utkranti.

Q. Please explain in detail the changes at the time of utkranti? (departure from Sharira){S8G}

Ans. The second section of the fourth chapter of Brahma Sutra is devoted to the mode of departure of the enlightened and the unenlightened souls at the time of leaving the body. The path of the gods, the Devayana by which the knower of  the Saguna Brahman travels after death is described. The Sutra kara begins by explaining on the basis of scriptual statements the successive steps by which the soul passes out of the body at death. The departure is the same in the case of him who possesses the lower knowledge and of him who is destitute of all knowledge.
Ibhasahya Adhyaya 4.
Suthra 1 and 2 discuss At the time of death the knower of saguna Brahman, the functions of the organs get merged in mind.
Vagadhikaranam: Speach combines with mind because it is seen and also known through the scriptures.
Now the discussion turns to the actual progress of the man of knowledge towards Brahman when a man departs from here the speach is combined with the mind, mind with prana, prana with fire and fire with the supreme self.
Since it can be seen that even when the organ of speech is not functioning the spech is present in the mind, it is only the essential nature of the speech which combines. From the scriptures it is also confirmed that the speech combines with the mind and not merges in it
atha eva sarvan yanu.
Similarly all the other organs that follow speech are also said to combine with the mind. Therefore with the body heat extinguished he goes for rebirth with his senses resting in the mind.
Manoadhikaranam:
Suthra 3. At the time of death of the knower of Suguna Brahman the function of the mind is merged in the prana, the mind combined with all the senses is said to combine with prana.
Adhyakshadhikaranam.
Suthra 4 - 6.
At the time of death of the knower of Suguna Brahman the functions of the prana is merged in the individual soul or Jiva.
Suthra 4 So adhyakshE thadhupagam Adhibhyah. The Upanishad passages "Evam Eva Evam AthmAnamanthah Sarve pranah abhisamayanthi" at the time of death all pranas go to the individual self declares this fact. and again they are said to go out of the body with the individual self by "tham uthkramatham prano anuth kramathi." When the individual self departs prana follows. The coexistence of prana along with the self is declared in "kasmin uthkranthe uthkrantho bhavishyami kasmin va prathistithe prathisht asyami" " In whose departure will I depart in whose staying will I be staying the answer given is "The Individual Soul" So "pranathejasi" means that the prana joining with the individual self reaches the fire.
Sri Ramanuja compares this to the statement Yamuna reaches the sea. Though actually it only combines with ganges and reaches the sea together.
Suthra 5.
Bhootheshu thathsrutheh. When the soul departs it consists of all elements.
Suthra 6.
naikasmin dharsayatho hi.
The suthra refutes the view that prana and the self join with each element in succession because the elements are not capable of producing the effects individually. The prana and the soul combine with aggregate of elements and the word tejas denotes fire joined with other elements only.
Adhikarana IV suthra 7.
The mode of departure from the body upto the way is common to both a knower of Saguna Brahman and an ordinary man. Both pass through the same stages upto the entrance of the soul together with the subtle elements and so on into the Nadis.
Asrthyupakrama dhikaranam.
"Samana cha asrthyupakramath amrthathvam cha anuposhya" It is common till the beginning of the path.
Is the departure from the body of the soul described so far is common to men of knowledge and the ignorant or only to those without knowledge?
When all the desires in the heart are cast off the mortal becomes immortal here and now attaining brahman. This view is refuted by the suthra saying that a man of knowledge also the same way of departure is prescribed till he attains the beginning of the path. that is till the soul enters the nadis. when the soul passes out through the sukshuma nadi. there are hundred and one nadis off the heart of which one goes through the crown of the head, moving upwards by that man reaches immortality. Upto that moment the departure of the man of knowledge does not differ from the ignorant. The text about attaining Brahman here and now means that the man of knowledge through meditation experiences the bliss of Brahman through intutive knowledge while in embodiment.
Suthra 8.
"Thadhapeet haih samsaravyapadhesath. "
The description of the state of transmigration till attainment of Brahman.
Suthra 9.
"Sukshmam pramanathascha thatho pa labdheh."
The subtle body persists which is known from pramana and from the scriptures.
Suthra 10.
"nopamardhenathah" hence not destruction of bondage.
Suthra 11.
"asyaina chopapattherooshma"
Warmth belongs to subtle body.
The merging of fire etc of death in the Highest Deity is not absolute merging. A complete absorption of the elements takes place only when final emancipation is attained.
Suthra 12. - 14.
The pranas of the knower of Nirguna Brahman do not depart from the body at death
Suthra 12.
"Prathishe Dhath ithi cheth na sarirath spashtah hyekesham"
It is said that the departure is denied. it is not so because it is only the non seperation of prana from the individual self.
Here the departure of prana are denied  from the individual soul only and not from the body.
Suthra 13.
"smaryathe cha".
Smrithi also declares thus.
Suthra 14.
"thani pare thatha hyaha".
These merge in the supreme self the scriptures says.
Suthra 15.
"Avibhago vachanath"
Non difference of the individual self with the supreme self. The individual self with subtle elements becomes indistingvishable from the supreme self.
Suthra 16.
Thadhoko agrajvalanam thathprakasithadvaro vidhyasa marthath thaccheshagathyanus mrthiyogaccha"
The individual self is blessed by the Lord residing in the heart due to the power of meditation and the meditation on the path, which is its subsidiary and his abode becomes lighted from above. The passage thus illuminated by the Lord he departs through the hundred and first nadi. To the objection that it is difficult to ascertain by which nadi the soul departs as they are minute and numerous. The suthra says the soul of the man of knowledge departs from the hundred and first nadi in the crown of the head. The knower can easily distinguish this particular one by the power of meditation and the repeated rememberance of the path which is the subsidary of meditation which pleases the Lord who isin the heart, when the heart, the residence of the soul is lighted from above. Thus by the grace of the Lord the enlighted person is able to discern the particular nadi through which he departs.
Adhikarana 9 suthra 17.
"rasmyanusari" Following the rays.
Scriptures say that the soul of the man of knowledge deoating through the hundren and first nadi following the rays of the sun reaches the orb of the sun.
Suthra 18.
Nishadhikaranam:
Adhikaranam10.
Dhakshunayan addhikaranam.
The departing soul of the knower of the Saguna Brahman follows the rays of the sun after death which exists at night as well as during day and goes to Brahma loka.
To the question whether the soul of one who dies in the night attains Brahman. Opponent say they do not reach. The suthra 18 refutes this and says that because the karma of the man of knowledge comes to an end at the time of leaving his body in his last life he attains Brahman though he dies at night.
The text "thasya thavadhena chiram yavanna vimokshye atha sampathsye. The opponent quotes "dhivacha suklapakshaschantth arayanam eva cha: mumoorshatham prasasthani vipareetham thu garhitham" Day time the bright half of the month and the nothern progress of the sun are excellent for those about to die, the contarary times are unfavourable is for those who have not attained knowledge.
Suthra 19.
"athaschay anepi dhakshine."
For the same reason even dying in dakshinayana the enlightened attains Brahman.
But a doubt arises that because it is said that those who die in Dhakshinayana reach the world of pithrs and while those who die in utthraayana reach the moon. The former are said to return to earth when their merits are exhausted. Bhishma and others who were knowers awaited the uttharayana and hence it looks as though  those who die in dhakshinayana cannot attain Brahman.
The answer to this is that those who have knowledge even when they go to the world of the moon is only a rest for them. Mahanarayaa upanishad declares that from there one reaches Brahman. Thasmath Brahmanah mahimanam apnothi.  Bhishma and others postponed their death not because they cannot attain Brahman by dying in dhakshinayana but only to demonstrate the glory of uttarayana for promoting Dharma and achara.
Suthra 20.
Yoginahpr athi smaryath Esmaarthe chaithe" And those two paths are mentioned in the smrthi with referece to yogis.
In the Gita it is said that those who die during the day etc. do not return to earth but those who die at night etc. do return. This is not said in order to denote a special time to die but it relates only to the two paths devayana the path of the devas and pithryana path of the pithrs for persons practicing Yoga.
After the first part or section showing that one attains Jivanmukti when the Sanchita karmas or the accumulated works which have not as yet begun to bear fruits are destroyed. and videhamukti at death, when the prarabdha karma is destroyed. The section above is devoted to the mode of departure.
"Priyohi ju Anini ........ Vasudevassarvam ithi samahathma sudhurlabhah."
I am very dear to a jnani and he is dear to me. All these are great arthtre the sufferring artharthee one who yearns for something jynasu one who is desirous of knowledge but jnani a man of knowledge is myself. It is because his mind integrated in me alone he resorts to me as his highest goal. A man of knowledge reaches me after many births and such a man for whom Vasudeva is every thing is very rare to find.

Sutras and refutations in detail:-

UbhayalingaQ. Please explain how Ubhaya lingathkaranam brings out Paramatma as the abode of Kalyanagunas rejecting the statement that He is nirguna?

Ans. 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 can be understood through pratyaksham and anumanam. But to understand the matters pertaining to the life after death the two vehicles of 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 purpose of our life i.e. Purushartham.
Shabdam is the only authority we should rely. We should accept the ageless and faultless vedas as the authority or shabdha pramana to realise the true spiritual path.
We have seen in the poorva mimamsa or karmakanda of the vedas the methods and activities that we should practice to obtain the material benefits which we can enjoy and experience through worldly possessions. These are shortlived and transcient and will result in being born again and again in this world.
The later portion of the vedas known as Uttara Mimamsa or gynakhanda and the upanishads show us the path to attain moksha or 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.
Broadly clasifying there are six schools of philosophy that indians follow.
1. Nyaya.
2. Vaisheshhika
3. Samkhya
4. Yoga
5. Mimamsa
6. Vedanta
Each of these has as its authoritative source a composite text that threads together all of the diverse points of doctrine claimed by it. The text is called a collection of sutras, pithy statements that discourse upon some specific aspect of the field and is the most important work relating to that doctrine as it codifies the entire spectrum of thought encompossed by that doctrine and serves as a point of reference for all matters of philosophical import. Quiet frequently the plural nature of the sutras collection is not made explict and one refers to a such and such a sutra as if it were a single work.

The following verse from the Padma Purana defines what a sutra means.

alpakshamasdhimdha sakadvishavathomukham.

Asthobhamanavadham cha santam sutravedoviduhu.

(Pithy) using fewest possible letters, unambiguous, laying out all the essential aspects of each topic and dealing with all aspects of the question, free of repetativeness and flaw, those learned in the sutra say that such is a sutra. Quiet naturally then the author of the sutras for each school occupies the highest rank among the scholars of that school and is regarded as its founder or progenitor and as a primary guru of all others claiming loyalty to that scholarly tradition and the authors are called sutrakaras.

1. Gautama for the nyaya school.

2. Kanada for the vaisheshhika school.

3. Kapila for the samkhya school.

4. Patanjali for the yoga school.

5. Jaimini for the mimamsa school.

6. Badarayana for the vedanta school.

Each school has its unique aspect where by it tries to satisfy the spiritual aspirations of its adherents. Of these the vedanta school concerns itself with the understanding of BRAHMAN the entity referred to in the vedas and upanishads, and who is variously described as the creator, the super soul. the supreme self. Thus the vedanta school of badrayana is more commonly known as Brahma Sutra.

Brahma sutra is an authoritative exposition of Vedanta but it is by no means the first and is designed to provide an objective criticism of views held by others. Badrayana refers  to the views of the other previous scholars such as audulomi, Kashakritsana, Badri, Ashmarathya, Jaimini. Accepting the views of Jaimini in a few instances and modifying them in some others. He also refers to some points he has expounded in another work. As such it is clear that the Brahma sutra was written at a time when the six schools in general and the vedanta in particular were already wide known and discourse amoung their scholars had already developed to a very high degree.

There are three kinds of vedantic texts called the prasthanatraya, which are considered to be of prime importance. These are the Vedas and Upanishads, the Brahma Sutra and the Bhagvadgita. There are references both in Brahma sutra and Bhagvadgita to each other, Bhagvadgita being a part of Mahabaratha. Now it has been hypotheticaly affirmed that the author of both the works are one and the same.

Sri Ramanuja also known as Bhashyakara, Udaiavar, Emberumanar, Yethirajar and Elaialvar wrote a commentary to the Brahma Sutras of sri Veda Vyasa or Badrayana. This commentary is called Sri Bhasya.

Even when Jaimini sutras were available for establishing the meaning of the first part of the vedas, no one wrote an elaborate commentary for those sutras. This is because there was no different interpretation possible to the suggested actions i.e. Kamyakarmas in them. If one could follow faithfully the suggested actions and recomended practices contained in them, it was possible to attain the desired goal and happiness. Here again the goals and pleasures so attained would eventually be transcient and as soon as the individual exhausted the bank of his good actions (Punyas) he would again take birth in this world.

The subject matter of the upanishads can be comprehended through superior knowledge only. As such any wrong understanding of the intended meanings will lead to non attainment of the ultimate goal (i.e. Purushartha) The Athma cannot go out of the ordained path. Vyasas Brahma sutras were written to determine the true meaning of the upanishads and Ramanuja wrote the Sri Bhasya as commentary to those brahma sutras to establish beyond doubt the true path for Moksha.

Method to be adopted to attain the Lord.

a. Developing a sense of detachment in our activities.

b. Paramatma is superior and there is none who is equal or superior to him.

c. He is blemishless and full of nobel attributes.

d. He is the bestower of every favour.

e. If one is so concerned one is destined to reach him.

If one wants to reach him he must be constantly thinking of him, which is defined bhakti through dhyanam. The different parts and kinds of dhyanam called bhakti vidya should be understood and followed.

The chapter Upaayaadhyayam deals in detail:

1. Developing detachment.

2. Realising the greatness of the Lord.

3. The 32 types of Bhakti.

4. The righteous conduct of ones chosen profession.

Upanishads mention two kinds of learning one Para Vidya and Apara vidya Para vidya tells us the way to attain the Lord. and Apara vidya which leads us to attain Moksha is divided into 32 varieties. example sat vidya, bhooma vidya, upakusala vidya etc. but the object of each of the vidyas is one and the same.

The ultimate goal and fulfillment implied in all the learnings is one and only LORD SRIMAN NARAYANA.

Adhikaranam 3.2.5.

Sutra 11.

na sThAnathopi parasya ubhayalingam sarvathra hi.

There is no imperfection in Brahma because of place as it is said to have two fold characteristics.

The nature of Brahman is being described as being free from defects and an abode of auspicious qualities. The poorvapakshin says that the defects of the different places such as wakefull state, dream etc. will adhere  to Brahma who is said to abide in them. He argues that the soul by nature is pure but only due to connection with body it acquires imperfections caused by karma. Even though Brahma abides in different states with the soul voluntarily as its inner self, embodiment should create imperfections. Just as a person, though clean will become impure if he falls into filth. 

The text Yahprthivyam thishtan, which describes Brahman  being present in all entities as their inner self proves only that like an embodied soul getting contaminated by the imperfections of the body.Brahma also will be so due to the body it enters in. This view is refuted in the sutra saying that the supreme self is not contaminated because throughout Brahma is said to have twofold characteristics by the Sruthi, namely being free from all imperfections and possessing infinite auspicious qualities. 

Here Sri Ramanuja quotes from Sruti texts 

"apahathapApana, vijarO, Vimrthyull vishok O VijiGhathso ApipAsah svthyaParah ParANAm SakalA Nayethra KlEsAdhayah santhiparAvarEse"

He possesses all auspicious qualities by a fraction of his power supporting all beings. In Him there are energy, strength, might, wisdom valor and all other noble qualities. He is the Supreme being the Lord of all high and low, whom no imperfections affect.

Sutra 12.                                                            3.2.12

bhEdhAth ithi Cheth na prtyhEkam athadhvachanAth.

It is said that Brahma cannot avoid contamination on account of different bodies, it is not so.

To the objection that Brahman should also be affected by the imperfections of the different bodies ensouled by it like Divine, Human etc. The sutra says, where Brahman is described as the inner self like Ya PrthivyAm thishTan, ya Athmani thishTan etc. ends with the assertion "sa tha AsthmA AntharyAm Yamrthah" that is the self, the indweller who is immortal. It cannot be argued that even if the entity into the different bodies is self willed, Brahman cannot escape being connected with the imperfections which are the nature of the bodies.

Sri Ramanuja points out that even the inanimate objects are not good or bad by nature but gives joy or sorrow according to the Karmas of the individual who experiences them.

In Vishnu Purana it is said:

ThadhEva preethayE bhoothVA ApunardhuhkhAya jAyathE, thadhEva KOpAya yathah prasaAdhAya cha, Ayathe; thasmAth dhuhjhAthmakam nAsthi naca kimchith sukhAthmakam (VP 2-6-48)

Which means the same thing which gives pleasure turns into a source of sorrow and vice versa and hence nothing is of the nature of pleasure or pain. 

So the connection with bodies, while causes joy and sorrow for the jiva according to his Karma, to the supreme self it is a matter of sport only.

Sutra 13

api - chaivam EkE.

Brahma also comes under the name and form this is refuted and the answer is given in sutra 14.

Sutra 14.

ArupavadhEva hi thath praDHAnasthVAth.

Brahma is by nature formless though the agent of names and forms.

The soul is connected with the respective name and form according to its karma and for Brahman this is not the case and hence no form, though abiding in the soul and its body as the antaryami, indweller, and hence says Ramanuja retains the dual characteristics namely "Nirastha nikhila dhOshathvam" absence of all imperfections and KalyANA gunA karathvam abode of all auspicious qualities.

Sutra 15.

prakAsava th cha avaiyartHyAth 3.2.15,

Even as Brahman is regarded as being essentially of light, so too the twofold characteristics to be taken as true so that there will be meaning to the text.

The concept of Ubhayalingathvam is questioned on the basis of abhedha texts. The text 

"Sathyam jnAnam anantham Brahma"

Truth knowledge and infinity is Brahman denotes Brahman to be nirvisesha, un differentiated (i.e. according to advaita only) while mentioning the qualities Sarva jnathvam, omniscience, Sathya sankalpathaam, true willed, JagathkAraNathvam, being the cause of the world and sarvAntharyAmithvam, being the inner self of all. and again denying all attributes by the texts saying "nethi, nethi," not this not this.

The opponent asks that how can Brahman be attributed with the ubhayalinga, namely being free from imperfections and being the abode of auspicious qualities on the face of evidence to the contarary. The sutra replies to this saying that just as the attribute of consciousness (PraKAsathvam) is to be understood in order to make the text "Sathyam jnAnam anantham" meaningful so too the ubhayalingathvam has to be affirmed so that the texts mentioning sarvajnathvam etc will not be devoid of meaning.

Suthra 16.

Aha cha thanmAthram.  3-2-16.

And the text says so much only.

The text "Sathyam jnAnam anantham Brahma" specifies only this being the nature of Brahman and not negates the other qualities.

Suthra 17.

dharsayal hi cha atho api smaryathE.

This is shown by sruthi and Smrthi.

Sruthi text.

"ThameesvarANAmpara mam mahEswaram tham dhaivathAnAAm paramam cha dhAivatham"

He is the Lord of Lord as the supreme deity of all the deities.

Mund : Upanishad 1-1-9

"yah sarvajnah sarvavith yasya jnAnamayam thapah"

He is omniscient and knows all and His vreative thought is knowledge itself and

"Nishkalamm nishkriyam sh Antham niravadhyam niranjanam"

He who is without parts, without action, tranquil, without fault, without taint. Smrithi also says that the Lord is the cause of the world and pervades all but un affected by anything.

"Uthamah purushah thu anyah paramAthMA ithi UdhAhrthahiyo lokathrayam Avisya bibarthya vyaya isvarah. (Bhagvad Gita 15-17)

Suthra 18.
atha eva ch OpamAsuryak Adhivath 3-2-18.
Therefore the comparrison of Brahma with the images of the sun etc. here the imperfections belong to the reflecting media only.
Suthra 19 & 20 also indicated the same characteristic of Brahman not being affected by the imperfections of the residing place.
Sri Ramanuja refutes this point saying
Just as the imperfections of the reflecting media does not affect the sun because it does not exist in water. like wise the supreme self though existing in thew entities like earth is not affected by their imperfections being free from defects by nature.
Suthra 21.
prkrthath Avathvam hi prathishEDHathi. thathO braveethi cha bhooyah 3-2-21.
not this not this eg. the text denies only that much ness of Brahman and declares more than that.
The words na ithi in the passage means that there is nothing higher than Brahman both in nature and qualities
"brahmanah anyath svarupathah gu Nathah cha nAsthi ithyartHah" That brahman is known as Sathyasya sathyam the true of the true, this epithet is explained in the subsequent statement  PrANAVai sathyam thEshAm Esha Sathyam, the pranas (individual souls) are true and he is the truth of them.
Suthra 22.
thadhavya kttham aha hi 3-2-22
Brahman is unmanifest as declared by scriptures. sruthi declares "na sadhssE thishTathi rupam asya na chakshusti a pasyanthi kaschana Enam (Katho upanishad)
His form does not stands to be seen and no one sees him with the eye. and na chakshushA grhyathE nApi VAchA (Munduka Upanishad) He is not grasped by eye or speach so there is no question of defining Brahman or denial.
Suthra 23.
api samrADHane prathyaksh Anum An AbhyAm.
Brahman can be experienced only through meditation says sruthi and smrthi meditation combined with devotion.
The supreme self cannot be attained through vedas, or intellect or learning but can be attained only by him whom the Supreme self chooses. Bhagvad gita chapter XI verse 53/54.
I cannot be attained through vedas, austerities charity or by sacrifice. I become accessible only through devotion.
Suthra 24.
prakAsAdhi vathcha avaiseshyam prakasas cha karmani abhyAsAth.
there are non differences in the case of light and apprehension through constant practice of meditation.
thaddhaithath pasyan rshirvAmadhEvah prathipedhE.
aham Manurabhavam suryascha.
I am manu and surya.
In this apprehension through meditation the knowledge and bliss as the essential nature of Brahman as well as the universe of the sentient and non sentient beings in subtle and gross forms as the modes of Brahman is understood.
Suthra 25.
athO ananth Ena th THA hi lingam.
As Brahman is shown to be infinite the characteristics apply.
Since Brahman has been established as possessing infinite auspicious qualities the two fold characteristics are confirmed.
To conclude.
The Lord while residing in the bodies of achetanas and chetanas is unaffected by the defects and inadequacies of the individual self.  he remains pure and without any kind of blemish and the supreme lord is the ultimate goal to be reached by all. this can be achieved by only the will of the lord. so our duty is to make ourselves capable for the selection as it were. We have to lead a life in total surrender and continue to pray and think of him until such a time that he decides to bless us. That is the only purpose of life.

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.