helps the liberated Jeevathman to reach his abode.

16. The exalted pleasures the Jeevathman would enjoy associated with the Lord’s feet. Which he has gifted in return to the faith reposed by the individual in him.

Brahma sutras known also as the Vedanta sutras deal with the five fundamental doctrines of Vedanta, they are:

1.     Nature of Brahman.

2.     The Nature of individual soul (Jeevan) and its relation to Brahman.

3.     The Nature of Universe and its relation to Brahman.

4.     The Nature of the means to attain Brahman.

5.     The Nature of the supreme goal.

Many prominent vedantins have written commentaries on the Vedanta sutras to support their darshanams like Shankar’s Advaitham, Ramanujas  Visista advaitham and Madavas Dhvaitham philosophy.

 Shankars Bhashyam is the earliest commentary and establishes the philosophy of Adhvaitha or Abhedhavadha according to which the undifferentiated brahman (Nirvisesha Brahman) alone is real. Jeevan is identical with that brahman and Jagath or the universe is unreal (illusory)

Sri Ramanuja arrived at different conclusions  and established that Brahman is endowed with attributes Sarvisesha Brahman and it is the only reality as organically related to both the sentient souls chit and the non sentient matter achit both of which are very real and that the Jeevan is different from Brahman and is real as much as the universe Jagat is real.

Ramanuja classified the schools of Sankhya, Buddhism, vaisesika and jaina as vedabhyas being outside the pale of the vedas and refuted their theories od causation, following the sutras of Badharayana in accordance with the tenents of Visistadvaita. The Upanishads declare that the supreme reality Brahman can be known only through the Vedanta texts and not by any other authority.  The Vedanta texts clearly show that Brahman is both material and efficient cause. The terms Sath Brahman and Athman are synonymous and so are the unchanging, shining and without limitations is Brahman and before creation the world was Sath alone. This also proves that the texts do mean what they say and state.

Samanvayadhayam.  Lord Narayana is the cause of the entire universe. The cause as (Kaaranam) is of three types Upadhana Kaaranam, Nimitha Kaaranam and Shakarika Kaaranam. For example to make an earthen pot three things are required 1. Mud, 2. Potter and 3. Tools like the wheel etc. The mud is the Upadhana karanam (material cause) the potter is the Nimitha Kaaranam (instrumental cause) and the tools in this case the wheel is the shakarika kaaranam (auxillary cause). Like wise if you take the universe. Brahman himself is the cause of all the three types. The Upanishad state that Sripati Narayana  alone manifests and coexists as upaadhana nimitha and sahakarika karanam. But certain smrithis and school of thoughts refute the above statements saying that the akasha, jeevathma indriyas have always existed so paramathma cannot be the source of all these. But arivodhadhayayam  these doubts are dispelled and established decisively through relevant statements from smrithis, Upanishads that the parabrahman indeed is the sole and absolute cause for the creation of the universe and all things in the universe.

The argument that Brahman cannot be the cause of the world because it is different from brahman is not correct. As per the contention of the opponent the characteristics which distinguishes the cause from others must be present in the effect for example worm originating from honey and so even if it is different from brahman could have originated from Brahman. If the effect is said to be non existent in the cause, no it is only denial of similarity and not of oneness. Since at the time of dissolution the cause becomes the effect the causality of Brahman is not admissible. In dissolution the effect becomes the cause and if Brahman is the cause it becomes one with the effect. In that case all the imperfections of the world will adhere to Brahman. Then all the Vedanta vakyas like “Yassarvajnah sarvavith” “apahathapapmavijaro vimrthyuh” will become meaningless. This difficulty cannot be got rid of by claiming the body soul relationship between Brahman and the world  explaining that as the imperfections of the body do not effect the soul, those of the world do not touch brahman, because the very relationship is untenable. The sharira is the result of Karmaphala and Brahman is free from Karma.

To say that the sarira sariri bhava of Brahman and the world is not appropriate says Sri Ramanuja is only a Kuthrarka malicious reasoning on the part of those who do not understand the real significance of the spiritual texts which are substantiated by logical reasoning. There are enough evidence to prove the sharira shariri bhava.

“Yah prithivy Am thishtam  yasya prthivee sariram” He who is in the earth as its inner self and “yah athmani thishtan yasya athma sariram, who is in the individual soul as its inner self and of whom the individual soul is the body, enumerates each sentient and insentient entity and declares the sarira sariri bhava of Brahman.

“Esha sarva bhoothantharat hnaapati athapa pma dhivy o dheva eko narayanah”

This is the divine Lord Narayana who is free from evil and the inner self of all.

The definition of body as the instrument enjoyment of the fruit of actions as given by the opponent is not correct says Sri Ramanuja. The declaration of earth etc as the sarira of Iswara does not satisfy this definition. The sarira of the released soul also fall outside the scope of this definition as there is no karma for them. The body assumed by the supreme self in His manifestations is not made of elements and hence the body cannot be said to be a combination of the five elements to cite pradhana as the cause. Again the body can neither be defined as that of which the five vital breaths are the source of life, though they have life the five vital breaths have no place in them. Nor is the body the abode of the indriyas and cause of joy and sorrow always.  Therefore the body is to be defined as a substance which is in subordinate relation to a sentient soul, to be used for the purpose of that soul and controlled by it. In the injured body the power of control is obstructed as heat of fire etc. are obstructed by external agents. A dead body is not fit to be called as such since the soul has left it and it is only the congregation of matter. Hence the whole universe of sentient and insentient beings constitute the sarira of the Lord, who controls and supports it for His purpose and which is totally subservient to Him. The discrepancy in the view of sankhya  that the  

Pradhana is the cause of the world. Pradhana i.e. prakrithi is said to create the world by the mere proximity of purusha, who in his turn gets bound due to the superimposition of gunas of prakrithi on him. While purusha is said to be Chin mantra, pure intelligent free from all changes. Now  “Nirvikarasya chinmanthra rupasya prakruthi sannidhanam kim rupam ithi vivechaneeyam”

This means it has to be made clear what exactly causes the superimposition of the attributes of prakrithi on the changeless purusha. Since the purusha is changeless the prakrithi is said to undergo modifications and create the world due to the superimposition on the purusha and therefore it is the effect of the changes and hence cannot cause them. If on the other hand it is the mere existence of prakrithi and its proximity that causes the superimposition, there would be no question of release because of the permanent existence of prakriti near purusha. Hence the sankhya view is not rational. Brahman is the cause of the world as established by sruthi because the reasoning of sankhya is defective. The arguments of all other schools like nyaya visesika, budhists, jains and sankhya are mutually conflicting and hence have to be set aside. Sri Ramanuja here quotes manusmrithi which says “Arsham Dharmopadhesam chavedhas astra avirodhinayas tharakena anusandhathe sadarmam vedhanrtharah”  hence this too is dismissed being contarary to the scriptures. Brahma being the material cause, the nature of cause and effect being the same as in the case of mud and clay or gold and ornaments, there is a difference between the individual soul and Brahman as we can see from the experience of the ordinary life. The joys and sorrow are caused by merit and demerit and not due to the embodiment alone. Since Brahman has no karma  and hence no bondage resulting from karma  even though having the subtle and gross universe as his body. He is not the enjoyer of sukha or dukha  example. The king is not affected by the punishment meted out to his subjects though he is also embodied like them.  Sri Ramanuja thus quotes from Dhrmida / Bhashyakara to illustrate the point.

“Yathaloke raja prachuradhantha sooke Ghore anartha sankte api pradhesevartham anah vyujanadhyava dhooth adhehah”

Just as the prince staying in an uncomfortable infested with mosquitoes etc. does not feel the discomfort being fanned and given all comforts by his attendants so too the Lord is not touched by the defects of the world,  His power acting as the fan.

“ Thatha asou blokeshaah brahmaths amruthya ch amarahdhoshairirna sprsyathe”

As the sruthi vyakyas that Brahman is free from imperfections and changes the comparison with clay and gold is not applicable.

Thus in conclusion the world and the Brahman called paramathma are one.  He is a subtle object with cognitive abilities. He is also associated with things that do not possess cognitive powers.  When he pleases to create he creates he also creates multiple objects, he does so but is also associated with them. For this reason it is said that the world and Brahman are one. But the Brahman is omnipotent omniscient and all pervading.

Prabha.

Please bring out the exemplary deeds of the Lord Thiruvinagarappan after bestowing his benevolence on us.

1. Thiruvinagarappan is viswa thomukan, Thirumangai Alwar’s one and only Lord, is Sarvathomukan, that Parabrahman with garlands on his crown made up of just blossomed flowers who is the sweet nadham in the vedamantrams is saluted by the ancient Rig Veda mantram.

“Tvami Visvathomukha Visvatha Paribhurasiapa na sosuchadhagam.”

O Veda Narayana O Chandhoga O Pouzhiya O Taittiriya O Lord Thiruvinnagar thou art the all pervading omnipresent, omniscient one please remove our sins in ite entity.

O Thannopparillappa thou art the one who consumed the seven oceans, seven kula parvathams and the seven universes and kept them safely in your stomach during the destructive time of pralaya, during the maha pralayam. You devoured the Sun, moon and stars and kept them in your stomach after this miraculous feet you shone like Yekaksharam.  In the spirit of Yajur Veda.  O Veda Narayana  thou created, protected and consumed all of these sentients thus thou shineth as sarvothamma, Parama poojya and thou also shines as the indweller antaryamai Brahman and directs them You are thus Sarvajnan and paramajothi.

2.  Resplendent as Manivannan Shining every where.

O Thiruvinnagarappan Yajur Veda  recognizes you as the power behind the agni, through your swayam jothi incandescent suryams power to warm, the pervasive wind, the energy principles behind the cooling rays of the moon, the aadharam for the purity of sukran the gigantic principle understood as Brahman and the protecting doctrine supporting prajapati. Thus you are for ever resplendent based on the yajur veda mantram. Thou art sarva kala swaroopa. All divisions of time spring from thee, the resplendent paripoorna . No one hath comprehended thee from above or across or in the middle.

Tadhevaghis…  ……..  sa prajapati.

Yet another Yajur veda manthram says

So no bhandharjamitha sa vidhantha dhamaniveda bhuvanani visva.

Meaning he is our only relative, our protective father, he is the great one who generated us. He is the one who understood every one and every thing.
yet another mantram says he is the one who blessed us with the different vedams and revealed their esoteric meanings and became Veda Narayana.

 3. All pervasive Golden Lord (Ponnappan)

The Lord of Thiruvinnagar, who is present every where as  Palavahaiyum Paranatha Peruman is witness to all happenings (Sarva Sakshi) Atharva veda salutes his sarva saakshithvam.

“ AA Pasyathi, Prathi Pasyathi, Para Pasyathi Pasyathi.

Divamatharikshamadh bhumim sarvam tadh devi pasyathi.”

Her sees every thing in front, he sees everything behind him, He sees every thing far and wide. He sees all that is in Aakasham, Bhumi and Antariksham. He recognizes Thiruvinnagarappan as the essence of the four Vedas and pleads with him for the boon of nitya Kainkaryam in his parama padha and to banish the two kinds of vinais. The atharvana veda mantra reads

Yajnam bhumo Yajamanamrucha: samani  bheshaja.

Yajugumshi nuthra bhrumaste nomunchanth vamhasa.

Meaning  we recite with svaram, the Rigveda mantram for eulogizing,  Saama veda mantras for singing about your glories, Atharvana veda mantrams for removing all kinds of afflictions physical and mental, Yajur veda mantras for performing yagas and pray to you to banish all our accumulated karmas, Lord Akasaagaram  to bless the supplicants with undiminishing wealth of nitya kainkaryams, soubhagyam as the  creator protector and dissolver of the universe and its chethanams and achethanams.

4. Salutations to Mutthappan.

In the end of the Atharvana vedam there is a mantram that begs the Lord to make the supplicants dhyanam, upasanai and kainkaryam fruitful by standing on their side as a friend to guide them.

Yuge Yuge thavastaram vaje vaje havamaha sakhaya indrammutaye.

Alwars as supplicants placed all their bhakthi laden pasurams at the sacred feet of the Lord. In the Rahasyartham Muthangal (pearls)  refer to alwars pasurams. Bhagwan of thiruvinnagar accepts these pearls strung together as pearl garlands and earned the name of mutthappan. These garlands are known as Muktavalis. They shine at his chest neck and at his ankles as NUPURA ABHARANAM> there they stay shining and with their sacred luster remove the kali dhoshams of all chetanams who bow unto these lotus feet of the Lord.

Swami desikan refers to the power of the muktavallis in banishing all the accumulated karmas this way in one of his slokams  of the Mukthapaddathi of Sri Ranganatha divya paduka Sahasram.

Lord Thiruvinnagarappan grants Moksham to those who seek his sacred feet as their sole refuge.

5. Thiruvinnagarappan as Jagadhaadharam.

The most sacred part of the four vedams is Purusha Suktam, the key passage here is

“Purusha Yevadhagum sarvam”

He is one who pervades every chethanams and achetanams both inside and outside. Thiruvinagaram has the combination of Bruhatva, Brumhanathva attributes. He is the grandest and the largest of svaroopam through his ananta kalyanagunashe has brumha nathvam, he is filled with endless glories, He is the one who empowered Brahma with the powers of creation, He is the supreme jothi the light of lights He is worshiped as Paradevathas by all the devas as their supreme lord. He is the most sacred of sacred doctrines (Pavitra nama Pavitram) and the most auspicious among auspicious entities (Mangala nam cha mangalam) He is the one with the unmatchable glories of sacred feet pointed to us by the mantra rathnam, the dvaya Mantram as revealed to us by the Mutthakam of acharya Ramanuja. When we hold firmly his sacred feet. He will not shake us and runaway from us because of his infinite daya for us. The limitless compassion he has for us is summed up by the last saaman of saama veda  which means may the master of vast knowledge, may mighty god bless us with prosperity, may the nourisher of all, the author of all Vedas bless us with prosperity. May he the giver of all comforts like the horse and cattle bless us with prosperity. May Veda Narayana the Lord of all elements  of nature vouchsafe us prosperity. May he standing as Thiruvinaggar vouchsafe us prosperity.

6. Bhumi Naathan is the Bhuman of the Upanishads. The Chandhogya Upanishad salutes the blissful swaroopa vishesham of parabrahma recognizing him as the Infinite bliss.

“Yovai Bhuma Thath Sukham naalpe suka mast.”

Meaning Brahma is bliss infinite, there cannot be any bliss in something other than that is in the Infinite Brahman. The Infinite Brahman should be the sole goal of our serious learning, rest of them are all bhinna vasthus and cannot lead to bliss.

The Rig vedam salutes the Infinte Brahman standing as the archa at thiruvinnagar at his leela vibhuthi as parama padanathan.

“Sam bahubhyam dhamathi sam pathatr dhyava Bhumi janayan Deva Yeka Visvasya bhuvanasya raajaa”

The sole and supreme lord of lords is our Saranyan, Our father Mother Bhandhu at Thiruvinnagar and every thing . He is Anaadhi as explained by the Upanishad. “ Sayeva Soumya idam agre aasith” By knowing him “Yena asrutham srutham bhavathi” This is purushartha vivekam that leads us to “our thulya svatantryam.”

7. The fruits of Thiruvinnagaraam’s sevai.

The last slokam of Swami Desikan’s Parama Padam Sopanam  summarises  beautifully the fruits of the enjoyment of Archai and the anubhavam of the sri sookthi of  alwar and acharyas on thiruvinnagarappan which reads.

“Baladha aakarshidhbhi…………………..sopana padhavee.”

Meaning for us who are pulled powerfully by the many of our apradhams and turn us away from bhagwan and lands us deep in the mud of samsaram. The glory of his krupa pulls us out of these miseries and aligns us to climb the steps of the ladder of his paramapadham.  This has been asserted by his pramanas as the truth.

Swamy Nammalwar’s Thiruvaimolzhi  starting from the first decad of the first patthu (Uyarava Ra uyar nalam udiyavan) to the last decad of the 10^th Patthu (MuniyE nanmukhanE  mukkaNNappA) I s involved with Sri Satakopan’s  anubhavam of the anantha kalyanagunas i.e. limitless auspicious attributes of the Lord Sriman Narayana.  These Saarasvatams and their saram saves us from chasing perishable matters and engaging in useless pursuits and brings  Lord Sriman Narayana in front of us Prathyaksha Pramanam.

The 3^rd decad of the 6^th 100 of the Thiruvaimozhi , Lords Thiruvinnagarappan’s exemplary deeds are elaborately discussed.

1.       Nalkuraveun  Selvum……. Thiruvinnagar Kandeen.

I see the lord everywhere, he appears in many ways as poverty and plenty, as heaven and as hell, as bitter feud and friendship, as poison and medicine. He is my master living with affluent people in Vinnakar.

2.       Kanda inpam thunpam …… thiruvinnagar NannagareE.

As pleasure as pain, as confusion and clear thoughts, as punishment and forgiveness, as light and shade. The Lord my master is hard to understand. He resides in Vinnakar, surrounded by clear waters.

3.       Nagaramum naalugalum……. Yaavarkkum PuNNiyamE.

As cities and villages, as knowledge and ignorance, as the brilliant orbs and darkness as earth and wide sky. The lord resides in Thiruvinnagar surrounded by mansions other than his grace we have no refuge.

4.       Punniyam paavam……….kandu KoNmiNagal KaithavamE.

Good and bad karmas, union and separation, memory and amnesia, reality and illusion, these he is and he is not. Krishna the Lord of Vinnkar is surrounded by mansions other than him there is no doer, witness ye all.

5.       Kaithavam semmai ………….Perundheundai MoovulagE.

The doer is the colour fair red black and white. Truth and falsehood, youth and age, newness and oldness.  The Lord in Thiruvinnagar is fortified by walls.See he laid this garden world and all the good in it.

6.       Moovulaga NGgalumaay …….. UraikinRa paran chudarE.

These three worlds and yet not them pleasure and anger, the lotus dame and wretched dame, praise and weighty blame. The Lord of Thiruvinnakar worshipped by the Gods. Is a radiant lotus form that lives in my heart.

7.       Paranchudar udampaay ………. Yaavarkkum van saraNE.

A body of exceeding radiance, a body of filth,  Hiding now and coming then, constant yet deceiving. He resides in vinnaka worshiped by the Gods. Other than lotus feet we have no refuge.

8.       Van SaraN surarkkaay ……. Ennai yaaludai ennappanE.

The permanent refuge of Gods  the ghaustely death of Asuras. Protecting all the worlds below his feet and yet not thus. Refuge of the southern quarter. Lord of Vinnakar. Is my refuge O! my Father lord and Krishna Master.

9.       Ennappan enakkaay ……. Thanathaaln NizhalE.

The lord and father is my mother my foster mother. Golden father gem hued father pearly father father. He resides in Vinnakar, with golden walls around. Peerless lord he gave me the shade of his golden feet.

What an excellent  pasuram, so sweet, lovely. Emperuman is my appan, father. He is also mySevilitthaay baby sitter and my mother as well. He is my father who is my Gold, my pearl, my mani. The pupil of my eye. He is in Thiruvinnagar, surrounded by big golden ramparts. There is absolutely one equalto him.  ( He is opparil appan oppilliappan) Such great Lord has granted me the shadow of his lotus feet for my redemption there is no other means for me except taking refuge under His feet.

10.   Nizhalveyil Si rumai …….. Kalai. KaNilam KaaNmiNngaLE.

Shade  and  sunlight small and bigness long and shortness. Walking Standing other things and yet not any of them. The Lord resides in Vinnakar with sweetly humming bees. His feet alone protects   us  all. O!  see   the truth in this.

11.   KaaNmiNngaL ulageer ………enRumaavar KuravargaLE.

This decad of a thousand songs by Kurugur Satakopan.  Addresses the Lord of  Vinnakar who grew before our eyes when he came begging as a lad then said “Behold O Bali”.

Oh See! He raised his feet to the entire height and length of the universe during his  trivikrama avatar and asked us to see his lotus feet. They came right in front of our eyes for us to see. We need not even make an extra effort to see those feet. Those feet grew right in front KaNmugappE. PaadhukhE. During the occasion of Maha Balis injustice to the devas.  You participated in the incidence of Trivikrama avataram. You grew with your lords lotus feet and shot upwards into the sky. When the left foot of the Lord spread out with explosive velocity at that time, Brahma washed with great reverence your Lords sacred foot as well as yourself firmly attached to the left foot. There was not enough water  however to wash the growing feet. The naadham emanating from the rapid upward sancharam of your lords foot (left Foot) spread all over the universe and removed the fears of the devas about maha bali permanently.

About such Parama KaruNiko Bhagawaan, Emperumaan, Naamazhwar Thirukkurugoor Sadagopan has sung 1000 pasurams. Out of those 1000, readers of these 10 which are sung on Thiruvi NNagarappan than oppaaril appan oppilliappan, will be respected ever by Nityasuris.

Q. write an essay bringing out in your own words clearly explaining the description of the realities wise namely Jiva and Iswara in Yatindra mata dipi

Yatindra mata dipika was composed by Srinivasarya, a well known Visitadvaita philosopher who lived in Tirupathi. Chittoor district about the beginning of the seventeenth century. It is compendious exposition of the teachings of visistadvaita in its aspects of metaphysics, morals and religion, known as tattva hita and purushartha. The work is called yatindra mata dipika, or the light of the system of yatindra or sri ramanuja. Sri ramanuja deduces his philosophy from this shastra but gives a comprehensive and synthetic interpretation of it by recognizing the validity of pancaratra as the word of god and accepting the equal value of the teachings of Risis and alwars in the scheme of Ubhaya Vedanta.

The visistadvaita of Sri Ramanuja was not a reaction against the dry ritualism of the mimamsakas and the mentalism of atheistic thought which followed the intellectual revolution caused by the Buddha. But also the revival of the theistic mimamsa. Vedantic theism did not emerge suddenly in the evolution of philosophy of religion in India.

Sri Ramanuja in his Vedanta sangraha refers to Tanaka, Dramida, Guhadeva,Kapardin and Bharuci who were great exponents of theistic Vedanta. The inscriptions referring to the worship of Sankarshana and vasudeva (100BC) and the errection of the garuda column in the honour of Vasudeva the God of Gods about (200BC) prove the existence of the theistic faith at the very early period. The great Contribution by Sri Ramanuja is that he has given us for the first time a conception of monotheism (non Dualism) in a systematic form. Visistadvaita accepts as ultimate the three entities of matter (acit) individual self (cit) and Iswara. Matter and individual self are absolutely dependent on Iswara for their existence, the dependence being similar to that of body upon self. The universe forms the body of Iswara, and he is the universal self not only of the unconscious matter but also of the conscious self. Body is that which an indwelling self supports and controls for its own services. Similarly matter and self being the body of Iswara are supported and controlled by him for his own purposes.

Sri Ramanujas unique view of the relation of aprthaksiddhi (inseperability) in which Iswara stands to the world consisting of matter and selves. The inseperable relation of the world to Iswara is conceived this brings out clearly the intimate connection that subsists between substance and attribute. Iswara is substance and the world of matter and selfs are his inseperable attributes.

JIVA

Like Iswara the JIVA is of the nature of Consciousness and possesses dharma bhota jnana as an inseperable attribute. It is real external and unborn. It is distinct from the body, the sense organs, mind and vital airs. Though the individual self, as a mode of Brahman, is essentially of the same nature, it is actually distinct, for it is of monadic size and resides in a separate body. It is the agent, the enjoyer, the embodied self and the body. It is the embodied self with regard to its physical body. It is the body with regard to Iswara. It is not only sentient but also the essence of ananda. Samsara is due to avidya which is of the nature of Karma accumulated by the jiva in its previous births. In this condition jnana and ananda are obscured but fully manifest in the state of liberation. In spite of its monadic size, the jiva can contact the ends of space through its attributive knowledge. The jivas which are innumerable belong to three classes. The nityas (eternal) are those who have never been caught in the samsara, and who have from eternity been enjoying ananda in the supreme abode. The Muktas (liberated) are those souls who have attained liberation through Bhakti and Prapathi. The Baddhas (the Bound) are those who are not liberated from the trance migratory existence due to avidya and karma. At the moment of giving up the body, the jiva which has attained the knowledge of brahman issues out of the body through the aperture in the crown of the head and moves upwards through the rays of the sun. The released self ultimately reaches its supreme goal and enjoys ananda for ever being established in the communion with God. Moksha is essentially of the nature of sayujya (communion) and not salokya (co existence) sarupya (similarity) or samipya (intimacy)

Iswara

Iswara is the controller (niyanta) the principal (sesin) of all the worshiped in every act, the bestower of all fruit, the sustainer of all and the supreme cause of all effects, while cit and acit are his modes and subsidiaries (sesas) the controlled and the supported. Since consciousness pre supposes a conscious self the reality is not identical with consciousness. Hence Iswara is not pure nor difference being nor pure consciousness but the highest self, charaterised essentially by consciousness and unsurpassable ananda. He is the sole cause of the universe since he comprehends it within himself in latent form prior to creation, and then by his will manifests what is latent.

The conception of God as the Supreme person and creator raises the following question: How can the supreme being be eternally perfect, if he manifests himself as the world? Will not the imperfections of the world adhere to the perfect being also? Visistadvaita attempts to solve this problem by its doctrine of sarira sariri sambandha, or the relation between the world and brahman as body and soul. Brahma has the world of life and matter for his body, and constitutes the universal self of that body. The world body has two states, Karana and Karya, or the causal and the effected, the nature of which are contraction and expansion, these states belong to the world body of brahman alone and not brahman himself. Expansion is evolution and contraction is involution. Brahman becomes or manifests the world in the sence that he evolves the body which is his attribute. Not that the essence of Reality is in a state of flux. The notion of a supreme person whose attributes only is in a state of manifestation makes the divine being the substantive element the ground of all existence. The entire process of evolution in the form in which Iswara manifests himself in and through the world – body is an opportunity given to jivas to attain a life of perfection and communion with the supreme. Though this view of evolution attributes to the divine being a transcendent activity, he as the antaryamin reveals his nature in the entire process of evolution and human history. This impacts a unique value to the religious experience of all individuals in their intellectual, moral and psychic levels.

The imperfections clinging to the body do not affect the universal self, and the transcendental attributes of the universal self do not pervade the body. It is just like infancy youth old age and other bodily modifications which are not the attributes of jivas, but belong to the body. While pleasure pain ect belong to the knowing self and not to the body. Thus the relation of sarira saririn absolves the reality from having even a shadow of evil.

Though Visistadvaita conceives the reality as qualified by the realms of cit and acit, these modes do not constitute the whole of reality I for the realms of cit and acit, which as existents are real, are not identified with Iswara who is a self conscious being and a sub stratum of every thing. The view of reality as adhara and niyanta not only give a glimpse of the nature of the supreme being, but also suggests the personal nature of the divine. The visistadvaita conception of Deity must be sharply distinguished from pantheism on the one hand and anthropomorphism on the other hand. There is no room for rentheism, since the reality in spite of being the antaryami in all is looked upon as Narayana, concrete and endowed with consciousness and super individuality. Like wise any sort of anthropomorphism is out of place since the supreme being is thought of as possessing the six attributes of jnana aiswarya Shakti bala virya and tejas besides the infinite auspicious qualities of love mercy kindness etc. which transcend the ordinary qualities of human personality.

Visistadvaita offers a theistic ideal which affirms the existence of the supreme person and consistently interprets our experience as a whole so as to account for the oneness of the world. Iswara is an actually existent reality who embraces and comprehends all individual self and the world of matter not as isolated entities but as intimately releated to one another in an organic manner and thus forming a perfect and coherent unity. They have no existence apart from him; in and through him life and matter have meaning and significance.

Jiva is the 8^th avtara consisting of 26 verses.

1.The first verse gives the common characteristics of jiva and iswara

2. Gives the nature of jiva.

3. How jiva is different from body senses mind etc.

4. Jiva is monadic.

5. Jiva is eternal and unborn.

6. Jiva is different in each body.

7. Consciousness monadness etc. determines jiv’s essential nature.

8. Refutation of various conceptions of jiva by Buddhists, charvakas, sankhyas etc.

9. Objection if jiva is not all pervasive how can it enjoy its fruits in other regions? It is possible by power of adrsta which is a special kind of consciousness.

10 Jiva is of three kinds. The bound, the freed and the eternal.

11. Origin of devas etc.

12.human beings animals and non ambutants described.

13. Womb born, egg born, sprout born sweat born jivas

14. Owing to power of a vidya, bound jivas are subject to manifold afflictions.

15. Here various kinds of bound jivas explained.

16. Mumuksus are of two types votaries of kaivalya and moksa.

17. Moksha seekers are of two kinds bhaktas and prapannas.

18. Members of three varnas only are qualified for bhakti.

19. According to Vedanta sutras sudras are not qualified.

20 bhaktas are of two kinds.

21.nature of prapanna; every one is qualified for self surrender.

22. Prapanna is of two kinds ekantin and parama ekantin. Parama ekantin is of two kinds drpta and arta.

23. Description of mukta is given.

24 mukta attains equality with brahman in enjoyment of bliss.

25. Objections muktas cannot wander all over worlds since scriptures declares that the liberated do not return, muktas can wander according to their own will; scripture prohibits return due to karma.

26. The eternals. The eternals are ananta, garuda, visvaksena etc. whose consciousness is devoid of contraction, in as much as their activities are never opposed to the will of bhagwan. Their special duties have been fixed up from time without beginning by the eternal will of iswara.

Iswara is the 9^th avatara consisting of 29 verses they are in short.

1. Definition of Iswara.

2. Iswara is both material and efficient cause.

3. Definitions of material cause efficient cause.

4. Sriman Narayana is the sole cause of universe.

5. How causality results in Narayana and how it is determined by examination of Vedanta texts.

6. According to principal of “Samanya Visesa” all general terms such as Siva, Sambhu etc terminate in particular term Hiranya garbha.

7. Hiranya garbha refers to Narayana.

8.Antaraditya vidya refers to Vishnu.

9. All vidyas including daharavidya must be construed as referring to Narayana.

10. According to non dualistic passages of srutis identity of Brahman with Self is alone real and that everything else is unreal. There fore Narayana cannot be import of Vedanta texts. Narayana is proved to be cause of universe from Vedanta textswhich treat of causality the apparent contradictions between dualistic and monistic texts is harmonized by ghataka srutis.

11. Traditional teachings of visistadvaita.

12. Refutations of samkhya, mimamsa yoga and pasupata views in respect of Iswara.

13. Iswara is untouched by imperfections adhering to universe body.

14. Iswara is vibhu.

15. Various attributes of Iswara.

16. Narayana is the creator, the protector and the destroyer of the universe.

17. Iswara abides in five fold forms. Para, Vyuha, Vibhava, Antaryamin and Archa.

18. Para is highest. Narayana in Vaikuntha.

19. Vyuha is four fold Vasudeva, Sankarsana, Pradyumna and Aniruddha.

20. Each vyuha descends into three sub vyuhas such as Kesava etc.

21. Description of Kesava Madhava etc.,

22. Vibhava is avtara such as matsya etc.

23. Purpose of various avtaras such as matsya kurma etc.

24.Avtaras are manifold such as primary secondary etc.

25.Iswara incarnates by his own will and not owing to karma.

26.Iswara as antaryamin abides in all jivas.

27. Archa is that special form of Iswar which accepts any substance for body.

28. Archa is four fold.

29. Bhagwan is ever present with sri in all five fold states.

Ramanujas Visitadvaita is noted for.

a. It propounds a credible doctrine of complete identity between God and the absolute.

b. It harmonises God’s transcendence (paratva) with his accessibility (Soulabhya) and.

c. It inculcates the highest type of devotion without belitting the part of intellectualism and social duties in spiritual life.

While the doctrine first gained articulation as a system of thought in the now unavailable writings of Dramidacharya and later in those of the illustrious Yamuna acharya, it was Sri Ramanuja who put these devotional traditions coming from the alwars down into the mould of the Upanishadic thought by embodying them in the form of commentaries based on the Vedantic scriptures.

Since several pious and scholarly savants wrote on the doctrines of the system, the most brilliant of them being Sudarsana Suri and Vedanta Desika. There were also several others noted for their lucid exposition of the system. Srinivasa dasa disciple of Mahacharya who lived in the 16^th century and gave us the Yatindra mata dipika in brief but comprehensive writing on the system is a complete hand book simple and lucid and best for the study of visistadvaita.

He ends his work by the concluding verse.

“Thus Narayana the Supreme Vasudeva known by the name of Visnu, expressed by the term ‘Brahman’ and qualified by the sentient and the non sentient is the only reality that this is the philosophy of the adherents of visistadvaita is established here by.

Swamy adidevananda of Ramakrishna mutt mysore has givena transalation of the work of srinivasa dasa’s yatindramatadipika in Kanada and subsequently into English from where the above have been taken