Q. Please write an article as to how Jeeva should obtain the immense Bhakti in Paramathma and total rejection of other matters while observing Bhakti Yoga (Paramatma Upasanam) in Vedanta Saram in appropriate adhikaranams.{S 7 S}


Ans.nAyam AthmA paravachan Ena labhyahnaMEdhayAna bahu DHA Sruth Enayam tvaisha vrnuthE th Ena labhyah. meaning the Supreme Self cannot be attained through vedas or intelect or learning but can be attained only by the one whom the supreme self chooses as per Kata 1-2-23 Smrthi also confirms this in the Bagvad Gita xi chapter 53/54 verse
nAham vedhairna thapasA nadhAn EnanachejyayaA bhakthyA lhvanan yayoA laBhyah.
I cannot be attained through Vedas austerities charity or sacrifice, I become accessible only through devotion.
Vedas consist of three portions: The Karma Kanda which deals with sacrifises or ceremonial rites The Upasana Kanda which deals with upasana or worship and the Jnana Kanda which deals with Knowledge of Brahman. Mimamsa means the investigation or enquiry in to the connected meaning of the sacred texts. mimamsa is divided into purva mimamsa and uttara mimamsa. the former systematises the portion of the vedas which pertain to action and sacrifises and which comprises Samhitas and the Brahmanas. the later systematises the Jnana Kanda, that part of the vedas which include the aranyaka portion of the Brahmanas and the Upanishads. Jamini is the author of the Purva mimamsa and Sri Vyasa (Badarayana or Krishna Dvaipayana) the guru of Jaimini is the author of Brahma Sutras or vedanta Sutras also known as the science of the soul.
sutras are concise aphorisms they give the essence of the arguments on a topic. Maximum thought is compressed or condensed into these sutras in as few words as possible. They cannot be understood without lucid commentary (Bhasya)
The third chapter determines those sadhanas or practices which are the means of attaining the highest Brahman or the infinite. In the first and second padas of the chapter three are being taught two things namely a strong yearning or a burning desire to realise Brahman or the final emancipation and an equally strong disgust (vairagya) towards all objects other than Brahman, because these are the two fundamental things among all sadhanas.
 In order to induce Vairagya or dispassion the sutra shows in the 1st pada the imperfections of all mundane existence and this they base on the panchanganividya or the doctrine of the 5 (fivers) of the Chandogya Upanishad, in which is taught how the soul passes after death from one condition to another.
The First pada teaches the great doctrine of reincarnation, the departure of the soul from the physical body its journey to the chandraloka on the third plane and its coming back to earth. This is done in order to create vairagya or indifference to sensual enjoyments here in and here after. In the second pada are described all the glorious attributes of the supreme brahman, his omniscience, omnipotence, loveliness etc, in order to attract the soul towards Him so that he may be the soul object of quest.
Adhikarana 1 sutra 1 - 7 teaches that the soul at the dissolation of the body departs accompanied by the subtle material elements (bhuta Sukshma) as well as by the indriyas and pranas. The subtle elements serve as an abode to the pranas attached to the soul.
Sutra 7. Those who do sacrifice become in chandraloka the food of the gods which means that they contribute to the enjoyments of the gods by their presence and service to them.
Adhikarana II Sutra 8 -11 shows that the souls after enjoying the fruits of their meritorious deeds in the chandra loka descend to the earth with the remainder (anusaya) of their works, which determine the nature of the new body or the character of the new life.
Adhikarana III sutra 12 - 21.discusses the fate after death of those evil doers whom their evil deeds do not entitle to pass to the chandraloka.
Adhikaranas IV, V and VI sutras 22, 23 and 24 - 27 teach that the subtle bodies of the souls descending from the chandraloka through the either air etc do not become identical with either  air etc, but only live there. that they descend in a short time. On entering into the corn or plant the soul remains mearly in contact with it which is already animated by another soul. thje soul after having entered into a corn or a plant or fruit of the plant performs the act of copulation, the soul remains with him till he enters into the mothers womb and is brought forth as a child.
3-1-1.
Thadhananthara prath i pathyadhikaranam.
The soul goes out enveloped by the subtle elements with a view of obtaining another body which is known from Q 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 everything else is the first cause and the views of the oponents were refuted, on the basis of sruthi smrithi and reasoning. The next two adhyayas deal with the means 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 the abode of the auspicious attributes is to be understood, which forms the subject matter of the first two padhas 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 bew body wherever it goes.
In the instruction of the pancha Agnividhya in chandhogya upanishad where PravahaNa, King of Panchalas after putting several questions to Svethakethu regarding the destruction 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 do you know how at the fifth oblation the liquid water receives the name purusha (man) Pranava compares the heaven world to a sacrificial fire into which what is called sraddha is offered by the devas i.e.the jeevas senses and this sraddha becomes the divine body known as soma king. He then compares Parjanya devata incharge of rain, the earth, man and woman to four other fires, into the first of which the divine body referred to is offered and it becomes rain. This is offered into the next fire man and so forth and becomes the embryo and when it grows the name man. Thus water is the thing offered, and this water is the five elements in a subtle condition, from which the future body after undergoing these transformations is formed. Why water? Why Jeeva is said to be enveloped in all the five elements? thrayAthma kathvAth thu bhooyasthuAth and prANagathE scha.
Prana and the senses can depart and go after him out of the body, and when prana goes out of the body all the senses go out of the body. Prana and the senses can depart and go after the Jeeva only when there is a vehicle to carry them and so for this reason it must be admitted that he goes about enveloped in the five elements. The organs leaving the soul is mentioned in the Bhagvad Gita also saying when the soul leaves the body it takes with it the organs.  (15-8 BG) It draws to itself the organs of senses with the mind for the sixth. When the ruler soul obtains the new body and passes out of another he takes with him those sense organs and moves on as the wind takes their odors from their abode!
Suthra 4. agnyAdhiga thisruthEh ithi cheth na bHakthathva. The organs entering into fire etc is to be taken in the secondary sense.
Suthra 5 Sraddha only water is meant.
Suthra 6 & 7 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.
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 samparish vaKthah jivo ramhathiithi siddham.
Krtha thyayadhikaranam.
When the merit is exhausted the soul returns with the remainder of Karma as declared by sruthi and smrthi along the path it went by but with a difference. The soul goes from the body accompanied by the Mind, Prana the senses and the sukshma bhutas or subtle elements. On the exhaustion of good work the soul returns to the earth with a remainder of the Karmas.
Krita = of what is done of the Karmas.
Atyaye at the end, at the exhaustion.
Anusayavan= with a remainder of the Karma.
Drishtasmritibhyam = as can be understood from the direct statement in Sruthi and Smrithi.
Yatha itam by the way he went.
Anevam differently cha and.
This adhikaranam teaches the mode of return from heaven. The question now arises whether the souls after having enjoyed the fruits of all their works returns to the earth with any remnant of Karma or not? The opponent or Purvapakshini says that there is no remenant of Karma, this view is however wrong. The souls return to the earth by the force of some unenjoyed remnant of Karma. When the totality of works which helped the soul to go to chandra loka for enjoyment of the fruits of good deeds is exhausted then the body made up of water which is originated there for the sake of enjoyment is dissolved by the fire of sorrow springing from the thought that the enjoyment comes to an end;- just as hail storms melt by contact with the rays of the sun, and as ghee melts by contact with fire. Then the souls come down with a remainder yet left.
Sruti and smriti also says those whose conduct during the previous life has been good presently obtain good birth, such as birth of a brahmin, a kshatriya or a vaisya those whoes conduct has been bad such as a dog or a pig. The members of the different casts and of the different order of life who are engaged in the works prescribed for them. After leaving this world and enjoying the fruits of their work in the other world are born again owing to the unenjoyed portion of their rewards, in distinguished castes and families with special beauty, longevity, knowledge, conduct, property, comfort and intelligence. Hence the soul is born with residual Karma.
Suthra 8. The word Ramaniyacharama means works which are ramaniya or good. kapuyacharama means evil acts. The word Yavat sampatam does not mean the exhaustion of all karmas, but the exhaustion of the works that took the soul to heaven and which is exhausted in heaven by enjoyment.
Suthra 9. The quality of the new birth depends on Charana or conduct not on anusaya or remainder of work. Charana and Anusaya are different things because charana is same as charita. Achara sila all of which means conduct while anusaya means remainder of work. Scriptures also say that action and conduct are different things. According as he acts and according as he conducts himself so will he be. Smrithi says Him who is devoid of good conduct is not good, does not attain religious merit by mere performance of sacrifices. Conduct enhances the fruit of Karma. Therefore it has a purpoe.
Suthra 10. Anarth aky am ithi cheth na thakhpEksha thnath.
Good conduct is not purposeless as karma depends on good conduct.
ANishtadhikarayadhik aranam. 
suthra 12 to 21.
The fate after death of those souls whose deeds  do not entitle them to pass up to chandra loka.
Sruti declares that those who do not perform sacrifices also go to the world of the moon. Thus whoever leaves this world go to the moon. Only after experiencing the punishment in the realm of Yama there is ascent to and descent from the moon, and he who thinks this is the world there is no other falls again and again under my sway says Yama. Sinners suffer in Yamaloka and return to this earth for Nachikelas. The way to the hereafter never rises before an ignorant person who is deluded by wealth. This is the world he thinks there is no other thus he falls again and again. This is refuted saying the ascent to the sphere of the moon or chandra loka is only for the enjoyment of the fruits of good work.
The two paths are the result of jnana and karma. The path of devas is prescribed for those who have knowledge of Brahman and the path of the manes pithryANa is that of those who do the karmas enjoined in the vedas.
Now the progress of the soul after death: Those who know through knowledge follow the faith and austerities go to light- chandra loka and those who perform sacrifice and karma's enjoined in the vedas follow the path of smoke and all go to the realm of the moon.
The third class of souls namely the evil doers do not depend on the fifth oblation for the origination of the new body.
In chandhogya Upanishad it is said that those who return to the evil wombs do not go by either of these paths because they keep repeatedly revolving between birth and death so they never progress as far as the moon.
Sabhavya pattyadhikaranam.
The soul on its descent from the chandraloka does not become identified with either et. but attains a similarity of nature.
Nathichiradhikaranam.
The souls descent does not take very long time because of declaration as such.
The whole object of teaching this law of incarnation is that you should realise that the Atma or the absolute alone is the Highest bliss. This Atman alone must be your sole object of quest. You should get disgusted with this world of pain and sorrow and develop dispassion and discrimination and try earnestly to attain the Eternal Bliss of the absolute.
It seems to say. O ignorant man O foolish man, O miserable man, O deluded soul wake up from your long slumber of ignorance. Open your eyes develop the four means of salvation and attain the goal of life the Summum Bonum right now in this very birth. come out of this cage of flesh. You have been long imprisoned in this prison house of body for time immemorial. You have been dwelling in the womb again and again. Cut the knot of avidya and soar high in the realms of eternal Bliss. Thus ends the first pada.
In the 1st pada the passage of the soul to different spheres and its return has been explained in order to create a dispassion or disgust in people who perform sacrifices to obtain heaven. If they have a clear understanding of the fate of the soul they will naturally develop vairagya and will strive to attain moksha or final emancipation. This section starts with the explanation of the souls different states viz: waking, dream, deep sleep. The three states of the soul will be shown to be merely illusory and the identity of the individual soul and the supreme soul will be established. 
A knowledge of the three states waking, dreaming and deep sleep is very necessary/essential.
1st Adhikarana sutras 1-6 deals with the soul in the dreaming state.
The vision in dreams is of a wonderful character, the question whether the creative activity attributed to the Jiva or the individual soul produces objects as real as those by which the soul in the waking state is surrounded. Then the creation of the dreaming soul are mere maya or illusion and they are wanting in the character of waking state. Then the dreams although mere maya have a prophetic quality. Some dreams are indicative of future good or bad. Then although the soul is identical with the Lord is not able to produce in dreams a real creation, because its knowledge and power are obscured by its connection with the gross body. The rulership is hidden by ignorance in the jiva state. It is not possible for the individual soul to dream a good or a bad dream according to his own choice, as he is in his present state of bondage is ignorant of the future.
Adhikarana II teaches that the soul abides within Brahma in the heart in the state of deep sleep.
Adhikarana III gives reasons to assume that the soul (abides within Brahman in the heart) awakening from sleep is the same that went to sleep. What has been partly done by a person before going to sleep is finished after he wakes up. He has also a sense of self identity. He has memory of past events.
Adhikaranam IV explains the nature of the swoon. It intimates that swoon is half death and half sleep a mixture of these two states.
Adhikarana V  11-21 intimate the nature of Supreme Brahman in which the individual soul is merged in the state of deep sleep.
Sutra 11 declares that Brahman is devoid of distictive attributes Nirvishesha Brahman with attributes is only for the sake of Upasana or pious worship of devotees. it is not its real nature.
Sutra 12 declares that every form due to limiting adjunct is denied of Brahman. In every passage of sruti identity is affirmed. The supreme truth is oneness. seperateness is for devotion. there is only one infinite formless essence or principal in reality.
Sutra 13 says that the whole universe characterised by enjoyers, things to be enjoyed and a ruler has Brahman for its true nature.
Sutra 14. says that the assumption of diversity or plurality is objectionable. Brahman is destitute of all forms.
Sutra 15. says Brahman appears to have form as it were. this is due to its connection with its unreal limiting adjuncts. just as the light of the sun appears straight or crooked as it were, according to the nature of the thing it illumines.
Sutra 16.says that the sruti (Brihadaranyaka) expressly declares that Brahman is one uniform mass of consciousness or intelligence and has neither inside nor outside.
Sutra 17. says the other scriptural passages and the smriti also teach that Brahman is without attributes.
Sutra 18. declares that just as the one luminous sun when entering into relation to many different waters is himself rendered multiform, by his limiting adjunct so also the one unborn Brahman.
Sutra 19. Purvapakshin objects. There is no similarity of the two things compared as in the case of Brahman any second thing is not apprehended or experienced like water Brahman is formless and all pervading. It is not a material thing. Water is different from the sun and is at a distance from the sun. Hence the sun may be reflected in the water.
Sutra 20. the objection raised in 19 is refuted. The similarity is only in point of the participation in the distortion and contortion in increase and decrease of the image reflected. Brahman participates as it were i the attributes and states of the body and other limiting adjuncts with which it abides. Two things are compared with reference to some particular points or features only.
Sutra 21. says the scriptures declare that the atman is within the Upadhis or limiting adjuncts.
Adhikaranam VI sutra 22 - 30.teaches the clause neti neti:- not this not this in Brihadaranyaka Upanishad declines the gross and subtle forms of Brahman but not Brahman itself.
Sutra 23 -26 further dwell on Brahman being reality devoid of all destructive attributes which are entirely due to the limiting adjuncts or upadhis.
Sutra 27-28. express the views of the Bhedabhedavadins. They say there is difference as well as non - difference between the individual soul and Brahman. The seperateness and oneness is like a serpant in quiescence and motion.
Sutra 29. This sutra refutes the view of the Bhedabhedavadins and established the final truth which has been declared in sutra 25. that the difference is merely illusory due to fictitious limiting adjuncts and identity or non difference is the reality.
sutra 30. sutra 29 is confirmed. The sruti in fact expressly denies seperateness.


Adhikaranam VII sutras 31-37 explains that which apparently imply something else as existing are only metaphorical.
Brahman is compared to a bridge or a bank or a causeway not to indicate that he connects the world with something else beyond Him but to show that He is the protector of the worlds and is also like a causeway. The support of the individuals while crossing this ocean of life.
Adhikarana VIII Sutra 38 -41. intimates that the fruit of action is not as Jamini thinks, the independent result of action through apurva but is dispensed by the Lord. The Lord who is all pervading is the bestow er of fruits of action according to merits and demerits. Now this and other texts state that Vayu and other devatas give the fruits sought. And the highest Atma as the inner ruler of the devatas receives the worship and yields the fruits.
The supporter of the world receives;
1. As the worship all the Kartmas taught in the Vedas and smritis which have been done or which are being done in many ways.
2. He alone is agni, He is Vayu, He is the sun, He alone is the moon who stands in Vayu whose body Vayu is, who stands in Agni, whose body agni is , who stands in the sun.Whoever leaves whatever body of mine and wishes to worship it with fervour. I myself make his fervour continue to the end, with such fervour he labours for the worship of that body of mine and obtains from the worship the desires that be sought, but they are given by myself. (Bhagvad Gita chapter VII 21 & 22 verses.) those that worship the devas go to the devas, those that love me come to me. For I am the being worshipped in all the yagas. I alone give the fruits. they reach the devas who will to worship the devas, they reach the pitris who will to worship the pitris, they reach the bhutas who will to worship the bhutas. But those that do same actions with the will to bhutas but worship me in the forms of the devas pitris or bhutas come to me.
The upanishads teach the existence of Purushottama who is beyond the capacity of every other source of knowledge, Who is untouched by avidya and by every other imperfection, and who is the seat of endless infinite noble qualities pertaining to his nature. They show that yagas making gifts and homas are His worship, as also to praise to fall down before him, to recite his names, to place flower at his feet, and to meditate on Him and that worshiped by these means He gives enjoyment here or release from bondage to karma. This view of the Upanishad is thoroughly sound.

Q. Please write an article on Avatara Rahasya Gnanam and its fruits?{S8G}

Ans.

Prasanghat svasva bhavokthi karmanoo karmatasya cha.

bhodha gyanasya mahatmayam chaturtha dhayaya uchyathe.

The secrets behind Bhagvan's incarnation i.e. Avathara Rahasyams amidst us are covered in the 4th chapter of Bhagvad gita. Here Alavandar states that He Lord is Sarvajnan (omniscient) and His divine auspicious body (dhivya mangala vigraham) is not made up of five elements (Paancha Bhoudhikam) and is gprakrutham. He also explains that His incarnations are out of His own volition and are made at the times when there is a decline in dharma and his bhakta's need protection. "Saadhu samraksahnam, dharma stapanam and dhushta nigraham."

He instructs us on the importance of Karma Yoga and that jnana Yogam is incorporated inside Karma Yogam.

The Avatara Rahasyam (the secret regarding the incarnation) was revealed as a part of discussion between Bhagavan Sri Krishna i.e. Paramathma and Arjuna. It is as follows:

1. The avataram (incarnation of Bhagavan Narayana like Narasimha, Krishna, Rama) are real and are not illusion.

2. When Bhagavan Narayana incarnates his qualities like knowledge etc. do not contract and he incarnates with all his qualities in supreme absolute form.

3. The form that Bhagavan Narayana takes in his incarnations are of sudhda satva which is divine and pure.

4. The birth of Bhagavan Narayana which is incarnation ia as per his own wish.

5. He incarnates during the period when there is necessity to re establish dharma.

6. He incarnates to make the Shree vaishnavas enjoy his divine form and sport. He destroys adharm and re establishes dharma.

After the importance of karma with sathvika tyaga was stressed now the jgnyana yoga is associated to give meaning to karma yoga as it were. He who does the Karma Yoga gets his sense organs controlled gradually. On understanding the nature of Jivathman he contemplates on the jivathman which is different from the body with this contemplation on the self (jivathman) the jgnyana yogi does the karma yoga perfectly. That is the Karma Yoga which encompasses the athma jgnyana yoga, the person gets to realise the jivathma's swarupam and this is called as the Jivathma sakshathkaram. The person thus gets his ahamkaram and mamakaram removed from his mind. He gets himself ready to cross the oceanof samsara. By the grace of Bhagavan Sriman Narayana which gets invoked by the practice of jignyana and karma. the sins of the jgnyana yogi gets destroyed just like the huge logs of wood getting destroyed by fire. The glory of the person who practices Karma and jgnyana is great.

The sanskrit verse summarises the avatara rahasyam.

Avatharasya sathyathvam ajahathswaswabhavatha

Sudhda sethva mayathvam cha swechchamathra nidanatha

dharma iglAnaw samudayas adhu samraksha narthath

ithi janmarahasyam yo vethi nasya punarbhava.

The Bhakthi yogi (he who practices the sadyopaya bhakti as told in the Upanishads) who gets to know the avatara rahasyam (which is told in Bhagwad gita which explain the veda verse like 'ajAyamAno bhahudhavij ayathE"  gets his bhakti culminated in that birth itself and never gets rebirth.

The conversation housed in the 4th chapter of the Bhagawad gita are exceptionally beautiful.

Arjuna:- Oh Lord. Please explain to me what you stated on Karma yoga being in the form of jnana yogam?

Lord Krishna:- All chethanas whether interested in moksham or not are very much interested in the phalams for their karma's. they also seek quick return and choose toworship Indhra and the other gods for that purpose. They fail to perform aradhanam for me who am the indweller of these demi gods. I am the enjoyer of the offerings (as yagnya bhoktha) made to these demi gods. these chethanams fearing samsaram and desiring moksha fail to observe the Jnanakara karma yogam, my aaradhanam with saathvika thyagam.

Arjuna:- Oh Lord the chethanams with their bundles of sins weighing them down seek alpa (insignificant) phalams and fail to observe the means for moksham, the karma yogam. Please instruct me on the jnanakara Karma Yogam that will destroy the obstacles of Moksham?

Lord Krishna: Oh dear one! I am the creator, protecter and the destroyer of all chethanams and achethanams from Brahma devan to the lowly grass. Although I am the creator of all sentients and insentients, I am not subject to any changes (avikaram).

Arjuna:- Madhusudhana! Your statement is confusing? How can you say you are both the creator and not the creator (akartha).

Lord Krishna:- I recognise your confusion I am indeed the creator of the sentient and insentient world. I am not however associated with the differences between say Devas and humans or between humans et al. The differences in births as devas or humans are due to their own karma viseshams. Therefore I am indeed responsible for the creation of all chethanams and achethanams but not for their karmic related differences among themselves. Therefore i am consistent in my earlier statement that I am kartha and akartha.

Any one who understands this subtle point is released from both the good and bad karmas. that one gets rid of the obstacles for the beginning of the Karma Yogam and the ending of the hankering after the desire for fruits. He is not bound by the ancient bundle of punyas and papams.

Arjuna:- Madhava you have now instructed me on the secret to remove the obstacles for the beginning of Karma Yoga. Are they any who have followed this path?

Lord Krishna:- Yes there are many Mumukshus who desire moksham that have observed this type of Karma Yogam. They understood me as the Kartha as well as the akartha Visvasavan  and Manu are two such mumukshu's. Even great scholars and sages have been confused about the Karmas to be observed and the Jnanam housed inside that Karma. I am going to instruct you now on the ways to be released from the bonds of samsarams that you can follow:

Arjuna:- Oh Lord, why has the path and structure of the Karma's been difficult to grasp by the scholars and sages?

Lord Krishna:- One should get a clear understanding of the Karmas that will be indispensable for Moksha. They should also be clear about the many types of vikarmas, such as Nithyan, Naimitthikam, Kaamyam and the accumulation of riches. One should also understand the akarma jananam.

Arjuna:- My Lord it is difficult to comprehend the thattavams that Karma Yogam is Janankaram?

Lord Krishna:- One who does the Nithya Karmas with no interest in the fruits there of with a mind not distracted by other matters, developing detachments from prakruthi and its karyams (loka vastus) and having the self alone as prayojanam will break the bonds of samsaram. He does not perform Karma Yogam first and then practice Jnana yogam for the visualisation of thje self next but instead observes Karma Yogam itself for that result of AAthmava Lokanam. Since this type of Karma Yogam anustanam is linked with aathma svaroopam (other than prakrithi) Karma Yogam is of the form of Jnana Yogam as well.

Arjuna:- Kanna please elaborate on this?

Lord Krishna:- Dhananjaya! The different branches of Karma Yogam are Sandyavandhanam, Yaagam, Pranayamam, attempt to control the senses, vedadhyayanam, vedantha vicharam, kruchna, saanthrayana praayascchitthams.

Arjuna:- As one who observes Karma Yogam should one abandon Nithya Naimithika karmam?

Lord Krishna;- For those who do not observe the nithya naimithika karmas the three purusharthams of dharma arta and kaamam wont be realised in this world. If this were to be so, how can they even hope for the ultimate purushartham of moksham.
Arjuna:- Gopaala you have instructed that  Karma Yogam is of the form of jnanam. Among these is the Karma bhagam more important than the Jnana bhagam?
Lord Krishna:- Among the two aakarams of Karma yogam jnana bhagam is loftier than the Karma bhagam, where dhravyam a9dakshina ) is involved.
Arjuna:- OH Rukmani Vallabha, I have clearly understood your upadesams.
Lord Krishna:-Arjuna it is not enough that you understood these subtle aspects now. There will come times before the anushtanam bears fruit, when you will experience doubts. At those times approach great souls, serve them well and ask them indirectly questions about what confuses you. They out of their compassion for you will give the most straigh forward answers to help you make progress.
Arjuna:- Oh brother of Balarama what is the indication that one has reached that stage of mastery over the anushtanam of Karma yoga.
Lord Krishna:- When the practitioner is not deluded, develops a sense of seeing the aathma svaroopam in all created beings and recognises me as their antharyami, then the mastery has been attained.
There is nothing that is purer in the world than Aathma jnanam. Those who observe this Jnanakara Karma Yogam as instructed by me will attain siddhi. Cut asunder all your doubts about the anadhi vasthu, aathma and practice Karma jnanam to gain freedom from samsaric afflictions and moksham.
The fourth chapter of Bhagavad gita is named as gunatrayavibhagayoah. or the yoga of division of gunas.
One who performs his prescribed duty with full knowledge of himself and his master, devoid of desire, reaches the stage of practice of bhakti yoga. By bhakti yoga one can please Narayana and reach him.
so our objective is to reach and serve our master. and the means to achieve this goal is Bhakti Yoga. Narayana the supreme Lord is the one whom we have to reach. All these the nature of the objective; the nature of the means; and the goal i.e. Narayana whoes nature and qualities are explained in the Bhagvad Gita.
So the Gods avatara is also for our good itself. He does everything possible to help us achieve our final goal and it is our duty to atleast show direction to others who may want to take the path of God realisation.

to be continued.

Q. Please explain in detail the first Paka adhikaranam in the 4th padam of Vedanta Sara?{S8G}


Ans. Avrtthyadhikaranam:
Repetition of meditation again and again till knowledge is attained.
The importance of meditation as a means of attaining Brahman Brahmavidhapnothi param one who knows Brahman reaches the highest "thameva vidhithva athimrthyumethi" knowing Brahman one transcends death, "Brahma vedha Brahmarva bhavathi" He who knows Brahman becomes like brahman. The poorva pakshin says that meditation done once is enough because knowledge through meditation is performed once only, like the jyothshtoma sacrifice done once as the araadhana of the supreme person fetch the results of all purusharthas. This is refuted, and meditation is to be repeated again and again according to the instructions of the sasthras as the word knowing (vedana) contemplation (dhyana) and meditation (upasana) are used as synonyms. "Mano Brahma ithyupaseetha" meditate the mind as Brahman ends with "bhakthi cha thapathi cha keerthyaya sasa brahmavarchasena sa evam vedha" he who knows thus shines and warms with fame and celebrity and with the holy effulgence born of sacred wisdom. Similarly the knowledge of Raikva is first refered to as yasthadhvedha tath sa vedha sa maya ethadhk thah" He who knows what he knows is thus spoken by me and later as  'Sadhimam dhevatham upasthe' teach me the diety whom you meditate on. Thus in all texts the words vedhana and dhyana are used synonymously. 
Dhyanam Sri Ramanuja says is chinthanam which is smrthi santhathiroopam continuous rememberance upasana also has the same meaning. Ekagrachitthavrtthi nairanthrye prayoga dharsanath, concentration of mind on an object with uninterupted thought. Therefore as the words Vedhana , dhyana and upasana are  synonymas.
In Vishnu Purana. "Thadhm paprathyaye....... nish padhyathe thatha"
The meditation on His form is one continuous remembrance without desiring anything else. So meditation on Him is to be repeated again and again. Athmathvopa sanadhik aranam. The meditator engaged in meditation on Brahman is to view or comprehend it as identical with his own self. He who dwelling within the self is different from the self whom the self does not know, of whom the self is the body who rules the self from within, he is thy self, the inner self the immortal one. In the Sath all these beings have their root they dwell in the Sath, they rest in the sath. All that exists has that as the Self and  "Sarvam kholu idham Brahma thajjalan." All this is Brahman, from Him they originate, in Him they merge back and by Him they ars sustained. 
All concepts are based on Brahman and all words ultimately denote Brahman as shown by the text "thvam va aham bhagavo" thus when the relationships between Brahman and the self is understood there will be no contradiction between the texts that teach the unity and difference. The difference is like that of individual self and the body and the non difference is due to Brahman being the inner self of the individual self.
Pratheekaadhikaranam.
The self should not be meditated on the symbol because it is not self for example the mind can be viewed as Brahman because they are inferior and not the self. brahmadhrshtih uthkarshath.
Here it is refuted that symbol is to be viewed as Brahman because of Brahman's superiority. 
The mind can be viewed as Brahman because the mind is inferior but Brahman i.e. cannot be viewed as mind.
Adhithyadhimathyadhikaranam.
and subsidiary such as udhgeetha has to be viewed as adhithya etc. as it is consistent.
Asseenadhikaranam.
After establishing that the meditation is the means of attaining release and that it has to be repeatedly done. now the manner of practicing meditation is seen.
The opponent says it can be practiced in any posture but this is refuted because mental concentration is only possible while sitting only and this should be the posture adopted when one is meditating. Standing and walking require some effort and lying down will induce sleep.
Dhyanaccha: As meditation has been described as  to be constant remembrances of one subject uninterrupted by other thoughts and it is enjoined by text "nidhi dhyasithavyah" the self should be meditated upon.
Achalathvam chapekshya, immobility is necessary for meditation here examples are taken of Akasha Earth etc. dhyatheeva prithivee, dhyayatheeva anthariksham, dhyatheeva dhyeah, dhyatheeva apah, dhyayatheeva parvathah i.e. Akasa meditates as it were, earth meditates as it were, heavens meditate as it were, water meditates as it were, mountains meditate as it were to denote immobility of meditation which implies sitting only.
Smaranthicha. smrithi also declares so.
In the gita we have the specification for meditation as suchou dhese prathishtapya sthiram asanam Athmanah - thathraikagram manah krthva having established a clean spot and a firm seat there one should meditate with mind concentrated on single object etc.
Yathraika gratha thathra aviseshath where ever concentration of mind is possible there the meditation is to be done. For meditation the only requirement is that the place should be conducive to concentration.
Aprayanadhiaranam.
aprayanath thathrapi hi dhrshtam.
Until death for it is seen in the scriptures to be so, living thus throughout his life he reaches brahman.
Thadhadhigamadhikaranam
Thadhadhi gamantharapurva ghayoh asleshavin asou thadhvyapadhesath.
Attaining that meditation results in non clinging and destruction of earlier and later sins.
Thadhigama: when that is realised.
Utharapulvaghayoh: of the subsequent and previous sins.
Asleshavinasau: non clinging and destruction
Tadvyapadesat: because sruti has declared so.
The result of knowledge of Brahman or the state of Jeevan mukti is discussed.
The sutra says that when a person attains knowledge all his past sins do not cling to him. Karma has doubtless its power of bringing its effects but that power can be nullified and overcome by knowledge of brahman.
Work has the power to produce results which has to be experienced, but knowledge has the capacity to destroy the power of past karma and to object that of subsequent karmas. So both declarations of example taken of fire to produce heat and water to quench it are both valid and not contradictory to each other.
The power of sinful action to produce the result is due to the displeasure of the Lord and meditation on the Supreme Person destroys that and hence prevents the results from origination and destroys the result of subsequent actions.
Itharadhikaranam.
Itharaya api evam asamaleshah pathe thu: of the other good deeds also there is non clinging and destruction. But regarding some deeds non clinging occurs only after death.
We have seen how evil deeds do not cling to one who has knowledge and their results are destroyed.but here we see even good deeds do not cling etc. because both the good and evil deeds are obstruction to the final release thus the scriptures say Sarvopapmano atho nivarthanthe, all sins turn away from him and thath suktha dushkrthe dhoonuthe, he shakes off both good and bad deeds.
But results of good deeds like rain food etc are bebeficial to a man of knowledge for assisting him in meditation so they will remain till the fall of the body.
Anarabdha karyadhikaranam.
anarabdha karya eva thu poorve thadhanadheh. 
Only those previous deeds the result of which have not yet begun are destroyed as the deeds which have begun to yield fruits last till death.
The existence of the body after the deeds are destroyed is due to the impetus as in the case of the potters wheel which continues to rotate even after the operation is over, thus gods will to keep the body going is understood.
Agnihothradhyadhikaranam.
Agnihothradhi thu thath karyatyaiva thoddharsantha agnihothra etc. are to be performed for generating the effect that produces knowledge as seen from the scriptures.
Since it has been shown that no clinging of results of both good deeds and evil deeds result from the power of knowledge the opponent argue that acts like agnihothra need not be performed by one who does not desire their result to accure to him. The sutra refutes this saying that they have to be performed for the sake of creating the knowledge.
The scriptures further confirm 
"tham etham vedhanuvachan ena brahmana vividhishanthi yajnena dhanena thapasa anasakena."
The brahmanas desire to know Him by reciting the vedas, by sacrifices, by gift, by penance, and by fasting. As the meditation has to be practiced again and again till death. The acts like agnihothri purifies the mind and hence are to be done as otherwise the mind will lose its clarity which will obstruct meditation.
Atho anya api hyekesham ubhayoh.
Other than agnihothra there are many good deeds done before and after the generation of knowledge the text Thasya puthra dhayamupayanthi suhrhdah sadhukrthyam, his sons get his inheritance, his friends his good deeds etc refer to the good deeds before and subsequent to the production of knowledge, other than agnohothri and the like which are for generating knowledge the result of them being obstructed by other stronger karmas.
Yadhena vidhyaya ithi hi.
That alone which is performed with knowledge becomes more vigorous refers to the power of udhgeetha to ward off the obstacles that prevent the result of sacrifice. Hence it is understood that there is obstacle even to the works that are actually performed and not only to those before or after the generation of knowledge. Hence the text declaring that his friends inherit his good deeds refers to those good deeds performed by a man of knowledge and hence did not give out the fruit during his lifetime which on his death they are transfered to others.
itharakshapanadhikaranam.
Bhog ena thvithare kshapayith va atha sampadhyathe.
After destroying the good and bad deeds which have begun to yield fruit by experience he attains Brahman.
 It is said that good and evil deeds which have not started to yield fruit will be destroyed by the power of knowledge, now the question is whether those which have started to yield fruit are destroyed by the end of that bodily existence or several bodily existences etc.the oponent is of the opinion that they are destroyed after that bodily existence, according to the text tasya thavadhena chiram yavanna vimokshaye atha sampatsye and for him the delay is only as long as he is not freed from the body.
The sutra refutes this view by saying that having destroyed by experience the results of good and bad deeds that have already started yielding their fruit the man of knowledge attains Brahman. If the fruits require many bodies to be experienced then he attains brahman at the death of the body in which he finishes experiencing their result because  the deeds whch have begun to yield fruit must be destroyed only through experience. This only means that there is no limit fixed for the bodily existence and the embodiment will continue till all the karma that has begun to yield fruit are exhausted by experience. As a result of works performed after the rise of knowledge does not cling to him when the man of knowledge has shed the ultimate bodily existence, his friends get his good deeds and enemies his bad deeds.
Thus ends the first pada of the 4th adhyaya, of vedantha sara where in the Lords kindness in wipping out all our karmas is given. Its one of the noblest quality(kalyana Guna) of our Lord.


to bew continued.

q. Explain how Sriman Narayana is considered as supreme in Srivaishnavism and bring out his five forms.


The term Vaishnavism has to be distinguished from the term Srivaishnavism. Srivaishnavism expressly denotes the role of Vishnu as Sriyah pati (the consort of SRI i.e. Lakshmi ) Vishnu along with Sri occupies the supreme position. Vaishnavism is the name of the religion and visistadvaita is the philosophy of this religion.
In Srivaishnava tradition "SRI" i.e. Lakshmi occupies a pivital position.
The word Sri has several interpretations all pointing to her unique position as the consort of the Lord and the mediator between Him and the erring humanity. She appeals to the Lord to forgive the sins of the jivatma. Therefore Sri means:
a. One who removes all our sins.
b. One who nourishes the world by her virtue.
c. One who is resorted to by all beings.
d. One who stays in the highest abode.
e. One who hears and appeals.
f. One who passes on the appeals to the Lord.
Yamunacharya in his Chatus sloki describes Lakshmi as the godesses of plenty, prosperity compassion and supreme authority. She stays in the Nitya Vibhuthi along with Vishnu. Without her grace, no man can aspire for any welfare either in this world or the other. Even liberation comes only with her recomendation.
to be continued.

Q. 3. Please write an article bringing out how in Rahasyatraya saram, it is explained regarding prapannas place of living after prapatti. Liberation of atma from sarira, the path atma takes to paramanubhava and paripurna brahma anubhayam.


Ans. One of the finest chapters in the Rahasyatrayasara is that called the Uttarakrityadhikara. It prescribes the kind of life that a man should lead after the performance of prapati. Bodily purity, freedom from evil thoughts, the performance of nitya and naimittika rites without any desire for the fruits or consequences, good will to all, even to enemies who hate and revile. Service to god and the devotees of God. Contentment with whatever one has, these are some of the virtues that the prapanna should cultivate. His service to God and His devotees is prompted by the mere love of it and is not due to expectation of any reward. When one has performed prapati, one gives up all thought concerning oneself, even the thought of attaining moksha, for the Lord has taken on Himself all the burden or bhara.
The place where it is possible to concentrate all one attention on such things as service at the feet of Bhagavan and His adoration, or the place where one can find some one whose mind is exclusively and staunchly fixed on Bhagwan that is the place of abode for prapanna as it is almost equal to vaikunta.
The prapanna is desirous and eager to live in a manner that would be inoffensive and agreeable to the Lord. He is exclusively and supremely attached to the Lord. For Bhagwan alone is everything to him, the proper place thus is where the practice of Dharma of the four varnas is well established, In regions which are inhabited by Bhagvatas are to be chosen by the prapanna desirous of moksha, must live in places where there are devotees that adore with folded hands Sri Krishna, who has a complexion similar to that of a black cloud and that Look upon Him as their protector. Among those who consider Narayana as the supreme object of attainment.
To literally translate the Rahasya traya sara verses 19 to 22 for which the answer is desired.
19 Location suitability (Stana Visehsa)
Surrender resides in places conducive to prescribed rites.m Holy places extolled by preceptor idols at many great heights, on sacred river banks and where deep devotees always flock. Lives happily and does service humbly until he runs out clock.
20. Soul departure (Niryaana) Given good to friends and sins to foes soon he utters mantras soul unites with organs mind and life air, churned out extra, reaches Lord through bright subtle vein from heart to skull. No need for thought of God at end or curb on place and time.
21. Enroute (Gathi Visesha)
Soul gets into subtle body from gross prime guides takes out of world. Across the river gets divine body beneath a tree and dips in a pond. Greeted by five hundred gets eternal fragrance, flavor and splendor. Pass the city tower seat with divine fame climbs the throne to Lord.
22. Ultimate Bliss (Paripoorna brahma anubhava)
Ascends enjoys equivalent to Lord. His sacred body and prosperity. But not to form, firm and finish the world. neither salvation granting ability. Ecstatic on his share of eternal service by gurus blessings at the empire. Reached once the heavens never he returns to earth on his own desire.


In Sri Narayaniya the devas and the rishis ask "When Dharma stands on a single leg ready to go elsewhere, how are we to live O Lord?"
Bhagavan replies "You should live in places where gurus of good character and possessed of self control are held in reverence and where Dharma has not undergone any deterioration. The places which should be chosen by you, O best of devotees are those where flourish the vedas yajnas austerities (tapas) truth control of the senses and adharma will not touch you.
The holy places where Bhagavan is worshipped in temples are specifically suitable. Among them the holy places where Bhagavan has chosen to be present as archa would be proper for the prapannas residence.
A man should live in a place where there is a temple of Vishnu and do some kind of service there. That place on earth where dwell (the devotees of the Lord) who long for the world above (paramapada) which is the famous residence of Narayana, the Lord of Lakshmi, born of the lotus full of honey (pollen) that place is as sacred as the Himalayas surrounded by forests, the ganga, the cauvery the sea, the holy cities like ayodhya, Mathura, Kasi and Kanchi and Sri Vaikunta all in one.
Liberation of Atma from sharira.
The Lord merges the aggregate of the senses in the mind, the mind with the senses in the vital breath (prana) the vital breath with these in the self or soul, the self in the subtle elements (sukshma bhutas) and the self with these elements in Himself (the Supreme Self) very soon. So far the process of the souls departure is common to both the persons. the ones that have realized Him and those that have not realized Him. there after the Lord leads the self through different veins (nadi) which lead either to the (dark) path of smoke or to the shining path of light (archiradi ) or elsewhere in accordance with the qualifications (of each individual).
Also the soul of the man who has realized Brahman is said to be led through a vein issuing out of the head into the shining path of archis along which it passes into immortality in Vaikunta. The soul of the man who has not realised Brahman is led through other veins into the dark path called dhuma or smoke. He will be born again in samsara.
"Having given up all upayas, and having given up also all desires including the desire to enjoy ones self, I seek as my refuge O Lord thy feet which measured the world." when with these words the prapanna takes to the feet of the Lord, the Lord takes him by the hand, which it has been said is the only support of the prapanna. "The hand of the Lord who is called Janardhana and who has been bought with the price of bhakti is the only support for the prapanna".
The Lord who has been called "the King of all kings of all beings" and who is the possessor of the two glories Lila Vibhuti (in this world) and Nitya vibhuti or eternal glory in paramapada, having taken him by hand fixes him in a place of His own liking and the prapanna leads his life there, being held in as high regard as an anoited queen and following such occupations as are consistent with his exclusive and supreme attachment to the Lord.
Swami Desika describes how the soul leaves the body through the various Nadis (veins) and how the soul of a prapanna and that of a non prapanna take different routes and different destinations. First he emphasises how in the case of a prapanna the attainment of Moksha is certain even if he committed any indiscretions after performing prapatti.
A person who has performed prapatti will not consciously commit any sins. But due to 'prarabda karma' that had begun to yield fruits while he is living in this world, some mat severe :
1. He may display feelings of I and my and commit certain offences consequently. the Lord will make him realize his folly by making wisdom dawn on him.
2. He may display a taste or desire for an object other than the Lord. Even when a prapanna desires and prays for it, Iswara will not grant what is not good for his spiritual upliftment. This is like a mother preventing her child from falling into fire. The Lord declares when I decide to bless someone with Moksha, I strip him of his possessions inflict on him tragedies of death of his near and dear ones if in spite of all these he clings to me (as he surely will) I grant him the bliss which even the Gods cannot secure. Or he might grant him what he desires in such an abundant manner / measure as to create a revulsion and aversion to what he had asked for. The idea behind is that in any case the person chosen would emerge a fully evolved soul to deserve moksha.
3. He may contact other deities. In such cases the Lord would create a situation by associating him  with Paramaikantins and make him feel ashamed of his deviate behaviour.
4. Being weak minded he may desire to adopt other upayas. The Lord will in due course dispel his desire to adopt other upayas. By all means the Lord would rid the prapanna of any failings or fallies he might have contacted due to the intention of his prarabda karma and eventually make him fit and qualified for moksha. all before the prapanna actually arrives at the point of departure from this life.
For a prapanna who has not swerved, the delay in securing Moksha is only so long as he desires it. The Lord is anxious to bring him into the company of nityasuris and is actually sorry for the delay desired by the prapanna to attain the goal. He creates a suitable atmosphere for the prapanna to leave his worldly life and decides on the appropriate time and pretext for the event. At the appropriate time the Lord projects for the prapanna to behold  a remembrance of all his thoughts, desires and deeds during his life time in a sort of flashback. There is a dictum that one who dies during daytime, sukla paksha (bright fortnight of the moon) and Uttarayana (the six month period when the sun moves northwards alone can reach paramapada through what is known as Archradi marga (the shiny path) and the others go through Dhumadhi marga (the smoky path) only to be reborn. Lord Krishna declares "O Arjuna! I shall declare to you the path following which the yogis attain the state of not returning and also those who attain the state of returning light in the form of fire, the day, the bright fortnight preceding the full moon, the six months of the sun's northern progress departing there in men who know Brahman go to Brahman. smoke, night the dark fortnight of the waning moon and the six months of the sun's southern journey departing in these periods souls attain the light of the moon and come back to be reborn. Indeed those two paths, the bright and the dark, for the world of the departing souls are deemed to be eternal. By the one, one attains the state of non returning; by the other one comes back again.
The same idea has been expressed in Mahabaratha. But, this is not applicable in the case of a prapanna who may die at any time day or night, in the bright or dark fortnight, in Uttarayana or Dakshinayana etc. Since in his case the karma lasts only as long as the body lasts and the moment he sheds his mortal coil he moves to Paramapada through arciradi marg. Brahma Sutra and Chandokya upanishad also make this point quiet clear. Upto this point the preparation for departure of the soul is common to both the prapanna, the bhakta and also others.
The mode of actual departure:- Three specific ways have been identified through which the soul escape, there are 72,000 Nadis or invisible veins which branch off from the heart and ends up with nine major openings (navadwara) as also innumerable pores on the skin. some horizontal and some downwards, these are either colourless or dim, through them go those who had been so wicked during their sojourn in life that they have to expiate the results of their sins only by suffering are born in the world as animate beings, those who's account show a predominance of evil deeds have to remain condemned to being inanimate objects.
2. One hundred nadis of various colors white, black, blue golden yellow and red go upwards from the heart. Those who go through these nadis that go upwards go to the higher worlds to experience the fruits of the extraordinary punya they have accumulated, and after exhausting such punyas they return to the earth to experience the results of their other karmas, both good and bad. this is called the dhumadhi marg (smoky path ) or (Pitruyana).
3. There is one Nadi starting from the naval (mooladhara) which goes past the heart and ends up on the top of the crown. This is a special nadi reserved only for a prapanna. (who attains Moksha at the end of the current life in which he reaches a nill balance in his karma account) The Lord illuminates this nadi at the point where it goes past the heart and the departing soul sensing the flickering radiance leaves the heart and escapes through an aperture like bursting through the push door into this nadi. This Nadi is called Moordhanya Nadi or Sushumna Nadi or Brahma Nadi or Brahma randra since it opens at the top of the skul of the person thus leading him to Brahman itself through the shining path or the ARCHIRADHI MARG.
Anthima smriti.
The prapanna will attain moksha even if he is unconscious and unable to remember the Lord or utter any mantra at the time of his death.
In the Varaha Charma sloka the Lord assures "The man who, when his mind is in its normal condition, when the body is not shattered and when the Dhatus (elementary constituents of the body) are in perfect equipoise meditates on me as the one who has the world as my body and as the one who is not subject to births due to karma.... when that man lies like a log of wood or a piece of stone in his dying moments. I think of him and lead him to attain the highest state.... The last thought is that which arises when all sense organs have ceased to function and the person is in the state of similar to deep dreamless sleep (Sushupti) and if he is the prapanna the Lord confers this remembrance to him purely as a matter of his GRACE Kevalam Madeeya Dayaaya. in the words of Sri Ramanuja.
As for a place of death and the omens and signs under which the death occurs, Swami Sri Vedanta Desika says that whatever and where ever and whenever omens or signs a prapanna dies that becomes auspicious. This is because like a father who descends into a well full of slushy mire to take out his beloved child that has fallen into it, the Lord himself who abides in the cave of the heart ( Dahara) condescends to help the prapanna to enter the special 101'st Nadi  through which he reaches Paramapada.
Thus to a prapanna who departs from the body which is as transient as lightning and who is to journey from the central Brahma Nadi along the beautiful and shiny path (of Archiradi) which is free from all impediments, the place of his departure itself an auspicious place, the day of his departure itself an auspicious day, the omens and signs that are there and seen are all auspicious what ever they may be.
Agni, daytime, suklapaksha, uttarayana the year, the intervening vayu, surya, chandra, lightning, varuna the king of devas Indra, with his umbrella signifying rulership and prajapati by these the souls of the mukta is entertained on the way with delights and there after it enters the abode of bliss.
We become exhausted by frequent ascent (to svarga) and descent back to the earth along the path of the Pitris (the path of smoke) like the water pot going up and down the well by the rotation of the water wheel, we become exhausted likewise by incessant journey to and fro, along the route, So Hari makes the various deities (on the shining path) entertain us who are so exhausted and at length confers bliss on us by keeping us as it were under his shade which is like the shade of the sandal tree.
Full and final enjoyment of the Bliss of Brahma.
Led by his guides (archis and others) to the Lord of Lakshmi who is possessed of various glories in the region beyond tamas i.e.prakriti and having attained him the mukta has his essential nature in full manifestation and realises his inseperable connection with the Lord, and as a consequence acquires the eight attributes of freedom from sin and the like and without any question of his returning again to samsara he attains in regard to enjoyment, perfect resemblance to the Lord.
The Nature of the Bliss of Brahman.
The Lords svarupa is delightful. He is all knowledge and all bliss. The attainment of Bhagwan is a remedy for the disease of samsara. It is of the nature of Joy which is unsurpassed and confers joy on others. It is an end itself and lasts forever. The svarupa of Bhagwan is called Parama pada.because it is the ultimate and supreme object of attainment being the unsurpassed agreeableness. Since the perfect enjoyment of the svarupa of Bhagwan happens only after reaching a most delightful region far superior to all others that region is also called Paramapada. The essential nature or swaroopa of the jiva which is the recipient of this joy in the attainment of Bhagwan which is also among the glorious possessions (vibhuthis) of the Lord and which has for its attributes jnana and ananda is also sometimes called paramapada. Along with the others these three have in common only the features of being the object of attainment.
When the mukta jeevan enjoys the limitless and unique Brahman in the form of bliss, he does not experience anything else except that Brahman. This is because all entities are embedded in the superiority and loftiness of the Brahman. Therefore the Mukta jeevan enjoys Brahman with its Isvaryam vibhuthi twath auspicious attributes and magnificient sukha maya annandham and does not recognise anything else.
It is asked what is the full and perfect enjoyment of Brahman by the mukta who has traversed the path described above. the answer is. He will in all places at all times and in all situations have for his unsurpassed joys the supreme ruler with his countless forms, attributes, glories and activities without missing any of them.
Led by his guides (archis and others) to the Lord of Lakshmi, who is possessed of varied glories in the region beyond tamas prakriti and having attained Him, the mukta has his essential nature in full manifestation and realises his inseparable connection with the Lord and as a consequence accquires the eight attributes (of freedom from sin being without old age, without death, without sorrow, without hunger, without thirst, with all desires objects and with a will that meets with no hindrance) and without any question of his returning again to samsara he attains, in regard to enjoyment, perfect resemblance to the Lord.
Ecstasy at the wonder of their experience, thrill because of what they were able to experience. gratitude for what had happened to them. Awe and lack of words to describe what happened. Evangelism in wanting to tell others why they should not fear death. And humility at the overwhelming nature of their experience.
While most people feel bhakti and prapatti are difficult, Nammalwar says Oh! Lord the trade off as it seems is so unballanced. As for so little we do on our part, what we get is so abandant the bliss as it were. we are so many times beniffited. There is nothing that can be compared to the ultimate reality that is attained.

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.