Q. Please write an article how in Sadyopaya sodana Adhikaranam of Srimath Rahasyatraya Saram necessity of Sadyopaya for Brahma prapti (attainment) discarding the virodhis in Swaroopa and Angas?

Ans. The Supreme person who knows all things at the same time, by direct perception (pratyaksha) and without any aid or instrument (in the form of Sense organs) who is the boundless and divine ocean of mercy, protects the world with the daughter of the ocean Lakshmi being omnipotent and having accepted the responsibility of saving those who follow the right path. He is the Upaya that is already existent.
By Siddhopaya, it means Bhagavan who is the upaya already existent for those who perform prapatti.
Siddhopaya such upaya or means as bhakti and prapatti which secure the Lord's favour so that He may act as the Siddhopaya.
Without a siddhopaya  i.e. Sreemannarayana no upaya will work. Even for Karma and Jnana to mature and for the aspirant to attain Atma Sakshatkara the supreme beings help is required, let alone the matter of attaining the supreme being Himself.
So prapatti which is the realisation that none other than the siddhopaya can save us from this samsaric misery seems to be the only upaya and sadhana (because at some stage in one's spiritual quest) an aspirant should and will realise that the only sadhya is prapatti.
Sri Ramanuja charya says:
Short of surrendering to the Lord, nothing else can save these individuals from samsara.
The practice of bhakti yoga involves quiet a bit of self effort and self reliance. In contrast pure prapatti is not merely the realisation that the Siddhopaya is the Lord. it is placing the entire burden on Him and relying on Him as the sole means.
Sharanagathi Gadyam a hymn of self surrender which is said to have poured forth from Sri Ramanuja charyas heart on seeing a beautific vission of the Lord on the occassion of a temple festival. This is considered as a swan song of Sri Ramanuja. The beauty the fevour of the human soul throbbing with deep love and surrender to its master has rarely found such beautiful and sublime expression. The theme of the gadya expresses the  consummation  devoutly wished for by every true devotee. The traditional commentators avert that it falls into three divisions.Each division represents one Rahasya or secret and altogether demonstrates the three Rahasyas  or the Rahasya traya sara of Sri vaishnava theology. Vedanta Desikar the great exponent of the vadakalai school of Sri Vaishnavism has written the very learned treatise known as Rahasyatraya Sara. Similarly Pillai Lokacarya the exponent of the Tengalai school has written a work mumuksuppadi or the steps of the salvation seeker. Both of them are the followers of Sri Ramanuja and they both have derived their inspiration from Sri Ramanuja charya's works.
The great sages observed in their own lives, the injunction about self surrender by begging for the Lord's protection with faith preceding it. They have cited Sastras in support of this traditional practice and have handed it down as instructions for successive generations. Therefore though Iswara's relationship as the seshi is eternal, He will not protect the jiva who is subject to the influence of past karma. unless the jiva adopts some form of sadhyopaya or endeavour for winning the Lord's grace.
The knowledge of Artha Panchak is very important. Divine knowledge is impossible without the indepth understanding of artha Panchak. Factors of Artha Panchaka are:
1. Swaswaroopam (the form of living beings or Jeeva)
2. Paramaswaroopa (the form of supreme soul)
3. purushartha swaroopa (the form of supreme soul)
4. Upaya swaroopa (means to unite microcosmic and cosmic soul)
5. Virodhiswaroopa (obstacle in unifying microcosmic with cosmic soul)
Each of the above factors are of five types. Until and unless the living being realizes the real self, he lives in illusion (maya) Unless he realizes that the world is momentary and the soul is constant, eternal and ceaseless he will be involved in his effort to acquire happiness from the material world. Realizing the real form of God only can he attain eternal bliss.
1. Swaswaroopam: The jeevatma is of five types.
a. Constant / eternal (which resides in Vaikunta)
b. Mukta or liberated.
c. Bandha or attached (which is living in illusion)
d. Kevala one who seeks to attain God through gyaan yoga.
e. Mumukshu (who is always engrossed in God and desires liberation.
2. Paramaswaroopa: The supreme self is of five types.
a. Parorupa (Sriman Narayana who resides with goddess Lakshmi in Vaikunta)
b. Vyuharupa (Lord Vasudeva who resides in the ocean, Sankarshana, Pradyumna, and Aniruddha)
c. Vibhava (incarnations such as Lord Rama Sri Krishna)
d. Antaryamai (the supreme soul who is all pervasive and resides in every being in the world.)
e. archavatara (the idols of God)
3.Purushartha swaroopa (the attainments worth attaining by a human are known as Purushartha)
a. Dharma (auspicious work done for the well being of society)
b. Artha (wealth earned for performing one's duties)
c.Kama (material and celestial happiness.)
d. Atmanubhava (contemplation on the real soul or divine soul)
e. Bhagvatanubhava (experiencing the beauty of surrendering to god and serving him incessantly in vaikunta loka)
4. Upayaswaroopa ( The five methods to attain God are.
a. Karma (Action)
b. gynana (knowledge)
c. Bhakti (devotion)
d. Acharayabhiman (performing rituals etc meticulously)
e. Prapati.
5. Virodhiswaroopa The five types are:
a. Swaroopa virodhi (mistaken identity)
b. Paratva rupa virodhi (teological misconceptions)
c. Purushartha Virodhi  (misconception about the purpose of life)
d. Upaya Virodhi (ignorance of the means of liberation)
e. Prapti Virodhi (offences of commission and ommission)
Those people who have renounced the material world, those who live life according to the wishes of the Lord, who are conversant with different Karma or Kriyas of Vaikunta natha, those who are capable of creating preserving and destroying according to the Lords wishes and those who are councillors of God such as Vishwaksena are known as  Nitya Jeeva (eternal beings)
Those who are freed from the bondage of good and bad as a result of the Lords blessings, those who experience the beauty and merits of the Lord, those who are contented and happy in Vaikuntha loka are known as Mukta Jeeva (liberated souls)
Nitya jeeva never fall pray to Maya or illusion, Parmukta Jeeva although fall pray to maya they liberate themselves by seeking recourse to devotion and surrender. In this state of salvation, the micro and macro body automatically cease and the real self comes into light.
The people or jeeva who live and dwell in ignorance are the Jeeva lacking knowledge. They treat the soul and body alike and indulge in material happiness thinking that it is the ultimate aim of life. They indulge in violence and in misappropriation of others wealth, land etc. These are Baddha Jeevas (ignorant living beings)
The people desirous of Kaivalya or divine Knowledge to destroy the material sorrow and suffering seek recourse to knowledge of the self, nature of Atma (soul) They dwell in themselves and are happy and because of this they are eternal and divine. After death they become indifferent to the material world and do not seek union with god. On the contarary they dwell in the Atma Rupa (soul form) eternally. Such souls are known as Keval Jeeva.
Those Jeeva's who desire liberation are known as Mumukshu's they are of 2 types (i) Upasaka (ii) Prapanna. They are upasakas who attain God with the help of devotion and worship. They are known as Prapannas who attain God only on the basis of total surrender. Constant contemplation of God and remembering His name to serve the Lord like a constant flow of oil is refered to as devotion towards the Lord. Prapatti means total selfless surrender of ones body, mind, heart and soul. Prapatti is easier to practice than devotion or Bhakti and it yields results faster also. Because of total surrender, the Lord is pleased and out of compassion He blesses the devotee.
Worshipping the Archyavatar is the easiest and comfortable but if one is so desirous of Moksha, then worship of the Para and Antaryamai is equally essential. Para brahma the supreme soul is seperate from the material world. Therefore one cannot serve them with the help of senses, but have to be served with the help of mind only. One can serve Lord Vasudeva with contemplation, surrender, seeking refuge and Ashtakshar, Dwadashakshar mantras. The Antaryami God is omnipresent and is in the heart of all living beings. Therefore service towards all living beings is the service done towards god.
Vasudeva resides in Vaikunta dhama  and is the embodiment of the supreme Divine Cosmic soul. As per the scriptures the Vaikuntanatha dhama is expressed as follows:
"TA DVISHNA NO PARAMAM PADAM SADA PASHYANTI SURYAHA / DIVEEVA CHAKSHURATAM" (Rigveda 1/22/20)
"NATADBHAS HYATE SURYO NA SHASHANKO NA TARAKAHA" (geeta 15/6)
"PADO ASYA VIHWABHUTANI CHIDADASYA MRUTAM DIVI" (yAJURVEDA 31/3)
This divine place is devoid of pain suffering sorrow grief and agony. Only divine eternal happiness resides here. Any momentary happiness is not at all entertained here. There is no Birth death or rebirth here, Here Lord Narayana and Goddess Lakshmi reside eternally. Even during the final annhilation (pralaya) the Vaikunta loka is not destroyed. On reaching here, the Jeeva becomes liberated. in this place Anant, Garuda, Vishvaksena these Nitya or eternal beings resideand are involved in the service of the Lord.
The liberated Jeevas assume beautiful forms and dwell eternally in divine happiness. They are blessed with divine knowledge, divine memory and divine sight. This loka is itself enlightened and celestial. It is radiant like a crore suns together and is cool like a crore moons together. Attainment of this state is known as Moksha.
The other form of god is known as Vyuha Rupa in which Sankarshana, Pradyumna and Aniruddha are there. Their duties involve creation, preservation and destruction. Vyuha are 4 in number and at some places only 3. The important amongst them is Lord Vasudeva who is sleeping on the serpant in the ocean of milk and who is with six merits. He is the lord of this universe and is the destroyer of the wicked. He is the protector of Dharma and to do so He occasionally takes many incarnations. Lord Narayana commands and controls Maya. Other than this the ultimate aim of the remaining 3 vyuha murtis is the creation and preservation.
The Vibhava form of the Lord includes incarnations such as Lord Rama and Sri Krishna. There have been crores of incarnations but amongst them 24 have been considered as the most important ones.
Matsys, Kurma, Varaha, Vaamana, Narasimha, Parashurama, Sri Rama, Sri Krishna, Buddha and Kalki. Amongst these Lord Rama and Sri Krishna are purnavataras (complete Incarnations) Partial incarnations incarnate on earth to accomplish certain tasks and after that they cease to exist. Parashurama and Sri Krishna incarnated on earth to destroy the evil. Lord Rama incarnated on earth like common man and also bore all the merits and demerits of a man. He taught us and laid before us a code of conduct for ideal living.
Antaryaami Gods are of two types, one is present in the heart of all living beings. The Lord says that his devotees are like His Soul. god resides in the heart of this universe. God who resides in the heart of the humans and always keeps a watch on the Pravruthi Action and Nivruthi Inaction is known as Antaryaami.
The other type of Antaryaami God is the one who is minute, comprehensive, all pervasive and mighty and omnioresent, He is free from demerits, but is witnessing everything from every where. The ultimate aim of this antaryami god is the well being of all creatures and to encourage them on the path of righteousness. He keeps a watch on all the thoughts that arise in our minds and emotions that arise in our heart. Those people only become great, noble devotees who serve people out of altruism and always contemplate on the Lord.
Worship of Idols is refered to as Archyavatar. Archyavatar God is attainable by one and all because here God manifests himself as an Idol. Service towards God can be offered very easily. The idol here is indirectly the embodiment of God. We assumed that cleaning the house, plucking flowers and Tulsi (basil) making food, offering food as oblation, burni8ng incense sticks means devotion and worship, but it is not so. These are the worship merely of the Archyavatar God. We can attain moksha only if we worship all the forms of God. The worship of Paramatma, Vasudeva and Antaryami God is also very necessary.Vasudeva is beyond Maya therefore he cannot be worshiped with the senses and has to be worshiped with mind. Incessantly remembering the name of God, contemplation, meditation and reciting the mantras and involving oneself in service of the Lord is the worship of vyuha rupa. Listening to the Puranas and reciting them and praising the greatness and divine play of Gods is the worship of Vibhava rupa. The Antaryami God is omnipresent and is present in every one. One can worship Antaryaami god in the following 5 ways.
1. One should avoid doing bad or incurring sin in any circumstance.
2. One should not allow passion and bad thoughts to enter his mind. One should work selflessly without expecting anything in return. One should consider worship of the Lord as one duty and perform it humbly.
3. One should never misuse the body, the wealth, and power even inadvertently. One should make the life happy and contended and indulge in religious activities. 
4. Maintain one's love towards parents, friends, family nation and caste and the poor.
5. Have compassion and pity on the people. Think and do everything for the well being of the people. One should not indulge in sensual pleasures and inflict suffering and pain on the people. One should help make others life happy, noble and chaste.
Service of the antaryami means make one's action and thoughts pure to love all creatures and think in the interest of all. /there are many ways to attain God. Karma Yoga, Gyaan Yoga, Bhakti Yoga and Prapatti Yoga. The first half of the Vedas explain the concept of Karma Yoga and the second half of the vedas analyze the concept of Gyaan Yoga. One gets to see Bhakti all throughout especially in Pancharatra geeta and other texts. Some texts briefly explain the concept of Prapatti or total surrender. Karma actions performed with a motive can take a person to Swarga but cannot avert his rebirth. Karma Yoga inspires us towards liberation. Gyaan Yoga helps us to understand the real self and the supreme soul. It is helpful in Bhakti Yoga. The path of Keval Gyaan is difficult and it takes one towards Kaivalya vastha.
There is a fusion of Karma Yoga, Bhakti Yoga, Gyana Yoga and Prapatti Yoga in Sri Ramanuja Vedanta. The obstacles in Moksha are ignorance, the conditioning because of Karma and wrong knowledge (Avidya) Until the effects of Karma are not wiped out the micro body cannot be destroyed. Karma Yoga performed selflessly cannot create attachments and flaws in the personality. Gyaan Yoga destroys accumulated Karma and we get closer to the supreme soul. In Prapatti Yoga we become totally dependent on the Lord. Sri Ramanuja has considered the vedas as authentic and has considered both purva mimamansa and vedanta to be one form of scriptural knowledge of arthapanchaka and become successful in attaining the state of bliss.
"Your knowledge is limited, your ability is insignificant, your life is short and you are also impatient of delay. therefore do not go about seeking other upayas which you cannot fully understand, which you cannot easily adopt and which can bear fruit only after much delay. Realise that I who am easy to access to all who am the saviour of all the worlds and who am endowed with all the attributes essential for the saviour of all the worlds am the only upaya and perform the surrender of the responsibility of protecting yourself to me with its five angas. When you have adopted this upaya you will have done what you ought to do, you will become my ward and be extremely dear to me. supremely compassionate and gracious , independent and omnipotent. I will, myself by my mere will and without any other aid and for the fulfilment of my own purpose free you from the manifold endless and insurmountable groups of obstacles without leaving any trace of them. I will enable you to have enjoyments similar to mine own. Since you will enjoy myself and all that belongs to me. I will find delight in making you render all forms of service in all places at all times and in all circumstances. services which will be of the nature of the overflow of the full and perfect enjoyment (of myself) You have absolutely no cause for grief." thus it is explained in Charma Sloka "Sarva dharman parityajya ..........................ma sucha."
This path prapatti has been disclosed to us by acharyas who resorted to that unique dharma Siddhopaya) which can grant all (desired objects) and which is ever accompanied by Sri and who (by doing so) becomes free from (all) grief.
Giving up those dharmas which have to be performed with extreme care, we were convinced that the true reguge for us is the feet of that Gopala which are fragrant with tulasi and we resorted to them at once. By the gracious and fascinating words of that supreme person, we have become free from ignorance so that the karma which has been seperated from us will never follow us.
There are some acharyas who have understood the noble and charming sloka uttered by Hari which is like the gem Koustubha taken out of the ocean of Vyasa's veda (Mahabarata) Its meaning finds confirmation in the ways of the world (or the smritis) and in the path of the vedas. On hearing the words of those acharyas which are like steps in the staircase that leads to the mansion of mukti. Great souls like Vaisampayana and Sounaka nod their heads in approval and admiration.
"The Interpretation of the meaning of the three Rahasyas (the Astakshara, Dvaya and charma Sloka)  or mysteries by a study of the gramatical construction of the words and sentences in them."
The noble acharya, who longs to attain the primeval and heavenly abode of Vishnu, lights up the imperishable lamp of Spiritual tradition (sampradaya) in some deserving disciple who has been tested in various and well known ways and found fit to receive the light. he lights up this lamp with true affection sneha when the disciple is in a state of mind (dasa) free from unworthy qualities guna like a well tested and well burnished vessel with oil (sneha) poured into it and with a wick (dasa) made of pure threads (guna).
To whom should the acharya impart spiritual knowledge.
The true acharya collects together the meanings of the three great secrets. He makes a brief summary of them and meditates on them. After doing so he should teach these truths as described in the following sloka. "He who guards this meaning from those who are unworthy and imparts it to those who are worthy he is fit to be honoured by me." This Bhagvad gita is not to be taught to those who have not performed tapas. It should never be taught to the man who has no devotion or bakti and who does not show eagerness to learn it. It should never be imparted to the man who hates me. He who teaches this greatest of secrets to my devotees will show para bhakti or deep devotion to me and will attain me.  there is no doubt of this". This great sastra should not be taught to men who are not constantly repeating the vedas. this sastra will impart wisdom to the man who is eager to learn it and bows devoutly to the guru for attaining wisdom. This should not be imparted to the man who is ever in the habit of telling lies to deceitful men, to eunuchs, to men that are mentally perverse, to those who are so conceited as to think that they are learned, when they are not truly so and to those who cause afliction to others. 
The man who deserves to be taught this sastra.
"It should be taught to the man who has faith, who is virtuous, who never indulges in vilifying others, who can understand sound reasoning and who is capable of grasping what is taught. It should be taught to the man who performs the rites and duties (ordained for him) and who endures the inconveniences and discomforts arising from their performance, to a man who is intent on doing what is good to the world, and who desires to live in solitude. It should be taught to the man who delights in the injunctions of the sastras, who dreads vain argumentation and who has learnt much from acharyas. It should be taught to the man who is greatful for the help rendered to him, who considers patience and compassion as desirable virtues and who looks upon all eternal souls as resembling himself. This great mantra should bot be taught to an atheist, to one who is insincere, or who is not devout, to one who delights in harassing others and to a miser. This mantra should be taught by the acharya to the man who is sincere to one who has devotion to his guru, to the man who has devotion to vishnu and who is intent on doig good to all beings.
Also the sishya or disciple should be staunch in his devotion to the guru, he should be intent on doing such things as extending the renoun of his guru and rendering service to him. He should have greatest regard for such things as his gurus property and his house, he should guard the spritual tradition in order to hand it on to another who is worthy. The sishya who is greatful and is perfect in his performance of the ordained rites. Is he not sure to attain the treasure viz Bhagavan. 
Thus both in the state of endeavour upaya and in the state of attainment the holy feet of Narayana the Lord of Sri are our support.

 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.