a dialog on hinduism (on sri sampradaya, .pdf)

A Dialog on Hinduism V. N. Gopala Desikan

• Compiledbysaranagathi.org• Itcanbealsofoundat:http://saranagathi.org/blogs/gopala‐desikan

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TableofContentsCHAPTER1:VEDASANDSASTRAS ........................................................................................................................3CHAPTER2:AZHWARSANDACHARYAS............................................................................................................10CHAPTER3:“DOCTRINESPECIAL”OFVISISHTADVAITA ...............................................................................15CHAPTER4:THEETERNALJIVATMA.................................................................................................................20CHAPTER5:MATTERANDCREATION...............................................................................................................24CHAPTER6:ISWARA–WHELORDANDTHEMASTER..................................................................................28CHAPTER7:ADVAITHA,VISISHTADVAITAANDDVAITA ...............................................................................42CHAPTER8:KARMA,JNANA,BHAKTIYOGAS..................................................................................................56CHAPTER9:JIVATMAANDPARAMATMA..........................................................................................................67CHAPTER10:DEPARTUREOFTHESOUL..........................................................................................................80CHAPTER11:PRAPATTI ......................................................................................................................................86CHAPTER12:THETHREESECRETS .................................................................................................................92CHAPTER13:VADAKALAIANDTENKALAI.................................................................................................... 100CONCLUSION......................................................................................................................................................... 104

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Chapter1:VedasandSastras

1. Whatisthebasicauthority(pramana)forHindureligionandphilosophy?TheVedasarethebasic,fundamentalauthority.

2. WhatisthemeaningofthewordVeda?Veda,inSanskritmeansthatwhichgivesknowledge.

3. IsthereanyothernameforVeda?VedaisalsocalledSruti.

4. WhatisthemeaningofthewordSruti?Srutimeansthatwhichisheard(throughyouears).TheVedaswereoriginallytaughtbyLordNarayanatoBrahmaorally.FromthereontheVedascamedownfromtheGurutothestudentsorallyonly.TheGuruteachestheVedastothestudents.ThusthestudenthearstheVedafromtheteacher.

5. AreVedasknownbyanyothernames,apartfromSruti?TheyarealsocalledNigamaandAmnaya.

6. Whatisthemeaningofthewords–NigamaandAmnaya?Nigamameansasettledtextorwork,whichishandeddownfromtheGurutothestudentfromtimeimmemorial.Amnayameanswhatislearntbythestudent,byfrequentrepetitionofthetext;andalsobyfrequentlythinkingoverthesame.

7. WhocomposedtheVedas?TheVedashavenotbeencomposedbyanybody,notevenbyGodHimself.TheVedasareeternallyexistent.EvenGoddidnotcreateormaketheVedas.NarayanahasonlytaughttheVedastoBrahmaandthendowntheline.HenceVedasarecalledApaurusheya–notauthoredormadebyanyone,includingGod.

8. HowmanyVedasarethere?TherearefourVedas.Theyarecalled:RigVeda,YajurVeda,SamaVedaandAtharvaVeda.

9. HowdoyouexplainthattheVedashavenotbeenauthoredbyanybody;includingGod?TheyareactuallythebreathofGod.Thatis,aftereachdeluge(pralaya),whentheworldiscreated,GodNarayanarememberstheVedasandteachesthentoBrahmaandthenitcomesdowntheline.Thatiswhy,wesaytheyarenotmadebyanybodyincludingGod,butareself‐existent.

10. WhodividedtheVedasintofour,asstatedabove?VyasaeditedtheVedasanddividedthem.

11. OnwhatbasisdidVyasadividetheVedasintofour?TheVedasweredividedintofour,tosuittheVedicritualsorkarmas.Therearefourpersons(Ritviks)whoareprominentintheperformanceofrituals.

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12. Whatarethenamesofthesefourpersons(Ritviks)?HowaretheyconnectedwiththefourVedas?1.Theperson,whosefunctionistorecitepraisesofGodandprayertoHim,sittinginoneplace,iscalledHota.TheHota’sfunctionandMantrasaregiveninRigVeda.2.Theperson,whoisengagedintheactualperformanceoftheritual,fromthebeginningtotheend,iscalledAdhvaryu.ThenecessarymantrasandthefunctionsoftheAdhvaryuaregiveninYajurVeda.3.ThepersonwhosingsSamans(musicalnotes),sittinginanotherplace,iscalledUdgata.TheUdgata’sfunctionsandtheSamaGanasaregiveninSamaVeda.4.ThegeneralsupervisoroftheritualsiscalledBrahman.TheBhrama’sfunctionsandtheMantrasaregiveninAtharvaVeda.ThevedasarealsobroadlydividedasMantrasandBrahmanas.

13. WhatdotheMantrastalkabout?TheMantrasareinpraiseofGodandprayerstoGod.TheYajurMantrasgivedetailedformulasfortherituals.ThesamaMantrasareonlyRikMantras,settomusic.

14. Arethesemantrasinproseformorpoetryform?TheRikMantrasareinpoetryform.YajurMantrasareinproseform.SamaMantrasareRiks,settomusicaltones.TheAtharvaVedacontainsbothverses(poetry)andprose.ThismuchideaisenoughforthepresentregardingMantras.

15. Pleaseexplaintheotherpart,namelyBrahmana.TheBrahmanasareinproseform.TheirmainaimistoprescribetheritualsindetailsandalsopraisethegloryoftheDevas

16. HowaretheBrahmanasdivided?Brahmanasareagaindividedintotwoparts:VidhiandArthavada.

17. Whatdothesetalkabout?Vidhiportionsgivecommandtodoathing,toperformrituals.Arthavadagenerallypraisestherituals,thegloryofDevasandalsopointsouttheirweaknesses.Theyalsocontainstoriestoillustratethepoints.

18. Whatistherelativeimportanceofthesedifferentportions?PortionsconnectedwithritualsarecalledKarmakanda.Generally,theyteachhowritualslikevariousyagasaretobedone.TheyarealsocalledPurvakanda.PortionsdealingwithphilosophyandknowledgeofBrahmanarecalledJnanakandraorBrahmakanda.So,MantrasandBrahmanascomeunderKarmakanda.UpanishadsarecalledJnanakanda.But,knowledgeofBrahmanandPhilosophyarealsodiscussedinMantrasandBrahmanas.

19. WhatisthemeaningofthewordSastra?SastrainSanskritmeansthatwhichgivesteaching,instructionorcommand.

20. WhataretheSastras?TheVedasarethemostimportantsastras.ThereisnosastrahigherthantheVeda.ThenwehaveSmiriti,Itihasa,PuranaandAgama,aboutwhichwewilldiscusslater.

21. WhatareSamhitaandAranyaka.?ModernthinkersdivideVedasintofourportions,asfollows:SamhitaBrahmanaAranyaka,andUpanishads.SamhitadenotescollectionofMantras.Brahmanashavealreadybeen

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describedearllier.Aranyakasaretexts,whichwererecitedinhermitagesinforests.Upanishadscontainphilosophicalthoughts,intheformofdiscussionsandexplanations.

22. WhyareUpanishadscalledJnanaKandaorBrahmaKanda?TheytalkaboutrealisationofGod,howtoattainsalvation.SincetheyspeakaboutrealisingBrahmanortheultimaterealitytheUpanishadsarecalledBrahmaKanda.SincetheygiveusKnowledgeaboutattainingsalvation,theyarealsocalledJnanaKanda.TheUpanishadsarealsocalledVedaSiras,i.e.,theheadoftheVeda.Whenwesaythehead,wemeanthemostimportantpartoftheVeda.

23. WhatisthedifferencebetweenBrahmaandBrahman?Areboththesame?No.Brahmaisthefour‐facedone,whocamefromthelotus,outofthenavelofLordNarayana.BrahmanmeansonewhoisgreatandhencedenotestheSupremeBeingortheUltimateReality.

24. TalkingaboutUpanishads,howmanyUpanishadsarethere?PeoplesaythattherearemorethanahundredUpanishads,butonlysomeoftheUpanishadsareacceptedauthoritativelybyallsectionsoftheHindus.TheimportantonesarecalledDasopanishad,i.e.,thetenUpanishads.ThesetenUpanishadsareacceptedasauthorityandquotedbyancientphilosopherslikeSankara,Ramanuja,andMadhva.

25. WhatarethetenUpanishads?ThetenUpanishadsare:IsavayaUpanishad,KenaUpanishad,KataUpanishad,PrasnaUpanishad,MundakaUpanishad,MandukyaUpanishad,TaittiriyaUpanishad,AitareyaUpanishad,ChandogyaUpanishad,BrihadaranyakaUpanishad.

26. ArethereanyotherimportantandacceptedUpanishads?WehaveSvetasvataraUpanishad,KaushitakiUpanishad,SubalaUpanishad,andMahaNarayanaUpanishadformspartofTaittiriyaUpanishad,AitareyaUpanishad,ChandogyaUpanishad,BrihadaranyakaUpanishad.

27. FromwhichoftheVedasdotheseUpanishadscome?AitareyaUpanishadisinRigVedaIsavasyaUpanishads,KataUpanishads,TaittiriyaUpanishadBridhadaranyakaUpanishadareinYajurVeda.KenaUpanishadandChandogyaUpanishadarefromSamaVeda.PrasnaUpanishad,MundakaUpanishadandMandukyaUpanishadareallinAtharvaVeda.

28. WhataretheAngasorsubsidiariesoftheVedas?TherearesixsuchAngas(partorlimbs)ofVedas.Theseare1)Siksha2)Vyakarana3)Chandas4)Jyotisha5)Niruktaand6)Kalpa.

29. CanyoutellmewhatthesixVedaAngastalkabout?1)SikshaexplainstheproperpronunciationsoftheVedas.2)VyakaranaexplainsthegrammaroftheVedicwords.3)ChandasexplainsthemetresofthevariousRiks.4)Jyotishahelpsindecidingthepropertimefortheperformanceofthevariousrituals.5)NiruktagivesthemeaningsofdifficultwordsintheVedas.6)KalpadescribesthepropermethodofperformingthevariousritualmentionedintheVedas.ThesesixangasoftheVedashelpinaproperunderstandingoftheVedas.Theyalsohelpintheperformanceofthevariousritualsortheyagas(yagnas),prescribedbytheVedas.

30. HowarethesesixVedangasdivided?

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Theycanbedividedintotwogroups:1)ThosewhichareconnectedwiththetextoftheVedas:Siksha,Vyakarana,Chandas.2)ThosewhichareconnectedwiththemeaningofVedas:Jyotisha,Nirukta,Kalpa.

31. AftertheVedasandVedangas,whataretheimportanttextsorauthoritiesforus?NextcomesSmriti.SmritihelpsusinunderstandingthevariousinjunctionsandtruthspropoundedintheVedas.

32. HowmanySmritisarethere?TheSmritisaremanyinnumberandevenanexactdefinitionofSmritiisperhapsnotavailable.ManyoftheSmritisarealsonotavailablenowandarelosttohumanity.ThemoreimportantSmritisare:ManuSmriti,ParasarraSmriti,YagnavalkyaSmriti,HaritaSmritiansSandilyaSmriti.Somesaythereare20Smritisandsomeotherssaythatthereare57Smritis.

33. WhatdothseSmritistalkabout?TheSmritisdescribethecodesofconductformankindinday‐to‐daylife;howtheyshouldconductthemselves;andforanywrongdoings,whatarethepunishmentsoratonements(prayaschitta)tobeundergone.TheSmritiscanbeconsideredaselaboratingorexplainingtheKarmaKandaoftheVedas.

34. WhatareItihasas?RamayanaandMahabharataarecalledItihasas.

35. Aretheyconsideredverysacred?TheyareconsideredassacredastheVedasthemselves.TheMahabharataiscalledtheFifthVeda.

36. HowmanyPuranasarethere?Thereare18Puranas.Thesearesub‐dividedintothreesetsorgroups.ThefirstsetofsixPuranasareauthoritative,sacred.ThesearecalledSattvikaPuranas.ThesecondsetofsixPuranasareofmediumquality,i.e.thewholethingcannotbeacceptedastrue.ThesearecalledRajasaPuranas.Thethirdsetofsixpuranascannotbetakenasperfectlyvalid.Onlysomeportionsofthem,whicharenotopposedtoVedas,canbetakenasauthoritative.ThesearecalledTamasaPuranas.

37. PleasetellmethePuranasthatfallinthesethreegroups.1.ThefirstsetofsixPuranaswhicharemostsacred(SattvikaPuranas)areasfollows:VishnuPuranaBhagavatamNaradaPuranaPadmaPuranaVarahaPuranaGarudaPurana2.ThesecondsetofsixPuranas,whicharenotwhollyauthoritative,(RajasaPuranas)are:VamanaPuranaBrahmaPuranaMarkandeyaPuranaBhaavishyaPuranaBrahmandaPuranaBrahmaVaivartaPurana3.ThelastsetofsixPuranas,whicharenotveryauthoritative(TamasaPuranas)are:MatsyaPuranaKurmaPuranaAgniPuranaLingaPuranaSivaPuranaSkandaPurana.

38. HowdoyoraccepttheseasauthoritiesorPramana?ThebasicruleisthattheVedasaretheUltimateauthorityorPramana.So,inthePuranas,whicheverdoesnotconflictorcontradicttheVeda,canbetakenasauthority,

39. WhatareAgamas?TheAgamasaccepttheauthorityofVedas.TheAgamasprescribeidolworshipintheplaceofritualslikeYagas,mentionedintheVedas.Theyprescribedthemethodsofidolworship.

40. HowaretheAgamasdivided?

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TheAgamasarepredominantlydividedintoSaiva,SaktaandVaishnavaAgamas.Agamasmainlytalkaboutconstructionoftemples;therulesforinstallationandconsecrationofthedeitiesinthetemples;andthemethodsofperformingpujasinthetemples.TheVaishnavaAgamasidentifyBrahmanasVasudeva.Wewilldiscussthisfurtherlater.

41. WhataretheVaishnavaAgamas?TheVaishnavaAgamasare:PancharatraAgamaandVaikhanasaAgama

42. WhichAgamasdoourVaishnavitetemplesfollow?SometemplesfollowPancharatraAgamaandsometemplesfollowVaikhanasaAgama.Thisisonlybytraditionandcustom.

43. WhyisVaikhanasaAgamasocalled?Itissocalled,becauseitwasfirsttaughtbyVikhanasrishitoagroupofdisciples.SageVikhanasisstatedtohavebeencreatedbyLordNarayanaHimself.ItisalsostatedthathewascreatedbyBrahma.

44. WhyisPancharatraAgamasocalled?LordNarayanataughtthisAgamaforfivenightstofiverishis.Hence,itiscalledPancharatraAgama(Pancharatrameansfivenights)

45. HowarethesePancharatraAgamasdivided?ThesearedividedintoSamhitas.

46. WhataretheseSamhitas?Therearemorethan100Samhitas.SattvataSamhita,PaushkaraSamhita,JayakhyaSamhita.Thesethreeareconsideredmoreimportantandarecalledthreegems(Ratnatraya).WehavealsoAhirbudhnyaSamhita,PadmaSamhita,ParameswaraSamhitaandLakshmitantra.

47. WhatisMimamsa?TheMimamsaconsistsoftwoparts.ThefirstpartiscalledPurvaMimamsaorKarmaMimamsa.ThesecondpartiscalledUttaraMimamsaorBrahmaMimamsa.

48. WhatisKarmaMimamsa?KarmaMimamsaisdealtwithbyJaiminiin16chaptersorAdhyayas.Theycontainshortstatementsoraphorisms.TheyclarifydoubtsregardingritualsmentionedintheVedasandalsoclarifydoubtsaboutthegeneralconduct.TheyinterprettheVedictextsinKarmaKanda.

49. WhatisBrahmaMimamsa?BrahmaMimamsaisdealtwithinBrahmaSutras.ThisispropoundedbySageBadarayanaorVyasa.Thiscontainsshortstatementsoraphorisms,clarifyingdoubtsintheVedictext.BrahmaMimamsainterpertstheVedictextofJnanaKandaorBrahmaKanda.

50. WhatistheimportanceofBrahmaSutra?BrahmaSutraisconsideredverysacredandimportant.IthelpsinclarifyingandexplainingdifficultpassagesintheUpanishads.

51. WhohavewrittencommentariesonBrahmaSutra?Thisbeingoneofthemostimportanttexts,manyphilosophershavewrittendetailedcommentaries.WehavethecommentariesbySankara,Ramanuja,Madhva,besidesmanyotherslikeNimbarkaandVallabha.

52. HowmanychaptersarethereintheBrahmaSutra?

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WehavefourchaptersorAdhyayasintheBrahmaSutra.Eachofthefourchaptersconsistsoffourpartsorpadas.Thereare545Sutrasoraphorisms.

53. Pleasetellme,broadly,thecontentsofthefourchaptersoftheBrahmaSutra.ThefirstchaptershowsthatBrahmanisthesolecauseof1)creationofthisworld.2)sustenanceofthisworldandalso3)destructionofthisworld.ThesecondchapterdiscussessomeoftheobjectionsinthisregardputforthbyotherschoolsandprovesthatBrahmanisboththematerialcauseandtheinstrumentalcauseofthisworld.(Wewilldiscussthisindetaillater)Thethirdchaptertalksofsalvation:whatismeantbysalvationandthegloryofsalvation.

54. Whatarethemostimportanttextsorbookswhichexplainthevedantaphilosophy?TherearethreetextsorbookswhichexplaintheVedantaphilosophyandsotheyarecalledPrasthanaTraya.Theyare:1.Upanishads.2.BrahmaSutra3.BhagavadGitaThesearethemostsacredtexts.Allphilosophershavewrittencommentariesonthese,tryingtoprovethatthesethreebookssupporttheirtheory.

55. WhichisthemostimportantpotionintheVedas?ThePurushaSuktaisthemostimportant.

56. WhichisthemostimportantSmriti?ManuSmritiisconsideredthemostimportant.

57. WhataboutthePuranas?Whichisconsideredthemostimportant?TheVishnuPuranaisconsideredmostsacredandimportantofthePuranas.ItiscalledPuranaratna

58. WhichisthemostimportantportionintheMahabharata?BhagavadGitaisthemostimportant.

59. Whatarethevarioussystemsofphilosophy?ThesystemsofphilosophyinIndiacanbebroadlydividedintoNastikaSchoolsandAstikaSchools.

60. WhatistheNastikaSchool?TheNastikaSchooldoesnotaccepttheauthorityofVedas.Theyonlyadoptlogicandreasoning.

61. WhatistheAstikaSchool?TheAstikaschoolacceptstheauthorityofVedasprimarilyandalsousesreasoningandlogic.

62. WhatarethevarioussystemsofphilosophycomingundertheNastikaSchool?TheseareCharvakasystem,BuddhismandJainism.

63. WhatarethesystemscomingunderAstikaSchool?WehaveSankhya,Yoga,Nyaya,Vaiseshika,Mimamsa,besidestheVedantasystem.

64. WhatistheVedanticsystemofphilosophy?ThereisnospecificsinglesystemofphilosophycalledtheVedanticsystem.Advaita,Vishshtadvaitha,andDvaitaarethemostwell‐knownoftheVedanticsystems.

65. Whataretheothersystemsofphilosophy?

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Theseare:1.Charvakasystem2.Jainism3.Buddhism4.Sankhyasystem5.Yogasystem6.Nyayasystem7.Vaiseshikasystem8.Mimamsasystem

66. Whopropoundedthesesystemsofphilosophy?BuddhismwaspropoundedbyGautamaBuddhaandJainismbyMahavirJain.TheVaiseshikasystemwaspropoundedbyKanadaandtheYogasystembyBrahma.However,modernbeliefisthattheyogasystemwasfoundedbyPatanjali.TheSankhyaSystemwaspropoundedbyKapila:theNyayasystembyGautamaorAkshapada.TheMimamsasystemwasadvocatedbyJaimini.

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Chapter2:AzhwarsandAcharyas

1. WhatistheimportanceofGuruorAcharyainoursystemofphilosophy?TounderstandthepropermeaningofSastrasisverydifficult.Wehavetoproperlyinterpretsomeofthetexts,whichseemtobeconflictingwitheachother.Therearealsoinnermeaningsandsecretmeaningsofthevariousmantrasandslokas.So,allthesethingscanbeproperlyunderstood,onlybylearningunderaGuruorAcharya.So,theAcharyaismostimportant,forproperlyunderstandingourreligionandphilosophy.

2. WhatistheChronologyofourSampradaya(Guruparampara).WhoisourfirstGuru?LordNarayanaisourfirstGuru.HetaughtVedastoBrahmaandBrahmainturntaughttheVedastoothers.HenceattheheadofourlineofGurusisLordNarayan

3. Whocomesnext?NextinthelineofGurusisnaturallyourGoddessMahalakshmiandthencomesVishvaksenaorSenaiMudaliyar.Thisisatermofrespect,traditionallyusedfordenotingVishwaksena).HeisthecontrollerofVaikuntaorParamapada.VishwaksenataughtNammalwarorSatakopathephilosophyofVishistadvaitam.

4. WhocomesnextafterVishvaksena?NammalwarorSatakopacomesnext.

5. HowmantheAlwarsarethere?TherearetenAlwars.SomepeopleincludeAndalandMadhurakaviandsaytherearetwelveAlwars.

6. WhyweretheycalledAlwars?‘Alwar’inTamilmeans‘onewhoisimmersed’.SincethesesaintswerealwaysimmersedintheLordandHisqualities,theywerecalledAlwars.

7. Whenweretheyinthisworld?Whatwastheirperiod?WesaythattheywereinthisworldbeforeandnearthebeginningofKaliyuga.Thatismorethan5,000yearsago.ThemodernresearchscholarssaythattheAlwarswerebetweenthesixthandninthcenturyA.D.

8. CanyoubrieflytellmeabouttheAlwars?ThefirstthreeAlwarsarecalledPoigaiAlwars,BhutattalwarandPeyalwar.Allthethreetogetherarecalledthefirstalwars,becausethesesthreewerethefirstinthelineofAlwarsandtheylivedduringthesameperiod.PoigaiAlwarwasborninthemonthofAippasiintheStarSravanam.BhutattalwarwasborninthemonthofAippasiinthestarAvittamandthePeyalwarinthesamemonth,intheStarSathayaonthreesuccessivedays!

9. Whereweretheyborn?PoigaiAlwarwasbornatKanchipuram.TraditionhasitthathewasborninatankandhenceiscalledPoigaiAlwar.(Poigai=Tank).BhutattalwarwasborninMahabalipuramandPeyalwarinMylapore,Madras.

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10. Whocamenext?ThenextAlwarwasTirumazhisaiAlwar.HewasborninTirumazhisainearMadras,inthemonthofThaiinthestarMakha.ThencameNammalwarorSatakopa.HewasbornatAlwartirunagariinthemonthofVaikasiandstarVisakha.NammalwarisconsideredthechiefoftheAlwars.HeexpoundedthesystemofVisishtadvaitaPhilosophyincleartermsinhisworks.HenceheisgiventhegreatestimportanceamongalltheAlwars.Madhurakaviwashisdisciple.MadhurakaviwasborninThirukkolurinthemonthofChittirai,starChittiraialso.NextcameKulasekharaAlwar.HewasborninthemonthofMasiandstarPunarvasu.HisbirthplaceisVanjikkalam.Itisnotclearlyknownastowhereexactlythisplaceis.SomepeoplesaythatitisKarurandsomeotherssaythatitisinKerala.

11. Whocamenext?NextwasPerialwar,whowasborninSrivilliputturinthemonthofAniandstarSwati.AndalwasfoundamongtheTulasiplantsinSrivilliputturinthemonthofAdiinthestarPuramandwasbroughtupbyPerialwar.

12. WhatabouttheotherAlwars?ThondaradippodiAlwarwasborninTirumandangudinearKumbakonaminthemonthofMargazhiandthestarKettai.TiruppanalwarwasborninWoriur,nearTiruchi,inthemonthofKarthikaiandthestarRohini.ThelastamongtheAlwarswasTirumangaiAlwar,whowasborninthemonthofKarthikaiandstarKarthikaiinKuraiyalurorTirunagarinearSirkazhi.

13. CanyouindicatebrieflytheworksoftheAlwars?NammalwarwastheauthoroffourPrabandhaswhichformpartofthesacred4000verses,calledDivyaPrabhandha.ThePrabhandhasofNammalwarare:Tiruvaomozhi,Tiruviruttam,Tiruvasiriam,PeriaTiruvandaiThefourworksareequatedtothefourVedas.Tiruvaimozhi,inparticular,iscalledtheessenceoftheSamaVeda.PoigaiAlwaristheauthorofMudalTiruvandadi.BhutattalwarofSecondTiruvandadiandthePeyalawarofThirdTiruvandadi–eachcomprising100verses.TirumazhisaiAlwarauthoredTiruchandaViruttamandNanmukhanTiruvandadi.MadhurakaviauthoredKanninunSiruthambu.KulasekharaAlwarauthoredPerumalTirumozhiandalsoMukundaMalainSanskrit.(HisauthorshipofMukundamalaisdisputedbysomepeople.)PerialwarauthoredPerialwarTirumozhi.AndalgavetotheworldTiruppavaiandNachiarTirumozhi.ThondaradippodiAlwar–TirumalaiandTiruppalliezhucchi.Tiruppanalwar–Amalanadipiran.ThelastinthelistofAlwarsisTirumangaiAlwarwhowrotesixPrabandhasandtheseareequatedtothesixangasofthefourVedasofNammalwar.ThesixPrabandhasofTirumangaiAlwarare:PeriaTirumozhi,Tirukkurunthandakam,Tirunedunthandakam,Tiruvezhukutrirukkai,SiriyaTirumadal,PeriaTirumadal

14. WhoisnextinthelineofGurus,afterNammalwar?AfterNammalwarcomeNathamuni,whowasborninKattumannarKoilnearChidambaram,inthemonthofAniandstarAnusham.

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HisdisciplewasUyyakkondarwhowasborninthemonthofChittiraiandstarKarthikai,inTiruvellari.HisdisciplewasManakkalNambiwhowasborninthevillageManakal,nearLalgudiinthemonthofMasiandstarMakham.ThenextinthelineofAcharyasisthegreatAlavandarofYamunacharya.HewasthegrandsonofNathamuniandwasthediscipleofManakkalNambi.AlavandarwasborninthemonthofAdiandstarUttaradam,inKattumannarkoil

15. PleasetellmefurtherthelineofAcharyas.Alavandar’sdisciplewasPeriaNambiwhowasborninSrirangaminthemonthofMargazhiandstarKettai.ThencomesthegreatRamanuja.Afterwards,therearetwolines.ThereisonelineofAcharyasofwhomVedantaDesikawasthemostprominent.ThereisanotherlineofAcharyaswhichgoesontoManavalaMamunigal.Ramanuja(1017‐1137A.D.)wasborninSriperumpudurinthemonthofChitraiandstarTiruvadirai.VedantaDesika(1268‐1369A.D)wasborninThoopulnearKanchiinthemonthofPurattasiandstarSravanam.ManavalaMamunigal(1370‐1443A.D.)wasbornatSikkilKidaram,inthemonthofAippasiandstarMulam.ItisalsosaidthathewasborninAlwartirunagari.

16. ButIheardthatRamanujahadfiveAcharyas?Yes.1.PeriaNambiwasthechieforprincipalacharya.ThenRamanujalearntmeaningsofsecrets(rahasyas)form2.TirukkottiurNambi.HestudiedTiruvaimozhiunder.3.TirumalaiAndan.Helearntstotras,under4.AlavandarAlwarandstudiedRamayanaunder5.TirumalaiNambi,Thushehadfiveacharyas.

17. WhataretheothernamesofRamanuja?RamanujaisalsocalledBhashyakara,Yatiraja,Udayavar,EmberumanarandYatiswara

18. Canyouindicatebrieflytheworksofthesegreatacharyas?Nathamunigaveustwoworks–YogaRahasyaandNyayatattva.Alavandargavetothisworld8works.Theseare:AgamaPramanya,PurushaNirnaya.ThreeSiddhiscalledSiddhiTrayam,namely,AtmaSiddhi,IswaraSiddhiandSamvitsiddhi.ThenGitarthaSangraha,StotraRatnaandchatusSloki.ThenextgreatAcharyaRamanujagaveusnineworksorninegems.Theseare:SriBhashya,VedantaDipa,VedantaSara,VedarthaSangraha,GitaBhashya,thethreeGadyas,namelySaranagatiGadya,SrirangaGadyaandVaikuntaGadyaandthenNitya.TheworksofVedantaDesikaaremorethan100innumber.Theycoverdifferentfieldslikedevotionalstotras,kavya,drama,worksonphilosophy,andcommentariesongreatworks.

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Itisawonderhowapersoncouldwritesomanyworkswithinalifespan.Itisdifficultforuseventoreadandunderstandallhisworksinalifetime.Allworksareequallyimportant.Iwillgiveyouthenameofsomeoftheworks.

19. WhatarethemostimportantworksofSriDesika?Rahasyatrayasaraisabookwhichgivesindetailtheinnermeaningofthethreesecretsorrahasyas.Intheprocess,itexpoundsourVaishnavitephilosophy.Italsodwellsatlengthontheprapattiorsaranagaitasthemeansofattainingsalvation.

20. WhataresomeoftheotherworksofDesika?WehaveTaparyaChandrika.ThisisalucidcommentaryonthecommentaryofBhagavadGitathatwaswrittenbyRamanuja.PadukaSahasradescribesthegreatnessandbeautyofthepadukaofSriRanganathain1000verses.YadavabhyudayagivesthestoryofSriKrishna.TheslokasofYadavabhyudayaarefullofsomethingsupreme.ItisbecauseofthegreatnessofthisworkthatithasbeencommenteduponbyAppayyaDikshitar,thegreatAdvaitascholar.WehaveSankalpaSuryodaya.Thisisanallegoricaldrama,againexplainingtheVisishtadvaitaphilosophy.WehavetheworkSataDushani.ThiscontainsargumentsagainstAdvaitaphilosophy.Asthenameindicates,perhaps,itwasintendedtohave100arguments.However,wenowhaveonly66argumentsleft,allagainstAdvaitaPhilosophy.Wethenhavethedevotionalversesorstotras.Someoftheseare:Hayagrivastotra,Dasavatarastotra,BhagavadDhyanaSopana,GopalaVimsati.DayaSatakaonSriVenkateswaraofTirupati,SriStutiandGarudaPanchasat.Nyayaparisuddhi,NyayaSiddhanjana,AdhikaranaSaravaliandTattvamuktakalapaareworksonourphilosophy.

21. WhataretheworksofManavalaMamunigai?HewrotebeautifulcommentariesonPerialwarTirumozhiandRamanujaNutrandadi;onMumukshuppadi,TattvatrayaandSriVachanaBhushanaofPillaiLokacharya;onAcharyaHridayamofAlagiamanavalapperumalNayanar;andonJnanasaramandPrameyasaramofArulalapperumalemberumanar.HealsowroteUpadesaratnamala,Arthiprabandha,YatirajaVimsatiandTiruvaimozhiNutrandadi,besidesotherworks.

22. WhataboutotherAcharyas?TherearenumberofotherAcharyaswhohavecontributedsignificantlytoVaishnavism.IwillmentionsomeoftheAcharyasnow.Youcanrefertootherbooksforfullerdetails.KurattalwanwrotePanchastavas:SriVaikuntaStava,AtimanushaStava,SundarabahuStava,VaradarajaStava,SriStavaTirukkurukaippiranpillanwrotecommentary(6000padi)onTiruvaimozhi.KidambiAchan;Embar;EngalazhvanwrotecommentaryonVishnuPurana.

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ParasaraBhattarwrotecommentaryonVishnuSahasraNama(Bhagavadgunadarpanam),SriRangarajaStavaandSrigunaratnaKosa,besidesothers.NanjiyarwrotecommentaryonTiruvaimozhi(9000padi);andSriSuktaBhashya.(Thisisdisputedbysomepeople.)VatsyaVaradacharya(NadadurAmmal)wroteTattvaSara,PrapannaParijataamongothers.SudarsanaBhattarwroteSrutaPrakasikaandSrutaPradipika,bothecommentariesonSriBhashya.AppullarwroteNyayakulisa.Nampillai;PeriavachanPillaiwrotebeautifulcommentariesonDivyaPrabandha,besidesmanyotherworks.VadakkuThiruveethiPillaiwroteEduCommentaryonTiruvaimozhi(36000padi).PillaiLokacharyawrote18Rahasyas–themoreimportantbeingMamukshuppadi,TattvatrayaandSriVachanaBhushana.AlagiamanavalapperumalNayanarwroteAcharyaHridayam,besidescommentaryonTiruppavaiandotherworks.(Pillaiisatermofrespect,andnottobeconfusedwiththepresentdayuseofthisword.)

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Chapter3:“DoctrineSpecial”ofVisishtadvaita

1. Whatisanauthority(Pramana)?

Anauthorityissomethingfromwhichwelearntruths.WeconsidertheVedas,asthebasicauthorityWealsouselogicandargumentstoarriveatthetruths,inadditiontolearningfromtheVedas.Suchthingsfromwhichwelearnthetruthsorarriveatthetruths,arecalledauthority(pramana).

2. Whataretheauthoritiesorsources(pramana)forunderstandingthings?Thesearethreeinnumber,andareasfollows:‐1.Whatweunderstanddirectlybyoursenses,likewhatweseewithoureyesorwhatwehearwithourears.ThisiscalledPratyaksha.2.Inferenceorlogic(Anumana)–Thatis,byseeingorunderstandingathing,welogicallyinfersomethingelse,althoughitisnotactuallyseenbyus.Forexample,ifweseesmokecoming,weinferthereisfire.Sothisiscalledoneofthesourcesofknowledge(anumana).3.Sabda(orsound).WeaccepttheVedas,Smritis,Itihasas,Puranasasauthority(SolongastheydonotcontradicttheVedas).Itisfromthesethatgenerallythevarioussystemsofphilosophyaredevelopedbylogicaldeductionsandarguments.

3. Canyoudescribethisfurther?Adetaileddescriptionordiscussionofthesewillbedifficulttounderstand.Iwillonlybrieflyindicatethenatureofeachofthese.Talkingofthefirstsource,i.e.perceptionbysenses,wehavetobecarefulthatourperceptioniscorrectanditisnotwrong.Forexample,seeingiscorrectanditisnotwrong.Forexample,seeingaropefromadistance,wemaymistakeitforaserpent.Thisiswrongperception.Similarly,inhotsummer,onatarroad,seeingfromadistance,youmaythinkthatthereiswater.Thisagainiswrongperception.Wehavetoguardagainstsuchwrongperceptions.

4. Intalkingofperceptionbysenses,whatarethesenses?ThesensesorIndriyasareoftwokinds:thesensesofknowledge(JnanaIndriyas)andthesensesofAction(KarmaIndriyas).

5. Whatarethesensesofknowledge(JnanaIndriyas)?Thesesarefiveinnumber:1.Eye2.Ear3.Nose4.Mouthand5.Skin(onthebody)

6. WhatarethesecondsetofsensesorIndriyas?ThesearecalledthefivesensesofactionorKarma(KarmaIndriyas)

7. Whatarethey?Theseare:1.Tongue2.Hand3.Leg4.Anusand5.TheOrganreproduction.So,wehavetobecarefulthatwhatisunderstoodthroughthesensesofknowledgeiscorrect.

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Weshouldalsorememberatalatertimewhatwehadseenorheardearlier.Thisisalsoacceptedasanauthority,sinceitisonlyrememberingofanauthority,whichwasunderstoodthroughoursensesearlier.

8. Whatisanillusionormaya?Weseearopeandwronglythinkitisaserpent.Weseeashellandwronglythinkitissilver.Thisiscalledillusion.

9. WhatexactlyisSabda?Asyouknow,Sabdameanssound.Soundevolvesordevelopsintowords,andthensentences.TheVedasareaccptedasthebasicauthority.Alongwiththis,wealsoaccepttheBrahmaSutraAndBhagavadGitaasauthorities.WealsoaccepttheItihasas(RamayanaandMahabharata),thePurana,theSmritisandtheVaishnavaAgamasasauthorities.However,thereisoneimprotantconditionandthatis,thatanythingintheseworks,whichareNotintunewiththeVedasorwhichareconrtradictorytoVedas,arenotacceptedasauthority.

10. Whatistheultimateaimorabjectiveofthehumanbeing?Theiltimateaimorobjectiveofthehumanbeingistoattainsalvationormoksha.

11. Whatissalvationormoksha?Wehumanbeingsarerepeatedlyborn,comeintothisworldandthendie.Thus,thereisacycleofbirthsanddeaths.Inthislife,wecommitsomanysins,weundergosomanyhardships.WedonotfollowthecodeofconductprescibedbySastrasandwegooncommittingsins.Salvationmeans,releasefromthiscycleofbirthsanddeathsandattainmentofmokshaormukti.

12. Whatarethethingsweshouldknowtoachievesalvationinduecourse?Wehavetolearnfivethings(ArthPanchaka)andtheseareasfollows:1.TheobjectofattainmentisSrimanNarayana,whoispermanentlyassociatedwithLakshmi.So,ThenatureofGod.2.ThenatureofourSoulorJivatma3.Themeansorthemethodstobeadoptedbyus,forattainingMokshaattheendofthislife.4.TheexactnatureofMokshaorParmapada.5.ThehindrancesthatariseinattainingourgoalofMokshaattheendofthislife;andhowtogetoverthesehindrancesordifficulties.

13. WhatexactlyisTattva?Howmanytattvasarethere?“Tattva”meansthatwhichisreal.Therearethreetattvasorreals.Theseare:1.Jivatma.ItisalsocalledasChit,Soul,Self,AtmaandChetana.Itissentienti.e.,hasKnowledge.2.Achetanaormatterorachit.Itisnon‐sentient.i.e.,dosenothaveknowledge.3.IswaraortheSupremeLord.

14. Whatisthemostimportantprincipleordoctrineofoursampradaya?

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A.Themostimportantprinciple(pradhanapratitantra)isthebody/soulrelationship(sarirasaririBhavaorsarira–atmabhava)betweensentient(Chetana),non‐sentient(achetana);andIswara.B.TheBrahmanorIswaraisthesoulandtheothertworeals(tattvas),chetanaandachetana,formHisbody.

15. Pleaseexplainthisfurther.Howdoyoudefineabody?Youcansaythatthebodyhaslegsandhands.Thebodyofaserpentdoesnothaveanyhands.Similarly,theshapeandsizeofonebodyaredifferentfromthatofanother.Atreehasadifferentbody.Ananimalhasadifferentbodyfromthatofabird.Thebodyofanelephantisdifferentfromthebodyofamosquito.So,youcannotgivephysicalcharacteristicstodefineabody.Therearethreecharacteristicswhichdecidewhatthebodyis.

16. Whatarethesecharacteristics?Thefirstoneisthatthebodyissupportedbythesoul.Thebodyexistsfromthetimeofthesoulenteringintoit,inthemother’swomb.Thebodycontinuesandperishesordies,onlywhenthesoulleavesthebody.Inotherwords,thebodyissupportedbythesoul.Aslongasthesoulremainsinthebody,thesoulsupportsthebody.Thisisthefirstcharacteristicofthebody.Eveninastateofdreamlesssleep,thebodycontinuestoexist.So,thesoulfullysupportsthebody.

17. Whatisthesecondcharacteristic?ThesecondcharacteristicisthattheSoulalsocontrolsorrulesoverthebody.Whenthebodyisawake,thebodyiscontrolledbythewillofthesoul.Thesoulthusrulesorcontrolsthebody.Thebodyactsasperthewillofthesoul.

18. Whatisthethirdone?Thethirdoneisthatthebodyexistsonlyforthefulfilmentofthedesireofthesoul.Thesoul,throughthemind,desiressomethingandthenthebodyactsaccordingly.So,thebodyexistsonlyforthepurposeofthesoul.Thesethreegoverntherelationshipbetweenthebodyandthesoul.

19. So,whatisthesignificanceofbody/soulrelationship?Thesoulperformsthefollowingthreefunctions,overthebody:(1)Supporting(adharatva)(2)Controlling(niyantrutva)(3)Mastership(Seshitva).So,thesoulis,inrelationtothebody,asfollows:(1)Supporter(adhara)(2)Controller(niyanta)(3)Master(Seshi).So,thebodyis(1)beingsupportedbythesoul;(adheyatva)(2)beingcontrolledbythesoul;(niyamyatva)(3)existingforthepleasureofthesoul(seshatva).

20. Cantheabovethreequalificationsbetakentodefinethebody/soulrelationship?Yes.

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21. Howdoyouthenconcludethatbylogic,BrahmanorIswaraisthesoulofallchetanaandachetana?Youtakeallthethreefactors,whichhashavementionedaboveandapplytheprincipletoBrahmanversusthechetanaandachetana:(1)AllthesechetanaandachetanaaresupportedbyBrahman.(2)Secondly,intheirwakingstate,theyarecontrolledorruledbyIswara.(3)Thirdly,alltheseexistonlyforHispleasure.Thus,allthethreecharacteristicsorfactorswhichdeterminetherelationshipbetweenthesoulandthebody,arepresentinthecaseofBrahmanorIswaraversustheentirechetanaandachetana.HencethefundamentaldoctrineofourphilosophyisthatIswaraisthesoulofallchetanasorJivatmas.Iswaraisalsothesoulofallachetanai.e.thefundamentalMatteranditsevolutions.Inotherwords,alltheJivatmasarethebodyofIswara.Similarly,MatteranditsevolutionsalsoarethebodyofIswara.Thisisthebasicdoctrineofourreligionandphilosophy.

22. CanyouprovetheSarira–SariribhavabyquotingfromtheVedas?Wehaveafullsectioncalled“AntaryamiBrahmana”intheBrihadaranyakaUpanishadandalsosimilarpassagesintheSubalaUpanishad.ThesespecificallyandclearlysaythatIswaraisthesoulandtheJivatmaandMatterareHisbody.Thefollowingaresomeofthepassages:‐“Heisdwellingintheearth,iswithintheearth.”“Hisbodyistheearth”,“Hisbodyisthewater”,“Hisbodyisthefire”“Hisbodyistheair”“Hisbodyisthesun”“Hisbodyisthemoonandthestars”“Hisbodyisether”“Hisbodyisthelight”“Hisbodyisspeech”“Hisbodyistheeye”“Hisbodyistheear”“Hisbodyisthemind”“Hisbodyistheskin”“HisbodyisthesoulorJivatma”“Hisbodyistheintellect”“Hisbodyismatter”“Hisbodyisdeath”“Heistheinternalsoulofallbeings”“HeisthedivineLordNarayana.Heisthesoulofall”.

23. So,amIcorrectinsayingthatthefundamentalbasisforourphilosophyisthebody/soulrelationship?Yes,Wehaveestablishedbody/soulrelationshipbetweentheParamatmaandJivatma/achetanaintwoways:(1)Bylogicandargument,wehavesaidthatBrahmansupportsandcontrolstheJivatma/achetanaanditisforHispurposethatthe;Jivatma/achetanaisthere.So,theJivatma/achetanaisthebodyandBrahmanisthesoul.(2)Secondly,wehavealsoquotedseveralpassagesfromtheVedas,whichclearlyandexplicitlystatethatBrahmanisthesoul;andtheJivatma,thematterandotherevolutionsareallHisbody.

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24. YousaythatRamanujaperfectedoursystemofphilosophyandbody/soulrelationship.Thenwerethereearlieracharyaswhopropoundedthis?Yes.TherewereearlieracharyaslikeBodhayana,DramidaandTanka.Butunfortunatelytheirworkshavebeenlostandarenotavailablenow.

25. HavetheAlwarsmentionedaboutthebody/soulrelationship?Nammalwarhasexplicitlymentionedthis.HesaysthattheLordispresenteverywhere,asthesoulinthebody.

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Chapter4:TheEternalJivatma

1. Pleaseexplainhowyousaythatthesoulisdifferentfromthebody?

WhenIsay“thisismybook”,Imeanthebookbelongstome.Thebookisobviouslysomethingdifferentfrommyself.Similarly,Isay“thisismybody”.So,thebodyisdifferentfrommyself.Here,theword“myselfreferstothesoul.Thus,wecanseethatthebodyisdifferentfromthesoul.Otherwise,wewillnotsaythat“thisismybody.”

2. Whatistherelationshipbetweenthesoulandsenses,mind,knowledge?Hereagain,thesoulisdifferentfromallthese.Wesay“Iseethroughmyeyes”.HenceIorthesoulisdifferentfromtheeyes.Wesay“Ihearthroughmyears.”SoIorsoulisdifferentfromtheears.Wesaythat“mylegispainingormyhandispaining.”So,itisclearthatthelegisdifferentfromthe‘I’orsoul.Thus,thefivesensesofactionorkarma(KarmaIndriyas)andthefivesensesofknowledge(JnanaIndriyas)arealldifferentfromthesoul.Similarly,wesaythat“mymindisclear.”Fromthisalso,itcanbeseenthatTorthesoulisdifferentfromthemind.

3. Pleaseexplainthiswithananalogy?.Thechildwhichcomesoutofthemother’swombisverysmallinsize.Thenitbecomesaboyoragirlandthenayoungmanorwomanandthenfinallyheorshebecomesoldandthenpassesaway.Thus,thebodyvariesinsize.Itstartsatthetimeofbirthasaverysmallbabyandthengrowsup.Thebodybecomesill,thebodybecomeswellandisthussubjecttosomanychanges,whereasthesoulisnotaffected.Thusthebodychangesinsize.Thebodybecomesold,weak.Thebodyshrinksinoldage.Thebodyisthatofamaleorfemaleoranimal.Thusthebodiesaredifferentfordifferentpersons.Butthesoulsareallsimilarandarenotsubjecttoanychange.

4. Doesthesoulalsocometolivealongwiththebodyanddiealongwiththebody?No.ThesoulorJivatmaiseternalandPermanent.Thesoulhasnobeginningorend.orwhenthebodydies,thesouldoesnotdie.

5. Howmanysoulsarethere?Thesoulsareinfiniteinnumber.Iwillgiveyouaverysimpleexample.Westayinonehouseforsometime.Aftersometimeweshifttoanotherhouse.Again,wegotoanothertownorplaceandshifttoanotherhouse.Thus,wearegoingfromonehousetoanotherorfromoneplacetoanother.Justlikethis,thesoulalsostaysinonebodyforsometime.Atthedeathoftheperson,thesoulleavesthebody;theniteitherattainssalvationandreachesParamapada;or,itgoestoSvarga‐(heaven);ordirectlytakesonanewbody.WherethesoulgoestoSvarga,afterexperiencingpleasuresthesoulreturnstoearthandtakesonanotherbody,asaman,orananimal,orabirdoranything.Thus,thesoulalsogoesfromonebodytoanother,justasweshiftfromonehousetoanother.

6. Canyougivemeafurtherexample?Forthesameperson,inthebody,firstthereischildhood;fromchildhood,youthcomesoverandthenoldagecomesover.Similarly,forthesoulalso,fromonebodyitchangesovertoanotherbody.Wedonotfeelsorrywhenachildbecomesayoungmanorwhenayoungmanbecomesold,becausethebodyremainsthesame.Butwhenthesoulgoesfromonebodytoanother,wecallitdeathandgrieveforthedeadperson.

7. Whatisthesizeofthesoul?Thesoulisatomicinsize.

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8. Howdoyouexplainthis?

Thesoulentersanewbody,basedonthepreviouskarma.Thus,thesoulcantakeonthebodyofanantoritcantakeonthebodyofanelephantoraman.Sothesoulhastobesmallerthantheantforittoenterthebodyoftheant.Thusbylogic,thesoulhastobesmallerthanthesmallestofthebodieslikeantormosquito.Thus,thesoulisatomicinsize.

9. Whynotsaythatthesoulalsochangesinsize,likethebody?Forexample,thebodyofanelephantismuchbiggerthanthebodyofanant.Canthesoulofanelephantbemuchbiggerthanthesoulofanant?ThisisactuallythephilosophyofJainismthatthesoulisasbigorassmallasthebodyoftheperson.However,wedonotacceptthistheoryandwehavetheproofoftheVedas.Inseveralplaces,theVedasdeclarethatthesoulisatomicinsize.Infact,theVedassaythatthesoulisofthesizeof1/100thof1/100thofthetipofagrain.Thisisonlytoexplainthatthesoulisatomicinsize.Further,Icangiveonemorereasonwhythesoulisatomic.Atthedeathofaperson,thesoulleavesthebodyandgoesout,accordingtosastras.Weaccepttheauthorityofthesastras.Wearenotabletoseethesoulactuallyleavingthebody.Thus,thesoulissmallerthanthesmallestobjectthatoureyescansee,andisatomic.

10. Canthesoulbedestroyed?Thesouliseternalandpermanent,i.e.,alwaysexisting.Sinceitisatomicinsize,itcannotbecutbyasword,itcannotbeburntbyfire,anditcannotbethrownaboutbyair.Itissominutelysmall.

11. Whatisthemeaningofsayingthatapersonisbornorapersonisdead?Whenthesoulhastakenonanewbody,wesaythechildisborn.Similarly,whenthesoulleavesthebody,wesaythepersonisdead.

12. Whydopeoplegrievewhenapersondies?Areallyintelligentman,whoknowsphilosophy,doesnotgrieve.However,itisbecauseofhisattachmentthatapersonreallyfeelsforhisnearanddearoneswhentheydie.Letmegiveyouanotherexample.Whentheclotheswearewearingaretorn,wenaturallythrowthemawayandweputonnewclothes.Similarly,thesoulalsothrowsofftheoldbodyandtakesonanewone,justaswetakeonnewclothes.

13. Yousaidthesoulsareinfiniteinnumber.Isthereanyvariationbetweenthesedifferentsouls?Thereisnovariation.Theyareallatomicinsize.However,thesoulsaredividedintothreecategories.

14. Whatarethethreecategories?ThesoulsorJivatmas,whicharestillboundbysamsara‐passthroughthecycleofbirthsanddeaths.Theyleaveonebodyafterdeath,butareagainbominthisworldinsomeotherbodyandgoonrotatinginthecycleofsamsara.Thus,thesesoulsarecalledBaddha,i.e.,Bound(bysamsara).

15. WhoaretheseBaddhas?Theystartrightfromthefour‐facedBrahmaandincludethevariousdevas,gandharvasandsoon,viz.peopleintheotherworlds.Theyincludehumanbeings,animals,trees,insects,birdsandthoseinwaterlikefish,antsandeverything.

16. Doyoumeantosaythattreesalsohavesouls?Yes.Thetreesalsohavesouls.Ithasbeenprovedbymodernbiologiststhatthetreesandplantshavelifeinthem.

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17. HowmanysubdivisionsarethereinthefirstcategoryofBaddhas?Wecanbroadlysaythattherearefoursubdivisions.Theseare:1.TheDevas.Underthisgroupweincludethepitrus,siddhas,gandharvas,kinnaras,vasusandyakshas.2.Humanbeings.3.Theanimalcategory.Underthisareincludedallanimals,birds,thosewhichcrawllikeserpentsandworms.4.Treesandplants,whoseknowledgeismuchless.

18. Whatisthesecondcategoryofsoul?ThesecondcategoryisMukta.Thatis,thesoulsorJivatmas,whichhavebeenreleasedfromthesamsara,fromthecycleofbirthsanddeaths.Thejivatma,afteradoptingthemeansprescribedinthesastrasforattainingsalvation,thusattainssalvationormokshaandthenbecomesmuktaorliberated.HeisinParamapada,permanentlyenjoyingandservingtheLordNarayanaandHisConsortLakshmi.

19. Whoarethethirdcategory?ThethirdcategoryconsistsofNityas,namely,thosesoulswhoareeternallyfree,whoareneverborninthisworld.WealsocallthemasNityaSuris.TheseareAdisesha,Garuda,Vishvaksenaandsuchothers.

20. Aresoulsofthesecategoriesalsoatomicinsize?Yes,thesoulsofallthesecategoriesarealsoatomicinsize.

21. Whosesoulsareinfinite?OnlythoseofNarayanaandLakshmiareinfinite(vibhu).

22. Whataretheotherqualitiesofthesouls?Thesoulsareofthenatureofknowledge,happinessandpurityandthelike.Theirknowledgeisinfinite,i.e.,theycanperceiveandunderstandeverything.

23. But,thisisnotthecasewithhumanbeings.Ourknowledgeiscertainlynotinfinite.Theessentialnatureoftheknowledgeofthesoulisinfinite.But,havingcomeintotheworld,theknowledgeistemporarilycontractedorbecomesrestricted.Onreleasefromsamsara,theknowledgeisrestoredtoinfiniteness.

24. Whyistheknowledgecontractedorreduced,whentheJivatmacomesintothisworld?ThisisbecauseofthepastkarmaoftheJivatmaandhisassociationwiththematerialworldaround.Theknowledgeofoneismuchdifferentfromtheknowledgeofanother.Theknowledgeofatreeoranimalismuchlowerandthatofmanismuchhigher.Again,amongdifferentmenandwomen,theknowledgeofoneismuchhigherorlowerthanthatofanother.Allthesevariationsareduetothedifferencesinthepastkarmaoftheindividuals.

25. HowdoyouclassifythenormalactivitiesoftheJivatma?Theactivitiescanbeclassifiedintothreekinds.1)Thoseactivitieswhichbringpunyatothesoul,likegoingtothetemple,worshippingtheLordanddoingservicetotheLord.2)ThoseactivitieswhichbringpapaorsintotheJivatmalikeutteringlies,committingmurderanddrinkingliquor.3)Thethirdkindofactivitiesarethosewhichareneutralincharacter.Thatis,whichbringsneitherpunyanorpapatothesoul,likeremainingquietorlyingindeepsleep.

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26. Sometimes,Ireadthewords“attributiveknowledge”(DharmabhutaJnana).Whatisthis?AsIexplainedearlier,thesoulitselfisofthenatureofknowledge,butithasalsoknowledgeasanattributeorquality.

27. ItisdifficultformetounderstandLetmeexplainbyasimpleexample.Wehavealamp.Whenthelampislighted,thelamplightsupthesurroundingareas.Atthesametime,thelampitselfglowswithlight.Inotherwords,bythelightingofalamp,thesurroundingareasareseenbyusandthelampitselfisalsoseenbyus.Somewhatsimilarly,bytheattributiveknowledgeofthesoul,weareabletounderstandthesurroundingthings.Itisthisattributiveknowledge,whichiscontractedorrestricted,whentheJivatmaisinsamsara.

28. Youweresayingthatthesoulisatomicinsize.Howisitthenweareabletoseethevariousplaces,thevariousthings,whicharequitefaroff?Again,theexampleofthelightthatIgaveyouwillapply.Youkeepthelampatoneplacebutyouareabletoseethingswhicharequitefaroffbythelightofthelamp.Similarly,bytheattributiveknowledgeofthesoul,youareabletoseethingswhicharefaroff.

29. IdonotunderstandyoursayingthattheessentialnatureofthesoulorJivatmaishappiness;Inthisworld,wefacesomanysorrowsanddifficulties.Itisrarelythatwearehappy.HowdoyousaythattheJivatmaisessentiallyhappy?Theessentialnatureofthesoulisindeedhappiness.Butbecauseofhiscontactwiththebodyandasaresultofhispreviouskarma(papaorsin),thedegreeofhappinessisreduced.Onceheattainsmoksha,thepermanenthappinessisfullyrestored.

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Chapter5:MatterandCreation

1. WhatisthemeaningofAchetana?Asmentionedearlier,wehavethreetattvasorreals.WewillnexttakeupAchetanaandthenfinallyIswara.Achetanameansnon‐sentient.Itmeansthatitdoesnotpossessanyknowledge.So,theAchetanaisnotcapableofthinking,sinceithasnoknowledge(pramana).

2. WhatarethecategoriesunderthisAchitorAchetana?Therearethreecategories,whicharecalled:1.Matter(prakriti)2.Time(kala)3.SuddhaSattva

3. Pleaseexplaineachcategory.Matteristhemostfundamentalelement.Itiscalledbydifferentnameslikeprakriti,mulaprakriti,akshara,pradhana,avyakta,trigunaandprimordialmatter.

4. Howisitinvolvedintheprocessofcreationoftheworld?Atthetimeofpralaya,matter(prakriti)isinasubtle,undifferentiatedstate.ItisthencalledAvibhakta.Weplantaseed.Incourseoftime,theseedgrows,sproutsintoasmallplantandthenintoabigtree.Similarly,theundifferentiatedMatterisliketheseed.Itslowlydevelopsandinthenextstage,itiscalledVibhakta.

5. Howdoyoudescribethismatter?Matterismadeupofthreequalitiesorattributes(gunas).Thismatterisfrequentlyundergoingchangesoralterations.

6. Whatarethethreequalitiesinmatter?Thethreequalitiesare:1)Sattva2)Rajasand3)Tamas.

7. Whatisthemeaningofthese?1)Sattvaisthequalityofmatterthatleadstoharmonyandhappiness.2)Rajasisthequalityofmatterthatproducesrestlessactivity.3)Tamasisthequalityofmatterthatresultsinlazinessandinertia.

8. PleaseexplainwhatarethefurthertransformationsofmatterInitiallymatterissubtleindormantstate.Itevolvesintothenextstageandthetattvacalledmahatcomesout.Frommahatwegetthetattvaahankara.Boththemahatandahankaraareofthreekinds.

9. Whatarethethreekinds?Theyare:sattvika,rajasaandtamasa,basedonthequalities.Sattvikaahankaraiscalledvaikarika;Rajasaahankaraiscalledtaijasa;andTamasaahankaraiscalledbhutadi.

10. Howarethesenses(indriyas)developed?Fromthesattvikaahankarawegetallthesenses.Thesearefivesensesorindriyasofknowledge(jnanaindriyas)andfivesensesofactionorkarma(karmaindriyas)whichweredescribedearlier.

11. Whatismind?Mindistheinnersenseorgan.Itistheseatofmemoryandknowledge.Mindfunctionsinthreeways,as1)Ahankara2)Chittaand3)Buddhi.

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1.Mindiscalledahankara,whenwefalselythinkthatbodyandsoularethesame.2.Mindiscalledchitta,whenwedesiresomething.3.Itiscalledbuddi,whenitdiscriminatesbetweengoodandbad,merit(punya)andsin(papa),trueandfalse.Note:Thisahankaraisdifferentfromtheahankarawhichevolvesoutofmahatandwhichwehavedescribedearlier.

12. Explainbrieflytheprocessofcreation?.Ihadmentionedthethreetypesofahankara–viz.,sattvikaahankara,rajasaahankaraandtamasaahankara.Now,fromtheTamasaAhankaraisbomthesubtleelement(tanmatra)ofsound(sabda).

13. Whatdoyoumeanbythesubtleelement?Thesubtleelement(tanmatra)issomethinginbetweentwogrosselements(bhuta).Supposingmilkisbeingturnedintocurd,theintermediatestageofformationofcurd,i.e.,thestagebetweenmilkandcurdiscalledthesubtlestage.Sofromtamasaahankaraiscreatedthesubtleelementofsound.(sabda)

14. Whatisproducedfromthesubtleelementofsound?Ether(akasa)isproducedfromthesubtleelementofsound.Etheriscalledthegrosselement(bhuta).Frometherisproducedthesubtleelementoftouch(sparsa).Fromthesubtleelementoftouchisproducedthegrosselementofair(vayu).Fromthegrosselementofairisproducedthesubtleelementofsight(rupa).Fromthesubtleelementofsightisproducedthegrosselementoflight(tejas).Fromthegrosselementoflightisproducedthesubtleelementoftaste(rasa).Fromthesubtleelementoftasteisproducedthegrosselementofwater.Fromthegrosselementofwaterisproducedthesubtleelementofsmell(gandha).Finallyfromthesubtleelementofsmellisproducedthegrosselementofearth(prithivi).Thus,eachofthesubtleelements(tanmatra)isanintermediatestageofcreation,betweentwogrosselements(bhuta).Theprocessofcreationis,therefore,likethis:prakritiormatter,mahat,ahankara,sound,ether,touch,air,sight,light,taste,water,smell,earth.Thus,intheprocessofcreation,wehave24items,i.e.,startingfromtheempiricalorfundamentalmatter,wehaveNo.2mahat,No.3ahankaraandNo.4to8the5subtleelementsmentionedabove:andNo.9to13,the5grosselements(panchabhutas)mentionedabove;No.14isthemind(manas);No.15to19the5sensesofknowledge;No.20to24arethe5sensesofactionorkarma.Thuswehaveatotalof24elements.

15. Whatisthe25thitem?HavingexhaustedalltheitemsofPrakritias24,asdescribedabove,wecalltheJivatmathe25thitem.Allthese25elementsarealsocalledasrealsortattvas.So,theJivatmaisthe25thtattva.

16. whataboutether?Isitalsoeternal,permanent,likethesoul,orisetherproduced?Yes,etheriscreatedbyBrahman.Itisnoteternal.

17. Whatabouttheotherfourelements,air,fire,waterandearth?TheseelementsarealsocreatedbyBrahman.Theyarenoteternal.

18. Isaircreatedbyether;isfirecreatedbyairandsoon;eachbytheprecedingelement?OrareallthesefiveelementsdirectlycreatedbyBrahman?EachiscreatedbyBrahmanfromtheprecedingelement,whichisHisbody.So,airisnotcreatedbyether,butairiscreatedbyBrahman,whosebodyisether;andsoon.

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19. Arethefivesensesofknowledgeandfivesensesofaction,eternalorarethesecreatedones?.ThefivesensesofknowledgeandthefivesensesofactionareallcreatedbyBrahman,justlikethefiveelementsofether,air,andsoon.The11thsense,i.e.,themindormanasisalsocreated.

20. Whatisthesizeofthese11senses(indriyas)?These11sensesarealsoatomicinsize.Thesesensesalsodepartfromthebody,whenapersondies.Hencetheyhavetobenecessarilyatomic;sincewecannotseethese11senses,leavingthebody,atthetimeofdeath.

21. Whatabouttheprincipalvitalair(prana)?Isthisalsocreatedoreternal?Theprincipalvitalairisalsocreatedlikethesenses.

22. Youmentionedabouttheprincipalvitalair.Isitthesameasordinaryairorisitdifferent?Itisdifferentfromtheordinaryair.Ithasfivefunctions.Wegivethemfivedifferentnames,dependingupontheirfunctions.

23. Whatarethesenames?1)Prana2)Vyana3)Apana4)Samanaand5)Udana.

24. Whatisthefunctionofeachofthesetypesofair?1)Pranaisthemostimportant.Ithastheprincipalvitalactivity,solongasthepersonlives.2)Vyanahelpsinthecirculationofairinthebody.Ithasthecirculatoryactivity.3)Apanahelpsinexcretionofunwantedairfromthebody.4)Samanahelpsindigestingthings,eatenbytheperson.5)Udanahelpsinrespiration,inthebreathingactivityoftheperson.

25. Istheprincipalvitalairalsoatomicinsize?Yes.

26. Pleaseexplainfurther,theprocessofcreation.Whatiscalledquintuplicationoffive‐folddivisiontakesplaceintheprocessofcreation.Ihavetotalkabitofmathematics.Wesawthattherearefivegrosselementsthatareether,air,light,waterandearth.Now,theprocessofcreationislikethis.Eachgrosselementistakenanddividedintotwohalves.Onehalfofthiselementisagainsplitupintofourequalpartsandaddedtotheremainingfourgrosselements.Forexample,letustakethegrosselementofether.Thisisdividedintotwohalves.Onehalfofitisfurtherdividedintofourequalportions,namely,1/8theachandso1/8thetherisaddedtoeachoftheremainingfourelements,namely,air,light,waterandearth.Inthesameway,theremainingfourgrosselementsarealsodividedintohalvesandeachhalfisagaindividedintofourportionsandaddedtotheothergrosselements.

27. Whatisthenetresult?Letustakethegrosselementofether.Afterallthesetransformationsorquintuplication,theele‐mentetherwillactuallyconsistofthefollowing:Halfofether,l/8thportionofair,l/8thportionoflight,l/8thportionofwaterandl/8thportionofearth.Sohalfplus1/8+1/8+1/8+1/8,willaddtoone.Soafterthismixingup,finallyweshallhaveetherconsistingofhalfofetherandl/8thoftheremainingfourgrosselements.So,thismethodofmixtureiscalledquin‐tuplicationorfive‐folddivision(panchikarana).

28. Thenhowarewejustifiedincallingthembytheirnamesasetheretc.,wheneachoftheseisindividuallycomposedofallthefivegrosselements?

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Fromthemathematicsexplainedaboveyouwillobservethatinthecompositionofeachelement,thedominantelementis50%.Theotherelementsareonlyl/8theachmakinguptheotherhalf.Sinceoneelementispredominant,theelementisnamedafterit.

29. Wehaveheardoftrifolddivisionortripartition(trivritkarana).Whatisit?Howisitdifferentfromquintuplication?Thesameprocesswhichhasbeenexplainedaboveistalkedofinregardtothreegrosselements,namely,light,waterandearth,insteadofallthefivegrosselements.TheprincipleofmixingupofthesethreeelementsisalsothesameasIhaveexplainedearlierinregardtoallthefiveelements.Whenonlythreeelementsasaboveareinvolveditiscalledtripartition.Theprincipleinboththecasesisthesame.Actually,quintuplicationisonlyanextensionoftheprincipleoftripartition.

30. Isthereanyfurtherextensionotthisprinciple?Yes.Infact,inVishnupurana,alongwiththe5grosselementsasabove,thetwoearliertattvasofmahatandahankaraarealsoadded.Thesemakeupatotalofseven.ThentheVishnupuranadescribestheprincipleofseven‐folddivision(saptikarana).So,itisonlyafurtherextensionoftheprincipleofmixingupoftheelements.

31. Thenhowistheworldcreated?Ihaveexplainedtoyouthequintuplicationofthefivegrosselements.Afterthefive‐folddivision,asabove,ofthegrosselements,theyjoinupandthentheworldiscreated.

32. Howmanytypesofcreationarethere?Therearetwotypesofcreation:aggregatecreation(samashtisrishti)andindividualcreation(vyashtisrishti).

33. Whatisaggregatecreation?Thecreationofmahatoutoftheelementaryorfundamentalmatter;thecreationofahankaraandthetenindriyasofknowledgeandkarma;thecreationofthe.grosselementsandthefivesubtleelements–allthesearecalledaggregatecreation.

34. Whatisindividualcreation?Outoftheaboveprocessoraftertheaboveprocess,theworldiscreated.Thefurthercreationofhumanbeings,devas,animals,treesandplantsiscalledindividualcreation.Ithinkthismuchofunderstandingaboutmatter(prakriti)isenoughforthepresent.

35. Howistimesubdivided?Asiscommonknowledge,timeisdividedintothreeportions.Theseare:1)past,2)present3)future.

36. Whatarethefurthersubdivisions?Thefurthersub‐divisionsareagainasiscommonlyknown,day,month,year,hours,minutesandseconds.Thismuchisenoughfortheprincipleoftime.

37. Whatissuddhasattva?Suddhasattva,asthenameindicates,ispuresattva,withoutanymixtureortraceoftheothertwoqualities,namely,rajasandtamas.

38. WhereisSuddhaSattva?SriVaikuntaorParamapadaisfullysuddha,sattva.Inthisworldalso,thearchaformsofSrimanNarayanaandLakshmiinthetemplesaresuddhasattva.

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Chapter6:Iswara–TheLordandtheMaster

1. WhatistheessentialnatureofIswara?TheessentialnatureofIswaraistruth,knowledge,infiniteness,happinessandpurity.Heispresenteverywhere.Heknowseverything.

2. WhyisHecalledBhagavan?HepossessessixqualitiesandthatiswhyHeiscalledBhagavan.BhagainSanskritmeansgoodquality.

3. Whatarethesesixqualities?Theseare:1)Knowledge2)Lordship3)Strength4)Valour5)Energyand6)Splendour.

4. WehaveheardpeoplesayingthatIswaraisthecauseofthisworld.Pleaseexplain.Youhaveapotterandthemudpot.Thepotismadefromthematerialmud.Somudisthecauseandpotistheeffect.Mudiscalledasthematerialcauseofpot(UpadanaKarana).Now,mudbyitselfcannotchangeintoapot.Thepotterhastochangethemudintoapot.So,inthemakingofthepot,thepotterisalsothecause,likethemud.Thepotteriscalledtheinstrumentalcause(NimittaKarana).Thus,foramudpot,themudisthematerialcauseandthepotteristheinstrumentalcause.Iwillgiveyouanotherexample.Takethecaseofaweaver.Theweaverweavesaclothoutoftherawmaterialyarn.Inthiscase,theclothistheproducedeffect.Forthecloth,theyarnisthematerialcauseandtheweaveristheinstrumentalcause.

5. Arethereanyothercausesforsuchthings?Again,taketheexampleofthemudpotandthepotter.Now,justwithmudalone,thepottercannotmakethepot.Herequiresthewoodenwheelandsomeothersimilarwoodenimplementstomakethepotoutofthemud.Suchimplementslikethewoodenwheelarecalledthesupportingcause(sahakarikarana).So,summarising,wehavethreecausesforproducinganything.Oneisthematerialcause(upadanakarana);thesecondistheinstrumentalcause(nimittakarana);andthethirdisthesupportingcause(sahakarikarana).

6. Sofarascreationoftheworldisconcerned,whatistherelationshipofIswaraorBrahman?Brahmanisthematerialcauseinthecreationoftheworld.Heisalsotheinstrumentalcauseinthecreation.ThereisnosupportingcauserequiredforHiminthecreationoftheworld.Or,wecanalsosaythatHeisalsothesupportingcauseinthecreationoftheworld.Ifweconsidertheworldasapot.Heisboththemudandthepotter,forthecreationofthepot(i.e.theworld).

7. Whatisthedifferencebetweencreationandevolutionoftheworld?Brahmanisthematerialcause;so,wesaythatBrahmanevolvesintotheworld.Brahmanistheinstrumentalcause;so,wesaythatBrahmancreatestheworld.Thus,theevolutionoftheworldmeansthatBrahmanisthematerial.incase.CreationoftheworldmeansthatBrahrtheinstrumentalcause.(Justasmudevolves’intomudpot;thepottercreatesthepot.)

8. Heistheinstrumentalcauseinthecreation,butitisratherhardforonetounderstandthatHeisalsothematerialcause.HowcanBrahmanorIswaraHimselfchangeintotheworld,justasthemudchangesintopotorjustastheyarnchangesintocloth?

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Ishalldescribethistoyouinsomedetail.WeshouldfullyaccepttheauthorityoftheVedas.LetmequotetoyouthefollowingpassagesfromtheVedas,whichmakeitclearthatBrahmanisalsothematerialcause.“HethoughtmayIbecomemany.”“TheBrahmanisthewood.ThenBrahmanbecamethetree.”“HedesiredmayIbecomemany.”“Hebecamedefinedandundefined,realandunreal.YetHeremainedasreal.ThewiseperceiveHimasthesourceofbeings.”Therearemanyotherpassagesalso,whichclearlyshowthatBrahmanisthematerialcauseoftheworld,besidesbeingtheinstrumentalcause.AstoryinChandogyaUpanishadsaysthattherewasayoungboySvetaketuwhowassentbyhisfathertoateacherforlearning.Hestudiedundertheteacherfor12yearsandafterstudy,returnedhome.HisfatheraskedSvetaketu:“Ifindthatyouarearrogantandyouarethinkingthatyouhavelearnteverything.Doyouknowaboutthat,byknowingwhicheverythingelsebecomesknown?”Svetaketudidnotknow,howbyknowingonething,allotherthingswillbecomeknown.So,hisfatherproceedstogiveexamplesandteacheshim.Thefathersays:1.Frommud,wemakepotsanddolls.Sobyknowingmud,allthatismadeofmud,isalsoknown;becausetheyareallproductsfromthesamebasicrawmaterialmud.2.Similarly,wemakejewelsoutofgold.So,byknowinggold,allthatismadeofgold,likejewels,arealsoknown;becausetheyareonlymodificationsorproductsofgold.3.Again,fromiron,wemakesomanymaterialslikeknifeandscissors.So,byknowingiron,alltheproductsthataremadeofiron,alsobecomeknown;becausebasicallythereisonlyironandallothersareonlymodificationsofiron.Similarly,byknowingBrahman,thewholeworldandeverythinginitbecomesknown.

9. So,whatdoweunderstandfromtheseexamples?Fromthis,itisclearthatBrahmaniscomparedtomudorgoldoriron,outofwhich,potorjewelorknife(respectively)aremade.Frommudcomesthepot.So,byknowingmud,everythingmadeofmudbecomesknown.Similarly.Brahmanevolvesintotheworldandallotherthings.HencebyknowingBrahman,everythingelsebecomesknown.Thisisthemeaningoftheseexamples.Inotherwords,Brahmanisthematerialcause(upadanakarana)ofwhateverweseeintheworld;justasmudisthematerialcauseofmudpot;justasgoldisthematerialcauseofgoldjewels;andjustasironisthematerialcauseofknifeandscissors.

10. PleaseexplainfurtheraboutBrahmanbeingthematerialcauseoftheworld.TheChandogyaUpanishadstatesasfollows:‐“ThentheBrahmandesired“mayIbecomemany,mayIgrow”.Thenitcreatedfire,etc.”Fromthis,itisclearlyseenthattheBrahmanevolvedintotheworld;becausetheBrahmansays“mayIbecomemany.”SoitisprovedthatBrahmanisthematerialcause.Afterthis,theChandogyaUpanishaddescribes(hethree‐folddivisionofelements.Ihavealreadydescribedthistoyouearlier.Further,itissaidthatBrahmandesiredandsaid“Iwillcreatenamesandforms.”So,thisalsoshowsthatBrahmanisboththematerialcauseandtheinstrumentalcause.

11. WhatisthepositionofJivatma,beforeandafterpralaya?Atthebeginningofcreation,namely,afterthepralaya,thematterandJivatmasareallmerged,inanextremelysubtlestate,inBrahman.ThentheBrahmandesired“mayIbecomemany”.Hethencreatedtheelementsandtheworlds,outofHimself.ThenHegavethemnamesandforms.So,theBrahmanbecomesboththematerialandtheinstrumentalcause(upadanakaranaandnimittakarana).

12. ArethereanyotherpassagesintheUpanishadswhichexplainthattheBrahmanisthematerialcause?

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ThereareveryinterestingexamplesinMundakaUpanishad.SaunakaasksAngiras:‐“Whatisthat,byknowingwhich,everythingelseintheworldbecomesknown”?Angirasproceedstoexplain.Hegivestheexampleofaspider.Aspidercreatesthinthreads,outofitsownbodyandmouthandspitsthemout.Itweavesawebarounditsbody,outofthesethreads.Thespider,then,eatsbackthethreadsformingtheweb.Inotherwords,thethreadscomeout.ofthespiderandareeatenbackbythespider,Similarly,Brahmancreatestheworld,outofHimselfandagainwithdrawsthewholething,theworld,intoHimself,atthetimeofdeluge.ThisexampleclearlyshowsthatBrahmanisthematerialcauseoftheworld.ThereisanotherexampleinthesameUpanishad.Theplantsandherbsgrowfromtheearth,i.e.,comeoutoftheearth.Inthesameway,theworldalsocomesoutofBrahman.Thus,theteacherAngirasexplainsthat,sincetheworldandeverythingelsecomesoutofBrahman;byknowingBrahman,everythingelsebecomesknown.ThereisanotherexamplegiveninBrihadaranyakaUpanishad.Yagnavalkyatellshiswifethat,byknowingBrahman,thewholeworldandeverythingelsebecomesknown;andproceedstogiveanexample.Fromamoistandwetfirewood,wetrytolightupfire.Butonlysmokecomesout,becauseofwetnessofthefirewood.Justassmokecomesoutofthewetfirewood,alltheworldandeverythingelse,comeoutofBrahman.TheseexamplesshowthatBrahmanisthematerialcauseoftheworld.

13. YousaythattheLord–Iswara–ispresenteverywhere.HaveourAlwarsandAcharyasspecificallystatedso?Yes.NammalwarsaysthattheLordispresenteverywhere,asthesoulinthebody.Healsogivesabeautifulsimile.HesaysthattheLordispresenteverywhereandineverything,likegheeinthemilk.Wecannotstraightawayseegheeinthemilk.Milkhastobeturnedintocurd.Fromcurd,youchurnandgetbutter.Youheatthebuttertogetghee.Thus,althoughgheeisinmilk,wecannotseethegheedirectly.Similarly,Godisineverything,althoughwecannotseeHimdirectlywithoureyes.

14. IsthisLord’spresenceineverythingmentionedintheVedas?Yes,inseveralplaces.LetmegiveyousomebeautifulexamplesfromSvetasvataraUpanishad.TheParamatmaisintheJivatma,likeoilintilseeds(sesame):butterincurds:waterintheearth(underground):fireinwood.AlthoughtheUpanishadmentionsParamatma’spresenceinJivatma,theextensionofthisprincipleshowsParamatma’spresenceineverything.

15. WhataboutourAcharyas?WehavethegreatAlavandar,whohasalsousedthesimileofgheeinmilk(likeNammalwar),toshowthepresenceoftheLordineverything.

16. WhoexactlyisBrahmanorIswara?Isthereonesingledeity,whoissupreme?HerearesomepassagesfromtheVedaswhichwillansweryourquery.1)“TherewasonlyoneNarayana,noBrahma,noRudra”2)“FromHisforehead,thethree‐eyedperson,havingSulaisborn;thefour‐facedBrahmaisbom.”3)“BrahmaisbornfromNarayana,RudraisbomfromNarayana”4)“BrahmaisNarayana,SivaisNarayana,IndraisNarayana,ThedirectionsareNarayana.AllthingsareNarayana”5)“ThereisonlyoneDivineBeing–Narayana”6)“Narayanaistheinnersoulofallbeings,”7)“HecrossesthehumanbondageofsamsaraandreachestheParamapadaofVishnu.”

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8)“AmongtheDevas,fire(Agni)isthelowestandVishnuisthehighest:9)“HecreatedBrahmaasbeforeandtaughthimtheVedas.”10)“FromtheBrahma’sforehead,Rudrawasborn.”11)“TheUniverseisNarayana.”12)“NarayanaisthesupremeBrahman.Narayanaisthesupremetruthorreality.Narayanaisthesupremelight.NarayanaisthesupremeatmaorParamatma.Whateverisinthisworld,seenorheard,allthatispervadedbyNarayana,bothwithinandwithout.HeisBrahma.HeisSiva.HeisIndra.”Fromthese,itwillbecleartoyouwhoisthesupremedeity,whoistheBrahmanandwhoisIswara.ThereareinnumerablesuchpassagesintheVedas.

17. Wheredoesthislastpassage,“HeisBrahma,HeisSiva,HeisIndra”occur?ThispassageoccursinTaittiriyaUpanishad.ThisiscalledNarayanaAnuvaka.

18. DoesntthisoccursinMahaNarayanaUpanishadActuallyitformspartofTaittiriyaUpanishad.ButsomemodernpeoplecallitbyaseparatenameasMahaNarayanaUpanishad.

19. Youreadthepassageas“HeisBrahma,HeisSiva,HeisIndra.”Butsomepeoplereaditas“HeisBrahma,HeisSiva,HeisHari,HeisIndra.”Whichiscorrect?TheVedicpassageshouldreadwithoutthewords“HeisHari”.Thewords“HeisHari”arelaterinterpolation;anditisnotcorrect.

20. Howdoyousaythatthewords“HeisHari”arelaterinterpolationandnotcorrect?Thereasonisverysimple.Ifyouaddthewords.“HeisHari”inthisverseintheVedas,themetrebecomesincorrect.AccordingtoSanskritgrammar,themetreoftheverseiscorrect,onlyifthewords“HeisHari”arenotthere.Thusitisveryclearthatthewords“HeisHari”areonlyinterpolation,atamuchlaterperiod.

21. Whatwastheneedforthisinterpolation,atalaterstage?Withtheinterpolation,itreadsas“HeisBrahma,HeisSiva,HeisHari,HeisIndra.”Thiswillgiveanimpressionthatallthethreeviz.,Brahma,VishnuandSivaareequal,asalsoIndra.So,perhapsthiswastheintentionofthepeoplewhointerpolated,thatalltheGodsshouldbetreatedasequals.

22. ArethesepassagesintheVedasalsosupportedbySmritis,ItihasasandPuranas?Yes.Heretheyare.1)VarahaPurana:Narayanaisthesupremedeity.FromHimwasbornthe4‐facedBrahmaandfromBrahmaaroseRudra.2)Mahabharata:whentheJivatmaandmatterhavegoneintodissolution,i.e.,duringthedeluge(pralaya),thereisonlyoneremainingandHeisLordNarayana.3)Mahabharata:Thereisnobeingintheworldthatiseternalorpermanent,exceptVasudeva.4)Harivamsa:Siva’swordstoNarayana;“BrahmaiscalledKaandIamcalledIsa.Wetwowerebornfromyourlimbs.Therefore,youarecalledKesava.”5)Mahabharata:Brahma’swordstoSiva:“IwasbornbyHisgraceandyoufromHisanger,inoneoftheearliercreations.”6)Mahabharata:Brahma,RudraandIndratogetherwithallotherdevasandrishis,worshippedthedivineNarayana,thegreatestofGods.

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7)Ramayana:RudrasacrificedallthingsinagreatyagacalledSarvamedhaandthensacrificedhimselfalsomentally.8)Ramayana:TheyknewVishnuisgreater.(thanSiva).9)Mahabharata:Thesetwo,BrahmaandRudra,whoarethegreatestamongthedevas,arebornoutoftheLord’sgraceandanger.Theyperformthedutiesofcreationanddestruction,asorderedbyHim.10)Mahabharata:ThedevasareundertheprotectionofRudra.RudraisundertheprotectionofBrahma.Brahmaisundermyprotection.Idonotneedtheprotectionofanyone,Iamtherefugeofall.11)Vishnupurana:Brahma,Daksha,Rudra,alltheseareamongtheattributesofBhagavan.12)Mahabharata:ThewordsofBrahmatoRudra:“He(Narayana)istheinnersoulofyou,ofmeandallbeings.Heseeseverything,butcannotbeseenbyanyoneoranywhere.”13)RudrasaysinMantraRajaPadastotra:AllbeingsaretheservantsofParamatma.Therefore,Iamalsoyourservantandwiththisknowledge,Ibowtoyou.14)Mahabharata:ThereisnoonesuperiortoNarayana,theGodofthelotuseyes.ThereisnoGodsuperiortoVishnu.15)Naradapurana:Thereisnodivinebeing,higherthanKesava.16)Mahabharata:He(Vishnu)isthekingofallkings.HeistheIswara,Heisthefather.Heisthecreator,17)Mahabharata:ThoseintelligentpeopledonotworshipBrahmaorRudraoranyotherdevas,becausethefruitoftheirworshipislimited.18)Mahabharata:LordNarayanatoldthedevas:“ThisBrahmaisyourfatherandmotherandgrandfather.Hewillgiveyouboonsunderinstructionsfromme.Rudra,hisyoungerbrother,hadhisoriginfrommyforehead.RudrawillgrantboonstobeingsunderinstructionsfromBrahma.”19)BhagavadGita:Krishnasays:“Thosewhodosacrificestootherdeities,theyalsodosacrificeonlytoMe;butnotinthepropermannerandaccordingtorules.”20)Ramayana:Brahma,thethree‐eyedRudra–cannotsaveapersonfrombeingkilledinwar,byRama.21)Mahabharata:MeditatingalwaysoftheLord,Brahma,RudraandothershavenotyetrealisedtheLord’snature.22)Mahabharata:Mahadeva(Rudra)sacrificed‐himselfinSarvamedhayagaandbecameDevadeva.23)Mahabharata:He,whomMadhusudanaseesatthetimeofbirth,becomesSattvika–IfBrahmaorRudraseeshimatthetimeofbirth,heisrilledwithRajogunaandTamoguna(respectively).24)Mahabharata:NarayanaisParabrahma.NarayanaisParatattva.Heisgreaterthanthegreatest.ThereisnonegreaterthanHim.

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25)Mahabharata:Sivasaid:IwasborafromHis(Narayana’s)head–Heistheone,fittobeworshippedalways–ByseeingHim,allotherdevascanalsobedeemedtobeseen.I(Siva)alsoworshipHim(Narayana)always–Allofus,devas,resideinHisbody.26)Vyasa:ThisistheTruth,TruthandTruth.ThereisnogreaterdeitythanKesava.27)Harivamsa:Sivasaid:‐OnlyHariistobemeditatedupon,always.Heistobeworshippedalways.I(Siva)helpintheworshipofHari.28)VishnuPurana:TheworldisbornoutofVishnuandrestsinHim.Heistheworld–Heresidesinall;andallbeingsresideinHim.HenceHeiscalledVasudeva.HeistheParabrahma.29)VarahaPurana:LordNarayanawasatthebeginning.FromHimwasbornBrahma.30)Bhagavata:Brahmasaid:‐I,Brahma,createtheworld,commandedbyNarayana.Siva,controlledbyNarayana,destroystheworld.31)Bhagavata:Thewaterfrom(washing)thefeetofVamana,whichwasborneonthehead,withsupremedevotion,byKailasavasa,Chandramouli(Siva)….32)Bhagavata:BrahmatoVishnu:We–Rudraandothers–drinkwithour11senses,thehoneyinyourlotus‐likefeet.33)Bhagavata:RudratoKrishna:Youarethehighestjyotis.Theskyisyournavel,agniisyourmouth–Youarethefirstpurusha.Youhavenoequalorsuperior.Myself(Rudra),thedevasandrishis–allseekrefugeinyou.Youareeverythingtous.Youareouratmaandruler.Youhavenoequalorsuperior;thereisnobodyelsetobeapproachedforprotection.Icometoyousothatmysamsaramaybeended.34)Bhagavata:RudratoParvati:‐Youaskedme,whenIrosefrommyyogaonwhomImeditated.ThatpersonisBhagavan(Narayana),whosemaya,youhavejustwitnessed.Heiseternal.35)Bhagavata:Rudra:‐One,…wholovesBhagavanVasudeva,goesafterahundredbirthstotheworldofBrahma;thenhecomestomyworld.HewillthenreachtheeternalworldofVishnu,asmyself,Indraandotherdevaswilldo,attheexpirationofourauthority.36)Bhagavata:MarkandeyatoRudra:Iwillaskforthisboon:‐“MaymyloveforBhagavan(Narayana),forthosethatregardHimasthehighestgoal,andforyou,remainunshaken.”Rudra:“YouwillbealoverofBhagavan(Narayana).”37)ParvatiasksSiva:“Iwanttohearfromyouthis:Howdothelearnedpeoplerecitethe1000namesofVishnueasily?Sivareplies:“Itisenough,ifyousayRama.Thisisequivalenttoall1000namesofVishnu.IalsoenjoysayingthenameofRama.”Ihavequotedabove,onlyveryfewpassages.Thereareinnumerablesuchpassagesinsmrtis,puranasanditihasasstatingthatNarayanaisthesupremedeity.

23. InsomeplacesintheVedas,Sivaisalsocalledasthesupremedeity.Howdoyouexplainthiscontradiction?Ihavetotellyouonething.Narayanaisapropernoun.AccordingtoSanskritgrammar,Narayanacanmeanonlyoneperson.ItcannotmeananyOtherperson.But,Siva,RudraandSambhuarecommonnouns.Sivameansanauspiciousperson.Rudrameans,onewhoweepsoronewhoisdreadful.Sambhumeansonewhograntshappinessandprosperity.So,these

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arecommonnouns.So,ascommonnouns,theycanrefertoanyperson,includingNarayana;althoughnormallytheyapplytoSiva.ThisisontheauthorityofSanskritgrammar.

24. Canyougivesomeexamples?WehaveawordinSanskrit,calledSarasija.Thisisacommonnoun.Thismeansthatwhichcomesoutfromalake.Therearesomanyflowers,whichcomeoutfromalake,i.e.,whicharethereinalake.Butstill,bycommonunderstanding,Sarasijameansonlyalotusflower.Similarly,thereisawordPankajainSanskrit.Thismeansthatwhichcomesoutofmudorslush.Again,somanyflowerscansproutoutofmudorslush.ButitiscommonlyacceptedinSanskrit,thatPankajarefersonlytoLotus.So,twoofthecommonnouns,SarasijaandPankaja,althoughtheycanapplytoallflowers,arestilltakentoreferonlytoLotus.Similarly,Sambhu,SivaandRudraarecommonnouns.So,theycanrefertoanydeityorperson,althoughnormallyweidentifythesenameswithSiva.

25. Sohowdoyouexplaintheapparentcontradiction?Wehavetoapplysomelogichere.WeacceptthattheVedasasawhole,aretheultimateauthority.ThereisnothingintheVedas,whichisnotauthority.So,inamajorityofpassages,thewordNarayanaoccursasParamatma.Insomeplaces,thewordSivaorRudraalsooccursasParamatma.Now,wehavetobeclearononething.Narayana,accordingtoSanskritgrammar,isapropernoun.Itcannotrefertoanyotherperson.ButSivaandRudraarecommonnouns.Sotheycanrefertoanyotherperson.SincewedonotacceptanycontradictionamongthedifferentpassagesintheVedas,wesaythatthewordsSivaandRudraalso,whentheyrefertoParamatma,actuallymeanNarayana,becausethesearecommonnouns.

26. Whycan’twetakeitthattheword‘Narayana’(asParamatma)referstoSiva;insteadofsayingthattheword“Siva”referstoNarayana?Theanswerisverysimple.Sivaisacommonnoun.ItcanmeananypersonandhenceitmeansNarayanaintheparticularcontext.ButthewordNarayanacannotrefertoSiva,becauseNarayanaisapropernoun.ThisisontheauthorityofSanskritgrammar;andwehavetoacceptthegrammaticalposition.

27. QuotesomepassagesintheVedas,praisingthegreatnessofSiva.ThereareseveralpassagesintheVedas,whichpraisethegreatnessofBrahma;whichpraisethegreatnessofIndra;whichpraisethegreatnessofAgniorfire.Similarly,manypassagesintheVedasalsopraisethegreatnessofSiva.ButtheimportantthingtoseeiswhoisdeclaredasthesupremedeityorParamatma.AsIhaveexplainedtoyousofar,itisclearfromtheVedasandPuranasandItihasas,thatNarayanaistheSupremedeity,theParamatma.

28. WhynotwesaythatBrahma,VishnuandSivaareallequal?Whatyouaresayingisnotsupportedbythefundamentalauthority,theVedas.FromtheVedicpassagesIhavegivenabove,youcanseethattheVedasspeakofonlyonesupremedeityandthatsupremedeityisNarayana.ThereisnothingintheVedastoshowthattwoorthreeGodsareequal;andthattwoorthreeGodscanbeconsideredassupremedeities.Further,asyouwillseefromthequotationsgivenearlier,bothBrahmaandRudrathemselvesacceptthattheyhavecomeoutofNarayana,thattheyarebomoutofNarayana.NowhereintheVedas,isitstatedthattwoorthreeGodsareequal;thatBrahma,VishnuandSivaareequal.TheVedasallalongsaythatthereisonlyonesupremedeityandthatisNarayana.

29. WehavegottheancientTamilworks(Sangamliterature),whichareseveralthousandyearsold.Whatdothesementionaboutthesupremedeity?AlltheseancientTamilworksalsomentionthatNarayanaisthesupremedeity.

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30. IfNarayanaisthesupremedeity,whyshouldRama(HisAvatara)worshipanotherdeityinRameswaram,aspeoplesay?Thisversionisnotauthentic.WeacceptValmikiRamayanaastheauthority.ThereisnomentionatallinValmikiRamayanaaboutRamaworshippinganydeityinRameswaram.ThereisnosuchmentionintheauthoritativeversionofKambaRamayanaalso.

31. Similarly,therearestoriesthatNarayanatooktheformofaboar(Varaha)andsearchedthefeetofanotherdeity;thatNarayanatookouthiseyeandsurrenderedittoRudraandgotchakra,etc.Whatdoyousayaboutthese?Icanonlysaythatthesearenotfoundinanyancient,authoritativeworks.ThesehavenotbeenquotedbyAdiSankaraoranyoftheAcharyas,belongingtotheotherschoolsofVedanta.ThesehavenotbeenmentionedinSastras,whichareacceptedasauthority.

32. PleasetellmesomethingmoreaboutRudra1)IwillgiveyouaquotationfromBhagavata:“TheriverGangaisthegreatestamongallrivers.Narayanaisthegreatestofalldeities.SivaisthegreatestofallVaishnavas.BhagavataisthegreatestofallPuranas.”2)WeacceptAhirbudhnyaSamhitaasoneoftherespectedauthorities.Here,RudrahaspraisedNarasimhainMantraRajaPadaStotra.Here,Rudrasaysasfollows:“AlltheJivatmasaretheservantsofyou,theParamatma.So,Iamalsoyourservantandworshipyou.”3)ParvatiasksSiva“HowcanthethousandnamesofVishnuberecitedeasilyeveryday?”Sivareplies:“ItisenoughtosayRama.ThisisequaltothousandnamesofVishnu.IalsoenjoyUtteringthenameRama.”

33. ButHarivamsasaysKrishnarequestedforachild,fromSiva.Howdoyoureconcilethis?Varahapuranasays,thatRudrarequestedNarayanaasfollows:“Pleasegrantmeafavour.Inoneofyouravataras,youshouldalsopraytomeandaskforsomefavour.”NarayanaagreedandsaidthatinoneofHisavatarasHewillaskforafavour,fromRudra.Thatiswhy,inKrishnaavatara.HerequestedRudraforachild,asperthepromisegivenearlier.ThishasbeenmentionedinVarahapurana.Itwillalsobeclearfromthefactthat,immediatelyaftergrantingthefavourforachildtoKrishna,Rudrasaysasfollows:‐“Krishna,outofHissimplicityonly,cametomeforachild.ButHeisthesourceofallbeings.Heistheprotectorofall.HeisthesupremeTattva.HealonegivesMoksha.”Summingup,itisonlybecauseofthesethings,thatVedavyasasaysasfollows:‐“Thisisthetruth.Thisisthetruth.Again,thisisthetruth.IraisemyhandsandsaythereisnogreaterauthoritythantheVedas.ThereisnogreaterdeitythanKesava.”Itisinkeepingwiththisonly,thatKrishnasaysinGita“ItisIalone,whoisunderstoodfromalltheVedas.”

34. DoesitmeanthatwecannotgiveorweshouldnotNo.Itdoesnotmeanthat.Theyarealsohighlyrespectable.Wegivethemproperandutmostrespect,likewewillgivetootherrespectablepersons.Onlythingis,ontheauthorityoftheVedas.Narayanaisthesupremedeity.

35. WeseethatGodNarayanaalsotakesavataraslikeRamaandKrishna.DoesitmeanthatHeisalsoborninthisworld,likeus?No.Wehumanbeingsoranimalsortreesarebominthisworldbecauseofourpastkarmas–punyaandpapa.ThereisnosuchthingasKarmaorpunyaorpapaforLordNarayana.So,whenHecomesintothisworld,asRamaorKrishna,itisnotlikeotherJivatmas.HecomesintothisworldofHisownfreewillanddesire.So,itisnotbirthfortheLord,likeweunderstandthebirthofanyofus.

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36. CanyouquotetheauthorityoftheVedas?TheVedassaythatHeisnotborn;butstill,Heisborninmanyways.

37. Well,thatsoundspuzzling.WhattheVedassayisthatHeisnotbom,becauseofpastkarma,likeus.ButHeisborninmanyways.Hetakesmanyavataras,likeRamaandKrishna,outofHisownfreewill,notboundbyanykarma.

38. ThenaretheseavatarasrealTheyarereal.WehavebeenreadingtheRamayanaandMahabharataandBhagavata.Theavatarasarereal.Infact,theBhagavadGitahasbeenpreachedbyKrishnainthisavataraonly.

39. WhyshouldHetakeavatarasinthisworld?Thisistoupholddharmaorrighteousness.IntheGita,Krishnasaysthatwheneverthereisadeclineinrighteousnessordharma,wheneveradharmaraisesitshead,thentheLordtakesavatarasinthisworld.

40. Whatisthepurposeoftheseavataras?Thepurposeistoprotectthegoodpeopleandpunishthewicked;andtore‐establishdharma.

41. Betweenthetwo,namely,protectionofthegoodpeopleandpunishingthewicked,whichisthemoreimportantpurposeoftheavatara?Certainly,protectionofthegoodpeopleisthemoreimportantpurpose.Goodpeoplelikerahlada,Vidura,AkruraandothersdesiredtoseetheLord,toworshipHiminperson.Itistoblesssuchgoodpeoplethattheavatarasaremade.Ifitisonlyforpunishingthewicked,thiscanbedoneevenfromParamapadaorSriVaikunta,byHissimplydesiringtothateffect.TheSudarsanachakraistheretocarryoutHisordersandforpunishingthewicked.

42. WhentheLordtookavatarainthisworld,likeRamaorKrishna,didHealsohavebodieslikeus,ordinaryhumanbeings,offleshandblood?No,HereGitasaysthatthebodiestheLordtakesduringtheseavatarasareofSuddhaSattva.Ihaveexplainedtoyoualready,whatisSuddhaSattva.SothereisnoquestionoftheLordhavingbodieslikeus,ordinaryhumanbeings.

43. WhataretheformsofBhagavanNarayana?Wecansaythat,forthepurposesofmeditation,Hehastwoforms.Oneisthedivineandauspiciousform.Thesecondis,withthebodyconsistingofJivatmasandmatter(chetanaandachetana).ThisiswhatwesawearlierthatIswaraorNarayanaisthesoulandJivatmaandmatterareHisbody.

44. Pleasedescribeinalittlemoredetailthedivineandauspiciousform,whichyoumentioned.Hisformhasfourarms.Hisbodyshineslikegold,Hehaseyeslikelotus;feetlikelotus;handslikelotus.ThisformisinParamapadaorSriVaikunta.Besidesdivineornaments,Healsohasweapons,likethesankhaandchakra,gada,swordandbow.

45. LordNarayanahasfivekindsofforms.Whatarethese?Thefiveformsarecalled:1.Para.2.Vyuha.3.Vibhava.4.Antaryami.5.Archa.

46. Pleasedescribetheessentialfeaturesofeachoftheseforms.WhatisParaform?

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TheParaformisthatofSriNarayanainParamapadaorSriVaikunta.There,HeisalsocalledParaVasudeva.ThedescriptionofSriVaikuntaisgiveninKaushitakiUpanishadandalsointheSriVaikuntaGadyaofRamanuja.Thethrone(simhasana)haseightlegs,likedharma.Theadisesha(serpent)istheseat.ThereNarayanashinesalongwithLakshmi,BhudeviandNiladevi.Hehasfourarmsandhassankha,Chakraandgada.Hehasanumberofornaments.

47. Whatisthesecondform,i.e.,Vyuhaform?Thisisabitdifficultandyouhavetolistencarefully.TheLordNarayanaassumesfourformsbyname,Vasudeva,Sankarshana,PradyumnaandAniruddha.ThefirstvyuhaisVasudeva.FromthefirstvyuhaVasudeva,arisesthesecondvyuhaSankarshana.FromthesecondvyuhaSankarshana,arisesthethirdvyuhaPradyumna.FromthethirdvyuhaPradyumna,arisesthefourthvyuhaAniruddha.AsItoldyouearlier,theLordiscalledBhagavan,becauseHehassixqualities.Thesixqualitiesare:1)knowledge,2)strength,3)lordship,4)valour,5)energyand6)splendour.

48. YouaresayingthatbecauseHehasthesixqualities,HeiscalledBhagavanandthesequalitiesarenotfoundinothers.ButwehearmanypeoplebeingcalledasBhagavan,likeVyasaBhagavanandNaradaBhagavan,Howdoyouexplainthis?WeapplythewordBhagavantoothers,onlyoutofrespect.WhenwesaythatRamaisalion,itonlyshowsthatRamaisasmajesticandstrongasalion.Similarly,whenwesayVyasaBhagavan,itisonlyatermofrespectforVyasa.

49. HowdoyoudifferentiatebetweenthefourVyuhas,Vasudeva,Sankarshana,PradyumnaandAniruddha?AlthoughtheseareallformsoftheLord,inVasudeva,wehaveallthesixqualities,whichIhaveJustmentioned,infull.Ofcourse,intheotherthreevyuhasalso,allthesixqualitiesarepresent;butsomequalitiesarefoundpredominantlyinsomeofthevyuhas.Thequalities1)Knowledgeand2)strength,areinplentyinSankarshana.Similarly,thequalities,3)lordshipand4)valourareinplentyinPradyumna.Thequalities,5)energyand6)splendour,areinplentyinAniruddha.

50. WhatisthefunctionofVasudeva?VasudevaistheobjectofworshipandenjoymentbytheJivatmas,whohaveattainedsalvationormoksha.

51. WhatisthefunctionofSankarshana?WesawthatSankarshanahasknowledgeandstrengthinplenty.Becauseoftheknowledge,asSankarshana,theLordpromulgatesthesastras.Becauseofthestrength,asSankarshana,Hedestroystheuniverse.

52. WhataboutPradyumna?AsPradyumna,havinginplentylordshipandvalour,theLordcreatestheuniverse,andmakesdharmaprevail.

53. WhatisthefunctionofAniruddha?Aniruddhahasinplentyenergyandsplendour.So,asAniruddha,theLordprotectstheworld,andalsoteachesthetruth.

54. Isthereanyfurthersubdivisionofthesevyuhas?Yes.Aswehavebeendoingsandhyavandana,youknowthe12namesoftheLordNarayana.The12namesare:Kesava,Narayana,Madhava,Govinda,Vishnu,Madhusudana,,Trivikrama,Vamana,Sridhara,Hrishikesa,PadmanabhaandDamodara.So,fromeachofthefourVyuhasmentionedabove,theformsofthreesub‐Vyuhasappear.Forexample,fromthefirstVyuhaofVasudeva,wehavethethreesub‐Vyuhas,Kesava,NarayanaandMadhava.Similarly,fromthesecondVyuhaSankarshana,wehaveGovinda,VishnuandMadhusudana.Fromthethird

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VyuhaPradyumna,wehave,Trivikrama,VamanaandSridhara.Finally,fromthefourthVyuhaAniruddha,wehaveHrishikesa,PadmanabhaandDamodara.

55. Whatisthesignificanceofthese12subVyuhas?WestatethatsymbolicallytheyarecalledtheLordsofthe12months,beginningfromtheTamilmonthofMargazhi.KesavaisthelordforthemonthofMargazhi.NarayanaistheLordforthemonthofThai.MadhavaistheLordforthemonthofMasiandsoon.Forthe12months,these12sub‐VyuhasaretheLords.Wealsowearthe12urdhvapundras(Tirumann)inourbody.These12Lordsarerespectivelymastersofeachoneofthese.

56. EarlieryoumentionedaboutparaVasudevainthefirstformofpara.AgainyoumentionedasthefirstVyuhaVasudeva.WhatisthedifferencebetweentheParaVasudevaandVyuhaVasudeva?Thereisnodifferenceatall.Botharedifferentiatedonlyforthepurposesofmeditation.Thereisnootherdifference.

57. WhatisthethirdformoftheLord?ThethirdformoftheLordiscalledVibhava.Thatis,whenHetakesavatarasandcomesdowntothisworld.HetakestheformofmenlikeRamaorKrishna;oranimalslikefish,tortoiseandboar.Theseavatarasarecalledasthethirdform,orVibhava,oftheLord.

58. Howmanyavatarasarethere?Therearetenavataraswhichareconsideredasthemainandimportantones.

59. Whatarethey?1)Thefirstiscalledtheavataraoffish.Thiswastaken,becauseademontookawaytheVedasfromBrahmaandhidhimselfinthesea.SoLordNarayanatooktheformofafish,togetbacktheVedasfromthedemonandgivethembacktoBrahma.2)Thesecondavataraisthatofthetortoise.TheDevaswantedtohavethenectaroramrita,forimmortality.SotheLordadvisedthemtochurnthemilkyocean.Naturally,forchurningtheocean,theyrequiredasupport.ThemountainofMandarawasusedasthesupport.But,whentheystartedchurningtheoceanthemountainitselfstartedsinkingintotheocean.Sotheformoftortoisewastakentosupportthemountainitself,fromthebottomandthuspreventitfromsinkingintotheocean.3)Thethirdavatarawasthatoftheboar.ThedemonHiranyakshatookawaythemotherearth.Herolledtheearthandwentdownintothesea,withit.SotheLordtooktheformofaboar,entintothesea,slayedthedemonHiranyakshaandbroughtbackthemotherearth.Thiswastheurposeoftheavataraasaboar.4)ThefourthavatarawasthatofNarasimha.YoumustbewellawareofthestoryofHiranyaandhisonPrahlada.PrahladatoldHiranyathattheLordispresenteverywhere.Heisthereeveninasmallrass,eveninapillar.SoHiranyawantedtobreakapillarandseewhethertheLordwasthere.WhenHiranyakickedhepillar,LordappearedasNarasimha,cameoutofthepillarandkilledhim.5)ThefifthavatarawasthatofVamana.HewenttothedemonMahabali,asasmallboy;‐andrequestedonlyforthatmuchlandwhichhewouldmeasureinthreesteps.WhenMahabaligrantedhisboon,HegrewintoTrivikramaandmeasuredthewholeearthandabove.SothisavataraiscalledasVamanaavatara.VamanainSanskritmeansadwarf.6)Thenextone,i.e.,thesixthavatarawasthatofParasurama.Inthisavatara.Heslayedthewickedkings,allovertheworld,toprotectdharma.

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7)TheseventhavatarawasthatofRamaTheRamayanaistoowellknown,andIneednotrepeatherethepurposeofthisavatara.8)TheeighthavatarawasthatofBalarama,whowastheelderbrotherofKrishna.9)TheninthavatarawasthatofKrishna–toowellknown10)Thetenthavataraisyettomaterialise.ThisiscalledtheavataraofKalki,whentheLordwillcomeonahorse,attheendoftheKali”yuga.

60. Youhavebrieflytoldmeaboutthetenavataras.Wherecanonegetmoredetails?OnecanreadabouttheminVishnuPurana,Bhagavata,RamayanaandMahabharata.

61. Whatarethefouryugas1)ThefirstyugaiscalledKritayuga.Inthatyuga,peoplewouldbehighlyreligious,followtheprinciplesofdharma,vedasandsastras.2)ThesecondyugaisTretayuga.Inthisyuga,practiceofdharmagetsdiminished.3)ThethirdyugaisDvaparayuga.Thepracticeofdharmainthisyugagetsfurther‐diminished.4)ThefourthandthelastyugaisKaliyuga.Herethepracticeofdharmaisatitsworst;adharmaflourishesunabated.So,thesearethefouryugas.Aftereverycycleoffouryugas,therewillbeagreatdeluge(pralaya).Afterthedeluge,againthecycleofthefouryugasstarts.Thecycleoffouryugasisunending.

62. Whatarethecharacteristicsofthefouryugas?Thereisasimileaboutthepracticeofdharmainthefouryugas.Dharmaiscomparedtoaholycow.Thiscowhasfourlegs,i.e.,itisperfectinKritayuga.Inthesecondyuga,namely,Tretayuga,thecowhasonlythreelegs,i.e.,dharmastartsdiminishing.Inthethirdyuga,whichisDvaparayuga,thecowofdharmahasonlytwolegs.AndlastlyinKaliyugatheholycowisleftwithonlyoneleg.Thisisasimile,toillustratehowdharmagoesondiminishing,yugaafteryuga.

63. Arethesetenavatarasonly,calledVibhava?No.Thesearethemoreimportantorprincipalavataras.

64. WhataretheOtheravatarasthen,apartfromthese?ApartfromthesetenprincipalavatarasthereareinnumerableavataraslikePadmanabha,Hayagriva,Hamsa(Swan)andevenasmallmangotree.

65. Arethereanyfurtherclassificationsoftheseavataras?Yes,inaway,wecandividethemasprimaryorimportantandsecondaryavataras.

66. Whataretheprimaryavataras?Theprimaryavatarasarethosetendescribedearlier.Outofthese,evenParasuramaavataraandBalaramaavataraareconsideredsecondary.

67. Whatdoyoumeanbysecondaryavatara?Thesecondaryavatarasareoftwokinds:1)wheretheLord,entersaJivatma,withHisform;2)wheretheLord,withoutenteringaJivatma,inHisownform,giveshimextraordinarydivinepowers.

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68. Whataretheexamplesofsecondaryavataras,wheretheLordentersJivatmas,inHis

ownform?SuchavatarasarelikeParasuramaandBalarama.Theseavatarasweretakenforspecificpurposes.TheParasuramaavatarawasforthepurposeofdestroyingthekingswhowerepractisingadharma.BalaramaavatarawastobeofserviceandassistancetoKrishna.

69. Whatarethetypesofsecondaryavataras,wheretheLord,withoutenteringJivatmasinHisownform,givesthemextraordinarypowers?WehaveavataraslikeVyasa,BrahmaandSiva,wheretheLordgivesthemextraordinarypowers,withoutenteringinHisownform.

70. So,howmanytypesofVibhavaavatarasarethere?Tosumup,amongtheVibhavaavataras,therearetwotypes.1)Thefirstsetiscalledprimaryorimportantavataras.2)Thesecondsetiscalledsubsidiaryorsecondaryavataras.Thesesecondaryavatarasarefurthersubdividedintotwokinds:‐1)WheretheLordentersintoJivatmas,inHisownform.2)WheretheLorddoesnotenterJivatmas,inHisownform;butgivesthemextraordinarypowers.

71. WhatisthefourthformoftheLord?ThefourthformoftheLordiscalledAntaryami.TheParamatmaortheLordliveswithintheheartofthechetana.TheLordtakestheminuteformandresidesintheheartofthehumanbeingoranimal,alongwiththeJivatmahimself.So,thisformoftheLordiscalledAntaryamior“Onewhocontrolsfrominside”.

72. WhatisthefifthformoftheLord?ThefifthformiscalledArchaavatara.Thatis,wheretheLordisworshippedinSrirangam,Tirupati,Kanchipuramandothertemples.

73. WhataretheDivyaDesas?Asexplainedearlier,wehavetenAlwars,besidesAndalandMadhurakavi.TheversestheyhavesunginpraiseoftheLord,arecalledDivyaPrabandha.Now,theplaceshavingtemples,whichhavebeensungbytheAlwars,arecalledDivyaDesas.

74. HowmanyDivyaDesasarethere?Wehave108DivyaDesas.Outofthese,nowwecannotworshipintwoplaces.TheseareSriVaikunta(Paramapada)andMilkyOcean.

75. Arethereothertemples,whichareconsideredequallyholyandsacred?Yes,wehave1)Tirunarayanapuram(Melkote)2)Mannargudi3)Sriperumpudur,andotherplaceswhichareconsideredequallyholyandsacred.

76. Whataboutthetemplesinotherplaces,villagesortowns,whichhavenotbeensungbyAlwars?Therealso,theLorddoesexistandisofthesamesanctity,divinityandimportance.SofarastheLord”spresenceisconcerned,thereisnodifferenceabsolutely,betweenanytemples,whethertheyareDivyaDesasornot.Inanytemple,inanyvillageortown,whereLordNarayanaisinstalledandworshipped,HeisofthesameformandHemanifestsHimselfinfull.So,thisformofmanifestationintemplesiscalledarchaavatara.

77. Howmanykindsofsuchtemplesarethere?

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Therearefoursuchkindsoftemples.

78. Whatarethese?1)Thefirstcategoryconsistsoftemples,wheretheLordhasmanifestedHimselfofHisownaccord.ThisiscalledSvayamVyaktaSthala.2)Thesecondcategoryisoftemplesestablishedbydevas.3)Thethirdcategoryoftemplesarethoseinstalledbysiddhas.4)Andthefourthcategoryisthetemplesconstructedandconsecratedbyhumanbeings.

79. IsthereanydifferencebetweenthesefiveformsoftheLord,whichyouhaveexplained.(Para,Vyuha,etc.)?Thereisabsolutelynodifference.TheLordisfullypresentinallthesefiveforms;andeveryonecanworshiptheLord,inwhicheverformhelikes,andinwhichevertemplehelikes.

80. WhoisNiladevi?LordNarayanahasthreeconsorts.Theyare:SriDeviorMahalakshmi,BhuDeviandNilaDevi.

81. AretheyalsomentionedintheVedas?Yes.Wehaveseparatesuktas(hymns)foreachoneofthem.ThesuktasarecalledSriSukta,BhuSuktaandNilaSukta,respectively.ItisthisNilaDevi,whomwehaveasNappinnaiinKrishnaAvatara.ItistowinthehandofNappinnai,thatKrishnafoughtandsubduedthe7bulls.

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Chapter7:Advaitha,VisishtadvaitaandDvaita

1. HowdidthethreesystemsofVedantaphilosophy,namelyAdvaita,Visishtadvaitaand

Dvaitacomeabout?ThequestioncanbeansweredwithalittlebitofbackgroundontheUpanishads.TheUpanishadsareofthreetypesnamelybhedasruti,abhedasrutiandghatakasruti.

2. WhatistheBhedasruti?TherearemanypassagesintheVedas,whichclearlyandcategoricallystatethatBrahmanorParamatmaisdifferentfromJivatma.Thesearecalledbhedasruti,becausetheyshowthedifferencebetweenParamatmaandJivatma.BhedainSanskritmeansdifference.

3. WhatarethepassagesintheVedaswhichcomeunderthecategoryofbhedasruti?Thefollowingaresomeofthequotations.1)‘Twobirdswithsimilarqualitiesandattachedtoeachother,resideinthesametree.Oneofthem(Jivatma)eatsthefruit(theresultsofhiskarma),whereastheother(IswaraorBrahman)shines,withouteatingthefruit.”2)“TheJivatmarealisesthatthesupremeselforBrahmandirectshimandheistheobjectofdirection”.3)“He,theJivatma,isdifferentfromBrahman.BywinningthegraceofBrahman,theJivatmaattainssalvation”.4)“Thethree‐foldnature,canbesimplyputasfollows(1)whoexperiencespleasureandpain;(2)theobjectofsuchexperiencesand(3)He,theBrahmanwhodirectsall”.795)“HeisthelordofMatterandJivatmaandthepossessorofqualities”.6)“Brahmanistherulerwhoseknowledgehasnolimits.TheJivatmahashisknowledgelimited”.7)“TheBrahmanisdifferentfromMatterorAchetanaandisgreaterthantheJivatma.”8)“HeisdifferentandHerulesovertheJivatmaandtheMatter.”9)“TheknowerofBrahmanattainsthesupreme.”10)“HereachestheothersideofsamsaraandreachestheParamapadaofVishnu”.11)“IbelongtotheBrahmanandIwillnotleaveHim”.12)“AllthesearebornoutofHimandbecauseofHimtheyliveandtheygobacktoHim.”13)“ThebrahminsunderstandHim,bylearningtheVedas,bydoingpenance,bygivingdonationandbydoingyagas.”14)“TheBrahmancannotbeattainedbyreadingthescriptures,byintelligence,…”

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15)“Heisthelordofall.Heistherulerofall”.16)“Therearetwoeternal,permanentthings.OneisBrahman,knowingeverythingandallpowerful.Theotheriswithlimitedknowledgeandpowerless,namely,Jivatma.”17)“TheJivatmaenjoystheParamapadaalongwithBrahman.”So,theaboveareafewexamplesofbhedasruti.ThesearesomeofthepassagesfromtheVedas,whichclearlyshowthattheJivatmaisdifferentfromParamatma.ThereareinnumerablesuchpassagesintheVedas.

4. WhatisAbhedasruti?TherearealsopassagesintheVedas,whichshow,onthefaceofit,thatParamatmaandJivatmaareoneandthesame.

5. WhatarethepassagesinthevedathatdescribetheAbhedasruti?Thefollowingaresomeofthepassages:‐“Youarethat(Brahman)”.“IamBrahman”.“EverythinghereisBrahman”.“AllthethingshereareBrahman”.“Therearenodifferentthings”.“Thereisonlyone”.

6. WhatisGhatakasruti?Thethirdtypeofsruti,ghatakasruti,describestherelationshipbetweenBrahmanandJivatmaandMatter,asthatofthesouland.thebody(body/soulrelationship).

7. NamethepassagesfromtheVedas,whichareinthenatureofGhatakasruti?ThepassagesfromtheAntaryamiBrahmanaofBrihadaranyakaUpanishadandSubalaUpanishadwhichexplainsthebody‐soulrelationship.ThesearecalledGhatakasruti.

8. WhyisthiscalledAntaryamiBrahmana?Thisiscalledso,becausethistalksabouttheIswarabeingthesoulorantaryamiofJivatmaandthematter.‘Antaryami’means“Onewhocontrolsfrominside”.

9. WhyaretheabovepassagesoftheVedascalledghatakasruti?Theyareso‐called,becausetheyjoinorsynthesisetheapparentlycontradictorypassagesintheVedas.Theygive“thepropertoabhedasrutis,whichseemtostatethereisnodifferencebetweenJivatmaandParamatma.

10. Howdowetheninterprettheabhedasruti?Byusingthisbody/soulrelationship,whichhasbeenshownaboveintheghatakasruti,onecangiveproperinterpretationtotheabhedasruti.

11. Howdoyoudothat?WhenwesayRama,wemeanthebodyofRama,aswellasthesoulofRama.WesayRamahasafairskin.WemeanRama’sbodyhasafairskin.Similarly,theword“Rama”meanshissoulalso.Bytheextensionofthesameprinciple,italsomeansthesoulofRama’ssoul,i.e.,IswaraorNarayana.WehavejustseenthattheindividualsoulorJivatmaisalsothebodyofIswara.Inotherwords,Iswaraisthesouloftheindividualsoul,namelyJivatma.

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So,whenwesayRama,thisrefersgrammaticallyto1)Rama’sbody,2)Rama’ssoul,3)Rama’ssoul’ssoul,i.e.,BrahmanorIswara.Withthisunderstanding,ifoneread’stheabhedasruti,themeaningwillbequiteclear.

12. ExplainalittlemoreonAbhedaSruti?1)Onepassagesays“youarethat”,Nowwhatthismeansisthatyoursoul’ssoulisIswaraorBrahman,i.e.,Brahmanisalsoyoursoul’ssoul.2)Thepassage“AllthisisBrahman”isalsocorrect,becauseallMatterandJivatmahaveBrahmanastheirsoulandBrahmanhasallofthemasHisbody.HencenaturallyallthisisBrahman.3)Thepassage“IamBrahman”isalsocorrect,becausemysoul’ssoulisBrahman.Inotherwords,IammyselfBrahman.Thus,byapplyingthebody/soulrelationshipbetweenJivatmaandParamatma,allthepassagesintheVedas,whichappearlikesayingidentityofJivatmaandparamatma,willbeproperlyexplained.

13. So,whatisthefinalconclusiononAbhedaSruthi?ThebasicprinciplehasbeenestablishedthatBrahmanoristhesoulofJivatmaandIMatterandallitsvariations.So,theJivatmaandMatteranditsvariationsareallthebodyofBrahman.Asmentionedearlier,thisisthefundamentaldoctrineofVisishtadvaitaphilosophy.

14. Whatisthemeaningoftheword“Advaita”?“Advaita”means“NotTwo”.TheadvaitinssaythatJivatmaandparamatmaarenottwo(i.e.,different)buttheyareOne,i.e.,identical.HencethissystemofphilosophyiscalledAdvaita.ThefounderofAdvaitaphilosophyisAdiSankara.

15. Whatisthemeaningoftheword“Visishtadvaita”?“Visishtadvaita”means“NotTwo‐inaspecialway”or“Onlyone–inaspecialway”.WesaythatJivatmaandparamatmaaredifferentandyetnotdifferent.Theyaredifferent,aswehaveshownfromthebhedasruti.Jivatmaisthebodyandparamatmathesoul.Thesoulisdifferentfromthebody.Thisway,theparamatmaisdifferentfromtheJivatma.Theyarenotdifferentbecauseofthebody‐soulrelationship,asexplainedinghatakasruti.WecallbothRama’sbodyandRama’ssoul,asRama.Rama’sbodyandsoultogether,arecalledas“Rama”only.So,Ramaisonlyone.Similarly,Jivatma(thebody)andParamatma(thesoul),canbecalledasonlyone–inaspecialway,becauseofthebody/soulrelationship.So,JivatmaandParamatmacanbecalledtwo‐in‐oneorone‐in‐two.Henceoursystemofphilosophyiscalled“Visishtadvait’a”.ThissystemwasperfectedbyRamanuja.

16. Whatisthemeaningoftheword“Dvaita”?

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“Dvaita”meansTwo.DvaitinssaythatJivatmaandParamatmaareeternallydifferent,i.e.theyaretwoandnotone.Theydonotacceptbody/soulrelationship.Hencethissystemofphilosophyiscalled“Dvaita”.TheexponentofDvaitaphilosophyisMadhva.

17. HowdotheAdvaitinsexplainthevariouspassagesintheVedas,whichdonotsupporttheirphilosophy?Inotherwords,howdotheyexplainthebhedasrutiswhichsaythatJivatmaandParamatmaaredifferent?TheAdvaitinsarguethatabhedasrutis,whichsaythattheJivatmaisidenticalwithParamatma.supersedethebhedasrutis.So,theydonotacceptthevalidityofbhedasrutis.Inotherwords,theyacceptonlyabhedasrutisasauthority.

18. HowdoVishistadvaitin’srebuttheargumentofAdvaitinsthatabhedasrutissupersedethebhedasrutis?WesaythattheVedasasawholeareauthority.So,whyshouldtheVedasmentionthebhedapassages,iftheyaretobesuperseded.Nosensiblepersonwillmakeastatement,ifitisfalseandifitistobesuperseded.Unlessastatementisspecificallymentionedasopponentspointofview,ithastobetakenascorrect.NowhereintheVedas,ithasbeenstatedthatthebhedapassagesrepresentopponentspointofview.Hencethebhedasrutishavetobetakenascorrect;andhavetobeproperlysynthesisedwiththeotherpassagesintheVedas.Thus,wedonotaccepttheAdvaitins’argument.

19. HowdotheDvaitinsexplaintheabhedasrutis,whichareagainsttheirphilosophy–thatJivatmaandParamatmaareeternallydifferent?Dvaitinsdonotaccepttheabhedasrutisasauthority(pramana).Theirargumentisthatabhedasrutisareveryfew.Theyareverymuchlessinnumber,ascomparedtobhedasrutis,Hnce,thesmallnumberofabhedasrutismustbeignored.

20. WhatisVishistadvaitinsanswertothisargument?VishistadvaitinsdonotacceptthisviewofDvaitins.Theysaythatall‐passagesintheVedasareauthority.WehavetoproperlyinterpretthevariouspassagesintheVedas,sothatanyapparentcontradictionsareresolved.Hence,Vishistadvaitinmakesuseofghatakasruti,toresolvetheapparentdifferencesbetweenbhedasrutisandabhedasrutis.

21. So,whatisthespecialityofVisishtadvaitavisavisAdvaitaandDvaita?Asmentionedabove,theAdvaitinsarenotabletoproperlyexplainbhedasrutis.Dvaitinsarenotabletoproperlyexplainabhedasrutis.Visishtadvaitaistheonlysystem,whichisabletoexplainproperlyboththeBhedasrutisandAbhedasrutis,withthehelpofGhatakasrutis.

22. Whatdoestheterm‘maya’mean?TheAdvaitinssaythateverything,otherthantheParamatma,is‘maya’orillusion.ForAdvaitins,theworlditselfisanillusion.

23. Butcertainly,oneisseeingtheworld;andoneseesthevariousthingsintheworld,withoureyes.Thenhowcanthisworldbecalledanillusion?Forthis,theAdvaitinshavegotthreetypesofreality.TheysaythattheBrahmanistheonlyrealthingortheultimatereality;andeverythingelseisillusionormaya.

24. Whatarethethreetypesofreality–accordingtothem?

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1)Weseeashellfromadistanceandwethinkitissilver.Onlywhenwegonearandexamine,wefindthatitisreallyshell.2)Similarly,fromadistanceweseearopeandmistakeittobeaserpent.3)Again,inahotsummer,onatarroad,weseeatsomedistancewaterontheroad,whichisnotactuallyso.ItisonlythereflectionofthesunonthetarroadSo,suchillusions,asexplainedinthethreecasesabove,fallintothefirstcategory,accordingtotheAdvaitins.Thesearecalled“ApparentReality”(PratibhasikaSat).Inthesecases,weareabletorealiseourselves,atalaterstage,thatwhatwesawfirstwasonlyanillusion.Forexample,thinkingassilver,whereasitwasonlyshell;similarly,thinkingasserpent,whenitwasonlyarope,isonlyanillusion.

25. Whatisthesecondcategoryofreality,accordingtoAdvaitins?ThesecondcategoryofrealityiscalledbyAdvaitinsas“RelativeReality”(VyavaharikaSat).Inthiscategorycometheworld,air,sky,water.andsoon.Allthesethingsarethereandstill,ultimately,theyareonlyanillusionaccordingtoAdvaitins.But,forallpracticalpurposes,world,air,waterandotherelementsarerealthings.Sothesethingsarecalled“RelativeReality”andformthesecondcategory.

26. Whatisthethirdcategoryofreality,accordingtothem?Thethirdcategoryofreality,isthe“Absolutereality”(ParamarthikaSat).ThisisBrahman.

27. PleasesumuptheAdvaitins’viewpointonMayaandReality.TheAdvaitinsclassifyallthingsintothreetypesofrealities,asfollows:1)Apparentreality(PratibhasikaSat)–likemistakingshellassilver;mistakingropeasserpent.2)Relativereality(VyavaharikaSat)–likeworld,sky,fire,water.3)Absolutereality(ParamarthikaSat)–ThisisBrahman.So,accordingtothem,exceptforitem(3)above,Brahman,everythingelseismaya(illusion).

28. WhatisthestandpointofVisishtadvaitinsonthis?ThetheoryofVisishtadvaitinsisexactlytheopposite.Wesaythateverythingisreal.Thereisnomayaorillusion.Theworldisverymuchreal.TheJivatmaisverymuchreal.Infact,wealsosaythat,eventheobjectswhichweseeinadreamarealsoreal.Ofcourse,thedreamobjectsarepurelytemporaryandareseenonlybythepersonwhodreams.

29. Whatisourargumenttosaythattheworldisreal?Wesaythatthisworldisnotanillusion.Wemistakeshellforsilver.Wemistakebrass,orbronzeforgold.Wemistakearopeforaserpent–Theseareactuallyillusions.Theworldisnotsuchanillusion.Whatevermaterialswefindinthisworld,wearemakinguseofthem.Thesilverwhichwesee,wemakevesselsoutofit.Wekeepwaterinthesilvervessel.Similarly,thegoldwhichwesee,wemakejewelsoutofgold,andwewearthem.So,theworld,thematerials,theobjectswhichweseeintheworld,areallreal.

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30. WhatdotheVedassayabouttherealityoftheworld?

TheVishistadvaiti’shavefullsupportfromtheUpanishads.Itsbeenexplainedearlierabouttheprocessofcreation,startingfrommatter.Howfrommattercomesmahat,howfrommahatcomesahankaraandsoon.Ihavealsoexplainedaboutthequintuplication,three‐folddivisionandseven‐folddivision.TheUpanishadshavethusexplainedindetailtheprocessofcreation.So,theworldandtheobjectsandmaterialsoftheworldarealltheresultsofcreation.WhenUpanishadstakesomuchpainstoexplaintheprocessofcreation,isitcorrecttosaythatthewholethingisanillusion?ThereisnoneedfortheUpanishadstodescribeingreatdetailtheprocessofcreation,ifthewholethingisanillusion.Further,theUpanishadsdonotstateanywherethattheworldisanillusion.

31. ThenhowdotheAdvaitinssaythattheyhavealsotheauthorityoftheUpanishads,fortheworldbeinganillusion?TheUpanishadssaythattheLord,Brahmancreatestheworldoutofmaya.SotheAdvaitinsinterpretthewordmayaasillusion.Butweinterprettheworldmayaasmatter(prakriti).TheUpanishadsthemselvessaythatmayaismatter.So,apartfrom’otherreasons,weinterprettheword‘maya’asmatter.Frommatter,theprocessofcreationstarts.Buttakingthemeaningof‘maya’asillusion,theadvaitinssaythatthewholeworldisanillusion.

32. AnyotherquotationsfromtheUpanishadswhichdescribes“BRAHMAN”?Atmanyplaces,severalUpanishadscategoricallydeclarethatBrahmancreatesthisworld.“Brahmancreatesbeings,startingfromBrahma,asbefore”.“Brahmancreatesthebeings,likesunandmoon,asbefore”.Unlesstheworld,sunandmoon,andotherobjectsarereal,thereisnoneedtocreatethem.Thisclearlyshowsthatthecreatedworldisreal.Ofcourse,theJivatmaandMatterareeternal(nitya).Atthetimeofpralaya,MatterandJivatmastakeverysubtle(sukshma)formandmergewiththeLord.Again,theprocessofcreationstarts,afterpralaya.Thuswesaythateverythingisreal.

33. ApartfromtheUpanishads,whatdotheSmritissay?TheBhagavadGitasays:“I,whoamtheultimate.causeofthisworld,jointheJivatmawithMatter.Thus,allbeingscomeoutofthisunion”.ThereareseveralsuchpassagesinVishnuPuranaandotherSastraswhichgotoshowthattheworldisindeedreal.

34. WhataretheargumentsofAdvaitinstosaythattheworldisnotreal?Theysaythatmanyobjectsintheworldarenotpermanent.Forexample,thereisamudpotnow;aftersometimeitgetsbrokenanditisdestroyed.Similarlythereiswaterintherivernow.Butinsummer,thewatergetsdriedup.

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Thuswaterisnolongerthere.Thus,nothingisreal,becausetheyarenottherepermanentlyatalltimes.ThisisoneoftheargumentsoftheAdvaitins.………

35. HowdowegetoverthisObjection?Weagreewiththemonthefacts.Butwesaythatthesefactsonlyshowthatobjectsarenorpermanent.Itdowsnotfollowthattheobjectsarenotreal.Inotherworkds,eventhoughtheobjectsarenotpermanent,theyarereal.Wehavetodistinguishbetweenarealthingandapermanentthing.Takingtheexampleofthemudpot,themudisthere,whichthepottermakesintoapot.Again,aftersometime,thepotgetsbroken,andwecomebacktothemud.So,mudistherealthoughmudpotgetsbroken.Justbecausesomethingisnotpermanent,wecannotsaythatitisnotreal.Themudpotisnotpermanentbecauseitgetsbroken;butit’sreal.Wemakeuseofthemudpot.Similarlyjewelsarenotpermanent.Wecanmeltthemintogoldandre‐makesomeotherjewel.Sothejewelsarenotpermanent,buttherawmaterial,goldispermanent.Butbothgoldandjewels,madeoutofgold,arereal.Wemakeuseofthejewels.Wewearthejewels,.So,wecannotsaythatjewlsarenotreal.Mudisrealandmudpotisreal.Goldisrealandgoldjewelisreal.TheseexamplesaregiveninChandogyaUpanishadtodiscusstherelationshipbetweenBrahmanandtheworld.So,Brahmanisrealandtheworldisalsoreal.ThustheargumentofAdvaitinsthatjustbecausesomethingisnotpermanent,itisnotreal,(butanillusion)isnotcorrect.

36. DotheexamplesgivenintheChandogyaUpanishad,ofmudandmudpot,goldandjewels,ironandknife,justifythattheworldisreal?Weareseeingtheworld.Wemakeuseofthethingsintheworld.Weenjoythem.Sothishastobereal.Theaboveexamplesclearlyshowthattheworldwhichhascomeout,intheaboveexamplesarereal.IftheVedaswantedtoshowthattheworldisunreal,theyneednothavegiventheaboveexamples.Instead,theVedascouldhavegiventheexamplesofmistakingaropeforaserpent,mistakingashellforsilverandsoon.Butinsteadofgivingsuchexamples,whichsuggestillusion,theVedashavegivenexamplesofreality.Fromthisalso,itisclearthattheworldandeverythingelseisreal.

37. Futher,iftheworldanditsbeingsareonlyanillusion,whereisthequestionoftheLordprotectingtheworldanddestroyingtheworld?.It’scorrect.InmanyplacestheUpanishadssaythatBrahmancreatestheworld,protectstheworld,anddestroystheworld.So,thereisclearevidenceastowhattheBrahmandoestotheworld.Alltheseactivitiesofcreatingtheworld,protectingtheworldanddestroyingtheworldwillhavenomeaningiftheworldisnotreal.TheworldisdestroyedatthetimeofPralaya.Sotheworldisnoteternalorpermanent.Itisinthismeaningthatsometimesitismentionedthattheworldisnotreal.

38. whatistheexplainationfor,someoftheUpanishadssayingthattheworldisanillusion?1)TheUpanishadstalkingreatdetailabouttheprocessofcreationoftheworld.Iftheworldisaillusion,thereisnoquestionofcreationandthereisnoquestionofdetailedprocessofcreation.

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2)ThebasicaxiomthattheVedasasawhole,arethefundamentalauthority.So,therecannotbeanyinconsistencyordifferencebetweenthedifferentpassages.IfthereisanapparentcontradictionorinconsistencybetweentwodifferenttwodifferentportionsofUpanishads,thesehavetobesuitablereconciledorsynthesized.3)Thenormallogicisthatifthemajorityoftheportionsmeanonethingandasmallnumberofportionsapparentlymeansomethingelse,thentheseminorityportionswillhavetobeexplainedinkeepingwiththemajorityversion.4)Whiletheworldismentionedasrealininnumerableplacesandtheprocessofcreationisdescribedindetail,inafewplacesitismentionedthattheworldisnoteternaloreverlasting.Theworldwillbedestroyedatthetimeofpralaya.WhatismeantisthatallthechetanasandachetanasmergeintheLord,inaverysubtleform,atthetimeofpralaya.

39. Howdoesonejustifytherealityoftheworld?Thethreereasonstoshowwhytheworldisreal:1)TheVedasdescribeBrahmanthus:Brahmanisthat,fromwhomallthesebeingsareborn;bywhomallthesebeingslive;inwhomallthesebeingsrest,afterdeath.Fromtheabovedescription,itcanbeseenthatallthesebeingshavetobereal.2)Brahmanisthematerialcauseoftheworld.Hethereforeevolvesintotheworld.SohowcantheworldwhichhasbeencreatedbyBrahman,beunreal?3)Brahmanisalsotheinstrumentalcauseofthisworld.Hecreatesthisworld.So,howcanathing,whichhasbeencreatedbyBrahman,beunreal?Thuswesaythattheworldandallthebeingsinitarereal.

40. Whatistheexplainationofthedreamsthatoneseesinhissleep?TheBrihadaranyakaUpanishadclearlysaysthat:”Inthisdreamworld,therearenochariots.Therearenohorsestodrawthechario.Therearenoroadsonwhichthechariotcango.ThentheBrahmancreateschariots.HecreateshorsestodrawthechariotandHeCreatesroads.Inthisdreamworld,therearenojoysordelightsorraptures.Again,Brahmancreatesjoys,delightsandraptures.Inthedreamworld,therearenopools,notanksandnorivers.Again,Brahmancreatespools,HecreatestanksandHecreatesrivers.IndeedBrahmancreatesallthese,inthedreamworld”.

41. Weonlydream.So,howcanwesaythatBrahmancreatestheoblectsinthedream?Whynotwesaythatwe(jivatma)createthevariousobjectsinthedream?Therearetworeasonswhythejivatmacannotcreatetheobjectsinthedream:1)Thejivatmaisnotcapableofcreatingthevariousobjectsinthedream.Hedoesnothavethepowerofcreationbecauseofhisnaturalpowersarerestricted,aslongasheisinthisworld.2)Wealsoseemanybadthingsinthedream.Weareafraidtoseesuchterriblethingsinourdreams.Weoftenwakeupwithastartwheneverweseebadthingsinthedrea.IftheJivatma

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createstheseobjects,naturallyhewillcreatesuchbadthings,suchbadobjects,whichgivehimpaininhisdreams.IftheJivatmacreatestheseobjects,naturallyhewillonlycreategoodandpleasantthingsinthedream.Sincethedreamconsistsofbadthingsalso,itisclearthatjivatmadoesnotcreatetheobjectsinthedreams.OnlyIswaracreatesobjectsinthedream.ThisisexactlywhathasbeenquotedinBrahadaranyakaUpanishad.

42. Aretheseobjectscreatedinthedreamreal?.Welltheyarereal,sofarasthepersonwhodreamsisconcerned.Theyareonlyforthedurationofthedream.

43. Butwealsosaythatthethingswhichwedreamarenotreal?Theyarenotrealinthesensethat,immediatelyafterthedream,theobjectsvanish.Furthertheycannotbeseenbyothers,butonlybytheperson,whodreams.

44. Whatarethereasonsforthecreationoftheseobjectsinthedream,whichgiveuspainorpleasure?Thereasonissimple.TheJivatmadoessomesmallgoodthingsandsomesmallbadthings.Thesearenotbigenough,orsignificantenough.Asarewardforsmallgoodthingsdone,Godgiveshimpleasureandgoodthings,inthedream.So,heishappyduringthedurationofthedream,enjoyingpleasantthings.SimilarlytheJivatmadoessmallbadthigns,whicharenotverysignificant.ThenaverymildpunishmentisgivenbytheLord,forthosesmallbadthings.ThisisbymakingtheJivatmafeelthepain,bydreamingbadthingsorshockingnews.Soheismadetoexperiencepainandsorrowduringthedurationofthedream.Suchisthereasonforcertainofgoodandbadthingsduringourdream.

45. Ifinditdifficulttounderstandthattheobjectsinourdreamarereal?Ihavecogentlyexplainedabovethephilosophybehindourdreams.IhavealsoquotedextensivelyfromtheBrahadaranyakaUpanishadtoshowthatBrahmancreatestheobjectsinourdream.Ihavealsoexplainedthereasonsforourseeingorexperiencinggoodandbadthingsinourdream.ThecreationofthingsinthedreamworldbyBrahmanisreal1)forthedurationofthedreamand2)forthepersonwhodreams.

46. IsthereonlyoneBrahmanorthereismorethanoneBrahman?.ThereareseveralpassagesintheVedas,whichdeclarethatthereisonlyonesupremeLordorBrahman.TheadvaitinsalsoagreethatthereisonlyoneBrahman,theParaBrahman.Howeverforpurposesofworship,theyacceptalowerBrahman.ThislowerBrahman,is,accordingtothem,notrealultimately,butisonlyVyavaharikasat.

47. WhatisthedifferencebetweenthesetwoBrahmansaccordingtoTheAdvaitins?Theysaythat1.)TheParaBrahmanhasnoattributesorqualities.(Nirguna)2.)Ithasnoform.(NiravayavaBrahman)Accordingtothem1)ThelowerBrahman(AparaBrahman)hasgoodqualities(SagunaBrahman),2)Ithasaform(body).ThelowerBrahmancanbeworshippedasaVishnuandsoon.

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Theyfurthersayasfollows:“AfterworshippingtheBrahman,inaformwithqualities,likeVishnu,apersondevelopssufficientmaturityofknowledgeandviveka.ThenheunderstandstherealBrahman,whichiswithoutattributes.ThenhealsorealizesthatheisnotdifferentfromtherealBrahmanorParamatma.Inotherwords,heultimatelyrealizesthattheJivatmaandParamatmaareoneandthesame.

48. Whatisourphilosophyinthisregard?WedonotacceptthattherearetwoBrahmans.ThereisnoquestionofoneBrahmanbeinghigherandanotherBrahmanbeinglower.ThereisonlyoneBrahman.TheBrahmanhasalltheauspiciousqualities.ThatBrahmanisfreefromallevil.TheBrahmanhasalsogotaform–abeautifulandauspiciousbody,withfourarmsandsankhaandchakra.FurthertheBrahmanhasJivatmaandmatterasHisBody.

49. So,itisratheramusing–theAdvaitinssaythatBrahmanhasnobody.ButwesaythatBrahmanhas,notone,buttwobodies!You’reright.Brahmanhasadivineandauspiciousbody,withfourarms,sankhaandchakra.Hehasalsoanotherbody;theentireworld,JivatmasandMatter,asHisbody.

50. WhatabouttheidentityofJivatmaandBrahman?ThereisnoquestionofJivatmabeingidenticalwithParamatma.ButJivatmahasParamatmaasitssoul;andJivatma;andJivatmaisthebodyoftheParamatma.ThusboththeJivatmaandParamatmaareoneinthesense,thattheyformtogetherthebodyandsoul.So,theyare2‐in‐1.ThatiswhyourphilosophyiscalledasVishistadvaita.

51. HowcanonesaythatBrahmanhasallauspiciousqualities?Youhavetoapplylogic.Atseveralplaces,theVedassaythatHehasmanyauspiciousqualities,attributes.Inafewplaces,theysaythatBrahmaniswithoutattributes.Wehavetointepretthis,inkeepingwiththemajorityportions.SowhentheUpanishadsays“withoutAttributes”weintepretthisas“withoutbadattributes”i.e,”withonlygoodqualities”.Thisintepretationisnecessary,toresolvetheapparentcontradictionbetweentheportionssayingBrahmanhasmanyauspiciousqualitiesandtheportionssayingthatBrahmaniswithoutattributes.IfwestickonsayingthatBrahmaniswithoutqualities,thenalltheportionsmentioningaboutthegoodqualitiesofBrahmanwillhavenomeaning.

52. Canyougivemesomeexamplesorillustrations?InmanyplacestheUpanishadsmentionthatBrahmanistheLord.Heistheprotector,andtheworldandtheJivatmasareProtectedByHim.AgaintheUpanishadstalkaboutBhakti,about32vidyasormethosofdoingbhaktitotheLord,forgettingsalvation.IftheLordhasnoattributes,noqualities,howcanHeprotecttheworld.HowcanHegiveSalvationorMokshatotheJivatma?ItcannotbesaidthattheUpanishadslaydownthemethodsofBhakti,forattainingsalvation,andthendenythesethings,bysayingthattheLordhasnoattributesorqualities.WithoutqualitieshowcanHegrantSalvation?

53. HowcanthepassagessayingBrahmanhasnoqualitiescanbeinterpreted?Weinteprettheseintwoways:

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1)”WithoutQualities”mean“withoutbadqualities”.So,Brahmanhasallgoodqualities.2)Thequalitiesarethreesattva,rajasandtamas.So,“withoutqualities”canmean”withoutanyofthesethreequalities”.Thiswillmean“suddha,sattva”.Thus,wecansaythattheBrahmanhasthequalityof“SuddhaSattva”.

54. TheAdvaitinssaythatthewords“Tattavamasi”provestheidentityofJivatmaandParamatma”.Howcanweintepretthis?Thewords“Tattvamasi”means”Thatyouthere”.Here”That”meansBrahman.“You”means”Yoursouls’ssoul”.Sothewords,“Tattvamasi”meanBrahmanisyoursoul’ssoul.Thisisexactlythebody/soulrelationship.Brahmanisthesoulofonessoul...viz…Jivatma.So,theword,“Tattvamasi”onlysaysthatBrahmanisthesoulofJivatma.Theaboveistheteachingofthefather,tosonSvetaketu.WhenwesaySvetaketu,itmeanshisbodyandhissoul.Italsomeanshissoul’ssoulwhichisBrahman.

55. Howdoyousaythat“you”means“yoursoul’ssoul?”Theaboveistheteachingofthefather,tosonSvetaketu.WhenwesaySvetaketu,itmeanshisbodyandhissoul.Italsomeanshissoul’ssoulwhichisBrahman.PleaserefertoChapter3whereIhavediscussedthebody/soulrelationship.

56. So,accordingtous,thefamouswords“Thatyouare”actuallydenotebody/soulrelationship.AmIcorrect?Youareright.

57. ChandogyaUpanishadsaysthatBrahmanwastheonlyone.Therewasnosecond.Doesthismeanthattheworldisnotreal;thattheJivatmasarenotreal;thateverythingexceptParamatmainunreal?No,thatisnotcorrect.Brahmaniseternal.Jivatmasareeternal,Matter(mulaPrakriti)iseternalandtheVedasarealsoeternal.ThesearealleternalandVedasarealsoeternalasspecificallymentionedininsomanyUpanishads.So,whenUpanishadssayBrahmanisonlyone,withoutasecond,itdoesnotmeanthateverythingelseisnotreal.WhatitactuallymeansisthatBrahmanhasnoequal.“HeiswithoutaSecond”means,”Heiswithoutanequal”,“Heisunparalleled”.AllthismeansisthatBrahmanisSupreme,withoutanyequals.ItdoesnotmeanthatthereisnothingelsethanBrahman;andthateverythingelseisanillusionorunreal.Ifthisview(thatallotherarenotreal)istobeadopted,thenletmerepeatagainthatalltheUpanishadsexplainingtheprocessofCreation,explainingtheSalvationofthejivatma,willallbecomemeaningless.WhenwesaythattheCholaKingwasuniqueandtherewasnosecondperson,whatdowemean?Weonlymeanthat,instrengthandvalor,hehadnoequals.Hehadnoparallels.Itdoesnotmeantherewasnootherpersoninthisworld,atthattime.Similarlyherealso,itonlymeansthatBrahmanhasnoequals..

58. DoesitmeanthattheJivatmadoesnothaveallthesegoodqualitieslikeBrahmanandthatheisfullyormostlyallevil?TheJivatmaalso,bynature,hasalltheauspiciousqualitiesandisfreefromevil,justlikeBrahman.Butunfortunately,thesegoodqualitiesarenotfullyexhibited,solongasheisinthisworld.

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Duringtheperiodheisinthisworld,inthissamsara,heislikeadiamond,coveredwithdirt.WhenheattainssalvationandreachesParamapada,alltheauspiciousqualitiesshineinfullinhimandheisfreefromallevil.Thatis,hebecomeslikeadiamond,cleanedfromalldirt,andfullyshining.

59. Whataretheseauspiciousqualities?Theyareeightinnumber:1.Freedomfromevil2.Freedomfromoldage3.Freedomfromdeath4.Freedomfromsorrow5.Freedomfromhunger6.Freedomfromthirst7.Desiringthetruth(Satyakama)8.Willingthetruth(Satyasankalpa)TheseareapartfromthebasicnatureoftheJivatma,ofknowledge,blissorhappiness,andpurityandsoon.

60. Whatistheconceptofliberationorsalvation,accordingtoAdvaita?AccordingtoAdvaita,liberationcomesfinally,whentheJivatmarealisesthatheisidenticalwithBrahmanorParamatma.So,itisthisknowledge,whichleadstosalvation..

61. Then,isitpossibleforsalvationinthisworlditself,accordingtoAdvaita?Yes.AccordingtoAdvaita,eveninthisworlditself,itispossibletoattainsalvation.TheycallitJivanmukti.

62. IstheretheconceptofSriVaikuntaorParamapada,inAdvaita?No.TheydonotrecogniseParamapada,astheultimatesalvation.

63. IntheUpanishads,thejourneyofJivatmatoparamapadaisdescribedindetail.HowdoestheAdvaitinexplainthis?TheAdvaitinssaythatitisonlyapartialsalvation.TheycallitKramamukti.TheydonotrecogniseParamapadaastheultimatesalvation.

64. Whatisourconceptofsalvation?SalvationmeansreachingParamapadaorSriVaikuntaattheendofthislife;andenjoyingtheLordSrimanNarayanaandbeingofservicetoHimandLakshmi.

65. Whatarethe“greatsentences”(mahavakyas)intheVedas?TheAdvaitinscallsomepassagesintheUpanishadsas“greatsentences”(Maha.vakyas).TheysaythatthesegreatsentencesshowthatJivatmaandparamatmaareone.

66. Whatarethesesentences?No.l“Thatyouare”.No.2″IamBrahman”No.3”AllthethingshereareBrahman.”No.4”Therearenoseveralthingshere”.

67. Howdoweinterpretthesesentences,assupportingtheVisishtadvaitaphilosophy?Theinterpretationisverysimple,ifweapplythebody/soulrelationship1)Thefirstsentenceisthefamous“Tattvamasi”.2)Inthesameway,thesecondsentence,“IamBrahman”alsoiscorrect.MysoulisJivatma.Jivatma’ssoulisBrahman.So,mysoul’ssoulisBrahman.Hence“IamBrahman”.

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3)Thethirdsentence,“AllthingsareBrahman,”isalsocorrect.Because,thesoulorAtmaofallthingsisBrahman,bythebody/soulrelationship.So,everythingisBrahman,sinceeverythinghasBrahmanforitssoul.BrahmanhaseverythingforHisbody.4)Bythesamereasoning,thefourthsentence“Therearenoseveralthingshere”isalsocorrect.BecauseallthingshaveBrahmanastheirsoul.Hence,allthingsareidentifiedwithBrahman,astheirsoul.Hencetherearenoseveralthings.AllthingsareBrahmanonly(astheirsoul)Thusweinterpretthegreatsentences,inaccordancewithourphilosophy.

68. Howcanthese“mahavakyas”,beinterpretedonthebasisofbody/soulrelationship?Apartfromthese“greatsentences”,wehavemanyportionsinthesameUpanishads,whichproclaimclearlythatParamatmaisdifferentfromtheJivatma.So,if“mahavakyas”areinterpretedtomeanthatJivatmaisidenticalwithParamatma,wefindthesearefollowedbypassages,sayingJivatmaisdifferentfromParamatma,viz.,contra‐dictingtheidentityofJivatmaandParamatma.ThereisnoneedfortheVedastoproclaimsomething,tobecontradictedimmediatelyafterwards.Indeedinsomeplaces,theUpanishadsgivetheopponents’viewfirstandthengivethecorrectview.Buttheyclearlysaythatwhatwasmentionedearlierwasnotthecorrectviewandthenexplainorproclaimthecorrectview.ThereisnosuchspecificstatementintheVedas,sayingthatbhedasrutisareincorrect;orthatabhedasrutisonlyarecorrect.So,wesaythatallaretobeinterpretedsuitably,toavoidanyapparentcontradiction.

69. TheAdvaitinssaythattheUpanishadsentence“Neti,Neti”(’notso’,‘notso’)showsthatGodhasnoattributes(nirguna).HowdoweexplainthistextintheUpanishad?Wearguethat‘Neti,Neti’(’notso\notso’),intheBrihadaranyakaUpanishadonlymeansthatBrahman’sattributescannotbelimitedtowhatwasexplainedearlier.Hisattributesareinfinite.Therefore,thepassagemeansthattheBrahman’sattributesarenottheonlyones,whichwerementionedearlier,buttheyarecountless.Ourstandisalsovindicatedbythefollowing:‐Immediatelyafterthispassage‘notso’,‘notso’,theUpanishadsaysthatHisnameisTruthoftheTruths.TheJivatmasaretrue,i.e.,realandeternal.TheParamatmaisthetruthofthetruth,i.e.,alsorealandeternal.So,thispassagealsoclearlyshowsthatBrahmanhasinnumerableattributes,i.e.,Heisnotnirguna..

70. Whataretheseveninconsistencies(anupapatti)?WhilecriticisingtheAdvaitaviewpoint,Ramanujadevelopssubtleargumentsandlogic,toshowthatthereareseveralinconsistenciesintheAdvaitastandpoint,regardingtheBrahmanandtheJivatma.Inparticular,Ramanujalistsout7inconsistenciesintheAdvaitaarguments,whichsaythatBrahmaniswithoutattributes,Brahmaniswithoutformandtheworldisunreal..

71. Whataretheseseveninconsistencies?Ithinkwewillnotdiscussthemnow.Theyrequireadvancedlogicphilosophy,andknowledgeofSanskritgrammer.So,weshallpassovernowforanadvancedstudyatalaterstage.

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72. IntheDvaitasystemofphilosophy,whoisacceptedasthesupremedeityorParamatma?Narayanaisacceptedasthesupremedeity.

73. IsHehavingattributesorqualities?Or,isHewithoutattributes,Nirguna?Heisfullofgoodqualities.TheDvaitinsdonotacceptthatBrahmanisnirguna.

74. Whocreatesanddestroysthisworld?AccordingtoDvaitins,Narayanaonlycreatesthisworld,sustainsthisworldanddestroysthisworld.

75. DotheyacceptthebodyalsoforBrahman?TheyacceptthatNarayanahasadivinebody,abeautifulandshiningbody.

76. DotheyaccepttheavatarasofNarayana?Yes.TheyaccepttheavataraslikeRamaandKrishnaasallreal.

77. WhatisthepositionofLakshmi,accordingtoDvaitins?LakshmiisacceptedasNarayana’sconsort.But,theygiveHeraslightlylowerplacethanNarayana.Shealsohasadivineandbeautifulbody,likeNarayana.However,LakshmiisconsideredJivatma.

78. IsLakshmi’ssoulatomicorvibhu–allpervading?TheystatethatLakshmiisalsovibhu,likeNarayana.

79. DoestheDvaitasystemaccepttherealityoftheworld?Yes.Theyaccepttherealityoftheworldandallbeings

80. WhatabouttheJivatmas?TheysaythattheJivatmasaredifferentfromoneanother.TheJivatmasaregroupedintotwocategories,asmalesandfemales.TheJivatmasarealsoatomicinnature.

81. Whatistheirview,regardingsalvation?Theyaccepttheconceptofsalvation,viz.,mokshaandParamapada.TheyagreethatmokshameansliberationfromsamsaraandattainmentofParamapada.

82. IstheirconceptofmokshathesameasforVisishtadvaitins?No,theyhavedifferentcategoriesorgradationsinmoksha,likesalokya,sarupya,samipyaandsayujya.Dependingontheirmerits(punya),theJivatmasattainsalokyaorsarupyaandsoon.

83. Whatarethemeansforattainingsalvation?Theyacceptbhaktiasthemeans.

84. WhatistherelationshipbetweenJivatmaandParamatma?TheDvaitinssaythatJivatmaandParamatmaarealwaysdifferentfromoneanother.Theydonotaccepttheconceptofbody‐soulrelationshipbetweenJivatmaandParamatma.Sinceaccordingtothem,theJivatmaiseternallydifferentfromParamatma,theyaretwo.So,thissystemofphilosophyiscalledDvaita.

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Chapter8:Karma,Jnana,BhaktiYogas

1. WhatarethetypesofactivitiesoftheJivatma,inthisworld?TheactivitiespursuedbyJivatmaareofthreekinds:1)Nitya2)Naimittika3)Kamya1)Nitya:Thatwhichhastobedone,withoutfail,regularly,likeSandhyavandana.Bynotdoingthese,oneincurssins.2)Naimittika:Those,whichhavetobedoneonparticularoccasions,likeTarpanaduringeclipses.3)Kamya:Those,whicharedoneifapersonwantstoachievespecificdesires,likewealth,pleasure.Thesearenotcompulsory.Bynotdoingthese,nosinattaches.Thesecanalsobedone,purelyforthepleasureoftheLord,withoutdesiringforfruits.

2. Isthereanyotherdivisionofthehumanactivities?Thereisanotherdivisionoftheseactivities.1)Someactivitieshavetobecompulsorilyperformed.Byperformingthese,youdonotgetanybenefitorpunya;but,bynotdoingthese,youin‐cursinorpapa.Forexample,SandhyavandanaandTarpana(bythosewhoarerequiredtoperform)havetobenecessarilydone.Bydoingthese,youdonotgetanypunya;but,bynotdoingthese,youincursin.ThesearecalledAjnaKainkarya.2)Thesecondtypeofactivitiesarethose,whicharedesirable.Bydoingthese,yougetpunya.Butbynotdoingthese,youdonotincursinorpapa.Forexample,goingtothetemple,weavinggarlandforadorningtheLord,cleaningthetemplepremises–suchactsaredesirableandtheyresultinpunya.Butbynotdoingthese,youdonotincurpapa.ThesearecalledAnujnaKainkarya.

3. Whatistheprinciplebehindtheseactivities?WhateveractivitiesyoupursueyoumustcarrythemoutasaservicetotheLord,andforthepleasureoftheLord.Youshouldnotpursueanyactivitysolelyforyourpersonalbenefit.ButitshouldbedoneonlytopleasetheLord.

4. WhatisthemeaningofKarmayogaasexpoundedintheGita?OneshouldperformthenormaldutieslaiddownlikeSandhyavandanaandothersaccordingtohispositionandstatusinlife.Hehasalsotodotheduties,whichhavetobecompulsorilyperformedoncertainoccasions,likeTarpanaduringeclipse.Hemayalsodothedesirableworks,likegoingtothetemples,worshippingtheLord,preparationofflowergarlandstotheLord.Heshoulddoallthese,withoutanydesireforthefruits.HeshouldalsohavethebasicknowledgeinregardtotherealnatureoftheJivatmaandParamatma.Thenhecantakeup,inadditiontoallthese,anyparticulardutyorkarma;andconcentrateonitsperformancefortherestofhislife.

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Inotherwords,thepersondoesallthedutiesexpectedofhim,aslaiddowninthesastras.Thenhetakesupaparticularitemofworkandcontinuestoperformthesame,asmuchaspossible,accordingtohiscapacity.

5. Whatarethedifferenttypesofwork,thatarelaiddown?1)ThefirstisworshippingtheLordwithtulasiandflowers.So,here,inadditiontohisnormalduties,thepersongoesonworshippingtheLord.2)Thesecondtypeisdoingyagna,aslaiddownintheVedas.3)Thethirdtypeistocontrolone’ssenses.Asmentionedearlier,wehavefivesensesofknowledgeandfivesensesofaction.Thepersonhastocontrolhissenses.Inotherwords,thesensesshouldfunctionandperformonlythosedutiesthatarepermittedbythesastras.TheeyeshouldseeonlytheLord,inthetemples,andonlygoodpeople.Theeyeshouldnotseeanythingbad.TheearshouldheartheVedasandothergoodthings.Theearshouldnothearanythingbad.Likewisewiththeothersenses.So,thepersoncontrolsallthesesensesbynotdoinganythingbad.4)Thenexttypeofactivityisgivinggiftstodeservingpeople.Thepersonshouldearnmoneybyrightfulmeans.Themoneyorthingsinkind,whichheearnsbyrightfulmeans,shouldbegivenasgifttodeservingpeople.5)ThenexttypeofactivityiscalledTapas,i.e.,byfastingrepeatedly,aslaiddowninthesastras.6)AnothertypeofactivityisbathinginholywaterslikeGangaandKaveri.7)AnothertypeofactivityisrepeatedlyrecitingtheVedas;also,discussingandunderstandingthesacredmeaningoftheVedas.8)Lastly,theGitamentionsdoingpranayamaalsoasasacredworkunderkarmaYoga.Allthesepeoplealsodotheirdailyrituals,asprescribedintheVedas.Then,afterdoingAradhanatotheLord,theytakefood.

6. Abstaining(notdoing)someofthethings,whichhavebeenprescribedintheSastras,canwetakeupaparticularactivityanddoit?No.AsImentionedearlier,therearecertainactivitiesorrituals,whichhavetobenecessarilyperformed.(AjnaKainkarya).Ifthesearenotperformed,youincurpapa(sin).Infact,theDakshasmritisaysthataperson,whodoesnotdosandhyavandanaregularly,isalwaysunclean.Heisunfittodoanyworkoractivity.Sowhatareprescribedascompulsory,bythesastras,havenecessarilytobedone.Thenapersoncantakeupsomeactivityinparticular,asmentionedearlieranddoitregularly.ThisistheessenceofKarmaYoga.But,noactivity,whichhasbeenstipulatedascompulsorybythesastras,shouldbeomitted.

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7. Howdoesonedotheseactivities?Whiledoingalltheseactivities,youmustbeclearthatyouarenotdoingtheactivities;buttheLordonlydoestheseactivitiesthroughyou.Further,thesearedoneforthepleasureoftheLordonly.

8. WhatisJnanaYoga?Jnanayogameans,realisingthesoulasdifferentfromthebody;thatJivatmaandMatterarethebodyofBrahman,whoistheirinnersoul.Thenhehastoconstantlymeditateonhisatma,asthebodyofBrahman.Herealso.theprescribedactivities,aslaiddowninthesastras,mustcontinuetobeperformed.

9. HowdoyoudefineBhaktiYoga?Thisshouldnotbeunderstoodintheordinarysenseofthetermasdevotion.Thetermbhaktihasaspecialsignificanceinthiscontext.IntheUpanishads,thereareseveralmethodsdescribed,forattainingBrahman,i.e.,salvation.Thesearecalledvidyas.Thereare32suchvidyas,describedintheUpanishads.Eachvidyaexplainsonemethodofdoingbhakti.So,performanceofanyofthesevidyasiscalledbhakti.

10. Canyounamesomeofthemoreprominentorimportantvidyas?WehaveSadVidya,DaharaVidya,MadhuVidya,BhumaVidya,PanchagniVidya,SandilyaVidya,PurushaVidya,PranaVidya,VaisvanaraVidya,PrajapatiVidya,PurushatmaVidya,BalakiVidya,MaitreyiVidya,ParyankaVidyaandothers.

11. Whatisthesignificanceofthesedifferentkindsofvidyas?IneachVidya,Brahmanismeditatedinadifferentway.SomeofthischaracteristicsorqualitiesofBrahmanarehighlightedandworshippedineachVidya.Brahmanisconceivedinoneway,inonevidya,andinanotherway,withsomeotherqualities,inanothervidya,andsoon.Liketheproverb“AllwaysleadtoRome”,herealso,theseareonlydifferentwaysofmeditatingonBrahman.TheobjectiveofallthesevidyasistoattainBrahmani.e.,salvation.

12. Astherearedifferentwaysofmeditatinginthesevidyas,willtheresultalsobedifferent?No,thegoalistheParamapada,wheretheJivatmaenjoysBrahman.TheUpanishadsclearlydeclarethatthereisnodifferenceatall,inthefruitorinthegoal.

13. So,howlongarethesevidyastobepractised?Thereisnospecificdurationorperiod,duringwhichthesevidyashavetobepractised.Eachpersoncanchooseaparticularvidyaandgoonpractisingit.TheBhaktiYogaiscompletedinonebirthoritmaynotbeoverinonebirth.TheBhakti,intheformofvidya,mayhavetobecontinuedintwoorthreeorseveralbirths.

14. Dopeoplepractisethesevidyasinthepresentday?.Itisextremelydoubtfulwhetheranyonepractisesthesevidyatoday.

15. So,whatistheessenceofBhaktiYoga?BhaktiYogameans,wehavetoconstantly.meditateonBrahmanandHisqualities,accordingtoanyoneofthose32vidyas,prescribedintheUpanishads.

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WhileperformingBhaktiYoga,wehavealsotoperformtheritesanddutiesprescribedinthesastras,suchassandhyavandana,tarpanaandotherthings.BhaktiYogaisconstantmeditation,outoftremendouslovefortheLord;knowingfully,allHisauspiciousqualities;andalsoknowingthatHeistheinnersoulofallchetanaandachetana.

16. Doesthismeanthattheremaybedelayinattainingmoksha,ifweadoptBhaktiYoga?Youareright.Thereisachanceofdelayintheattainmentofmoksha,byadoptingBhaktiYoga.Salvationmaybeattheendofthislife,oritmayrequireseveralbirths.So,normally,inthepresentdays,BhaktiYogaisnotpractised.

17. WhataretheconditionsfortakingupBhaktiYoga?Thereareconditionsorrestrictionsor7types.Theseare:‐1.Bodypurityhastobemaintained,byavoidingimpureanduncleanfood.2.Wehavetobefreefromdesires.Weshouldnot,desireanymaterialthings,likewealthandpleasures.Ofcourse,ifGodgives,weaeeeptthem,asHisgift.3.FrequentmeditationoftheLord,intheformyoucherish.4.Performingtheritesandduties,asprescribedinthesastras.5.Kindnessandcompassiontowardsallbeings;notinjuringanyhumanbeingoranimal,evenbythoughtsorwords(apartfromdeeds).6.Tobeinacheerfulandcalmstateofmind.7.Tobefreefromprideoregoism(ahankara)

18. Aretheredifferentstagesinthisbhakti?Yes,therearethreestagesofstepbystepdevelopmentorintensityofbhakti.Intheascendingorderofintensityofbhakti,theseare:‐1)Parabhakti2)Parajnana3)Paramabhakti.

19. TheultimateaimoftheJivatmaistoattainsalvationormoksha.?.Now,whatarethemeansforachievingthisgoal?Themeansaretwo.1)Bhakti2)Prapatti

20. Ifonlybhaktiandprapattiarethetwomeansofattainingsalvation.ThenwhataboutKarmaYoga,andJnanayoga?KarmaYogaandJnanaYogaonlyleadtobhakti.Sotheycannotdirectlyleadtosalvation.Theappropriateperformanceofkarma,andhavingproperknowledgeorjnanaleadapersontobhakti.ThenbypractisingBhaktiYoga,themanattainssalvation.

21. Then,whatistherelationshipbetweenKarmaYoga,JnanaYogaandBhaktiYoga?KarmaYoga,whenproperlydone,canleadtoJnanaYoga:andthen,toBhaktiYoga.OrKarmaYogacanalsodirectlyleadtoBhaktiYoga.Similarly,JnanaYogaleadstoBhaktiYoga.SoKarmaYogaandJnanaYoga,onlyleadtoBhaktiYoga.

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Therefore,KarmaYogaandJnanaYoga,bythemselvesarenotmeansforattainingsalvation,Onlybhaktiandprapattiarethemeansofattainingsalvation.Thiscanbeexplained,byachart.1)Karmayoga‐>JnanaYoga–>BhaktiYogaorKarmaYoga–>BhaktiYoga(Or)KarmaYoga–>BhaktiYoga2)JnanaYoga‐>BhaktiYoga

22. TherearethreetypesofpeoplewhoworshiponlyLordNarayana.Whoarethey?1)People,whopraytoNarayana,forthegoodthingsinthislifeandalsoformokshaarecalledEkantins.Theydonotworshipanyotherdeity.2)Thesecondtypeofpeoplearethose,whopraytoNarayana.notforanygoodthingsinthislife:butpraytoHim,onlyformokshaandnothingelse.TheyarecalledParamaikantins.3)Thethirdtypeofpeoplearethose,whoworshipNarayana,withoutprayersforanything.TheyleaveeverythingtoNarayana.EvengrantingofmokshaislefttoHim.So,thesearethemostdevotedpeople.

23. WhatisPrapatti?Prapattiisalsocalledself‐surrender,saranagati,bharanyasaandnyasa.Ifyouadoptprapatti,thesastrasdeclarethatyoucanattainParamapadaattheendofthislifeitself.

24. WhatisthedifferencebetweenBhakti,asdescribedinthevariousvidyasandPrapatti?Themajordifferencesonly1.Bhaktiisrestrictedtocertainpeople.Prapatticanbeadoptedbyanypersonandcanbedoneforanylivingbeing.2.BhaktiintheformprescribedintheUpanishadsispracticallynotdonenow.Prapattiisbeingpractisedwidely.3.Inthecaseofthosewhoadoptbhakti,itisnotdefinitewhethertheywillattainsalvationattheendofthislifeortheywillhavetocontinuetheireffortoverseveralbirths.Inthecaseofprapatti,sastrasdeclarethatapersonattainssalvationattheendofthislifeitself.

25. Dotheritualslikeyaga,whichhavebeenprescribedinthekarmakandaoftheVedas,leadustothissalvation?No.Theperformanceoftheseritualslikeyagas,givesusonlylimitedresultssuchasattainmentofsvarga(orheaven).

26. IssvargathesameasParamapada?No,svargaandParamapadaareentirelydifferent.Svargaisacelestialworld,aworldhigherupintheuniverse.Thisisfullofenjoyment,wherethereareDevasandGandharvas.Theenjoymentinsvargaisonlyforalimitedperiod.Theperiodmayvary,dependinguponthepunyaorthegoodthingsdonebyanindividual.Hemaystayon,forlongerperiods,insvarga.Inanycase.thereisreturntothisworldfromsvarga.Itisalsojustanotherworld,ofasuperiortype,comparedwithourworldhere.

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But,mokshaorParamapadaissomething,whichiseternal,whichispermanent.TherewehaveSrimanNarayanawithMahalakshmiandNityasuris,aboutwhomIhavedescribedearlier.NityaSurisareGaruda,Adisesha,Vishvaksenaandothers.Also,allliberatedsoulsarethereintheParamapadaorSriVaikunta.So,Paramapadaiseternalandeverlasting;andistheultimategoalforeveryindividual.HencesvargaandParamapadaarecompletelydifferent.

27. Aretheresultsofperformingritualslikeyagas,onlytemporaryincharacterandnotpermanent?Therituals,describedinthekarmakandaoftheVedas,bytheirnature,aresupposedtobedoneforthepleasureoftheLord.Iftheyaredone,forachievingspecificresultslikesvarga,theresultsarenotpermanent.

28. So,whathastobedoneforattainingliberationandenjoyingtheParamapada?Only,bhaktiorprapatticanleadtoimmortalityandsalvation.

29. Ifso,whatistheneedtolearnthekarmakandaandpurvamimamsa,sincetheymainlytalkofrituals?ItistruethatthekarmakandaoftheVedasandpurvamimamsaofJaimini,discussmainlyperformanceofrituals.Butstillastudyoftheseisrecommended,tounderstandthattheyinfactleadonlytotemporaryresults.Afterstudyingthekarmakandaandthepurvamimamsa,andunderstandingthattheperformanceofritualsleadsonlytotemporaryresults;amanshouldproceedtostudybrahmasutraandunderstandBrahman.

30. TheLordhasgiventheVedasandsastras,forhelpingandhasalsogivenhimintelligence.So,inspiteofallthesethings,manisnotprogressing.Manisnotbenefitingbythesastras.Whyisitso?1)People,unfortunately,donotmakeuseofthesastrasandknowledgetheLordhasprovided.Somepeoplefoolishlythinkthattheyaretheirownmasters;andtheyareinterestedonlyintheworldlypleasures.So,theydonotbotherabouttheLord.2)ThesecondtypeofpeopleareindifferenttowardsGod.TheyalsothinkthatitisdifficulttoworshipHim.3)Thethirdtypeofpeoplearemisledanddeceivedbytheso‐calledrationalists,whoarguethatthereisnoGod,4)Lastly,therearepeople,theworsttype,whoarepositivelyhostiletowardsGodandhateHim.So,thesearethefourtypesofpeople,whodonotmakeuseofthesastrasandwhogooncommittingdeadlysins.

31. Whatarethetypesofpeople,whoworshiptheLord?Hereagain,therearefourtypesofpeople.1)Thefirsttypearethosewhohavelostwealth.Theywanttoregainthelostwealth.TheyworshiptheLordforregainingthelostwealth(Artha).2)Thesecondtypeofpeoplearethosewhoarenotsatisfiedwithwhattheyhave.Theywantmoreandmorewealth;theywantmoreandmorepower,TheypraytotheLordforgettingmoreandmorewealthandpower(Artharthi)

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3)Thethirdtypeofpeoplearethosewhodonothaveanyworldlydesires.Buttheywanttheexperienceoftheirownsoul.Experiencingone’sownsouliscalledKaivalya.SotheyprayseekingtoexperienceKaivalya(Jijnasu).4)Thefourthtype.ofpeoplearereallytheintelligentones.TheirgoalisonlytoattainmokshaandtobewithBrahmanworshippingHimeternally.TheyarethepeoplewholoveGodandwhomGodalsolovesdearly(Jnani).

32. Whichofthesefourtypesofpeoplearethebest?Outofthesefourtypes,thelastmentioned,namely,those,whowanttoattainmokshaonlyandenjoyBrahman,arenaturallythebestandthewisest.KrishnasaysintheBhagavadGitathatthesearetherealintelligentpeople.Krishnasaysthatsuchtypeofpeopleareextremelyraretofind.ThesepeoplebelievethateverythingistheLord;andtheLordiseverythingtothem.

33. Wefindtherearemanypeople,whoworshipotherdeities,otherthanNarayana.?Peopleworshipotherdeitiesforfulfilmentoftheirdesires,forsecuringwealthandproperty.ButKrishnasaysintheGitathatalthoughtheyworshipotherdeities,inreality,theyareworshippingNarayanaonly.

34. Howisitpossible?Thisisbecause,asperourfundamentalsystemofphilosophy,allothersarebodies,andNarayanaisthesoulofallchetanasandachetanas.Naturally,theotherdeitiesarealsochetanas.So,Narayanaisthesoulofotherdeitiesalso.So,whenpeopleworshipotherdeities,actuallytheyworshipNarayanaonly.ButtheydonotknowthatNarayanaisthesoulofotherdeitiesalso.

35. Aretheirdesiresgrantedbyotherdeities?ForthisalsowehaveKrishna’sreplyintheGita.Hesaysthatalthoughpeopleworshipotherdeities,theirdesiresarefulfilledbyNarayanaonly,astheinnersoulofthosedeities.

36. Whatisthedifferenceinthefulfilmentofdesiresbyworshippingotherdeities,andbyworshippingNarayana?Individualdesiresorfruitsthepeopleget,byworshippingotherdeities,areoflimitedduration.Because,thosedeitiesthemselvesarenoteternal.Theyarealsolikehumanbeings.Theyhavetheirownlifespan.Nodoubt,theirlifetimeismuchlonger,ascomparedtothelifeofahumanbeing.Butstill,theyalsohaveaspecificorfixedlifetime.So,thedesiresorfruitsgot,byworshippingthesedeities,arealsoonlyforashortperiod.ButmokshacanbeattainedonlybyworshippingNarayana.

37. Whathappenstothosepeoplewhoworshipotherdeities?Krishnasaysthatpeoplewhoworshipotherdeities,reachthosedeities.But,thosedeitiesthemselves,arenoteternalorpermanentandsothereisnoquestionofsalvationforsuchpeople;ButthosewhoworshipNarayanareachHiminSriVaikunta,nevertoreturn.

38. HowisitthatpeopleworshipotherdeitiesanddonotknowNarayana’sgreatness?TheydonotunderstandthetruegreatnessofNarayana;and,thesecretbehindHisavataras.JustbecauseHeistakingavataraslikeRamaandKrishna,peoplethinkthatRamaandKrishnaarealsoordinaryhumanbeingsandsotheydonotworshipRamaandKrishna.

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TheydonotknowthattheavatarasoftheLord,areonlytoblessthehumanbeings;toprotectthegoodandvirtuouspeopleandtodestroythewickedpeople;andtoestablishdharma,awellorderedwayoflife.So,withoutknowingthesesecrets,peoplethinkthatRamaandKrishnaarejustordinaryhumanbeings.

39. WhatarethethreequalitiesSattva,RajasandTamas.?Whatarethesequalities?.1)Sattvikaqualityproducesclearanddefiniteknowledge.Itproducesinterestinlearninggoodthings.Itgivespleasuretothemind,sothatthepersoncanworshiptheLordwithdevotion.2)Rajasaqualityisthatwhichproduceslovebetweenmanandwoman.Italsoproducesdesiresofthesenses,likelisteningtomusic,seeinggoodandpleasantthings.Thisqualityalsoproducesdesiretobewithchildren,grandchildrenandfriends.3)Tamasaqualityistheworstofthethreequalities.Itleadstoperverseandwrongknow‐ledge.Itresultsincarelessnessandlaziness.Tamasaqualitycreatesdesireforthewrongtypeofhappiness.Thetamasaqualityleadsapersonastray,createsfalseknowledgeandinduceshimtodowrongthings.

40. Doesapersonhaveonlyonofthesequalities?No.Everypersonhasallthethreequalities,butindifferentproportions.SomepeoplehaveanexcessOfsattvikaquality.Someothershaveanexcessofrajasaquality.Againsomeothershaveanexcessoftamasaquality.Eveninthesameperson,atonetime,sattvikaqualitywillbepredominant.Duringsuchtimes,hewillthinkgoodanddogoodthings.Inthesameperson,atsomeothertime,therajasaqualitybecomespredominant,inducinghimtodothingspertainingtothatquality,asmentionedbefore.Againatsomeothertime,thetamasaqualitygetstheupperhand,inducinghimtopursueundesi‐rableactivities

41. Howdothesequalitiescomeabout,atdifferenttimes,inthesameperson?Well,thekarmatheoryistheanswerforit.Basedontheperson’spreviouskarmas.differentqualitiesrulehimatdifferenttimes.Thisalsodependsuponthetypeoffoodhetakes.

42. Howdoesthetypeoffoodinfluencethequalities?1)Foodswhicharesweetandnourishing,pleasingtolookat,arelikedbypeople,inwhomthesattvikaqualityispredominant.2)Foodswhicharebitterorsour,excessivelyhotandproducingaburningsensationinthestomach,arelikedbythose,whohavetherajasaqualitypredominantly.3)Food,whichhasdeterioratedduetolapseoftime,rotten,foul‐smelling;andleftoveroffoodearlierconsumedbyimpurepersons;islikedbythoseinwhomthetamasaqualityispredominant.Also,thefoodwhichhasnotbeenofferedtoGod,islikedbythetamasicpeople.

43. Itissaidthatonehastobepure,inregardto1)body,2)speechand3)mind(manovakkaya).Pleaseexplain.Purityofbodymeans:‐1)showingduerespectanddoingnamaskara,totheeldersandlearnedpeople;

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2)Keepingthebodyclean,bybathinginholywatersandrivers.3)Notpursuingactivitieswhichareprohibitedbysastras;4)Nothurtingotherlivingbeings.

44. Whatdoespurityofspeechmean?Itmeans:1)speakingthetruth,withoutcausinganyharmtoothers2)Speakingsweetwordswithoutcausingangerorhatredinothers,3)RecitingtheVedasandDivyaprabandha.

45. Whatispurityofmind?Itmeans:1)nothavinganybadthought;2)keepingthemindpureandclean;3)alwaysthinkingabouttheLord.

46. Whataboutgivingofgiftstoothers?Thegivingofgiftsisalsoclassifiedintothreecategoriessattvika,rajasa,tamasa.

47. Whatisthesattvikatypeofgift?Giftsgiventodeservingpersons,atthetimewhentheyareneedy,areofsattvictype.Suchgiftsshouldbegiven,withoutexpectinganythinginreturn,fromtheotherperson.

48. Whatistherajasatypeofgifts?Giftsmadeinreturnforgiftsreceivedearlier.Similarly,givingawayuselessthings,whicharenotrequiredbythegiver;givinggifts,expectingsomeadvantageatalaterdate;arealsoconsideredasrajasatype.

49. Whatisthetamasatypeofgifts?Giftsofthings,whichareprohibitedbysastras;giftswhicharegiventoundeservingpersons,whomayusethesegiftsforimmoralpurposes;giftswhicharegivenwithprideandmerelyforpublicity;arealloftamasictype.

50. Whataboutperformingworks,ordainedbysastras?Allworksshouldbedoneasamatterofduty,tilldeath.Whileperformingtheseworks,theyshouldgiveuptheidea,thattheyaredoingthem.TheyshouldbeclearthatactuallyGodisgettingtheworkdonethroughthemforHispleasure.Similarlytheyshoulddothework,withoutaimingforthefruit;i.e.,withoutbeinginterestedinthefruitofaction.TheyshouldleavetheendresultstoGod.

51. Whatarethetypesoftyagas?.Therearethreetypesoftyagas,dependinguponthequality:sattvikatyaga,rajasatyaga,tamasatyaga.

52. Whatissattvikatyaga?Theduties,asprescribedbysastras,aredoneasamatterofdevotiontotheLord;asworshipoftheLord.Herethepersondoesnotthink,thatheisdoingtheduties.HeunderstandsthatGodisgettingthedutiesperformedthroughhim,forGod’spleasure.So,hededicatesthefruitsofhisworksalsototheLord.Suchatypeoftyagaiscalledsattvikatyaga.

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Inotherwords,whatevercomeson,hetakescalmly.Heonlydoeshisdutiesasprescribedbythesastras.Whetherhegetsgoodresultsorbadresults,hedoesnotbother.Hecontinuesdoinghisprescribedduties.

53. Whatisrajasatyaga?SomepersonsgiveupthedutiesprescribedbySastrasbecauseofdifficultiesingettingmoneyandmaterials.Somepersonsgiveupthedutiesbecauseoflaziness.Thisiscalledrajasatyaga.

54. Whatistamasatyaga?Thesastrashaveprescribedcertaincompulsoryduties(Karmas),likesandhyavandanaandtarpana.IfapersongivesuptheperformanceofthesecompulsorydutiesduetosomewrongideasOrfalsenotionsthisiscalledtamasatyaga.

55. Again,howaretheworksclassifiedassattvika,rajasaortamasa?Workswhicharedone,asprescribedinthesastras,withoutthinkingthatweareactuallydoing,aresattvikaworks.WeshouldbeclearthatitisonlytheLord,whogetsthesethingsdonebyus.So,withoutanydesireforfruitsorresults,weshoulddothework,asprescribedintheSastras.

56. Whatisrajasatypeofwork?Ifapersondoeshiswork,andisproudthatheisdoingthework;ifhedoesthework,withadesireforgoodresults,and,forenjoymentofworldlypleasures;thistypeofworkisrajasawork.

57. Whatistamasatypeofwork?Ifamandoesthework,inignorance,withoutunderstandingtheimplications;ifheisnotabletogettheworkdonefully;iftheworkisdone,againstsastras;thisisthetamasatypeofwork.

58. Howdoyouclassifypersonsassattvika,rajasaortamasa?1)Theperson,whodoesnotbotherabouttheresults;whoremainsunaffectedbysuccessorfailure;issattvikabynature.HeisclearitisonlytheLordwhogetstheworkdonebyhim.2)Ifapersondoesthework,withadesireforgoodresults,orwithadesireforfame;ifhedoeswork,evenatthecostoftroubleorpaintoothers;heisofrajasatype.3)Apersonwhodoesawork,againstthecommandsofsastras;whoislazyandisnotqualifiedtodothework;whoisdeceitful;isofthetamasatype.

59. Whatexactlyismoksha?InSanskrittheword“Moksha”actuallymeansdeliveranceorfreedom(fromthebondageofsamsara;fromthecycleofbirthsanddeaths).Butwesaythatmokshameansnotonlyfreedomfromsamsara,butalsoattainingParamapadaorSriVaikuntaandenjoyingtheLord.

60. Whatarethedifferentkindsofmoksha.?MokshaorParamapadaisonlyoneandisunique.Butthere,arecertainstages,whichcomeveryclosetomokshaorParamapada.Letmedescribethem.1)Salokya–isattainingtheworld,whichisoneoftheLord’s;butisnotexactlySriVaikunta;butthenearbyworlds;

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2)Sarupya–istheattainmentofaform,resemblingtheLord’s.Thisisobtained,asaresultofconstantmeditationononeoftheforms,likeRamaorKrishna.Forexample,byconstantmeditationofRama,thejivatmamayattainaformresemblingRama.ThisiscalledSarupya.3)Samipya–isattainmentofaplace,nearSriVaikuntabutnotSriVaikuntaitself.4)Sayujya–isactualattainmentofParamapadaorSriVaikunta.Sayujyaaloneistherealmoksha.Theotherthree,namelysalokya,sarupyaandsamipyaareveryclosetoSayujya.

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Chapter9:JivatmaandParamatma

1. YousaidthatlikeBrahman,theJivatmaandmatterarealsoeternal.IsthereonlyoneJivatmaorthereareseveralofthem?Jivatmasareinfiniteinnumber.Thefactthattheyarecountless,hasbeenmadeclearintheVedas,asWellasintheBhagavadGita.

2. Then,isthereanydifferencebetweenoneJivatmaandanother,andifso,whatisthedifference?ThereisabsolutelynodifferencebetweenoneJivatmaandanother.Thedifferencethatweseeisonlyinthebodies,likethatofaman,awomanoranimal,orbird.ThusthesoulsorJivatmasareallidenticalinnature,andtheyareatomicinsize.

3. DoesthatmeanthatJivatmasandmatterarenotcreatedbyBrahman?JivatmasandMatterarenotcreatedbyBrahman.Theyareself‐existent.Theyareeternal.Whatiscreatedistheworld.FromMatter,Brahmancreatesthesubtleelements,thegrosselementsandthentheworld

4. IhaveheardthatBrahmanexistsinthreeforms.Whatarethey?1)BrahmanexistsasthesouloftheJivatmaOfsoul(Chetana).2)Brahmanexistsasthesoulofnon‐sentientbeings,i.e.,achetana.3)BrahmanexistsalsoinHisessentialnature,astheabodeofallauspiciousqualitiesandfreefromallevil.Hehasabeautifulform,withfourhands,sankha,chakra,andsoon.ThesearethreeformsofBrahman.Theseareusefulformeditation.

5. HowdoyousaythattheLordisinfinitelymerciful,whenhumanbeingsundergosomuchsuffering,inthisworld?Heisloving;thousandtimesmorelovingthanthemother.TheLordgivesJivatma,thepowerofintelligence,andthecapacitytotakeaction.TheLordhasalsotaughttheVedastoBrahmaandthroughhim,toothers.ApartfromtheVedas,wehavesmritis,puranas,Itihasas,andagamas.Alltheseprescribethecodeofconduct;howweshouldperformrituals;whatweshoulddoinday‐to‐daylife,andsoon.OnlyoutofmercyoftheLordthesebenefitshavebeenconferredonus.TheJivatmamustpursuethem.

6. DoesthesoulhavepowertoactandHow?Yes,thesoul(Jivatma)isalsothedoerofactions.

7. Howdoyousaythis?.TheVedasgiveinstructionstodogoodthingslikeyagas;nottodoanythingwrong,i.e.,nottotellliesandsoon.So,sincetheseVedicinstructionshavetobefollowed,thesoulhastobethedoerofthings.Heistobecapableofperformingayaga,ofperforminggoodacts,asenjoinedintheVedas.So,thesoulisalsothedoerofactions.Also,iasyouknow,fapersondoessomething,healsoenjoysthefruitofhisaction.Hence,thisisanotherreasontoshowthatthesouliscapableofaction.Heistheperformer.

8. Doesthismeanthatthesoulhasfullpowerstodowhathewants?IshecompletelyindependentofBrahman?

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No.Althoughthesoulisthedoer,hisactionisdependentonBrahman.

9. Thisisnotcleartome.Brahmanonlygivesthesoul,thepowerofdoership.TheVedasstateclearlythattheBrahmancontrolsthesoul;andguidedbytheBrahman,thesouldoesactions.So,althoughthesoulhasthepowertoact,itiscontrolledbyBrahman.

10. YousaythattheJivatma’sactioniscontrolledbyBrahman.Ifthatisso,howcantheJivatmaperformactivitiesasstatedintheVedas?HowcanhedoyagasandothersuchactsifhisactioniscontrolledbyBrahman?Hereonehastounderstandcarefully,Whatismeantisthis.TheBrahmanortheLordisthecommoncauseofallactions.ThesoulsortheJivatmasareparticularcausesfortheaction.Forexample,fortheplanttogrow,werequiretheland,waterandtheseedoftheparticularplant.Now,thelandandwaterarecommonforalltypesofplants.Onlytheseedhastobetheparticularseedoftheparticularplant.So,justlikethelandandwater,whicharecommonforallplants,theLordiscommonforallactionsofthesoulsortheJivatmas.TheJivatmahimselfistheparticularcausefortheaction,liketheparticularseedfortheplant.So,thesoulhasalsogottheindependencetotakeaparticularcourseofaction.Hence,althoughtheJivatma’sactioniscontrolledbyBrahman,hehasalsogottheindependencetodoaparticularcourseofaction.

11. Canthisbeexplainedwithananalogy?You’reright.WehavegotsafedepositlockersinBanks.Aparticularlockerisownedbyacustomer.Hecannotopenthelockerbyhimself,withhisownkey.Asyouareaware,eachlockerhasgottwokeys.Onekeyiskeptbythebankandtheotherkeybythecustomer.So,onlywhenboththekeysareoperated,thelockercanbeopened.Butstill,theonewhohashiredthelocker,istheownerofthecontentsofthelocker.Inthesameway,allactionsoftheJivatmasarecontrolledbyBrahman,justliketheMasterkeyforalllockersiskeptbytheBank.TheparticularJivatmahasalsogottheindependencetodoaparticularcourseofaction.Thisislikethecustomerhavinghiskeyforoperatingthelocker.Theexampleislikethis:1.Brahman–Masterkey,keptbyBank,foropeninglockers.2.Jivatma–Individualkeyoflocker,keptbycustomer.3.Doershipofaction–Openingthelocker,withbothkeys.Tosumupagain,theLordorBrahmanisthecommoncauseforallactions.TheindividualsoulorJivatmahasstillgottheindependenceorlibertytotakeaparticularcourseofaction.

12. HowdoestheJivatmaperformthevarioustypesofaction?Thereareseveralstagesinanaction.1)First,wehavetothinkaboutdoingsomething.2)Thenthemind(manas)givescommandtotheconcernedlimbsofthebody,forthenecessaryaction.3)Thentheactionisactuallydone.TheJivatmaisgiventhenecessary‐knowledgeanditisforhimtomakegooduseofthesame.

13. WhatistheroleoftheLordintheactionsoftheJivatma?Thisisexplainedintwoalternativeways:WecansaythattheLordhasthreedistinctroles,intheactionsoftheJivatma:

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1.Beindifferentorneutral.2.PermittheJivatmato,continuetodotheaction.3.PositivelyinspiretheJivatmatodoextremelygoodorextremelybadthings.

14. Pleaseexplainthisfurther.WhentheJivatmaperformsanyaction,Brahmanhasthreewaysofcontrollingit.1.Thefirstwayistoremainneutralorindifferent.Godremainsneutralorindifferent,forthefirststageofaction,undertakenbytheJivatma.2.ThesecondwayisfortheGodtoconsentorassenttothecourseofaction,undertakenbytheJivatma.3.ThethirdwayisfortheGodtoinduceJivatmaintheparticularcourseofaction.InregardtotheinitialeffortoftheJivatmaforanaction,Brahmanremainsneutralorindifferent.InregardtothesubsequenteffortsoftheJivatma,Godgiveshisconsentorassent.ThisconsentoftheLordisbothforthegoodactionandthebadactionoftheJivatma..

15. WhendoesthethirdformofinspiringtheJivatmatodoaparticularcourseofactionarise?Thisariseswhenthepersonundertakesanaction,whichisexceedinglygoodorexceedinglybad.Whenthepersonproceedstodosomething,whichisexceedinglygood;whichisexceedinglyfavourable,inaccordancewiththeVedasandPuranas;thentheLordispleasedwithhisact.TheLordHimselfinduceshimfurthertodotheexceedinglygoodthings.Similarly,whenapersonbeginstodosomethingexceedinglybad,whichiscontrarytoVedicinjunctions;thentheLordgetsannoyedandHeinduceshimfurthertodotheexceedinglybadthingsandtherebyleadingtohell.

16. Whatistheauthorityforthislasttype,i.e.whenapersondoesextremelygoodorbadthings?TheauthorityisavailablebothintheUpanishadsandintheBhagavadGita.IntheGita,Krishnasays:“Tothosepeople,whoworshipmewithlovingdevotion,Igivethementalpowertorealiseme,sothattheycanattainme.Thosepeople,who,becauseoftheircruelnature,showhatredtowardsme;Iputthemintorepeatedcyclesofbirthsanddeathsandthatalsoinwickedformsoflife.”

17. Whatistheanotherinterpretationofthisprinciple?TheotherinterpretationisthattheLordisnotindifferent,evenintheinitialstageorthefirststage.Inthisinterpretation,thereareonlytwotypesofrolesHeplays(insteadofthreetypesofroles,mentionedearlier).1)ThefirstoneisthattheLordpermitsorallowstheJivatmatodoacourseofaction.2)ThesecondoneisthattheLordinducesorinspiresfurther,whenapersondoesextremelygooddeedorextremelybaddeed.Inotherwords,inthethreeformsinthefirstinterpretationmentionedearlier,thefirstformofindifferenceorbeingneutralisnothere.Inthissecondinterpretation,onlythe2ndand

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3rdtypesarethere,namely,1)allowingtheJivatmatodoacourseofactionand2)inspiringhimtodoanextremelygoodorbaddeed.

18. Itfollowsthatinthismethodofinterpretation,evenintheinitialstage,theLordpermitstheJivatmatodoathing?Yes,onecantaketheexampleofgrowthofaplant.Justassoilandwaterarecommonforallplants,theLordisthecommoncauseforallactions.Thismeansthatevenfromthefirstorinitialstage,theLordpermitsJivatmatodowhathewants.However,thereisonlyaveryminordifferencebetweenthetwointerpretations.Thedifferenceismoreacademicinnature.

19. WhyisthissupremedeitycalledBrahman?BrihatinSanskritmeansgreatness.So,Brahmanisone,whoisgreatinanrespects.

20. HowisBrahmandefinedactually?BrahmanisdefinedasOnefromwhomthecreationoftheworldetc.takesplace.

21. Whatisthebasisforthisdefinition?TheVedasdeclarethatfromBrahmanallthesebeingsarecreated.BecauseofBrahman,allthebeings,whicharecreated,existintheworld.ThebeingsarealsodestroyedbyBrahman.OnthebasisofthisVedictextinTaittiriyaUpanishad,theabovedefinitionofBrahmanisgivenintheBrahmaSutra.

22. WhatisthesourceofknowledgeaboutBrahman?.TheSastrasaretheonlysourceofknowledgeaboutBrahman.

23. IdonotunderstandwhylogicshouldnotbeusedtodiscussaboutBrahman.Theideaisthis.Logicwillbeuseful,whenwediscussaboutknownthings,sothat,withauthority.wecanmakeuseofourlogicandargument.Butlogiccannotbeofuse,indiscussingaboutunknownthings,unseenthingslikeBrahman.HerewehavetoaccepttheauthorityoftheVedas.

24. DoesthismeanthatlogiccannotbeusedatallforstudyingorunderstandingBrahman?No,itisnotthat.TheprimaryauthorityistheVedasandthesecanbesupplementedbylogic,withoutdeviatingfromtheauthorityoftheVedas.ThemainpurposeorperhapsthesolepurposeoftheVedasandUpanishadsistoteachaboutBrahman.Hence,theyaretheonlysourceforustounderstandtheBrahman.

25. Whynotwesaythatmatteritselfevolvesintotheworld?Mattercannotbyitselfevolveintotheworld.Matter(achetana)isnotanintelligentbeing.Wehavemud.Themud,byitself,cannotevolveintoamudpot.Itrequiresthepottertomouldthemudandtomakeapot,outofthemud.So,herealso,thematterbyitselfcannotevolveintotheworld.Itrequiresanintelligentbeingtocreatetheworldfrommatter,andthatintelligentbeingisBrahman.Therearemanyargumentstoshowthatmattercannotevolveintotheworld,ofitsownaccord.ButwhatIhavementionedaboveisthemainreason.

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Forthemudpot,wehavethemudasmaterialcauseandthepotterastheinstrumentalcause.But,fortheworld.Godisboththematerialcauseandtheinstrumentalcause.

26. Ifmatterbyitselfcannotevolveintotheworldandrequiresanintelligentbeing;cantheJivatmaevolvefromworld,outofmatter?IagreethatJivatmaisanintelligentbeing,buthispowersarelimited.Heisimperfectandheishimselfrevolvinginthissamsara,inthisworld.So,obviously,hedoesnothavethepowerorcapacitytocreatetheworld,outofmatter.

27. HowmanywaysofmeditationorworshipofBrahmanarethere?TherearethreekindsofmeditationofBrahman:1)Thefirstoneis,worshipofBrahmaninHisownessentialnature,namely,asHimself.2)ThesecondwayisworshippingBrahman,havingtheJivatmasasHisbody;thatis,worshippingBrahman,asthesouloratmaoftheJivatma.3)ThethirdwayisworshippingBrahman,ashavingachetanaasHisbody;i.e.,worshippingBrahman,asthesouloratmaofachetana.

28. HowdoyouexplainIndra,SageVamadeva,Prahladaandotherssayingthat“IamtheBrahman”?ItonlymeansthatIndra,VamadevaorPrahladaarereferringtothemselvesasthebodyofBrahman;thatis,indicatingthetruththatBrahmanistheirsoul.Onlyifweinterpretthisway,therewillbenocontradiction.

29. Whatismeantbythepralaya?Thereareactuallythreetypesofpralaya:1)Thefirstoneisthecontinuingpralaya.Wehaveeveryday,peopledying,treesandplantswithering,theanimalsdying.Thisisalleddailypralayaorcontinuingpralaya.2)Asyouknow,thelifetime,thedayandnight,etc.oftheDevasaredifferentfromthatofhumanbeings.OnedayforBrahmaiscalledaKalpa.AttheendoftheKalpa,namely,attheendofthedayofBrahma,wehavesecondtypeofpralaya.Welearnfromourpuranasthatthereareevennworlds,startingfromourworldhere.Thisworldofouriscalled1)Bhuloka.Afterbhuloka,wehaveaboveus2)Bhuvarloka,3)Suvarloka,4)Maharloka,5)Janaloka,6)Tapalokaandfinally7)Satyaloka.Duringthissecondtypeofpralaya,thefirstthreeworlds,namely,Bhuloka,BhuvarlokaandSuvarloka,getdestroyed.The4thworld,whichisMaharloka,ispartlydestroyedandpartlynotdestroyed.Thepeoplethereshifttothenexthigherworld,whichisJanoloka.Thelastthreeworldsnamely,Janaloka,TapolokaandSatyalokaarenotdestroyedduringthispralaya.Duringthissecondtypeofpralaya,afterdestroyingthefirstthreeworldsmentionedabove,theLordtakestheformofayoungchild,Balakrishna,andliesontheleafofapeepultree.3)Nextwehavethethirdtypeofpralaya.ThishappensattheendofthelifeofBrahma.Atthattime,allbeings,chetanas,achetanas,allrestintheLordinaverysubtle(sukshma)form.TheLordaloneremains,withJivatmasandmatter,lyinginHim,insubtleform,undifferentiated.Thesearethethreetypesofpralayas.

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30. YousaidthattheBrahmanhasmatterandJivatmasasHisbodyandtheBrahmanresidesinthem.Alltheimperfections,andimpurities,whichareinthehumanbeingsorinthisworld:WilltheynottainttheBrahman?No.AlthoughHeisinallthese,thesedonottainthim.Wehavewateronlotusleaf.Thewaterisontheleaf,butstilldoesn’tgettaintedbytheimpuritiesonthelotusleaf.Similarly,theLorddoesn’tgettaintedbyHisassociationwiththechetanasandachetanas.

31. Ihaveadoubt.TheJivatmaisthesoulinourbody.TheJivatmaexperiencesthepainsandpleasures,becauseitisassociatedwiththisbody.Inthesameway,ifBrahmanisalsoassociatedwithJivatmasandmatterasbody,wouldnottheBrahmanalsosufferthepainsandpleasures,justastheJivatmadoes?No,becauseoftheinherentdifferencebetweentheJivatmaandtheParamatma.WhatappliestoJivatmaneednotnecessarilyapplytoBrahmanalso.IntheVedas,Brahmanisdescribedashavingtwocharacteristics.ThefirstoneisthatHeisfreefromalldefectsandimpurities.ThesecondcharacteristicisthatHepossessesallauspiciousqualities.InviewofthiscategoricalstatementintheVedas,wehavetounderstandthatBrahmandoesnotgettaintedbyHisassociationwiththechetanasandachetanas.

32. You’resayingthatHe(theLord)isresidingwithinthesmallheartofhumanbeings.HowcantheLord,whoispresenteverywhere,alsoresidewithinthesmallheart?Itisforthepurposeofworshiping,thattheLordisidentifiedasbeingwithinsmallheart.Heisalsobig–biggerthaneverythingelse;andHeisalsosmall–smallerthaneverythingelse.ThatisHisattribute.

33. YousaythatHeresideswithintheheartsofthehumanbeings.WhenweexperiencepainorpleasuredoestheLordinsideourheartalsoexperiencethem?No,asIhavealreadystated,theimpuritiesandimperfectionsdonottainttheLord.Similarly,Heisbeyondallpainsandpleasures,whichweexperience.

34. DotheVedassayso?Yes.TheMundakaUpanishadveryclearlymentionsasfollows:“Therearetwobirds,ofbeautifulfeathers,residinginthesametree.Thebirdsarefriendsandcloselyattachedtoeachother.Onebirdeatsthefruitofthetree.Theotherbirdshines,withouteating.”Here,thetreeisthebody.ThetwobirdsaretheJivatmaandParamatma.TheJivatmaeatsthefruitofhiskarma.Thismeans,theJivatmaundergoesthepainsandpleasures,duetohispastkarma.Paramatma,althoughinthesamebody,shineswithouteating,i.e.HeisnottaintedbythepainsandpleasureoftheJivatma.ThisshowsclearlythatParamatma,althoughresidinginthebody,isnottaintedbyimpuritiesandpastkarma,ofJivatma.ThesamepassageoccursagaininSvetasvataraUpanishad.

35. YoumentionedthatthesankhyasystemofphilosophywaspropoundedbySageKapila.WhyisthissystemnotacceptabletoVishistadvaitins,thoughthishasbeenpropoundedbyavenerablesage,Kapila?ThissystemdoesnotacceptthattheBrahmanisthematerialcauseoftheworld.ThissystemstatsthattheelementarymatteristhematerialcausefortheworldandnotBrahman.IhavementionedthattheUpanishadsstateclearlythatBrahmanisthematerialcauseandalsotheinstrumentalcause.Thesankyasystemtalksagainstthisandsaysthatonlymatteristhe

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maerialcause,outofwhichworldevolves.SothisiscontrarytotheteachingsofUpanishadsandothersageslikeManu.Henceitisnotacceptabletous.Wehavetimberorwood.Werequireacarpentertomakefurniture,outoftimber.Werequireapottertomakeapotoutofmud.Similarly,wealsorequireanintelligentbeingtocreatethisworld,outofmatter.ThisispossibleonlybythemostintelligentbeingtheBrahman.SincethisisnotacceptedbySankhya,thesystemisfaulty.

36. YousaidthattheyogasystemofphilosophyhasbeenpropoundedbyBrahmahimself.Ifso,whycannotthisbeaccepted?Intheyogasystemofphilosophy,propundedbyBrahma,heacceptstheexistanceofBrahman.HealsoacceptsthatBrahmanistheinstumentalcause.Howevere,theyogasystemalsostats,likethesankyasystem,thatmatterismaterialcauseforthisworld;andthattheworldevolvesoutofmatter.Hencethissystemisalsonotacceptable.

37. WhyisBuddhismrejectedbyus?TheBuddhistphilosophysaysthattheatomjoinstogetherandevolveintothisworld.Inotherwords,theworldandothermaterialsareallcausedbyatomsjoiningtogether.Theyalsosaythatthebodyandthesensesareinturnproducedbyearthandotherelements.ThesearedirectlyagainsttheUpanishadicteachingsthatBrahmanisthematerialcauseoftheworld;andBrahmanisalsotheinstrumentalcause.HencewedonotacceptBuddhism.Further,Buddhistssaythateverythingismomentary,i.e.,everythingexistsonlyforamomentandthenitgetsdestroyed.So,thisalsoisnotacceptable.

38. IhearedthattherearedifferentschoolsofBuddhism.Whatarethey?Yes,therearefourschoolsofBuddhism,holdingdifferentviews.ThefourschoolsofBuddhismare:Vaibhashika,Sautrantika,YogacharaandMadhyamika.Weneednotgointothedifferentprinciplesheldbytheseschools,inourpresentelementarytreatise.

39. WhataboutJainism?WedonotacceptJainismalso.Jainismstatesthatitispossibleforanobject,tobebothexistentandnon‐existent,atthesametime.Thisissomethingcontrarytofact.Further,Jainismstatesthat,foreveryanimalorhumanbeing,thesoulisofthesamesizeasthebody.Ifthisisso,howcanthesoulenterintoabodylikethatofanantormosquito,whenearlierthesoulwasinanelephant?ThisisamajordefectinJainism.Ifweacceptthatthesoulisofthesamesizeasthebody,thenthesoulalsowillhavetogoonchangingdependinguponthesizeofthebodyittakes,indifferentbirths.Obviously,thisisnotpossible,sincethesoulisdefinedintheVedasasnotsubjecttochange”.Hence,thissystemisnotacceptable.

40. Whatabouttheothersystemsofphilosophy,likeVaiseshikasystemfoundedbyKanada;andNyayasystemfoundedbyAkshapada?ThsesystemalsoarguethatBrahmanisisnotthematerialcauseoftheworld.So,inthesamewayastheargumentadvancedagainsttheSankhyasystemofphilosophy,thesesystemsarealsonotacceptable.BecausetheyteachcontrarytotheUpanishads.TheUpanishadsdeclarethatonlyBrahmanisthematerialcauseoftheworld.

41. WhataboutthePasupatareligion?

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Itisalsonotacceptable.ItstatesthatonlyLordPasupatiorSivaistheinstrumentalcauseoftheworld.ItdoesnotacceptBrahmanasthematerialcausealso.SincethisisopposedtoVedictexts,thisphilosophicsystemisnotacceptable.Further,asmentionedearlier,theVedasdeclareeverywherethatNarayanaisthesupremeBrahman,Narayanaisthesupremetruth,Narayanaisthesupremeatma(paramatma).So,thephilosophyofPasupatathatSivaistheultimateGod,cannotbeaccepted,asthisiscontrarytoVedas.

42. WhatareSankara’sviewsinthisregard?Sankaraalso,inhiscommentary,agreesthatthesystemofPasupataisnotacceptable.Thereareotherreasonsalso,astowhythissystemisnotacceptable.Wemaypassoverthese,beinghighphilosophy,inthieelementarytreatise.

43. YoumentionedthatAdiSankarapropoundedtheAdvaitaphilosophy.Hehasmentionedabout:1)ParaBrahman,whichisnirgunaandwithoutform,whichisreal;2)AparaBrahman,whoissaguna(withauspiciousqualities)andbeautifulform.ThisisVyavaharika.WhichdeitydoesAdiSankaraconsiderasSagunaBrahman?ThereareinnumerablepassagesinSankara’sworks,whichshowthatheconsidersNarayana,assagunaBrahman.Iwillgiveyoufewquotationsfromhisworks:(1)HiscommentaryonGita(10‐8)–Krishna’swords–“I,Vasudeva,amParaBrahman.Alltheworldscomeoutofme.Existence,destruction,etc.oftheworldalsoevolvefromme.”(2)CommentaryonGita(9‐22)–“Thosewhoworshipthesupremedeity,Narayana,arethepeople,whoknowthetruth”.(3)CommentaryonGita(7‐23)–“TheLordexpressespitythatalthoughtheeffortsarethesame,peopledonotworshipNarayanaforeternalresults(butworshipotherdeities).Thisisveryregrettable.”(4)CommentaryonBrahmaSutra(2‐2‐42)–“Whatismentionedhere,thatNarayanaistheParamatmaandthatHeisthesoulofall,isaccepted.”(5)IntroductiontocommentaryonGita:“BhagavanNarayanacreatedthisworld,andforitssustenance,createdMarichi,etc.Thesupremedeity,NarayanaorVishnu,tookAvataraasKrishna.”(6)CommentaryonGita(9‐11)Krishna’swords:“Foolsdisregardme….withoutunderstandingthatIamtheSupremeBrahman,Paramatma.”(Inthissloka,theword“Maheswara”occurs.Sankarahasinterpretedtheword“Maheswara”asNarayana).(7)CommentaryonGita(4‐6)–Krishna’swords:“Iamnotborn,becauseofkarma.IamtheLordofallbeings–capableofgoverningallbeings,fromBrahmatoabladeofgrass”.(8)CommentaryonGita(9‐22)–Krishna’swords:“Thosepersons,whounderstandthatI,Narayana,amthesupremedeityandIamtheirsoul,worshipMe.”(9)CommentaryonGita(7‐15)–Krishna’swords:“FoolsdonottakerefugeinMe,althoughIamthesupremedeity,Narayana.”(10)CommentaryonGita(9‐25)–Krishna^words:“ThosewhoworshipMe,theVaishnavas,attainme.”

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(11)CommentaryonGita(7‐7)–Krishna’swords:“Thereisnoothercause,otherthanMyself,thesupremeLord,Parameswara.”(12)CommentaryonGita(10‐2)–Krishna^swords:“Iamthesourceofallthedevasandthegreatrishis”,(13)CommentaryonBrihadaranyakaUpanishad–(3‐7‐3)“Iswara,whoisNarayana,istheAtmaofyou,myselfandallbeings.”HeretheUpanishadhasnotmentionedthename,Narayana.ButSankaraspecificallyclarifiesthatIswara,whoisthesoulofallbeings,isNarayanaonlyandnotanyotherdeity.(14)ChandogyaUpanishad:“Brahmanalonewasexistent.Then,Indra,Varuna,etc.,werecreated”.Here,Sankara’scommentary:Rudra,theLordofPasus,i.e.,Pasupati(wasalsocreated).(15)CommentaryonGita(6‐47)–Krishna’swords:“onewhoworshipsMeismoresteadfastthanthosewhoworshipSiva,etc.”(16)CommentaryonGita(8‐16)–Krishna’swords:“Alltheworlds,includingthatofBrahma,areperishable.So,onlythosepeople,whoattainme,getsalvationandarenotbornagain.”(17)MundakaUpanishad(2‐4):Upanishadsays“Brahmanistheinnersoulofallbeings”.Sankara’scommentaryonnthis:TheDeva,Vishnuisthefirsttohaveabody.HehasallthethreeworldsasHisbody.Heistheinnersoulofallbeings18)CommentaryonMandukyaUpanishad–firstkarika”IswarawhosenameisNarayana”19)CommentaryonGita(3‐30)–Krishnaswords”IamthesupremeIswara.Iknoweverythingandallthings.I,vasudeva,amtheatmaofall.20)CommentaryonGita(13‐18)–Krishna’swords:”IVasudeva,amthesupremeIswara,Iknowallthings.Iamthesupremeteacher.”21)CommentaryonGita(11‐43)–ArjunaswordstoKrishna”Thereisnobodyequaltoyou.TherecannotbeeventwoIswaras.So,thereisnoquestionofmanyIswaras.Thereisnobodyequaltoyou.Sohowcantherebeanybody,whoisgreaterthanyou?”22)CommentaryonGita(17‐7)”Nobodyelseisseen(otherthanKrishna),whoisfittobeworshipped”.23)CommentaryonGita(13‐10):“thereisnobodyelse,whoisgreaterthanVasudeva.So,Heistheonlyrefuge.So,devotionisonlytoHimandnottoanybodyelse”.24)CommentaryonKatopanishad(3‐9):”ParamapadaistheexaltedplaceofBrahman,ParamatmawhosenameisVasudeva”25)CommentaryonVishnusahasranama–meaningofKesava.HereSankarareferstoSiva’swordsinHarivamsa;”BrahmaisnamedasKaandIamIsa.BothofuswerebornfromyourlimbsandsoyouarenamedKesava”.ThisshowsthatRudrawasbornfromthelimbsofNarayana.26)CommentaryonVishnusahasranama–meaningofArka:”onewhoisfittobeworshipped,startingfromBrahmaandbyall”.

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27)CommentaryonVishnusahasranama–meaningofword“Amitasana”.Atthetimeofdestruction,Narayanaeatsthewholeworld”.Sothisincludesallthedeitiesanddevas.28)DesikawroteasfollowsinhisCommentary:”TatparyaChandrika”onRamanuja’scommentaryonGita:‐”Ithasbeenacceptedasfollows:”IdonotknowanytattvagreaterthanKrishna”.29)MadhusudanaSarasvati,whohaswrittencommentaryonSankara’scommentaryonGita,statesasfollows:“IdonotknowanytattvagreaterthanKrishna”.30)NarayanaBhattar,whohaswrittenthefamous“Narayaneeyam”onGuruvayurappan,haswrittenasfollows:”AdiSankaraworshipsyou(Krishna)only.Heisimpartial.Hence,hehaswrittencommentaryonVishnusahasranama.Hewasonlyworshippingyou(Krishna)andattainedSalvation”.

44. WhataboutthePanharatrasystem,whichmentionsaboutworshipping?.AretheseAgamasauthoritative?Yes,thissystemhasalsobeendiscussedintheBrahmaSutra.PancharatraAgamasareacceptedasauthorities.

45. Whatistheobjectionofothers,toacceptingthePancharatrasystem?InthePancharatraAgamas,itisstatedthatfromVasudevaisbomthejiva,bynameSankarshana.FromSankarshana,Pradyumna,themanasormindisproduced.OthersobjectthatthisiscontrarytoVedicteachings,thattheJivatmaorthesouliseternalandhasnobirth.Itisarguedbythemthat,sincePancharatraAgamasstatethatthejiva.Sankarshana.isbornfromVasudeva,thissystemisnotauthoritative.

46. Whatisour(Vishistadvaitin)replytothisargument?Ourreplyisthis.ThePancharathrasystemdoesnotreallysaythattheJivatmaorsoulisbornfromVasudeva.Thisrefersactuallytothefourvyuhas,ofLordNarayana.WehavealreadydiscussedabouttheVyuhaformsoftheLord.FromVasudevacomesSankarshana.SankarshanaistheLordoftheJivatma.So,whatismentionedis,thatSankarshana,wholordsovertheJivatma,arisesoutofVasudeva.So,thisdoesnotreallystatethattheJivatmaisborn.Hencetheargumentoftheopponentisnotcorrect.

47. Still,thisisnotquiteclear.FromVyuhaVasudeva,VyuhaSankarshanaarises.SankarshanaistheLordofjivatmas.So,itisfigurativelystatedthatthejiva,Sankarshana,isbornfromVasudeva.Thishastobeunderstoodasafigurativestatement.JustastheindividualsoulortheJivatmaispresidedoverbySankarshana,themanasormindispresidedoverbyPradyumna.ThisiswhatisstatedinthePancharatraAgamasandthisishowithastobeproperlyinterpreted.FurtherinmanyplacesinthePancharatraAgamas,itisclearlystatedthattheJivatmaiseternal,thatheisnotcreated.HenceitisclearthatthePancharatraAgamasareacceptableasauthority.

48. YouweresayingthatBrahmanisthematerialcauseoftheworld.Inotherwords.Brahmanevolvesintotheworld.ButBrahmanhasalltheauspiciousqualitiesandhasnoimpurities.IfHeevolvesintothisworld,howcantheworldconsistofall

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impurities,defectsandimperfections?Whenthepotismadeofthemud,thepothasgotthesamequalitiesasthatofthemud.Similarly,theworldalsoshouldhavethesamegoodqualitiesasthatofBrahman,iftheworldcomesoutofBrahman.Thelogichereisnotcorrect.Actually,atthetimeofthefinaldeluge(pralaya),alltheJivatmasandmattermergemBrahman,inaverysubtle(sukshma)state.So,Brahman,atthetimeofthefinaldeluge,haseverythingasHisbody,inaverysubtlestate.Afterthedeluge,theseJivatmasandmatter,whichmergedinBrahmaninasubtlestate,comeoutintheirnormal(sthula)state.Thentheprocessofcreationstarts.Ihaveexplainedalreadyngreatdetail,theprocessofcreation.So,inviewofthis,thecomparisonofthemudandmudpotwiththeworldandtheLordisnotcorrect.Thiscanbeexplainedwitharelevantexample.TheJivatmaisinthebody.TheJivatmadoesnotundergoanychange.Butstill,thebodyundergoeschanges.Thebodyisfirstthatofachild,thenbecomesthatofayoungman,andthenanoldman.Similarly,Brahmanhasallauspiciousqualitiesanddoes‐notundergoanychange.Butstill,theworld.Hisbody,undergoeschanges;consistsofimpuritiesanddefects..

49. Ithinkthisexampleisnotquitecorrect.Brahmanevolvesintotheworld;butsimilarly,theJivatmadoesnotevolveintohisbody?Youareright.Theexamplegivenislimitedincharacter.However,theVedasclearlymentionthispointandso,weacceptitasthetruth.

50. Whatisthepurposebehindthecreationofthisworld,byBrahman?TheBrahmanisfullinallrespectsandthereisnothingtobeachievedbyHim.So,thecreation,sustenanceanddestructionoftheworld,etc.,areonlymeresportforBrahman.Inthisworldalso,theking,whohastheentirekingdomunderhiscontrol,playswithballs,justasaformofsport.Inthesameway,thecreationoftheworldanddestructionoftheworld,arealsoonly‐formsofsporttoBrahman.”

51. WhyshouldHecreatethisworld,fullofmiseryandinequalities?Isthisnotacruelsport?No.Hecannotbecalledmercilessorpartial;because,creationofthisworldisalsodependentonthekarmasoftheindividualsouls.Infact,Brahmanisonlythegeneralcauseforthisworld.Thekarmasofthesoulsareparticularcausefortheircomingintothisworld.Iwillremindyouofthegrowthofaplant.Foraplanttocomeup,werequirebothwaterandseedoftheparticularplant.Waterisgeneralandiscommontoallplants.But,foraparticularplanttocomeup,werequiretheparticularseedoftheplant.Similarly,justlikewateristhegeneralcauseforthegrowthoftheplant.Brahmanisthegeneralcauseforcreation.Justastheparticularseedisrequiredforthegrowthofaparticularplant,theindividualkarmaofthesoulistheparticularcause,forthesoulcomingintothissamsara.So,althoughcreation,etc.,oftheworldissporttotheLord,Hecannotbecalledmercilessorpartial.Because,aperson’senjoyinghappinessorpaininthisworld,isdependentonhispastkarma.So.thepastkarmasofthepersonarethespecialorparticularcauseforhispainorpleasureinthisworld.

52. HowdoestheLordhelptheJivatmastodogoodthingsandavoidevil?

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TheLordlovestheJivatmathousandtimesmorethanamother.HehasrevealedtheVedasandpropoundedthesastras.Theseclearlyteachuswhattodoandwhatnottodo.Hehasgivenusknowledge,toknowwhatisgoodandwhatisbad.Healsoremainsneutral;orpermitsustodo,inthefirststageofouraction(referearlier).So,itisforus,tomakeuseofalltheknowledgegiventous.

53. But,beforecreation,i.e.,afterthedeluge,therewasnokarmaandtherewasnosoul.Isitnot?You’renotcorrect.ThesoulorJivatmaiseternal.Ithasnobeginning.Similarly,hiskarmaisalsoeternal.Ithasnobeginning.

54. Then,whatdoyoumeanbycreationoftheworld?Atthetimeofdeluge,thesoulsandmatter–allmergeinaverysubtle(sukshma)forminBrahman.Theyareindistinguishable.Theyarenotdistinctfromoneanother.So,afterthedeluge,Brahmanseparatesthemandmakesthemattaintheirusual(sthula)form.ThenHegivesthemnamesandforms.So,whatismeantbycreation,isactuallythemanifestationofthesechetanasandmatterintheirnormalform;asagainstthesubtleforminwhichtheymergedintheLord.So,thesoulsarealleternal,theyhavenobeginningand,therefore,theirkarmasarealsoeternal.Thekarmasalsohavenobeginning.

55. Ifthesoul(Jivatma).lsatomicinsize,howcanthesoulexperiencethepainsandpleasuresalloverthebody?Ifthesoulisatomic,howcanitrealisethepaininanypartofthebody,say,inthelegorhand?Thisisindeedpossible.Whichcanbeexplainedwithasimpleexample.Weapplysandalpasteonourchestorhands.Butthesmellandpleasingsensationextendtotheentirebody.Similarly,thesoul,althoughatomicinsizeexperiencesthepainandpleasurealloverthebody.TheJivatmaresidesintheheartofaperson.So,fromthere,heexperiencespainandpleasure,alloverthebody.Agemoradiamondiskeptataparticularplace,butbecauseofitslight,thesurroundingspaceisbrightenedup.Again,thesun’sraystravelfarandwide,andlightupthewholeworld.Similarly,thesoulisintheheartbutitexperiencesthepainandpleasurealloverthebody.Thisispossible,becausethesoulalsopossessesknowledge:andbythisknowledge,itexperiencesthepainorpleasurealloverthebody..

56. Ifthesoul(Jivatma)possessesknowledge,thenwhathappenstothisknowledge,whenapersonisindeepsleep?Indeepsleepalso,theknowledgeisintheperson,butitdoesnotshowitself.

57. YoumentionedthatallthechetanasandachetanasconstitutethebodyofBrahman.SodoesthismeanthatthechetanaortheJivatmaisapartofBrahman?Yes,naturally.SincetheJivatmaconstitutesthebodyofBrahman,heisapanofBrahman.ThishasbeenclearlystatedintheVedasandalsointheSmritis.

58. HowdoyousaythattheindividualsoulisapartoftheBrahman?Thereislightcomingoutfromfire,orsun.Thelightwhichcomesoutfromashiningfireorfromthesunisalsoapartoftheshiningfireorthesun,asthecasemaybe,Similarly,theJivatmaisapartoftheBrahman.

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59. So,howdoyouexplaintherelationshipbetweentheJivatmaandParamatma?Asexplainedearlier,theJivatmaisthebodyofParamatma:ParamatmaisthesouloftheJivatma.TherelationshipbetweentheJivatmaandParamatmaissimilartotherelationshipbetweenthelightandthesourceoflight,namely,fireorsun.Inoneway,thelightisapartofthefireorsun.Butagainthefightisdistinctanddifferentfromthefireorsun.Inotherwords,theyarethesameandyettheyaredifferent.ThatisthesamewaybetweentheJivatmaandParamatma;oneconstitutesthebodyoftheotherandstillbythesamereasoning,theyaredifferent.

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Chapter10:DepartureoftheSoul

1. Atthetimeofdeath,howdoestheJivatmadepartfromthisbody?ThisiswellexplainedintheUpanishads.Atthetimeofdeath,theJivatmaleavesthebody.WhentheJivatmaleavesthebody,thefollowingalsoleave:‐1)Thefivesensesofknowledge;(JnanaIndriyas)2)Thefivesensesofaction;(KarmaIndriyas)3)Manasormind;4)Pranaorprincipalvitalair;5)Thefiveelementsviz.,ether,air,fire,waterandearth,insubtleform.

2. Whatexactlyhappensatthetimeofdeath?First,thespeechrestsinmind.

3. Whatdoyoumeanbythis?.Asyouknow,themindthinksfirstandthenthepersonspeaks.So,atthetimeofdeath,itisthereverse.Thepowerofspeechstopsfirst.Heisunabletospeak.Heisabletothink,butnotabletospeak.Thisisthefirststageintheprocessofdeath.

4. Whathappensnext?.Similarly,thefivesensesofknowledgeandthefivesensesofactionrestinthemind.Thenthemindrestsinthevitalairorprana.Thismeansthathisthinkingfunctionalsostops.Then,thepeoplesaythathehasbecomeunconscious.Hedoesnotknowwhatishappeningaround.But,lifeisstillthere.So,wesaythatthemindrestsinprana.

5. Whathappensnext?.Next,thepranareachesthesoulorJivatma.Afterthis,thesouljoinswiththefivegrosselements(panchabhuta),ofether,air,fire,waterandearth,inasubtleform.Then,theyalldepartfromthebody.TheUpanishadfigurativelystatesthatthepranathenrestsinthefire,inthebody.Inotherwords,afterthepranadeparts,thereisstillwarmthinthebody.Thatiswhyforsometimeafterdeath,thebodyisstillwarm.Whenthefirealsodeparts,thenthebodybecomescold.

6. Whatisthefurtherprocessofthesoulleavingthebody,atthetimeofdeath?Ihaveexplainedearlierhow1)thefivesensesofknowledge2)fivesensesofaction,combinedwith3)mind(manas),4)prana(vitalair)

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5)thesouland6)thefivegrosselementsinsubtleform,proceedoutofthebody.Now,thereareinnumerableveins(nadis)inthebody.Outofthese,thereare101veins,whichgoupwards.Outofthese101veins,goingupwards,thereisonespecialvein,calledBrahmanadi.1)TheJivatma,whoistoattainmoksha,passesthroughthisspecialBrahmanadi.2)TheJivatma,whopassesthroughtheother100veins,goingupwards,reachessvarga;andenjoyspleasures,inthecompanyofdevas.3)TheJivatma,whopassesthroughoneoftheveins,goingdownwards,isborninsamsarainthisworld.

7. Whathappenstothesenses(Indriyas)?Whenapersondies,thesoulleavesthebody;anddependinguponthekarma,,thesouli)goestosvargaorii)takesonsomeotherbodyorhigoestoParamapada.~Whenthesoulgoestosvargaortosomeotherbody,allthetensensesalsofollowthesoul.ButwhenthesoulgoestoParamapada,thesensesareleftbehind.Inanycasethesensesarenotdestroyed.

8. PleaseexplainthemethodofdepartureoftheJivatma,followedbytheseelements,fromthebody.SupposetheindividualsoulorJivatmaperformsgoodandmeritoriousacts.So,forthegoodandpiousactsdoneinthisworld,theyhavetoenjoythefruits.So,toenjoythesefruitsintheotherworld,theJivatma,accompaniedbysensesandelements,asmentionedabove,reachestheheavenorsvarga.Therehetakesabody,toenjoythefruitsofhisgoodacts.Inthecompanyofthedevas,heenjoysthefruitsofhisaction.Whenhisgoodkarmasorthegoodactsgetalmostexhausted,heisbornagaininthisworld,alongwiththebalanceofkarma.

9. So,howdoeshegetintothisworldagain?i)Afterenjoyingthefruitsofhisgoodaction,intheheaven,asdescribedabove,ii)TheJivatmaenterstheclouds.Then,alongwiththerainfromtheclouds,heagainentersthisworld.iii)Soastherainwaterfallsontheearth,healsofallsontheearth.There,hethenbecomesunitedwiththepaddy,etc,whichisgrownintheearth.iv)Thepaddy,ismadeintofood,andiseatenbyman.So,healsoenterstheman.v)Then,fromtheman,,he(alongwiththecreativefluidoftheman),entersthewombofawoman;whenthemanandwomanunite.Heissubsequentlybornfromthewombofthewoman.TheaboveisdescribedindetailintheVedasandiscalledasthevidyaoffivefires(panchagnividya).Thefivefiresare:1)svargaorheaven,2)Theraincloud,3)earth,4)manand5)woman–asexplainedabove;

10. Pleaseexplainthetypesofpersonswhoreachsvarga.

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Somepeopledogoodandmeritoriousworks,likeperformingtheyaga,ordiggingponds,forthegoodofthepeople.Suchpersonsgothroughthepathofsmoke,night,krishnapaksha,dakshinayana,theworldofmanes(pitrus)etc.and–reachtheMoongod.Suchpeople,whohavedonegoodworkandreachthemoon,throughthepathofsmoke,enjoythefruitsoftheiractioninsvarga.Thentheycomebackintothisworld,asdescribedabove.

11. Explainthetypesofpersons,whoreachParamapada,i.e.,attainmoksha,andtheirpassage.Thosewhoperformbhaktiyogaoradoptthepathofprapatti,alsoreachthemoon,butbyadifferentroute,therouteofthedevas.Theygothroughthepathoflight,suklapaksha,uttarayana,air,sunandmoon.People,whoafterthebhaktiyogaorprapattireachthemoonthisway,gofurtherbeyondtoreachParamapada.ThereisabigtankcalledIrammadiyam.ThenthesacredriverVirajaisthere.OnthebanksoftheriverViraja,theJivatmacastsoffhissubtlebody,consistingofthesensesandelementsinthesubtleform,alongwiththeprincipalvitalair.ThenheenterstheParamapada.

12. WhathappensinParamapada?Heiswelcomedtherebyothers.HeseestheLord,withMahalakshmi,recliningonAdisesha.HeannounceshimselftotheLordandisreceivedbyHim.Afterthat,itiseternalblissforhim.

13. Whereisthisdescribed?Thisisdescribedindetail,inKaushitakiUpanishadandalsoinSriVaikuntaGadyaofRamanuja.

14. Whathappenstothose,whohavedoneonlybadthings,whohaveneverdoneanygoodthingsintheirlife?Those,whohavedoneonlybadthings;andwhohavenotdoneanygoodthingsintheirlife;donotgoeitherbythepathofsmokeorbythepathoflight,tothemoon.Thereisnoquestionofthefivefiresforthem,i.e.,comingthroughtherains,downtotheearth.Theyarerepeatedlyre‐borninthisworld,astrees,animals,birds,andsoon.

15. So,howdoyoucategorisethedepartureofbeings,afterdeath?Therearethreewaysofpassageforthebeings,afterdeath,asfollows:1)Those,whohavedonebhaktiorprapatti,gobythepathofLighttotheMoonandthenon,theyattainmokshaorParamapada.Thereisnoreturnforthem,fromtheParamapada.2)Those,whohavedonegoodthings,likediggingpondsforthebenefitofthepeople,performingyagasorgivinggiftstothedeserving,gothroughthepathofsmokeandreachthemoon.Thereafter,theyenjoythefruitsoftheirgooddeedsinsvarga.Afterwards,theycomedowntothisworld,throughthefivefires,withabalanceoftheirkarmas.Dependinguponthebalanceofthekarmas,theyareborninthisworld,ashumanbeings,animalsorbirds.3)Those,whohavedoneonlybadthingsandhavenotdoneanygoodthings,arerepeatedlybornandre‐borminthisworlditself,astrees,animalsandbirds.

16. Apersonhasdoneprapattiandheisassuredofmoksha.Atthetimeofdeath,whathappenstothegoodkarma,(punya)thathehasearnedsofar;andsimilarly,toanybadkarmaswhichalsoheearnedsofar?

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Nowheleavesoffboththeresultsofthegoodkarmasandbadkarmas.TheUpanishadssaythat,atthetimeofdeath,hisgoodkarmaisdistributedtohisrelativesandfriends.Thesinsorbadkarmasaredistributedtopersonswhohatedhim.

17. Doyoumeantosaythat,forapersonwhohasdonePrapatti,evenhisgoodkarmasareofnouse?Youareright.Whenaperson,whohasdoneprapatti,attainsmokshaafterdeath,hisgoodkarmasarealsoofnousetohim.Thegoodkarmasofapersonareusefultohim,onlywhenheattainssvargaandnotmoksha.

18. Then,whyshouldaman,whohasdoneprapatti,doanythinggoodinthisworld,sincetheyareofnousetohim?Solongasaperson,whohasdoneprapatti,isaliveinthisworld,hehasalsotoobeythesastras.Hehastodogoodthingsvoluntarily,forthepleasureoftheLord.Thatiswhy,whatevergoodthingswedo,wedoforthepleasureoftheLord.WecallthisSattvikatyaga.

19. So,forapersonwhohasdoneprapatti,bothgoodkarmasandbadkarmas,areofnouse,atthetimeofdeath.Youareright.Thatiswhy,forapersonwhohasdoneprapatti,thegoodkarmasarecalledgoldenchainorshackle;and,thebadkarmasarecalledironchain.Sothechain,whethergoldenoriron,isdiscarded,atthetimeofdeath.

20. WhyshouldtheLordwaittilldeath,fordistributingtheperson’spunyaandpapa,tohisfriendsandenemies?Whynotearlier?Therearetworeasonsforthis:1)Evenaperson,whohasdoneprapatti,continuestodogoodthingsandalsobadthings(intentionallyorunintentionally)tilldeath.SotheLordwaitstillaman’sdeath,forthefinaldistributionoftheresultsofhiskarmas,tohisfriendsandenemies.2)Aperson,whowasearlierafriend,mightlaterbecomeanenemy.Similarly,apersonwhowasanenemy,mightlaterbecomeafriend.SotheLordwaitstillaperson’sdeath,fordistributionofhiskarmas,tohisfriendsandenemies.

21. Yousaythat,foraperson,whohasdoneprapatti,atthetimeofhisdeath,hispapaandpunya,(hissinsandgooddeeds)aredistributedtohisenemiesandfriendsorrelatives.Butsastrassaythataman,whohasdonegoodorbad,hastoreapthebenefit.Isthisnotconflictingwithwhatyouhavestated?Itisnottheexactsinsandgooddeedsoftheperson.whohasdoneprapatti,thatgotohisenemiesandfriends.Anequivalentvalueisdistributedtotheenemiesandfriends.Theperson,whohasdoneprapatti,hasfriendsorrelatives,whodogoodtothisperson.So,inreturn.theygettheeffectsofgooddeedsoftheperson.whohasdoneprapatti.Similarly,hisenemiesdobadthingstohim(whohasdoneprapatti).So,theygettheequivalenteffectofsinsoftheperson.whohasdoneprapatti.Further,inanycase,foreverygeneralrule,thereisalwaysanexception.Eveniftheaboveinterpretationisnotaccepted/youcantakethis,asanexceptiontothegeneralrule,inthecase01aprapanna(whohasdoneprapatti).

22. Nowamandoesgoodthingsorbadthings.Consequently,hegetspleasureorpain.Dotheseresultsaspleasuresorpainscomefromhisearlieraction,bythemselves;orarethesegivenbyBrahman?Theresultsofactions,whethergoodorbad,arebestowedbytheLordonly.ItisonlytheLord,whogivespleasuresorgoodresultsforgoodthingsdone.Similarly,itisonlytheLord,whogivespunishment,forallbadactionsoftheJivatma.

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23. Doweaccepttheconceptofsalvationinthisworlditself?

No.Thisistheconceptofadvaitins.Theycallitasjivanmukti;andsaythatapersoncanattainsalvationhereitself.Forus,thesalvationisattainingmokshaorParamapada,whereweenjoyandserveLordNarayana.

24. Ihaveheardthatdeathatnightorinkrishnapakshaorindakshinayana,isnotgood.Isthatso?ForpeoplewhohavedonePrapattiandwhoaretoattainmoksha,itisimmaterial,whenthelifedepartsfromthebody.Sayingthatitisnotgoodtodie,duringnightorkrishnapakshaordakshina‐yanaisonlyforothers,whohavenotdoneprapatti.

25. WhatisthemeaningofConductor(ativahika)?Thepresidingdeitiesoflight,year,moon,wind,sun,etc.aredirectedbyBrahman,toreceiveandconductthose,whoaretoattainmoksha.So,theyarecalledconductors.

26. Whathappenstothesoul,afterattainingmoksha?Hisessentialqualitiesofintelligence,happiness,etc.shineintheirnormalsplendour.Thesoul(Jivatma)becomesfreefromallsins,freefromsorrow,etc;havingthehighestdegreeofintelligenceandhappiness.

27. Werethesequalitieswiththesouleveninthisworld?Thesequalitiesrightlybelongtothesoul,eveninthisworld.But,asImentionedearlier,theyarehidden,becauseoftheimpuritiesanddefects,duetohisassociationwiththebody.Sowhenheleavesthebodyandleavesthisworldandattainsmoksha;hisessentialin‐bornqualitiesshineintheirnormalsplendour.Ialsogaveyoutheexampleofagemcoveredbydirt.Inthisworld,thesoulislikeagem,coveredwithdirt.Whenheattainsmoksha,thedirtiscleaned;thesoulbecomeslikeacleargemhavingitsfullestbrilliance.

28. Whatarehispowers,afterattainingmoksha?Hispowersbecomeunlimited.Hecangetwhateverhewants.Hecandowhateverhewants.Hecantakeanybody,ifhelikes.Hecanmovewithoutabodyalso.Inshort,whateverhedesires,hecando.Heenjoysthings.HeservesLordNarayana,eitherwithbodyorwithoutbody.

29. Afterattainingliberation,intheParamapada,doestheJivatmabecomeonewithParamatma?No,theJivatmadoesnotbecomeonewithBrahman.ButheacquiresalltheauspiciousanddivinequalitiesofBrahman.

30. WhatdotheVedassayinthisregard?TheVedassaythatintheParamapada,theJivatmaattainsthehighestdegreeofequalitywithBrahman.Heispermanentlyfreefromthebondageofbirthsanddeaths.HeenjoystheLord,inthecompanyofothers.

31. Arethereanylimitationsorrestrictionstothisfreedomofthesoul,whenhereachesParamapada?Canhedoanythinghepleases?Yes,hispowersareunlimited,exceptwithregardtoonematter.Thatis,exceptregardingcreation,supportanddestructionoftheworld.Thepowerstocreate,supportanddestroytheworld,areentirelythatofBrahman.Sointhesemattersalone,thereleasedsouldoesnothavethepowers.

32. Doesthislimitationnotrestrictorcurtailthehappinessofthereleasedsoul?

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No,itdoesnot.Because,thereleasedsoulattainsthesamepleasureandhappinessasthatofBrahman,whocreates,supports,anddestroystheworld.HeattainsthehighestdegreeofequalitywithBrahman.Thiscanbeexplainedwithanexample.

33. Canyouclarifythisfurther?.Letmegiveyouanexample:Thereareafatherandhisson.Thefathercultivatestheland.Heharveststhegrainsandhecooks.Themealisshared,bothbythefatherandtheson.So,thesondoesnottillorploughtheland.Thefatheristillingthelandandisharvestingtheproceeds.Still,thesonhasthepleasureofeatingtheproduce,justlikehisfather.So,thepleasureremainsthesame,bothforthefatherandtheson.Inthesameway,althoughthereleasedsouldoesnotcreatetheworld,hegetsthesamepleasureastheBrahmaninthisregard.

34. YousaidthateveninParamapada,Jivatmadoesnothavepowerstocreate,supportordestroytheworld.Arethereanyotherpowersorqualities,peculiartotheLord?ThefollowingqualitiesarespecialtotheLord:1.Beingthecauseoftheworld.2.GivingofmokshatoJivatma.3.Beingthesupportandcontrolleroftheworldandforwhomallthingsandbeingsexist.4.HavingeverythingasHisbody.

35. AfterattainingBrahmanintheParamapada,whendoesthereleasedsoulreturntotheworld?.Afterattainingmoksha,thereleasedsouldoesnotreturntotheworld,becausehehasnokarmasleft.Allhiskarmashavebeendestroyed;andhecontinuesineternity,enjoyingtheBrahman.

36. Canthereleasedsoulthenneverreturntotheworld?WhatImentionedisthatthereleasedsouldoesnothaveanykarmaleft.So,heisnotre‐borninthisworld.Butif,outofhisownfreewill,hewantstovisitthisworld,hedoesso.Asalreadymentioned,hecandoanythinghelikes,anythinghepleases.

37. CantheLord,becauseofHisindependence,sendbackthereleasedsoulintothisworld?Thereisnopossibilityofthis;because,aftergettingridofallkarmas,theJivatmahasattainedmoksha.So,thereisnoreasonorcausefortheLordtosendhimbackintothisworld.

38. Again,yousaythathecandoanythinghelikes.But,therearespecificdutiesassignedtosomeoftheNityasuris,likeGarudaandAdisesha.GarudaisthevehicleoftheLord.Adiseshaisthecouch(bed)fortheLord.So,canthereleasedsouldothesedutiesalso?AsIsaidearlier,allthesehavetobeinterpreted,withoutconflictingwithothermatters.Thereleasedsouldoesnotdesiretodothings,whicharealreadybeingdonebysomeothers,likeGarudaandAdisesha.Further,thepleasurethatresultsfromdoinganyofthesethings,isthesame,i.e.whicheverservicethereleasedsouldoestotheLord,hegetsthesamepleasure.

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Chapter11:Prapatti

1. Youhavealreadyexplainedtomeaboutbhaktiyoga.Now,pleasetellmesomethingmoreaboutthesecondmeansofattainmentofmoksha,namelyprapatti.PrapattiisalsocalledSaranagati,Bharanyasa,BharaSamarpanaandNyasa.Here,weseektheLordasthesolerefuge,forsalvation.WesurrenderourselvesuntoHim;andprayforsalvation.

2. Howfrequentlyisthisprapattitobeperformed?.Howisitdifferentfrombhaktiyoga?.Prapattihastobeperformedonlyonce,inthelifetime.BhaktiYoga,ontheotherhand,hastobeperformedthroughoutone’slife.Maybeinsub‐sequentlivesalso.

3. Whataretheaccessories(angas)forPrapatti?Therearefiveaccessories.One,whodoesprapatti,mustdothefollowing:1.Hemustdecidetodohereafter,onlywhatwillbepleasingtotheLord,aslaiddownbythesastras.2.Hemustavoiddoing,whateverwillbedispleasingtotheLord;namely,whatisprohibitedbysastras.3.Faithismostimportant.HemusthaveabsolutefaiththattheLordwillsavehimandgranthimmoksha.4.Hemustbeawarethathedoesnothavethecapacityorcapability,toattainsalvation,byhisownefforts.5.HemustpositivelypraytotheLord,tosavehimandgranthimsalvation.

4. Whenamanperformsprapatti,howarehissinsorkarmasdestroyed?Therearetwotypesofkarmas.(1)Thefirsttypearethosewhichhavestartedyieldingfruits.Inotherwords,thepersonhastoexperiencethepleasuresandpains,forthepastkarmas,whichhavestartedyieldingfruits(PrarabdhaKarma).(2)ThesecondtypeofkarmasarethosewhichhavebeenkeptasidebytheLord.Theyhavenotyetbeguntoyieldfruits,goodorbad(Sanchitakarma).So,whenamandoesprapatti,thesecondtypeofkarmas,namely,thosewhichhavenotbeguntoyieldfruits,aredestroyedaltogether.Thefirsttypeofkarmas,namely,thosewhichhavebeguntoyieldfruits,goodorbad,willcontinue,onlysolongastheperson’spresentlifelasts.Atthetimeofdeath,thebalanceofkarmas,aredistributedtohisfriendsandenemies(Ihavedescribedthisearlier).So,one,whohasdoneprapatti,attainsmoksha,immediatelyattheendofthislifeitself.Therearetwotypesofkarmas:‐1)Thosewhichhavestartedyieldingfruits;2)Thosewhichhavenotyetstartedyieldingfruits.Foraperson,whohasdoneprapatti,

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1)thosewhichhavestartedyieldingfruits–hewillexperiencetheseonlytilltheendofthispresentlife.2)Balanceofkarmas,outof(1)above,aredistri‐butedtohisfriendsandenemies,atthetimeofhisdeath.3)Those,whichhavenotstartedyieldingfruits,aredestroyedcompletely.

5. Pleasesummarise.Therearetwotypesofkarmas:1)Thosewhichhavestartedyieldingfruits;2)Thosewhichhavenotyetstartedyieldingfruits.

6. Youissaidthatatthetimeofprapatti,apersonshouldresolve,thathewillnotdoanything,displeasingtotheLord.Inotherwords,heshouldnotcommitanysins.Whathappens,ifapersoncommitssins,afterdoingprapatti?Foraperson,whohasdoneprapatti,1)Thosewhichhavestartedyieldingfruits–hewillexperiencetheseonlytilltheendofthispresentlife.2)Balanceofkarmas,outof(1)above,aredistributedtohisfriendsandenemies,atthetimeofhisdeath.3)Those,whichhavenotstartedyieldingfruits,aredestroyedcompletely.Theperson,afterperformingprapatti,maycommitsins1)eitherdeliberatelyor2)byoversight(withoutbeingawarethatheiscommittingsins).1)Ifapersoncommitssins,withoutbeingawareofthesame,thenthesesinswillbeignoredbytheLord:sincethesesinswerenotcommittedpurposelyordeliberately.2)Ifthepersoncommitssinsdeliberately,duetotheweaknessofhumannature,thenheshoulddoprayaschittaoratonement,forhavingcommittedthem.

7. Howshouldhedotheprayaschittainthiscase?Theprayaschittaoratonementforhavingcommittedthesin,isanotherprapatti,forthispurpose.So,ifthepersonatonesforhavingcommittedthesin,bydoingaprapattiforthispurpose,thenheisgrantedpardonbytheLord.

8. Whathappens,ifhecommitsthesinsdeliberatelyafterprapattiandstilldoesnotdoprayaschitta?ThentheLordwillpunishhiminthislifeitself,beforehisdeath,insomewayorother..

9. Whatwillbethetypeofpunishmentinsuchcases?Thepunishmentcanbethatthepersonbecomeslameorblind.Or,hemaylosechildrenorgrandchildrenornearrelatives.Infact,eveninabilitytogototemplesandworshiptheLordthere;orinabilitytobatheinholyrivers,arealsopunishments.Inanycase,onewhohasdoneprapatti,willdefinitelyattainmoksha,attheendofthislife.Incidentally,itmaybesaidthatonceapersondoesprapatti,hebecomesnearanddeartotheLord.So,evenfordeliberatesinscommittedafterprapatti,thepunishmentbytheLordwillbecomparativelyminor.Evenintheworld,ifamistakeiscommittedbysomebodyclosetotheking,thekingmerelywarnshim;orgiveshimalighterpunishment.Inthesameway,Godalsogivescomparativelylighterpunishment,evenfordeliberatesinscommittedafterprapatti.

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10. Whatarethedifferenttypesofprapatti?

Therearetwotypes:1)DriptaPrapatti2)ArthaPrapattiPeople,whowanttolivethislife,aslongasitlasts;andwanttoattainmoksha,onlyattheendofthislife:theydodriptaprapatti.People,whodonotwanttoliveeventilltheendofthislife,butwanttoattainsalvationimmediately,atthisverymoment:theycanresorttoarthaprapatti.

11. Howisprapattidone?Thisisarite,whichisperformed,withtheprescribedmantrasandaspertheprocedurelaiddowninsastras.

12. Howmanytypesofprapattiarethere?Therearefourwaysofperformingprapatti:1)Doingprapattioneself(svanishta).2)Whereadisciplerepeatstheprapattimantras,astaughtbytheacharya(uktinishta).3)Wherethediscipledoesnotrepeatthemantras,buttheacharyaperformsprapatti,forthedisciple(acharyaNishta).4)WherealearnedSriVaishnavadoesprapatti,onbehalfoftheperson(bhagavatanishta).So,oneofthesemethodshastobeadopted,forperformingtheprapatti.

13. YOUsaidthat,apartfromthefiveaccessoriesforprapatti,therearenootherritesordutiestobeperformedbyonewhohasdoneprapatti.Then,afterprapatti,whyshouldhecontinuetodokarmaslikesandhyavandanaandtarpana?Itistruethattheserites,asordainedinthesastras,arenotrequiredfortheefficacyofprapatti.ButtheseareordainedbytheLord,throughsastrasandsotheLord’scommandshavetobeobeyed.Iftheseritesarenotperformed,thiswillbeaviolationoftheLord’scommand.Sothepersonwillbepunishedby.theLord,forthesinofnotdoinghisduties,laiddowninthesastras.Further,thepersondoesthesethingsforthepleasureoftheLord.

14. Wehavediscussedatlenght,aboutthemeansofattainingsalvation.Nowwhatarethehindrancesorobstacles,amanfaces,intheeffortsforattainingsalvation?1)Beinginthisworld,becauseoftheassociationwithabody,andwiththethreequalitiesofsattva,rajasandtamas;thereareseveraltemptationswhichtrytodistracttheperson’sthoughtsfromperforminggooddeeds.2)Thepersoniscarriedawaybythesenses.Hegetsdistractedbytheworldlypleasuresandrunsafterthem.3)Hisknowledgebecomesperverse.HethinksthatNarayanaisnotthesupremeLord.Hethinksthatallthedeitiesareequal;or,hethinksthereisnoGodatall.4)Again,hedoesnotrealisethedifferencebetweenthebodyandsoul.5)Hedoesnotstudythesastrasandperformthedutiesexpectedofhim,aslaiddowninthesastras.AsKrishnasaysintheGita,sastrasareonlythedivinecommandoftheLord.6)Ledawaybythefivesenses,thepersongetsattachedmoreandmoretotheworldlypleasures.

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7)Hespendshistimeinuselessthings.HedoesnotrecitetheVedas,orliveanideallifeindetachment?8)Hedoesallforbiddenthings,forthesakeofpettypleasures.So,alltheworldlythingsandthefivesensesofaman,arethehindrancesinhisrealisingthetruth.

15. So,whatshouldwedo,togetoverthese?Itisverynecessarytocompletelyconquerthesenses;anddirectone’sattentiononlytowardstheLord.Supposingyouhavetoleapoverawell.Whetheryouleaponlyhalfthewelloryouleapthree‐fourthsofthewell,itdoesnotmakeanydifference.Youfallintothewell,allthesame.Similarly,unlessyouconquerthesensescompletely,itdoesnotmakeanydifference.

16. Isprapattidonetoattainsalvationonly?Prapattiisalsodone,asasubsidiarytobhaktiyoga.Thatis,whiledoingbhaktiyoga,foranyofthelapsesorfailures,prapattiisdoneasanatonement.Asmentionedearlier,practicallynobodydoesbhaktiyoganow.SodoingPrapatti,assubsidiarytobhaktiyoga,doesnotalsoarise.

17. HowisitthatGodacceptstheacharyadoingprapattiforthedisciple?Thisispossiblebecause,GodacceptstheprayersoftheAcharya,forandonbehalfofhisdisciple.Wehavemanyexamplesofthis,inthisworldalso.Ifamanisblind,anothermanhelpshimincrossingtheroad.Similarly,ifamanistame,heishelpedtocrosstheriver,bytheboatman,whoplaceshimintheboatandtakeshimacross.

18. Wereadinbooksthattheblessingsoftheholypeople;residinginholyplaces;bathinginholyrivers,etc.giveMoksha.Isthistrue?Thisisnotdirectlytrue.OnlyBhaktiorPrapatticangivemoksha.Whatismeantisthis:Byresidinginholyplaces,orbathinginholyrivers,orservingtheholypeople,amanstartsgettingthementalitytodogoodthings.Heispurifiedbysuchstayinholyplacesandbathinginholyrivers.Sohestartslearningthesastrasandpractisinggoodthings.ThesethingsultimatelyleadhimtodoBhaktiYogaorPrapatti.Thenfinallyheattainsmoksha.So,thesethingsinduceamantoattainMoksha,bydoingbhaktiorprapatti.So,youcansaythatbathinginholyrivers,etc.,indirectlyleadstomoksha.byinducingamantoperformbhaktiorprapatti.

19. Whatarethespecialqualificationsforapersontodoprapatti?Thesearemainlytwoinnumber.1)First,thepersondoesnothavethecapacitytodoBhaktiYoga.2)Secondly,heshouldnotworshipanyotherdeity,otherthanSrimanNarayana.Heshouldalsohaveahatredforallotherworldlythingsorpleasures..

20. WhatistheprinciplebehindPrapatti?Actually,atthetimeofprapatti,apersonsurrendersthreethingstotheLord.1)Thefirstis,surrenderinghimselftotheLord.Hegivesupthethoughtthatheisthedoer.Hegivesupthethoughtthatanythingbelongstohim.Ineffect,heandeverythingbelongingtohim,actuallybelongtotheLord.Thisisthefirsttypeofsurrender.ThisiscalledSvarupaSamarpana.

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2)Thesecondoneis,tosurrendertotheLord,theresponsibilityforprotectinghim,andgrantingMokshatohim.ThisiscalledBharaSamarpana.3)Thethirdis,surrenderofthefruits.Inotherwords,thefruitorgain,arisingfromPrapatti,(i.e.,ofattainingMoksha),isalsosurrenderedtotheLord.ThepleasureofenjoyingtheLordinParamapadaisalsodedicatedtotheLord.ThisiscalledPhalaSamarpana..

21. So,howmanytypesofsurrenderarethere?TherearethreetypesofSurrenderasmentionedabove:

1) SvarupaSamarpana2)BharaSamarpana3)PhalaSamarpana..

22. Yousaythatweshouldnotworshipanyotherdeity,otherthanNarayana.ButtherearemanypassageseveninourSandhyavandanaandTarpana,worshippingthepitrus,Vayu(air),Agni,andtheotherDevas.So,howdoyoureconcileourworshippingtheseminordevas,withthefactthatweshouldworshiponlyNarayana?Therearetwoexplanations.1)Thefirstisthat,asIhaveexplainedtoyouinsufficientdetail,Narayanaisthesoulofeverythingelse.Heisthesoulalso,ofalltheDevas.So,whenweworshiptheotherDevas,duringthecompulsorydutieslike169Sandhyavandana,weactuallyworshipthesouloftheseDevas,whoisNarayana.2)Thereisanotherinterpretation.ThenamesoftheotherDevas,alsorefertoNarayanadirectly;ifyouanalysethemeaningoftheirnames.Forexample,Agni,means“onewholeads”inSanskrit.So,thiswordcanalsoappropriatelyrefertoNarayana.Thuswetaketheultimatemeaningofthenames(oftheDevas),whichisactuallyNarayana.

23. Canyouclarifythisfurther?Forexample,Whenthebossorthekingarrives,thesubordinatesgarlandthekingortheboss.Thekingwearsashirtandso,thegarlandisplacedovertheshirt.Thisdoesnotmeanthatgarlandingisfortheshirt.Thegarlandingistotheperson,whoisinsidetheshirt.Similarly,whenweworshipthedevas,theworshipisactuallyfortheperson,whoisinsidetheDevas,namely,Narayana.

24. Tellmebrieflyexplainhowapersonwhohasdoneprapattishouldbehaveafterwards.Thisisexplainedindetail,inoneofthechaptersofRahasyaTrayaSara.Infact,thisparticularchaptercanbecalledthemostsublimeinthewholetreatise.Apersonwhohasdoneprapattihasnothingtofeelworried.Hehasnothingtogrieve.HeissureofMokshaattheendofhislife.Heshould,therefore,behave,afterprapatti,inacompletelydetachedmanner.Ifanybodypraiseshim,heshouldnotbecomeproud.Ifanybodyabuseshim,heshouldnotfeelangry.HeshouldleaveeverythingtotheLord.HeshouldspendhistimeinrecitingVedas,DivyaPrabandhaandreadingsastras.HecandogoodthingslikegoingtotemplesandworshippingtheLord.Heshouldtrytolearnfromholypeople.HeshouldcontinuetodohiscompulsorydutieslikeSandhyavandana,asprescribedinthesastras.Heshouldcontinuetodoallgoodthings,withoutdesiringforanyfruit:butpurelyasserviceandpleasuretoLord.Heshouldcontinuetodoservice,totheextentpossible,totheacharyasandallotherholymen.

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25. WhatistheimportancetobegiventodoingservicetotheLord’sdevotees?ServicetothedevoteesisevenmoreimportantthanservicetotheLord.TheLordhimselffeelshappy,ifHisdevoteesareservedandhonouredbyothers.Servingthedevoteesislikethis.Ifwewanttopleaseaperson,wefondlehischildren.Thepersonbecomeshappier,ifhischildrenarepraisedandfondledbyothers.Similarly,theLordbecomeshappier,whenHischildren,namelyHisdevotees,arepraisedandservedbyothers..

26. Whatarethedutiesprescribedforus?Ramanujahimselfhasprescribedthefollowingdutiesforaperson:‐1)ThefirstandmostimportantdutyistostudySriBhashyaandspreaditscontentstoothers.2)IfapersonisnotqualifiedtoreadandunderstandSriBhashya,heshouldstudytheDivyaPrabandhaandspreaditscontentstoothers.3)IfapersonisnotcompetenteventoreadandunderstandDivyaPrabandha,thenheshouldserveinholytemples.Hemaylightlampsinthetemple;hemaymakegarlandsforadorningthedeity;hemaymakesandalpasteandsuchotherworksinthetemple.4)Evenifthisisnotpossibleforaman,heshouldcontinuouslymeditateonthemeaningofDvayamantra.5)Lastly,evenifamanisnotabletodothis,thenheshouldattachhimselftoalearned,holy,SriVaishnava;andservehim,tothebestofhiscapacity.

27. AfterPrapattiwhereshouldapersonreside?Apersoncanconvenientlyresideinaplacewhichisadivyadesa,i.e.wheretheLordhasbeensungbyAlwars.Orhecanstayinaplace,wheretheLord’sdevotees,Bhagavatasstay.Totheextentpossible,heshouldstayinsuchplaces.

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Chapter12:TheThreeSecrets

1. Whatarethethreesecretsinoursystem(rahasyatraya)?ThefirstandthemostimportantiscalledAshtakshara.Thisconsistsof8syllablesandisintheformofthreewords.ThefirstwordisasinglesyllableOm.ThesecondwordisNamaha.ThethirdwordisNarayanaya.So,theashtaksharaisOMNAMONARAYANAYA.Thismeans“SalutationtoNarayana”.Wewilldiscussthedeepermeaninglater.

2. Whatisthesecondsecret?ThesecondsecretiscalledDvaya.Thisisintwoparts.Thefirstpartis“SrimanNarayanaCharanauSaranamPrapadye”.Thismeans“IseekrefugeatthefeetofSrimanNarayana.”Thesecondpartis“SrimateNarayanayaNamaha”.Thismeans“MysalutationtoSrimanNarayana.”Wewilldiscussthedeepermeaningslater.

3. Whatisthethirdsecret?ThethirdsecretisCharamaSloka,whichoccursinthelastchapterofBhagavadGita.Thisslokasays:“Havingalreadygivenupdharmas,asameanstoattainmoksha;surrenderyourselffullytoMe.Iwillfreeyou,fromallthesins;donotgrieve.”ThesearethewordsofKrishna.Here.againwewilldiscusstheinnermeaningslater.So,thesearethethreeimportantsecretswhichweshouldknow.

4. Whatisthemeaningofthethreesecrets.Westartwiththemostimportantsecret,Ashtakshara.ThisisOmNamoNarayanaya.TheOmhasthreelettersA,U&M.

5. WhatisthemeaningofA?AmeansNarayanaorVishnu.

6. Howdoyousaythat?Therearethreereasons.1)AccordingtoSanskritdictionaryandgrammer,AmeansVishnu.2)Aisthebeginningofallletters.Similarly,Vishnuistheoriginofallbeings.HenceAdenotesVishnu.3)TheletterAistheshortenedformoftheVerb“Ava”,whichmeans“toprotect”.SinceVishnuistheprotectorofalltheworlds,theletterAmeansVishnu,whoistheprotector.

7. WhatisthemeaningoftheletterU?TheletterUmeanstwothings.1)ItmeansLakshmi.2)Anothermeaningis“only”..

8. WhatdoestheletterMmean?TheletterMmeansthesoulorJivatma.

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9. Howdoyousaythat?.NowtheletterM(Ma)isthe25thalphabetamongconsonantsinSanskrit.Similarly,thesoulorJivatmaisthe25thtattva.

10. HowdoweknowthattheJivatmaisthe25thtattva?Thefirsttattvaismatter.Thesecondisthemahat.Thethirdisahankara.Thenwehavethefivegrosselementsstartingwithether,etc.Thenfivesubtleelements,startingwithsound,etc.Thenwehavethefivesensesofknowledgeandthenthefivesensesofaction.So,thetotalnumberoftattvassofaris3+20=23.The24thtattvaisthemindormanas.So,soulorJivatmaisthe25thtattva.1)SincetheletterM(Ma)isthe25thalphabetamongconsonantsinSanskrit,itmeanstheJivatma,whois25thtattva.2)Secondly,theletterMisderivedfromtheverb,whichmeans“toknow”.Jivatmaisaknower,whoknowsthings.Soalso,MdenotestheJivatma.3)TheLetterMisalsoderivedfromtheverb,whichmeans“measureorlimit”.SincetheJivatmaislimitedinsizeasatomic,MdenotesJivatma.ThusMdenotestheJivatma

11. WhatisthemeaningofthewordOm?1)IfwetaketheletterUtomeanLakshmi,thenthewordOmmeansthattheJivatmaistheservant(sesha)ofVishnuandLakshmi.HerewehavetotakeA(andU)withdative(4th)i.e.as“forAandU”.So,M,JivatmaisforAandU;i.e.theservantofAandU,i.e.VishnuandLakshmi.2)SupposewetakethemeaningofUas“only”.Inthiscase,thiswillmeanthattheJivatmaissubservienttoVishnuonly;andtonooneelse.Thisincludeshimselfviz;heisnotsubservienttohimselfalso.OfcourseLakshmialwaysgoeswithVishnu.

12. WhatisthemeaningofNamoorNamaha?Namahahastwomeanings.1)Ifyoutakeitasoneword,itmeanssalutationorworshipping.2)ThesecondmeaningisgotbysplittingNamahaasNaandMaha.Then,thiswillmean“notmine”.

13. Pleaseclarify.Whatisthemeaningof“notmine”?WehavetoaddM(Jivatma)inthecontext.Therearefourmeanings:1)Iamnotmine.IamsubservienttotheLord,IbelongtotheLord.2)Everythingisnotmine.Inotherwords,nothingismine.EverythingbelongstotheLord.3)Independenceisnotmine.Iamnotindependent.IamdependingontheLord.4)Mastershipisnotmine.Iamnotthemasterofanybody,includingmyself.Narayanaisthemasterofeverybody.So,thesearethefourmeaningsof“notmine”.

14. Whatisthemeaningoftheword‘Narayanaya”?Nowwegostepbystep.1)“ra”meanstoperish.So,radenotesachetana,whichisperishable.2)”nara”meansthatwhichdoesnotperish.Hence,narameanschetanaorJivatma.3)“Nara”meansthegroupofnarasorjivatmas.

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Thereisasecondinterpretationalso.Narameans,whichdoesnotperish.So,NarameanstheLordalso.NaraisalsoanameinVishnuSahasranama.So,NarameansthosebelongingtoNara,viz.,theLord.SoNarameansLord’squalities;andalsoJivatmasandachetanas(whichbelongtoHim).

15. WhatisthemeaningofthewordAyana?ThewordAyanahasthreemeanings:‐1)arestingplace,orsupportorabode.2)upayaormeans.3)fruitorobjective.

16. WhatisthemeaningofthewordNarayana?Wewilltakethefirstmeaningoftheword,ayana,astherestingplace.AccordingtoSanskritgrammar,Narayana(Nara‐ayana)meanstwothings:1)One,whoistherestingplaceofNarasi.e.allchetanasandachetanas.2)OnewhoserestingplaceisNaras,i.e.allchetanasandachetanas.Ifyoutakethefirstmeaning,thismeansthatallthings–chetanasandachetanas–existorabideinNarayana.Ifyoutakethesecondmeaning,thismeansthatNarayanaabidesorexistsinallthings.ThisispossiblebecauseHeisthesoulofallchetanasandachetanas.Thus,thetwomeaningsshowthat1)allchetanasandachetanasrestinNarayana;2)Narayanarestsinallchetanasandachetanas..

17. Pleaseclarifythesetwomeanings.1)ThefirstmeaningshowsthatHeistherestingplaceofallchetanasandachetanas.AlltheseabideinHim.ThisshowsthatHecontainsallchetanasandachetanas.AllchetanasandachetanasarecontainedinHim.So,Heisbiggerthanallthese.ThisqualityoftheLordiscalledasBahirvyapti.2)ThesecondmeaningshowsthatHerestsinallchetanasandachetanas.Thisshowstheexactoppositeof1)above,i.e.Heissmallerthanallthese.ThisqualityoftheLordiscalledAntarvyapti.

18. HowexactlydoyoudefineAntarvyapti?Antarvyaptimeansthisquality:TheLordispresent,intimatelyconnectedwithallchetanasandachetanas;insuchawaythatHeispresent,wherevertheyare.

19. HowdoyoudefineBahirvyapti?Bahirvyaptimeansthisquality:TheLordispresentalsoinplaces,wherethechetanasandachetanasarenotpresent.

20. So,whatfollows?.Acombinationofthesetwoqualitiesmeans:1)TheLordispresent,whereverallotherbeingsarepresent.2)TheLordispresent,eveninplaces,whereotherbeingsarenotpresent.

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21. Theabovemeaningsarise,whenyoutake‘ayana’tomeanrestingplace.Whathappenswhenyoutakethemeaningof“ayana”asupayaormeans?.Ifyoutakethemeaningofayanaasupayaormeansforattainingsalvation;thenthewordNarayana(Nara‐ayana)willmeanthatHe,theLordVishnu,istheupayaormeansofattainingsalvation,foralljivatmas.

22. Whathappens,whenyoutakethethirdmeaningofayana,i.e.fruit?Ifyoutakethemeaningofayanaasthefruit(ie.onethatistobeattained):thenthewordNarayana(Nara‐ayana)willmeanthatHeisthefruitorend,tobeattainedbyallJivatmas.

23. Soyouhavebeentellingdifferentmeaningsforthedifferentwords,containedinAshtakshara.Bythevariouscombinationsofthemeaningsoftheseveralwords,severalmeaningsarepossible.Pleaseexplain.Yes.Bythevariouscombinations,thereare10meaningspossible,oftheAshtakshara.Igivethemeaningsbelow:1)SalutationandpranamastoNarayana.2)IsurrendermyselftotheLord.AsmyexistenceisonlyforthepleasureoftheLord,IsurrendertheprotectionofmyselftotheLord.IsurrenderthefruitorpurusharthatotheLord.3)IamtheservantonlytotheLordandLakshmi.Iamnotsubservienttoanybodyelse.Iamnotsubservienttomyselfalso.Idonothaveanyindependence.IamcompletelydependentontheLord.4)IsurrendermyselftotheLord.EventhissurrenderisbythegraceofLord.TheLordaloneistheprotector.Thereisnobodyelsewhocanprotectme.Icannotprotectmyself.5)IwilldoserviceonlytotheLordandLakshmi.Iwillnotdoanythingformypleasure.WhateverIdo,isforthepleasureoftheLord.6)IwilldoservicetotheLordandLakshmi,atalltimes.IwillalsodoservicetoBhagavatas.7)Idonotbelongtomyself.Idonothaveanythingasmine.Nothingismine.IbelongtotheLord.Everything,thatIhave,alsobelongstotheLord.8)Iamnotabletodoanyupaya(otherthanprapatti).TheLordistheonlyupaya.HeshouldblessmewithsalvationandpermitmetodoservicetotheLord.9)MyprotectionistheresponsibilityoftheLord.TheLordwillfreemefromallsins.TheLordwillblessmewitheternalservicetoHim.10)IbelongonlytotheLord.IdoprapattitoHim.IwilldoeternalservicetoHim.Thesearethetenmeaningsofashtakshara.

24. Pleaseexplainthesecondsecret.ThesecondsecretiscalledDvayaMantra.WewillstartwiththewordSri.Srihassixmeanings:1)Sheisattainedbychetanas.2)SheattainsNarayanaandpleadsonbehalfofchetanas.3)Shehearstheprayersofchetanas.4)ShemakesNarayanaheartheprayersofchetanas.5)Shedestroysthekarmasofthechetanas,whichstandinthewayofattainingsalvation.

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6)Shemakesripethequalitiesofchetanas,sothattheydesireonlymokshaandnothingelse.So,allthesesixmeaningsdenoteonlyLakshmi;andso,SrimeansLakshmi.

25. Pleaseexplainthefirsthalfofthemantra,“SrimanNarayanacharanausaranamprapadye”.Here,twowaysofinterpretationarepossible.1)Oneis,addressingHimas,“SrimanNarayana!”;andthensaying,“Iseekrefugeinyourfeet”.Thisisoneinterpretation.2)Thesecondinterpretationistaking“SrimanNarayanacharanau”asonewhole.Then,thiswillmean“IseekrefugeinthefeetofSrimanNarayana”.Bothmeaningsareequallyvalid.

26. Whydoesthemantrasayas“feet”only?Althoughitsaysonlythefeet,whatitmeansisthedivine,auspiciousformoftheLord.

27. Then,whyshoulditmentiononlythefeet;andnotthefullformoftheLord?Asyouknow,thefeetarethemostimportantoftheLord’sform.WeonlyfallatthefeetoftheLord,forobtainingsalvation.Hencethefeetarementionedparticularlyinthiscontext.

28. So,whatdoesthefirstpartmean?Thefirstpartmeans,seekingrefugeatthedivinefeetofSrimanNarayana.So,thefirstpartindicatestheupayaormeansofattainingsalvation.

29. Whatdoesthesecondpartdenote?Thesecondpartdenotesthefruittobeachieved,namely,servicetotheLord.

30. Pleaseexplainthis?ThesecondpartoftheDvayaMantrareadsasfollows:“SrimateNarayanayaNamaha”.Thishastwodifferentmeanings.1)Thesuperficialmeaningis:“SalutationtoSrimanNarayana”.2)Thedeepermeaningistobetakenasfollows:MayIbefortheserviceofSrimanNarayana.Iamnotformyself.Nothingismine.Everythingbe‐longstotheLord.IamtheservantoftheLord;andIamforservicetotheLord.Idonotdoanythingformyself.TheLordonlygetsthingsdonethroughme.WhateverIdoisforthepleasureoftheLordonly.Theabovearethetwomeaningsofthesecondpart.

31. So,whatdoestheDvayamantraindicate?Asexplainedabove,thefirstpartindicatestheupayaormeansforsalvation.Thesecondpartindicatestheupeya‐fruittobeattained,viz.,servicetotheLord.

32. Nowletusgotothethirdsecret,whichisCharamasloka.Ihaveabasicdoubthere.ThisthirdsecretoccursinBhagavadGita,inthelastchapter,whichisopentoall.Thenwhyisthiscalledasasecret?.WedonotcallanyotherslokainBhagavadGitaasasecret.Youareright.Theslokabyitself,isnotasecret.Itbecomesasecret,becauseofthehiddenmeaningsofthesloka.Themeaningsofthevariouswordsintheslokaarehighly

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important.Theyhavetobeunderstoodproperly,underaproperacharya.Hence,referringtothemeaningofthesloka,itiscalledasecret.

33. Whatisthemeaningofthefirstpartofthissloka?Differentpeople,belongingtodifferentphilosophies,havegivenvariousinterpretations.Wegivethreemeanings,dependinguponthedifferentcontexts.InthecommentaryonGita,Ramanujahimselfgivestwoalternativemeanings.

34. WhatarethetwomeaningsgivenbyRamanuja?1)ThefirstmeaninggivenbyRamanujaisthis:Apersonwhotakesupthekarmayogaorjnanayogaorbhaktiyoga,shouldperformit,withImmenseaffectiontoGod.Atthesametime,heshouldgiveupthethoughtthatheisactuallydoingthekarmaorbhaktiyoga.Heshouldgiveupthethoughtthathehasgotthepowertodovariousyogas.Heshouldgiveupthethoughtthatthefruitalsobelongstohim(Sattvikatyaga).Inotherwords,heshouldcompletelygiveuptheideathatheisthedoerandthatheisalsoreapingthebenefitorfruit.HemustconsiderandunderstandthateverythingisdonebyGodonly;anditisforthepleasureoftheLord.Thisisthefirstmeaning.2)Thesecondmeaningisthis.Suppose,whiledoingthebhaktiyoga,apersonhascommittedseveralsinsorpapa.Theseactashindrancesintheproperperformanceofthebhaktiyoga.Sothesethingshavetobeproperlyatonedfor,beforecontinuingthebhaktiyoga.Fortheatonementforsins,thesastrashavelaiddownseveralprayaschittaslikekricchra,chandra‐yana,kushmandahoma,etc.Theseexpiationceremoniesthemselvestakeaverylongtimeandaredifficulttoperform.Krishnasays:“Giveupthevariousprayaschittaceremonies,whichhavebeenprescribedinthesastras.Seekrefugeinme.Iwillstandintheplaceofthevariousexpiationceremonies;sothatthehindrancestothebhaktiyogaaregotridof.”ThesearethetwomeaningswhichhavebeenexplainedbyRamanuja,inhiscommentaryonGita.

35. Whatisthethirdmeaning?Thethirdmeaningisbytreatingthisslokaasasecret.So,inthethirdmeaning,thegreatnessofprapattiisexplained.‘Dharman’heremeansvariouskindsofvidyas,mentionedintheUpanishads,likeSadvidya,Daharavidyaetc.Becauseofincompetence,becauseofinabilitytodothesame,aperson,inthepresentworld,hasalreadygivenupdoingthesevidyas,whichcomeunderbhaktiyoga.Inotherwords,givingupthebhaktiyogahasbecomeafaitaccompli–i.e.,thebhaktiyogahasalreadybeengivenup.So,havingalreadygivenupthebhaktiyoga,duetosheerinability;youseekrefugeinGod,i.e.,doprapatti.Thisisthesecretmeaningofthefirstpart.HereagaindifferentmeaningsaregivenbyDesika.

36. WhatarethedifferentmeaningsgivenbyDesika?1)Thebasicmeaningisthis:“Youhavealreadygivenupthebhaktiyoga,knowingthatyouareunabletodoit.So,doprapatti,toattainsalvation.”DifferentmeaningshavebeengivenbyDesika,elaboratingthisbasicmeaning,asfollows:

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2)Itisclearthatprapattidoesnotrequireanyotheraccessories,otherthanthefive,whichIhaveexplainedearlier.So,giveuptheideathattheotherdharmas,namely,ritesorduties,arerequiredtobeperformed,asaccessoriestoprapatti.3)Itiswellrealisedthatinthepresentday,thebhaktiyogacannotbeperformed,aslaiddowninthesastras.So,oureffortsshouldnotbewastedindoingsomething,whichisnotpossible.4)Knowingfullwellthatbhaktiyogacannotbeperformedinthepresentday,weshouldgiveupeventhedesiretoattempttodobhaktiyoga.5)Prapattiiscompletebyitselfanditdoesnotrequirebhaktiyoga.Infact,ifapersonsimultaneouslyattemptstodobhaktiyogaalso,thismeansattemptingtwothingstogether.So,thepotencyofprapattiislost.

37. Canwesaythat“Sarvadharmanparityajya”meansgivingupalltheritesandkarmas,prescribedinthesastras?TheVedasandsastrascannotprescribethingsthatshouldbedone;andthenaskustogivethemup.Thesastrasprescribethedutiesandkarmathatvariousclassesofpeoplehavetodo;thevarioustypesofyagasapersonhastoperform,andsoon.Itisnotcorrecttosaythat,afterprescribingtheseatlength,theVedasandsastrasaskustogiveupeverything.Iftheideaistogiveupallthekarmasandduties,thentherewasnoneedtoprescribethemindetailearlier.

38. WhatdoestheGitasayaboutthis?TheGitasaysthatthisisTamasatyaga.Ifapersongivesupdoingcompulsorykarmaslikesandhyavandana,duetosomewrongideasorfalsenotions,itisTamasatyaga.So,thesecompulsorykarmasshouldnotbegivenuponanyaccount.

39. Whatisthepurposeofcompulsoryriteslikesandhyavandanaandtarpana?Doesthismeanthataman,whohasdoneprapatti,cangiveupdailydutieslikesandhyavandana,ifthesearenotaccessoriestoprapatti?No.Itistruethatthesedutiesarenotrequiredforprapatti.Theyarenotaccessoriestoprapatti.ButthesedutieshavebeenprescribedbytheVedasandsastras.So,thesewillhavetobedonetilltheendoflife,byeverybody,includingone,whohasdoneprapatti.Whatismeantis,thatfortheparticulartypeofact,namely,prapatti,theotherdutieslikesandhyavandanaarenotaccessories.ButtheyaredutiesprescribedintheVedasandsastras.So,theyshouldbedonethroughoutone’slife.

40. Pleaseclarify.Whatismeantis,thatfortheparticulartypeofact,namely,prapatti,theotherdutieslikesandhyavandanaarenotaccessories.ButtheyaredutiesprescribedintheVedasandsastras.So,theyshouldbedonethroughoutone’slife.

41. Whathappens,ifaperson,outofignorancegivesupdoingthesedailydutiesandrituals?1)Notdoingsomething,whichisprescribedinthesastras;and2)doingsomething,whichisprohibitedbythesastras;certainlyearnthedispleasureoftheLord.So,punishmentswillbegivenbyGod.Evenifaperson,whohasdoneprapatti,failsinthisregard,healsogetspunished.

42. Youweresayingthattheduties,prescribedinthesastras,shouldbedone.YoualsosaythatallthesedutiesshouldbedoneforthepleasureoftheLord.Whichiscorrect?

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Botharecorrect.Certaindutiesorkarmasareprescribedinthesastras.TheLordhimselfsaysintheGitathattheVedasandsmritisareHisowncommand.So,anybodywhoviolatesHiscommand,bynotdoingtheprescribedduties,willbepunishedbyHim.

43. Inthesecondpartofthecharamasloka,itissaid“mam”and“ekam”.Whyistherearepetition?Isitnotenoughtosimplysay“mam”?Itisnotarepetition,because,sayingagainhasseveralsignificantmeanings.1)Saying“mam”and“ekam”denotes:“Iamthemeans(upaya);andIamalsotheobjectofattainment(upeyaorpurushartha).Sothetwowords“mam”and“ekam”,showthefactof1)Hisbeingthemeansand2)Hisbeingtheobjectofattainment.2)AnotherinterpretationisthatIswaraistheonlymeans(upaya).TheJivatmadoesbhaktiyogaorprapatti;thisisnotanimportantmeans.Itisonlyaninsignificantmeans,ascomparedtotheLordHimself,whoisthemainmeans(upaya).So,thisdenotesthattheLordHimselfistheonlymeans,whoispleasedbyprapattiandgrantssalvation..

44. IamnotveryclearaboutwhatyousaythatIswaraistheonlyupaya.Youhavealsosaidthatprapatti,isthebetterupaya.Pleaseclarify.Itistruethatbhaktiandprapattiareupayaforattainingsalvation.Buttheycannotdirectlygiveyousalvation.Byyourdoingbhaktiorprapatti,youpleasetheLord.ThenHedecidestogivesalvation.TheLordonlyistheupaya,becauseHeonlygivessalvation.BhaktiandprapattiareonlyinstrumentstopleasetheLord.So,bhaktiandprapattiarecalledSadhyopaya(SadhyaUpaya=Upayawhichcanbedone).Iswaraiscalledsiddhopaya(SiddhaUpaya=Upaya,whichisalreadythere).

45. WhatistheconsolidatedmeaningofthefirsthalfoftheCharamaSloka?Themeaningisthis.Havingalreadygivenupbhaktiyoga,duetoinability,youseekrefugeinMealone.

46. Nowletusgotothesecondhalfofthesloka.Whatdoesthismean?“Iwillliberateyou,fromallyoursins,whichstandinthewayofyourattainingmoksha.So,youdonotgrieve.”Thisistheconsolidatedmeaning.

47. Whatisthespecialsignificanceofthewords“Donotgrieve?”Thisindicatesthefollowing,asbeingsaidbyKrishna:1)“BecauseofmyindependenceandLordship,you,whohavedoneprapatti,neednotbeafraidthatIwillnotgrantyoumoksha.Iwillcertainlygrantyoumoksha.”2)“Youareafraidoftheinnumerablesins,whichyouhavecommitted.Youneednotbeafraid,astowhetherthesesinswillstandinthewayofyourattainingmoksha,evenafterdoingprapatti.”“Youcanbesurethathavingdoneprapatti;attheendofthislife,youwillcertainlyattainmoksha.”

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Chapter13:VadakalaiandTenkalai

1. Wehavegottwosects,VadakalaiandTenkalai.Whatisthedifferencebetweenthesetwoschoolsofthought?Thereisnofundamentalorbasicdifferenceinthephilosophy,betweenthetwoschools,VadakalaiandTenkalai.Thereisonlydifferenceofopiniononsomeissues.Thesearenotsignificant.

2. Whendidthisdivision,VadakalaiandTenkalaiactuallytakeplace?Wecannotsayforsure.Thereweredifferencesofopinion,onsomeminorissues.Induecourse,thesedevelopedintotwoseparateschoolsofthought,calledVadakalaiandTenkalai.Thedifferencesaremoreacademicinnature.Eachschoolstressesimportanceonsomeaspects.Theminordifferencesofopinionarose,becauseofthedegreeofemphasislaidonsomepoints,byeachschool.Theseminordifferencesneednotbegivenimportance.

3. Pleasetellmesomeofthemoreimportantdifferencesofopinion,betweenthetwoschools.Thefirstoneisabout,thepositionandnatureofLakshmi.TheprincipleofVadakalaisisasfollows:1)GoddessLakshmihasthreecharacteristics.i)ThefirstoneisherrecommendingandpleadingroletoLordNarayanaonbehalfoftheJivatma.(Purushakara).ii)Thesecondoneisthatsheisherselfthemeansforattainingsalvation,justasNarayanaisthemeansforattainingsalvation(upaya).iii)Thethirdcharacteristicisthat,sheisalsotheobjectofattainment(upeya).InSriVaikunta,sheandNarayanaareservedbythechetanasorJivatmasafterattainingmoksha.2)LakshmiisParamatma(alongwithNarayana);andisnotJivatma.3)Lakshmiisalsoinfiniteinnature(vibhu),likeNarayana.

4. HowdoestheTenkalaiviewpointdifferfromtheaboveVadakalaiviewpoint?TheTenkalaisacceptLakshmi’sroleasamediator,i.e.herrecommendatorynature.Theyalsoacceptthatshe,alongwithNarayana,istheobjectofattainment,inParamapada.Buttheydonotaccepttheprinciplethatsheisalsothemeansofattainingsalvation;i.e.,thatsheisalsoanupaya.2)TheysayLakshmiisaJivatma.3)Lakshmiisatomicinnature.

5. WhataboutKaivalya?Yes,AnotherpointofdifferenceisaboutthestatusoftheJivatmawhoattainsKaivalya.ThosewhohaveperformedJnanaYogaperceiveandenjoytheirownsouls.ThisiscalledKaivalya.4)VadakalaischoolholdsthatKaivalyaisinferiortoParamapadaorMoksha.Itisnoteternal;andthesoulfinallyreachesParamapada.SoKaivalya,accordingtotheVadakalaischool,issituatedoutsideSriVaikunta.

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TheTenkalaischoolalsoacceptsthatKaivalyaisinferior.ButtheystatethatthesesoulsenjoyKaivalyaeternallyintheParamapadaorSriVaikuntaonly,intheoutermostparts.

6. Whataboutbhaktiandprapatti?5)TheVadakalaischoolacceptsbothbhaktiandprapattiasthemeansforattainmentofmoksha.TheTenkalaischooldoesnotacceptbhaktiasameansorupaya.Theystatethatacceptingoradoptingbhaktiyogaasameansisagainstthenatureofthedependentsoul.ThesoulisabsolutelydependentontheLord.So,heshouldnot,byhimself,adoptbhaktiyoga.

7. Whataboutprapatti?6)TheVadakalaischoolstatesthatprapattihastobeapositive,specificactofsurrender,bytheJivatmatotheLord.TheTenkalaischooldoesnotconsiderthatapositiveactofsurrenderisnecessary.Theysaythati)knowledgeoftheessentialnatureoftheJivatma,andii)mentalacceptance(non‐rejection)onthepartoftheJivatmatoIswaragrantinghimsalvation,arerequired.SotheJivatmaneednotspecificallyadoptanymeansforsalvation,asapositiveact.Hemay,however,dogoodthingsandservicetoGod,forthepleasureoftheLord.

8. WhataboutthepointofgettingtheLord’sgrace(Kripa)?7)TheVadakalaischoolholdsthatapositiveeffortisnecessary,onthepartoftheJivatmatoattaintheLord’sgrace.TheLordcanbeaccusedofpartialityorunkindness,ifHegivesmokshatosomeandnottoothers.Further,theLordcannotgrantmokshatoallpeople.So,theVadakalaischoolsaysthattheLord’sgracehastohavesomereason,liketheeffortsbytheindividualsoul.TheTenkalaischoolsaysthattheLord’sgrace(kripa)isspontaneous.HegrantsmokshatothosewhomHelikes.TheVadakalaiphilosophyiscomparedwiththepracticeofthemonkey(markatanyaya).Inthecaseofamonkey,thechildmustclingorattachitselftothemother.Similarly,theJivatmahastomakesomeeffortstogainLord’sgrace.TheTenkalaischooliscomparedtothecatsystem.Inthecaseofacat,themothercatholdsthechildcat,initsmouthandmovesabout(marjaranyaya).Similarly,TenkalaischoolstatesthatitistheLord,whograntsfavourstothose,whomHelikes.

9. Whatisthenextpointofdifference?ThenextdifferenceistheLord’sattitudetowardsthesinners.8)TheTenkalaischoolstatesthatthesinsofadevoteearepleasingtotheLord;justlikethedirtinthewife’sbodyispleasingtothehusband;orthedirtinthecalfsbodyispleasingtothemothercow.TheVadakalaissay:TheLordignoresordoesnotseethesinsofthedevotee.Intheexamplesgiven,thehusbandorthemothercowdoesnothatethewifeorthecalf,respectively,becauseofthedirt.Thedirthoweverisinduecoursecleaned.Similarly,thesinsofadevoteearenotseenbytheLord.

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10. Whataboutperformanceofcompulsoryduties?

Yes,anotherpointofdifferenceisaboutperformanceofcompulsoryduties,likeSandhyavandanaandothers.9)TheTenkalaischoolholdsthatforanexaltedperson,whoisreadytoreceivetheLord’sgrace,itisnotanoffencetogiveuptheperformanceofthesecompulsoryduties.Buttheydothesecompulsoryduties,soastosetanexampletoordinarypersons;because,followingtheexampleofsuchgreatpersonalitiesothersalsoshouldnotgiveuptheirperformanceofcompulsoryduties.TheVadakalaischoolsholdsthattheperformanceofcompulsorydutieshasbeenlaiddownbythesastras.So,thesehavetobedoneaslaiddown,byallpersons.Non‐performanceoftheseisasin,whichwillattractGod’spunishment.

11. Whatabouttheinterpretationofcharamasloka?10)TheTenkalaischoolholdsthatinthefirstpartinthecharamasloka,“givingupallthedharmas”meansthat,alldharmasmustbegivenupfirst,beforeseekingrefugeintheLord.TheVadakalaischoolstatesthatthesedharmasactuallyrefertothedifferentvidyas,inthebhaktiyoga.ThesevidyashavealreadybeengivenupbytheJivatma,duetohisinability;andthatthisisastatementoffact.

12. HowdotheyinterprettheLord’scompassion(daya)?11)TheTenkalaischoolstatesthattheLordalsogrieveswhenapersonissuffering.TheyquotetheauthorityfromRamayana,whereitissaidthatRamabecomesgrief‐strickenatthesorrowofhumanbeings.TheVadakalaischoolsays:Apersonhastofeelsorry,forsomebody’sgrief,onlyifheisnotabletoremovethegriefoftheotherperson.Whenapersonhasthecapacitytoremoveanotherman’sgrief,thereisnoneedforhimtofeelsorry.Hewillremovetheotherman’sgrief.Similarly,theLordhasgotthepowerstoremoveaperson’sgrief.So,thereisnoneedforHimtofeelsorry.Hewillremovethegriefofthehumanbeing.ItisstatedinRamayana,thatRamawasfeelingsorrowatthepeople’ssorrowfortworeasons:1)Goodpeoplewhoseethatintheavataras,likeRamaorKrishna,Healsofeelssorry,developfurtheraffectiontowardsRamaorKrishnaandthusdogooddeeds.2)Bad,orwickedpeople,seeingtheLordalsogrieving,thinkthatHeisalsoahumanbeinglikethemselves;andthus,dowickedthingsandsuffer.

13. WhatismeantbysayingthattheLordispresentEverywhere?TheVedassaythattheLordissmallerthanthesmallest;andisbiggerthanthebiggest.TheLordispresenteverywhere.12)TheVadakalaischoolstatesthattheLord’sbeinginsideanatommeansthattheLordispresenteveninanatom.Similarly,whenitisstatedthattheLordisbiggerthanthebiggest,or,infinite;thismeansthatthe.Lordisalsothere,whereversuchinfinitethingslikeTimeare.Ihavealreadyexplainedtheseaspectsearlier,asantarvyaptiandbahirvyapti.TheTenkalaischoolstatesthattheLordisalsoinsidetheatomandsimilarlyHealsoenvelopstheinfinitethings,likeTime,becauseofHisspecialpowers.

14. Arethese12theonlypointsofdifferencebetweenthetwoschools?.Actually,thereare18pointsofdifference,butthesearethemoreimportant.

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Ihaveonlyverybroadlydealtwiththepointsofdifference,withoutgoingintodetails.AsIalreadystated,thedifferencesaremoreacademicinnatureandminor.Theyarenotsignificant.Eachschoollaysemphasisoncertainaspects.SriDesikahasalsomentionedasfollows:AmongSriBhashyakara’s(Ramanuja’s)disciples,therearenodifferencesonessentialpoints.Thereareonlydifferencesininterpretation.

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Conclusion

1. Inowhaveabroadideaaboutthegreatnessofourphilosophyandreligion.Ihaveafewdoubtsinregardtocertainpointswhichyoumentioned.Now,therearecertainpassages,inouraccecptedauthoritiesliketheVedas,Sastras,PuranasandDivyaPrabandha,whichappeartobemutuallycontradictory.So,whichoneshouldwetake,ascorrect?Weshouldunderstandthatreallythereisnodifferencebetweenthesevariousauthorities.Wehavetoproperlyinterpret,andreconciletheapparentlycontradictorystatements.Insomecases,topraiseaparticularthing,thescripturesmayoverpraiseit.Inallsuchinstancesaproperinterpretationwillhavetobedonetoresolvetheapparentinconsistencies.

2. Wehavetwotypesofduties.Thefirsttypeconsistsofcompulsorydutieslikesandhyavandana;andtheothertypeofdesirableduties,suchasgoingtotemplesormakinggarlandsfortheLord.Whichismoreimportant?Obviously,thecompulsorydutiesaremoreimportant.Because,ifthesearenotdone,thisresultsinsin(papa).But,ifyoudonotdodesirableactivities,nosinaccurs.Henceitismoreimportanttodocompulsoryduties.

3. Therearetwotypesofduties:1)Oneis,doingthinglaiddownbysastras.2)Theotheris,notdoingthings,whichareprohibitedbysastras.Betweenthetwo,whichismoreimportant?Itismoreimportanttoavoidthings,whichhavebeenprohibitedbysastras;likedrinkingliquorortakingmeat.Doingthings,asprescribedbysastras,comesnext.Itisonlyaquestionofdegreeandimportance.

4. Whatistheimportanceofacharyaandbhagavatasinoursystemofphilosophy?TheimportanceofacharyaisevengreaterthanthatofGod.BhagavatasorthedisciplesofGod,havetobetreatedasevensuperiortotheLord.Whensuchisthecase,forbhagavatasorGod’sdisciples;inthecaseofacharya,thisisevenmoresoanddoesnotrequireanyemphasis.Thehighestrespectistobegiventotheacharya;andtheservicetotheacharyaisevenmoreimportantthanservicetoGod.

5. Howshouldtheacharyatreatadisciple?Theacharyashouldtestthedisciple,astowhetherheisreallyinterestedinourloftyprinciples.Thentheacharyashouldteachhimeverything,withoutomission.Whateverhehasbeentaughtbyhisacharya,heshouldgladlyteachhisdisciple,sothatthedisciplegetsthefullbenefit.

6. Betweentheservicetothearcharyaandservicetothebhagavatas,whichismoreimportant?1)Servicetotheacharyaisthemostimportant.2)Nextcomesservicetobhagavatas.3)AfterthatonlycomesservicetotheLord.

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7. Itisgenerallyacceptedthatservingsomebodyisnotanactofhappiness,andthishastobeavoided.Then,howdowesaythateveninmoksha,serviceisdonetotheLord?HowdoesthisservicetotheLordandLakshmi,givepleasuretojivatma?Thestatementthatservicetosomebodyproducesunhappinessisonlyageneralstatement.Thereareexeptions.Whenwedoservicetosomebody,whoisdeartous,itisnotanactofunhappiness,butinrealityitproducespleasure.Forexample,awifedoesservicewillinglytoherhusband,andderivesalotofpleasureindoingso.Similarly,servicetotheLordisalsoanactofpleasure.

8. TheVedas,particularlyAtharvaVeda,havelaiddownacts,forachievingbadobjectiveslikedestructionofenemies.WhyshouldtheVedasteachsuchbadthingsalso?Actually,thesearenotnormallytobefollowed.buttheVedas,beingkindtohumanity,wantthattheyshouldstudytheVedasanddogoodacts.AsanincentivefortheordinarypeopletodevelopfaithintheVedas,theyhaveprescribedmethodsforachievingdestructionofenemies.So,thebadpersons,byfollowingthesemethods,achievetheirobjectiveofdefeatofenemies.ThentheydevelopfaithintheVedas.Theythenreadthemoreimportantthings,thejnanakanda.Thiswllhelpthemtodevelopfaithinthegoodthingsandfinallytodobhaktiorprapattiandattainsalvation.TheGitaalsosaysthatVedaislikeatankorlake.Inthebigtankorlake,wetakeonlythatmuchwater,asisrequiredforourbathinganddrinking.Similarly,theVedascontainprayersormethodsfordifferentpurposes;fordefeatofenemies,forgettingwealthorcowsinthisworld,forgettingsvargaafterdeath,forattainingmoksha,andsoon.Wemustonlyfollowwhatwillhelpusinourgoalinlife,justaswewouldtakeonlyasmuchwaterfromthetankasisrequired.

9. Justaswwedonotadoptwhatismentionedaboutdestructionofenemies,intheVedas,canwesaythatweshouldnotadoptbhaktiyogaalso?Thetwoareentirelydifferent.Bhaktiyogahasbeenprescribedasameansforattainingmoksha.Differentvidyas,inthebhaktiyoga,havealsobeendescribedatlength.Thesearefortheultimateobjectiveofattainingmoksha.So,thiscannotbecomparedwiththeprocedurelaiddownintheVedasregardingdestructionofenemies;sinceBhaktiyogaisoneofthemeansofattainingsalvation.

10. Itissaidthatbhaktiyogahastobeperformedthroughoutthislife;and,perhaps,inthefollowinglivesalso,untilsalvationisattained.Butprapattihastobedoneonlyonceandissureofgivingsalvationattheendofthislifeitself.Thus,prapattiseemstobemuchsimpler,ascomparedtobhaktiyoga.Yes,inoneway,whatyousayiscorrect.Butyoushouldhaveabsolutefaithintheefficacyofprapatti;andyouhavealsotoadopttheaccessories,likedecisiontodowhatispleasingtotheLord;toavoid,whatisnotpleasingtotheLord.So,theadoptionoftheseaccessories,

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particularlytheabsoluteandfullfaith,isalsoverydifficult.Inanycase,wegobythesastrasandweacceptthetruthofwhatismentionedinthesastras.

11. Ihaveheardthateveryday,wehavetodofivekindsofservicetotheLord.Whatarethey?Theyare1)Abhigamana2)Upadana3)Ijya4)Svadhyaya5)Yoga.1)Abhigamana–Firstinthemorningafterbathandsandhyavandana,wepraytogodthatallservicesrequiredtobedonetoHimduringthedayshouldbedonewithoutanyhindrance.2)Upadana–Thenextistocollectflowers,tulasiandotheraccessoriesforthearadhanaoftheLord.Also,wereadorlearnthesacredworksoftheAlwarsandAcharyas.3)Ijya–ThethirdistoperformaradhanatotheLord.4)Svadhyaya–Thefourthistoreadintheafternoonthevedanticportions;anddiscusswithlike‐mindedpeople,philosophyanddeepermeaningsofthetexts.5)Yoga–Thefourthistobed,meditatingontheholyfeetoftheLord;andthinkingthatwearekeepingourheadattheLord’sfeet.

12. Iagreethatdoingthecompulsorydutiesandkarmas,likesandhyavandana,isnecessary;becauseitisordainedinthesastras;andtheirnonperformancewillresultinthedispleasuretotheLordandinvitepunishmentbytheLord.But,whatistheneedfordoingrecommendedduites,likegoingtothetemple,lightingupthelampsinthetemple,presentinggarlandstotheLordinthetemple?Iagreethatsuchdutiesarenotcompulsory,butareonlyrecommended.so,ifsuchdutiesarenotperformed,theywillnotresultinanydispleasuretotheLordorinvitepunishmentbytheLord.But,ifsuchthingsaredone,theyresultinthepleasuretotheLord.So,suchrecommendeddutiesshouldalsobeperformedforthepleasureoftheLord.

13. Youhavebeentellingmethebasicpriniciplesofourphilosophyandreligion.Whatwouldyouadvise,regardingthebookstobereferredto,forfurtherdetails?Therearefourmostimportantbooks,whichweshouldstudyunderanAcharya.Theseare:1)SriRamanuja’scommentaryonBrahmaSutra,called“SriBhashya”.2)SriRamanuja’scommentaryonBhagavadGita,called“GitaBhashya”.3)ThecommentaryofKurukesa(Pillan)onTiruvaimozhiofNammalwar.BecausethewholeTiruvaimozhiisconcerningtheLordandHisauspiciousqualities,thiscommentaryiscalled“BhagavadVishayam”or“subjectconcerningtheLord”.4)“RashasyaTrayaSara”or“Theessenceofthethreesecrets”ofSriDesika.Bylearningtheabovefoursacredworks,theprinciplesofourphilosophywillbewellunderstood.Also,theviewpointsofothersystemsofphilosophy,andhowtheyarerefutedbyus,canalsobelearnt.ItisoursacreddutytolearntheseworksunderthefeetofanAcharya.

14. Myholidaysarecomingtoaclose.Haveyoustillgotmuchleft?Knowledgeisanocean.Howevermuchyouread,youfindthatyouhavetoreadandlearnalotmore.IhavesofartoldyoutheimportantprinciplesofourVisishtadvaitaphilosophyandSriVaishnavitewayoflife,broadlycalledreligion.

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Iwillbeveryhappy,ifwhatIhavetoldcouldinduceafurtherdesireinyou,tolearnmoreandmoreaboutoursacredreligionandphilosophy.Iwantthatourtalkssofar,shouldkindleinyouaninteresttolearnmoreandmore,andbenefitbythem.Iwishyouallthebest.

Discussonthisbookat:http://saranagathi.org/blogs/gopala‐desikan

a dialog on hinduism (on sri sampradaya, .pdf)

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