Q. Please explain with Geethartha Sangraha and geethartha Sangraha Rakshaka Shukthi the importance of Karma Yoga with reference to Gnana Yoga along with Karma Yoga swaroopam adhikaram and method of observances?{S 8 S}


Ans. Swamy Alavandhar blessed us with the Sri Sookthi known as "Geethartha Sangraham" in Sanskrit that contains the essence of Lord Parthasarathy's Upadesham to us using Arjuna as a vyanjam at Kurukshethram. 
Acharya Ramanuja wrote a commentary for that Sri Sookthi (Sri Geetha Bhashyam) in sanskrit to make sure that the meanings housed in Swamy Alavandhar's Sri Sookthi are preserved without distortions.
Swamy Desikan followed the footsteps of Acharya Ramanuja and blessed us with his detailed commentary on Geetha Bhasyam named it "Taathparya Chandrikai". Swamy Desikan rejected the vipareetha vyakyanams for geetha by resting his commentary on Acharya Ramanuja's Bhashyam. Swamy Desika created a short commentary on "Geethartha Sangraham" and named it "Geethartha Snagraha Rakshai" in sanskrit. Finally out of his infinite compassion Sri Swamy Desikan blessed us with a Tamil Prabhandham called Geethartha Sangraham giving the quintessence of Srimad Bhagavath Geetha. They are set to Kattalai kalittha rai meter.
स्व  धर्मं ज्ञान  वैराग्य  साध्य भक्त्येका   गोचरः 
नारायणा परम ब्रह्मा  गीता शास्त्र समिरिथः 
The entire summary of Geetha Sasthram is given in the above sloka by Sri Alavandhar.
The subject matter of Geetha Shastra is Sri Narayana The Highest Brahman which within the range of the vision of bhakti alone. Bhakti attainable only by performing one's duty (without attachment) by the aquisition of true knowledge and by the detachment. (i.e. absence of worldly desires)
The Geeta Sastra is divided into three shatkas parts of six chapters each, of this the first shatka (i.e. aggregate of six) is divided into two sub divisions.
1. The first two chapters adhyayas deal with the Grief of Arjuna and the necessity for a person to realise Jivatman to get rid of this grief.
2. The next four adhyayas are delt in giving the details as to the means of realising the Jeevatman.
The second shatka is divided into two subdivisions of three adhyayas each. The first sub division deals with the competancy of the person to perform Bhakti Yoga and the nature of such Yoga. The second subdivision deals with the methods and means to be practised for the sprouting of and the growth of Bhakti.
The third shatka also is divided into two parts of three adhyayas each. The first subdivision dealing with the truths - tatvas and the next with Hita i.e. the means of attaining the ultimate end Purushartha.


Yet another explanation;
The Gita Bhashyam is an elaboration of Aalavandha's Githartha Sangraham. The individual verses are explained in the light of the visistadhvathic tenets. "Reality is personality with countless auspicious attributes, and that it is a qualified whole of which Iswara is the soul and  the Jiva and jagat (prakrti) form the body in inseparable relation with the whole. But there are internal divisions of the nature of modes in It.
Acharya Ramanuja explains the saadhanas that an aspiring human being should adopt for moksham Here Moksham in the complete sense is explained as occurring with the fall of the physical body, after which the realised soul is clothed in a body of suddha sattva with which it is able to commune with God and experience His overpoweringly august but loving presence through eternity. This is described as the experience of Paripuna Brahmanandham in the abode of Sriman Narayana at Sri Vaikuntam.
swamy Alavanthar's summary of the 72 slokams of the second chapter or adhyayam take the form:
nityaatmaasaN gaKarmchaagocharaa SaaNkhayayugadhi itt dvitiiye sthiladhiilakshaaproKtta tanmohashaantaye.
In the second chapter the Lord aimed to remove the  dehAthma Brahman (i.e. the confusion that the soul is the body) of Arjuna who was affected by all kinds of doubts from that Brahman. to Arjuna who wanted to eagerly learn about the true tatthvams, Our Lord Krishna performed upadesham, on the knowledge about the eternal Jeevathma's and performance of Karmas with Atma Jnanam (Karma Yogam) that would result in Jnana Yogam (sthitha praj nathvam) The Lord assured Arjuna that firm blossoming of AAthma Buddhi will result from that practice of sankhyaa Yogam.
Acharya Ramanuj's Commentary:
Arjuna fell at the feet of the Lord and appealed 'Oh my Lord my mind is befuddled with compassion for my relatives and teachers. i am bewildered about my duties. Instruct me, Your sishya, who has sought your protection as prapannam and teach me what is certainly auspicious for me to do?
('YacchrEya syAnniscchitham BrUhitanme sishya stEaham saadhimamm thVAm prapannam')
For the benefit of Arjuna who was totally confused about what is dharmam and what is adharmam due to love and compassion in an inappropriate situation (astanE samupasttothamsn Eha Karunyam) Geethacharyan i.e. Lord Krishna began the introduction of Saasthram to dispell his ignorance starting from the Geetha Sloka II-12 (There never was a time when I did not Exist) to the Charma Sloka XVIII - 66 (I will release you from all your sins, grieve not) Lord as Paarthasarathy instructed Arjuna about Karma Jnana and Bhakti yogams as the means of attaining the highest spiritual fulfilment.
Lord Parthasarathy instructed that Aathma (self) is eternal, stable, immovable and primeval, unchanging, unshakable and ancient (atha Aathma nithya:sTANu, achala, ayam sanathana sthira svabhva: aprakampya purAtana ca)
Literal transalation of the Geethartha Sangraha verse go like this:
Salvation seeker (Mumukshu)
Salvation seeker controls senses and is terrified of hell. Removes ego and sins, knows lord's supremacy very well, yearns to be liberated, go higher, adores forever his grace And longs for enduring services, under Lords lotus base.
Eligibility Criterior (adthikai Vibhaga)
Devotion slow for deliverance when salvation is only thought, sooner is surrender done by repeating for you or self sought, antecedents determine the souls way, though result is same No refuge is better than latter, to break the cycle guru's claim.
Means (Upaaya Vibagha)
Action for those who cant control senses, holy scripts say, But intellects go with knowledge yet both need the next way, where one forgets himself in prayer finds soul and set it free. And surrender is for those who can't do any one of the three.
Qualifications for total surrender (prapatti yogyathaa)
Quest for heaven only holy scripts he learn's and adopts. Incompetance in other routes. desperately all hopes he drops. Inadequacy in knowledge, patience, perseverance or caste are credentials for release. a surrenderer needs to be passed.
Accessories (Parikara vibhaga)
Pledges to perform to His pleasure obstains from others. Steadfast faith on savior eradicates ego and mis behavior stands low on depression by clear self effacing confession pleads for goal and protection in lieu of all other direction.
To expand each one of the above a few verses from each of the Bhagvad Geeta chapters can be referred to.
1. Karmanye vadikaraste ma phaleshu kada chana ..............................................satva karmani. II -47
To work alone one has the right and not to its fruits. Do not be impelled by the fruits of the work nor have attachment to inaction. acts performed with a desire to Phalam lead to bondage. Nishkamya Karmam leads to release from the bonds of Karma's.
2. Bhudhiyukto jahatiha.....Karmasu kausalam.II-50
Yoga is skill in action, therefore strive for yoga. Develop oneness of mind, discard good and evil as well as here and now. Relinquish the fruits from action and free yourself from bondage of rebirth and ascend to my supreme abode. 
3. Dhukeshvanu......nirachyate. II -56
He whose mind is not perturbed in pain, who has no longing for pleasure, who is free from desire, fear and anger he is called a sage of firm wisdom.
4. Krodhath ....Pranasyathi II - 63
From anger Krodhath there comes Bhavathi delusion (sammoha) from delusion the loss of memory (smruthi vibhrama) from the loss of memory the destruction of discrimination  (buddhinaasa) and with buddhinasam he is lost (pranasyathi)
5. Ya nisha sarva bhootana....rashyato mune II -69
What is night (nisa) for all beings (sarvabhuthanam) in it the controlled one is awake (tasyam jaagartho samyami) When all beings are awake (yasyam jaagarthi bhuthani) that is the night of the sage (saanisapasyathonune) who sees.


The 4th Paasuram of Geethartha Sangraham deals with the 3rd chapter of Bhagvad gita 43  slokas.
Karma Yogam has to be done first to get the mind under control and then proceed to Jnana Yogam. If someone is competent enough to perform the jnana Yoga, is it essential that he / she performs karma yoga?
Since jnana yoga can not be realised unless karma yoga is mastered is the fit explanation. By performing karma yoga and not attaching oneself to the fruits of karma (easily said than done) sins are destroyed. During the practice of such Karma Yoga the mind gets cleansed, tho power of dhoshams like desire and anger diminish and the indhriyams come under the influence of the saadhakan. This thus leads on to the practice of Jnana Yoga in the next step one can say by performing Karma Yoga alone well the required Jnana Yoga dawns on you. For example if you take the case of Periyaalwar;- He was technically not a scholar but his deep devotion and love for God and the practice of Karma Yoga in the right way jnana dawned on him. He was reluctant to take part in the scholarly competion, but divine wish interwened and he was the winner and when honoured he was so humble and wished only for the well being of the Lord, and we got the fantastic Pallanda Pallanda pasurams. Was it not Karma Yoga so practised by Sri Periaalwar that helped him to reach the Jnana Yoga. Constant meditation too draws one to Jnana.
'Sangam Tavirtthu' when one performs Karma Yoga one should do it for Bhagavath Preethi and not for gaining any fruits one may desire.
'Pongum guNangal puNarppu anaitthum avarrul puhavittu' Satthvam, Rajas and Tamas are the three gunas associated with Prakruthi. In the body of the chetanams they are present in different proportions. With the misconception that the shariram is the atman and that he is the doer. In contrast those who have a clear understanding of the athma svaroopa will know that the ability to perform Karmas is the natural attribute of the athma and the association with the three gunas is the causative factor. This is known as Karthruthva anusandhanam.
"NangkaNN uraittha kirisaikal yelam yenavum navinrar yengum arivaihale" Those who recognise that all the Karmas are performed by sarveswaran  through his servansthu jeevan for the purpose of his own enjoyment and joy. One has to comprehend this thathvam while performing Karmaroopa kainkaryam. those who have this practice are considered as the masters of the essence of the Bhagavath saasthrams.
Swamy Alavandhar in his sloka "Aaskatya lokarakshayay.............Karmakaryathaha" says Lord emphasized the importance of performing karma's with the understanding that they are done by the three guna's and the need for surrendering the fruits of them at the Lords feet and recognising that all these karma's are Bhagavath adheenam. Here Sri Ramanuja charya goes on to say that He is "avaptha samastha kaaman" One who has all of his desires fulfilled. and the supreme master of all and yet he goes on working performing karma's for the protection of the world and its beings.
Bhagwad geetha verse "maye sarvani karmani ....... vigathajvaraha 3 - 30.
Here the Lord instructs Arjuna to perform all prescribed karma's befitting his role as a kshathriyan free from selfishness and in a mood of not seeking the phalams for such karma's. He asks Arjuna to dedicate the fruits of all those required karma's to him with Adhyathma chethas (with a clear mind knowing that the Lord is the indweller in all) and never forgetting that the Lord is his master (Seshi) and he is the Lord's agent (Seshan). One who has this Seshathva Jnanam is the one with adhyathma Chethas. Lord states that those who do not have this tathva Jnanam are lost. He explains the difficulty in the practice of Jnana Yagam and the importance of controlling the senses at the very beginning so that Jnana and vijnana knowledge and discrimination are not destroyed. The senses or indhriyas are important virodhis for gaining knowledge Jnanam even if the senses are controlled the mind exerts a dominant role by lusting after the sense objects and becomes a bigger impediment to gaining Jnanam. If one controls the  mind the Buddhi (the intelect) still is a greater impediment than senses and the Mind. Even after controlling the sensory organs and mind, the buddhi can play some perverted games and stand in the way of gaining jnanam. If all the three are controlled viz senses mind and intellect there is virodhi or kaama desire. 
The last sloka in Bhagvad Geetha chapter 3 verse 43. The Lord instructs Arjuna to recognise Kaamam desire as the top most obstacle in the persuit of Jnana Yogam and directs Arjuna to destroy this enemy (desire) by stabalising the manes with the help of Bhuddhi which in turn is reined by the practice of Karma Yoga.
The 5th Paasuram of the Geethartha Sangraham deals with the 4th chapter of Bhagvad Geetha containing 42 slokams.
"Piravami ......anrvarivitthanane" meaning the Lord who is celebrated by the vedas decided to give to the Jeevan's freedom from future births in the Karma bhumi and instructed them through Arjuna about the secrets of his own avatharams. Further Swami Desikan sums up saying: Those who comprehend the secrets associated with his avatharams have no more births: those who comprehend the ways in which he performs karmas during those avatarams will be freed of their own karmas. Those who comprehend his avatara rahasyams have no more births as a result that jeevan gains moksha sukham in Sri Vaikuntam.


divisions of Karma Yogam such as Aaradhanam for the Lord, control of indriyas or senses, Pranayama, Yaagam, Dhanam, Homam, Tapas, Bathing in holy waters vedic study and understanding the meaning of the vedic passages these cannot be abandoned. any one performing these karmas with a detached mind is practicing the highest form of Karma Yoga. For such a one who has cultivated the dis association with karma phalam the enjoyment of aathma phalam swaroopam without prakruthi sambandham becomes possible. The Karma Yoga practiced in this way contains inside itself the Jnana Yoga. Since the sadhakan considers the performance of all the karmas as parabrahma svaroopa karma yoga becomes jnana svaroopa. The word "thUmathi tannai" refers to the ideal Karma Yogam housing inside it the jnana about the pristine Aathma swaroopam. "Tulanguhayum" alludes to that ideally observed karma yogam shining as Jnana Yogam.
Avatara Rahasya guna's of the Lord.
There are six aspects of His avathara Rahasyams.
1. Sathyathvam: His incarnation is true and not a sort of make believe or magic.
2. Ajahath Svabhavam: Our jnanam in the Karma Bhumi is shrunken. In contrast the Lords jnanam during his avatharam here is fully blossomed as always and does not suffer any diminution. He does not lose on any one of his endeavors. He continues to be the supreme lord.
3. Suddha satthva Maya Sareeram: during his incarnation His body is not formed by the admixture of the three gunams (satthvam, Rajas and Tamas) as in our case. His body is completely Satthva mayam (Suddha Sathvam).
4. Sveccha mathra nidhanatha. His birth does not arise from the maturation of his karmas like us. His birth is a result of his own sankalpam (volition)
5. Dharma glanou samudhaya. His incarnation happens when the dharma declines and adharamam ascends. The timing of our birth in contrast is linked to the ripening of our Karmas.
6. saadhu Samaksha Narthatha: His birth here has nothing to do with the enjoyment of the fruits of karma's  which are a mixture of sukham and dhukham. It is for the upliftment of the saadhu Janams, they cannot bear even a moment of seperation from Him. and He incarnates to protect them from their enemies. He shows them His form converses with them establishes Dharma and destroys the unrighteous.
"Irana uyir nanidai kandidum ulahin nilayum."
The aathma jnanam arising from the shining of the jnana yogam embedded in the karma yogam destroys the jeevan's punyams as well as paapams and gets the jeevan safely across the terrors of the ocean of samsaram. "IRavAuyir" is the eternal imperishable Athma. Saakshathkaram (direct visualization) of that aathma in its true state (nalilai = nannilai) is a great accomplishment resulting from the proper practice of Karma Yogam that houses Jnana Yogam inside it.
"MaRai vaazhum Maayavan" He takes on many incarnations his mysteries behind the six rahasyams behind his many incarnations and how he incarnates out of his own volition, and at times when there is decline in dharmam and the bhakatas need protection. Thus the inherent nature of Karma Yogam is elaborated.
Important slokas of the Bhagvad Geeta 4th Chapter
Sloka 8. 
1." Pavitra naya Sadhunam ........ yuge yuge."
For the protection of the Sadhu Janams and the destruction of the evil doers (enemies of the bhagavatha) and for establishing righteousness in the world I incarnate in every Yugam.
Sloka 9.
2. "Janma karma chame .........mamethisoajun"
He who comprehends the truth of my divine incarnation and actions during those avatharams has  no rebirth and comes directly to me.
Slokam 11.
3."Ye ytha ma prapadyante .....partha sarvasaha".
Who ever resorts to me in any manner in the same manner do I favour them men experience me alone in different ways.
Sloka 22
4. "Yadachala  .........nibandyate".
Content with what chance may bring, rising above the pairs of opposites, free from ill will, even minded in successes and failures, though he acts he is not bound.
Sloka 23.
5. "Gatha sangasya ...........praveliyathe".
Of one whoes attachments are gone, who is free, whoes mind is established in knowledge, who works only for sacrifices, his karma is entirely dissolved."
Sloka 24.
6. "Brahmarpanam ......samadheenam".
Brahma is the instrument to offer with; Brahman is the oblation. By Brahman is the oblation offered into the fire of brahman; Brahman alone is to be reached by him who meditates on Him in his karmas.
Taathparya Chandrikaa.
When a practitioner of Karma Yoga is not deluded, and develops a sense of seeing the aathma swaroopam in all created beings and recognises me as their antaryami then the mastery has been attained.
There is nothing that is purer in this world than aathma jnanam. those who observe this jnanakara Karma Yogam as instructed by the Lord will attain Siddhi. Cut asunder hence with the sword of aathma Jnanam all your doubts about the anadhi vasthu, aathma and practice Karma jnanam to gain freedom from samsaric afflictions and Moksham. The Lord then taught Arjuna how Karma Yoga is rooted in Saasthrams and is easy to practice.
"Kandu Yelitham ...... MainthanukkE"
The Lord Instructed Arjuna thus:
1. The ways in which Karma Yogam hastens to enable the visualization of the Self.
2. The aspects of this Yogam that a practitioner should master.
3. The method to gain mature knowledge that permits the visualization of the Self, whoes swaroopam is otherwise not easy to see and experience.
"Karmayogasya sowkarya ....panchamad yaya ucheete".
Karma yoga can help to realise visualization of the self faster than Jnana Yogam. The anga bhedhams (i.e. differences in the features) of Karma Yogam and the akarthruvanusandhanam (i.e.features of Jnanam embeded in Karma Yoga) are elaborated further.
Soukaryam: Easy to practice.
Saigryam: Quick to yield results.
There are 29 slokas in the 5th chapter of the Bhagvad geeta. The second slokam defines the features of a nithya sanyasi (forever renounced) He who neither hates nor covets the one who is beyond the dhuandhvams (opposing pairs) is an ever renouncer. This nitya sanyasi marches easily towards moksham.
The 7th Sloka
Here the Lord states that one who has conquered his mind and senses and has become the self of all beings "Sarvabhuthathma bhuthAthmaa" he is untouched by the phalams of the karmas even while he is engaged in performing Karmas.
8th Sloka. Naiva Kinchith Karomi.
Such a nithya sanyasi sees hears touches smells moves sleeps breathes and yet he acknowledges that I do not at all do anything. He performs his karmas without attachment and transposes all actions to prakruthi like a water drop on lotus leaf (not wetted by water) and is free from identification with the body.
10th sloka "padma-patram ivambhasa

One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water. 


12th sloka. Karma phalam thyakthva.
A karma yogi discarding the fruits of action attains enduring peace (Naishtika saanthim aapnothi.)
Slokam 13 Shifting of doership to Prakruti karthruthva sanyasam. The karma yogi as embodied self renounces all karmas to the city of nine gates. i.e.Navadhvarepuredkhi. He becomes self controlled and gains the understanding that all actions result from the conjunction of the self with the body which is rooted in previous karma and their vasanas (subtle impressions) and is not driven by its nature.
Slokam 14. The self is embodied and exists in conjuction with prakruthi. The pristine Jeevan self does not create agency (Karthruthvam) or actions or the affiliation with the phalams of those actions. Karma yogi gains discriminative knowledge about this tatthvam and concludes it is bought about by Prakruthi.
Sloka 18. "Vidyavinayasampane........Samadharshani"
The accomplished Karma Yogis look with equanimity on all defined by dissimilar embodiments they see the self in them, being a scholar blessed with learning and humility (vidya + vinayam) or a mere brahmin, or a cow, or elephant, or dog. To such a yogi all this have one thing in common, Jnanam in their swaroopam nature of self. They all possess the same form of Jnanam at the level of the self.
Slokam 20,21 and 22.
Here the Lord teaches the way of life practiced by Karma Yogi knowing brahman and abiding in Brahman, such a yogi will not rejoice or grieve as he experiences pleasant and unpleasant things, since such experiences are transitory and owe their origin to Prakriti. He dwells in Brahman and he enjoys undiminishing bliss. these transitory pleasures and pains have a beginning and an end. (aadhyanthavantha) The wise do not get elated or grieve over them.
Slokam 25,26 & 28.
The accomplished Karma Yogi freed from the influence of the dhwandhvams have their mind under full control and devote their time to the well being of all chethanams. They are freed from all blemishes and attain the bliss of Brahman. For such Yogis the bliss and beatitude of Brahman is near. He is thus liberated forever.
Slokam 29.
The Lord says such a yogi knows me as the supreme master and the Lord of all the worlds. sarva loka maheswara and as the partaker enjoyer of all yojanams (Bhokthanam Yaj natapasam) as well as the friend of all beings (Suhrudham sarva bhuthanAm. knowing me this way the Lord states that this type of yogi attains tranquility (Saanthimrucchathi)
To summerise the whole:
The end result of both Karma and Jnana Yogams are the same. Between the two Karma yoga is easy to practice. Karma Yogam gives the phalams rapidly. only those whose minds are focused un waveringly on the self are qualified to practice Jnana Yogam. Both Karma and Jnana Yogams are different routes to arrive at aathma. karma Yoga being a shorter route.
It is our siddhantham that the multitude of aathmas in different created beings are similar but not the same. The svaroopam of these aathmas are not different in the various embodiments. The only difference is in the bodies they are housed in and their vasanas resulting from previous karmas.
The same karma will grant samsaram when one performs it with a desire for phalam. when done without seeking phalam the same karma will grant one moksham.
The pure athma vasthu untainted by association with prakruthi is like Brahman and that is why those who experience aathma saamyam are understood as those who see Brahman.
The true Karma Yogi will not acquire the 5 kinds of dhoshams blemishes associated with manushya bhogams.
1. Aarjana dhosham:- The difficulties and dhoshams in earning wealth.
2. Rakshana dhosham:- the sramams in protecting the acquired wealth.
3. Kshaya dhosham:- The accumulated wealth is not permanent and is transient.
4. Bhoga dhosham:- As one enjoys the bhogams the desire for enjoying more grows and when one does not get them, one engages in acts that lead one to lower births.
5. HimsA dhosham:- Para himsai is part of seeking these above bhogams.


Yogamurcchiyum .........mudiveeranukkE.
The Lord who is engaged in Yoga nidhra on Adhisesha instructed Arjuna with the splendid crown  on
1. The methods of performing yogam to visualize Jeevathma.
2. The four kinds of Yogam that leads to sama darsanam.
3. Yogam as a means for Purushartha.
4. The phalams resulting from practicing yogam.
5. The importance of Bhakti Yogam which is far superior to the four kinds of yogams to develop samadharshana roopa jnanam.


Swamy Alavanthar's verse.
"yugabhya savidhir yogi ......shasta ucchate."
The anushtana karmam / abhyasa vidhis i.e. prescribed ways of practicing Karma / Jnana Yogams to gain direct the visualization of the self (aathmavalokanam) The four different knids of yogis the aids for aathmavalokanam such as practice abhyasam and vairagyam detachment., the phalams of practicing such yogam and the greatness of the Yogam that is focussed on the Lord Himself are described.
Important slokas of the 47 slokas in the 6th chapter.
sloka 6 Sarvabhuthama..... samadharshana.
He whose mind is fixed in yoga sees equality everywhere he sees himself as abiding in all beings and all beings in his self.
Lord Krishna assures Arjuna that any one who after practicing yoga has fallen away from it will not be lost and that he will be born in the house of a noble and wise yogis in his next birth. He will strive to siddhi from where he left off in his previous birth. Even if he had gone astray once, the accumulated merit earned in previous janmas would propel him towards the supreme goal of moksham.
Yo mam pashyathi sarvatra sarvam cha mayi pashyathi.
thasyaham na pranashyami cha me na pranashyathi.
To him who sees me in every self and sees every self in me. I am not lost to him and he is not lost to me.
Thus in conclusion we see the Jeevathma and the methods of visualizing it through Karma and Jnana Yogas . That Karma yoga is the grand road that is suited for all saadhakas to gain moksha. Performance of ones karmas without seeking the fruits there of is true Karma yogam. The vairagyam and control of senses to persue karma yogam arises from "One must have the knowledge of being the Athman at the core and not the body mind. To that extent Jnana Yoga is involved in Karma Yoga."


ज्ञान कर्मथ्मिके निष्ठे योकलाक्ष्ये सुसंस्कृते !
आत्मानुभूति सिदार्चिते पूर्व ष ट  कण छोड़ते !!

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.