The activities pursued by Jivatma are of three kinds: 1) Nitya 2) Naimittika 3) Kamya

1) Nitya: That which has to be done, without fail, regularly, like Sandhyavandana. By not doing these, one incurs sins.

2) Naimittika: Those, which have to be done on particular occasions, like Tarpana during eclipses.

3) Kamya: Those, which are done if a person wants to achieve specific desires, like wealth, pleasure. These are not compulsory. By not doing these, no sin attaches. These can also be done, purely for the pleasure of the Lord, without desiring for fruits.

There is another division of these activities.

1) Some activities have to be compulsorily performed. By performing these, you do not get any benefit or punya; but, by not doing these, you in- cur sin or papa. For example, Sandhyavandana and Tarpana (by those who are required to perform) have to be necessarily done. By doing these, you do not get any punya; but, by not doing these, you incur sin. These are called Ajna Kainkarya.

2) The second type of activities are those, which are desirable. By doing these, you get punya. But by not doing these, you do not incur sin or papa.

For example, going to the temple, weaving garland for adorning the Lord, cleaning the temple premises – such acts are desirable and they result in punya. But by not doing these, you do not incur papa. These are called Anujna Kainkarya.

Whatever activities you pursue you must carry them out as a service to the Lord, and for the pleasure of the Lord. You should not pursue any activity solely for your personal benefit. But it should be done only to please the Lord.

One should perform the normal duties laid down like Sandhyavandana and others according to his position and status in life.

He has also to do the duties, which have to be compulsorily performed on certain occasions,like Tarpana during eclipse.

He may also do the desirable works,like going to the temples, worshipping the Lord, preparation of flower garlands to the Lord.

He should do all these, without any desire for the fruits. He should also have the basic knowledge in regard to the real nature of the Jivatma and Paramatma.Then he can take up, in addition to all these, any particular duty or karma; and concentrate on its performance for the rest of his life.

In other words, the person does all the duties expected of him, as laid down in the sastras. Then he takes up a particular item of work and continues to perform the same, as much as possible, according to his capacity.

1) The first is worshipping the Lord with tulasi and flowers. So, here, in addition to his normal duties, the person goes on worshipping the Lord.

2) The second type is doing yagna, as laid down in the Vedas.

3) The third type is to control one’s senses.

As mentioned earlier, we have five senses of knowledge and five senses of action. The person has to control his senses. In other words, the senses should function and perform only those duties that are permitted by the sastras.

The eye should see only the Lord, in the temples, and only good people. The eye should not see anything bad.

The ear should hear the Vedas and other good things. The ear should not hear anything bad. Likewise with the other senses. So, the person controls all these senses by not doing anything bad.

4) The next type of activity is giving gifts to deserving people. The person should earn money by rightful means. The money or things in kind, which he earns by rightful means, should be given as gift to deserving people.

5) The next type of activity is called Tapas, i.e., by fasting repeatedly, as laid down in the sastras.

6) Another type of activity is bathing in holy waters like Ganga and Kaveri.

7) Another type of activity is repeatedly reciting the Vedas; also, discussing and understanding the sacred meaning of the Vedas.

8) Lastly, the Gita mentions doing pranayama also as a sacred work under karma Yoga.

All these people also do their daily rituals, as prescribed in the Vedas. Then, after doing Aradhana to the Lord, they take food.

No. As I mentioned earlier, there are certain activities or rituals, which have to be necessarily performed. (Ajna Kainkarya). If these are not performed, you incur papa (sin).

In fact, the Daksha smriti says that a person, who does not do sandhyavandana regularly, is always unclean. He is unfit to do any work or activity.

So what are prescribed as compulsory, by the sastras, have necessarily to be done. Then a person can take up some activity in particular, as mentioned earlier and do it regularly. This is the essence of Karma Yoga.

But, no activity, which has been stipulated as compulsory by the sastras, should be omitted.

While doing all these activities, you must be clear that you are not doing the activities; but the Lord only does these activities through you. Further, these are done for the pleasure of the Lord only.

Jnana yoga means, realising the soul as different from the body; that Jivatma and Matter are the body of Brahman, who is their inner soul. Then he has to constantly meditate on his atma, as the body of Brahman.

Here also. the prescribed activities, as laid down in the sastras, must continue to be performed.

This should not be understood in the ordinary sense of the term as devotion. The term bhakti has a special significance in this context.

In the Upanishads, there are several methods described, for attaining Brahman, i.e., salvation. These are called vidyas. There are 32 such vidyas, described in the Upanishads. Each vidya explains one method of doing bhakti.

So, performance of any of these vidyas is called bhakti.

We have Sad Vidya, Dahara Vidya, Madhu Vidya, Bhuma Vidya, Panchagni Vidya, Sandilya Vidya, Purusha Vidya, Prana Vidya, Vaisvanara Vidya, Prajapati Vidya, Purushatma Vidya, Balaki Vidya, Maitreyi Vidya, Paryanka Vidya and others.

In each Vidya, Brahman is meditated in a different way. Some of this characteristics or qualities of Brahman are highlighted and worshipped in each Vidya. Brahman is conceived in one way, in one vidya,and in another way, with some other qualities, in another vidya, and so on. Like the proverb “All ways lead to Rome”, here also, these are only different ways of meditating on Brahman.The objective of all these vidyas is to attain Brahman i.e., salvation.

No, the goal is the Paramapada, where the Jivatma enjoys Brahman. The Upanishads clearly declare that there is no difference at all, in the fruit or in the goal.

There is no specific duration or period, during which these vidyas have to be practised. Each person can choose a particular vidya and go on practising it. The Bhakti Yoga is completed in one birth or it may not be over in one birth. The Bhakti, in the form of vidya, may have to be continued in two or three or several births.

It is extremely doubtful whether anyone practises these vidya today.

Bhakti Yoga means, we have to constantly .meditate on Brahman and His qualities, according to any one of those 32 vidyas, prescribed in the Upanishads.

While performing Bhakti Yoga, we have also to perform the rites and duties prescribed in the sastras, such as sandhyavandana,tarpana and other things.

Bhakti Yoga is constant meditation, out of tremendous love for the Lord; knowing fully, all His auspicious qualities; and also knowing that He is the inner soul of all chetana and achetana.

You are right.There is a chance of delay in the attainment of moksha, by adopting Bhakti Yoga. Salvation may be at the end of this life, or it may require several births. So, normally, in the present days, Bhakti Yoga is not practised.

There are conditions or restrictions or 7 types. These are:-

1.Body purity has to be maintained, by avoiding impure and unclean food.

2.We have to be free from desires. We should not, desire any material things, like wealth and pleasures. Of course, if God gives, we aeeept them, as His gift.

3.Frequent meditation of the Lord, in the form you cherish.

4.Performing the rites and duties, as prescribed in the sastras.

5.Kindness and compassion towards all beings; not injuring any human being or animal, even by thoughts or words (apart from deeds).

6. To be in a cheerful and calm state of mind.

7. To be free from pride or egoism (ahankara)

Yes, there are three stages of step by step development or intensity of bhakti. In the ascending order of intensity of bhakti, these are:-

1) Para bhakti

2) Para jnana

3) Parama bhakti.

The means are two.

1) Bhakti

2) Prapatti

Karma Yoga and Jnana Yoga only lead to bhakti. So they cannot directly lead to salvation. The appropriate performance of karma, and having proper knowledge or jnana lead a person to bhakti. Then by practising Bhakti Yoga, the man attains salvation

Karma Yoga, when properly done, can lead to Jnana Yoga: and then, to Bhakti Yoga. Or Karma Yoga can also directly lead to Bhakti Yoga.

Similarly, Jnana Yoga leads to Bhakti Yoga. So Karma Yoga and Jnana Yoga, only lead to Bhakti Yoga.

Therefore, Karma Yoga and Jnana Yoga, by themselves are not means for attaining salvation, Only bhakti and prapatti are the means of attaining salvation. This can be explained , by a chart.

1) Karma yoga -> Jnana Yoga –> Bhakti Yoga or Karma Yoga –> Bhakti Yoga

(Or)

Karma Yoga–> Bhakti Yoga

2) Jnana Yoga -> Bhakti Yoga

1) People, who pray to Narayana, for the good things in this life and also for moksha are called Ekantins. They do not worship any other deity.

2) The second type of people are those, who pray to Narayana.not for any good things in this life: but pray to Him, only for moksha and nothing else. They are called Paramaikantins.

3) The third type of people are those, who worship Narayana, without prayers for anything. They leave everything to Narayana. Even granting of moksha is left to Him. So, these are the most devoted people.

Prapatti is also called self-surrender, saranagati, bharanyasa and nyasa. If you adopt prapatti, the sastras declare that you can attain Paramapada at the end of this life itself.

The major differences only

1. Bhakti is restricted to certain people. Prapatti can be adopted by any person and can be done for any living being.

2. Bhakti in the form prescribed in the Upanishads is practically not done now. Prapatti is being practised widely.

3. In the case of those who adopt bhakti, it is not definite whether they will attain salvation at the end of this life or they will have to continue their effort over several births. In the case of prapatti, sastras declare that a person attains salvation at the end of this life itself.

No. The performance of these rituals like yagas, gives us only limited results such as attainment of svarga (or heaven).

No, svarga and Paramapada are entirely different.

Svarga is a celestial world, a world higher up in the universe. This is full of enjoyment, where there are Devas and Gandharvas.

The enjoyment in svarga is only for a limited period. The period may vary, depending upon the punya or the good things done by an individual. He may stay on, for longer periods, in svarga. In any case. there is return to this world from svarga. It is also just another world, of a superior type, compared with our world here.

But, moksha or Paramapada is something, which is eternal, which is permanent. There we have Sriman Narayana with Mahalakshmi and Nityasuris, about whom I have described earlier. Nitya Suris are Garuda, Adisesha, Vishvaksena and others. Also, all liberated souls are there in the Paramapada or Sri Vaikunta.

So, Paramapada is eternal and everlasting; and is the ultimate goal for every individual. Hence svarga and Paramapada are completely different.

The rituals, described in the karma kanda of the Vedas, by their nature, are supposed to be done for the pleasure of the Lord. If they are done, for achieving specific results like svarga, the results are not permanent

Only, bhakti or prapatti, , can lead to immortality and salvation

It is true that the karma kanda of the Vedas and purva mimamsa of Jaimini, discuss mainly performance of rituals. But still a study of these is recommended, to understand that they in fact lead only to temporary results.

After studying the karma kanda and the purva mimamsa,and understanding that the performance of rituals leads only to temporary results; a man should proceed to study brahma sutra and understand Brahman.

1) People, unfortunately, do not make use of the sastras and knowledge the Lord has provided. Some people foolishly think that they are their own masters; and they are interested only in the worldly pleasures. So, they do not bother about the Lord.

2) The second type of people are indifferent towards God. They also think that it is difficult to worship Him.

3) The third type of people are misled and deceived by the so- called rationalists, who argue that there is no God,

4) Lastly, there are people, the worst type, who are positively hostile towards God and hate Him.

So, these are the four types of people, who do not make use of the sastras and who go on committing deadly sins.

Here again, there are four types of people.

1)The first type are those who have lost wealth. They want to regain the lost wealth. They worship the Lord for regaining the lost wealth (Artha).

2)The second type of people are those who are not satisfied with what they have. They want more and more wealth; they want more and more power, They pray to the Lord for getting more and more wealth and power (Artharthi)

3)The third type of people are those who do not have any worldly desires. But they want the experience of their own soul. Experiencing one’s own soul is called Kaivalya. So they pray seeking to experience Kaivalya (Jijnasu).

4)The fourth type. of people are really the intelligent ones. Their goal is only to attain moksha and to be with Brahman worshipping Him eternally. They are the people who love God and whom God also loves dearly (Jnani).

Out of these four types, the last mentioned, namely, those, who want to attain moksha only and enjoy Brahman, are naturally the best and the wisest. Krishna says in the Bhagavad Gita that these are the real intelligent people.

Krishna says that such type of people are extremely rare to find. These people believe that everything is the Lord; and the Lord is everything to them.

People worship other deities for fulfilment of their desires, for securing wealth and property. But Krishna says in the Gita that although they worship other deities, in reality, they are worshipping Narayana only.

This is because, as per our fundamental system of philosophy, all others are bodies, and Narayana is the soul of all chetanas and achetanas. Naturally, the other deities are also chetanas. So, Narayana is the soul of other deities also.

So, when people worship other deities, actually they worship Narayana only. But they do not know that Narayana is the soul of other deities also.

For this also we have Krishna’s reply in the Gita. He says that although people worship other deities, their desires are fulfilled by Narayana only, as the inner soul of those deities.

Individual desires or fruits the people get, by worshipping other deities, are of limited duration. Because, those deities themselves are not eternal. They are also like human beings. They have their own life span.

No doubt, their life time is much longer, as compared to the life of a human being. But still, they also have a specific or fixed lifetime. So, the desires or fruits got, by worshipping these deities,are also only for a short period.

But moksha can be attained only by worshipping Narayana.

Krishna says that people who worship other deities, reach those deities. But, those deities themselves, are not eternal or permanent and so there is no question of salvation for such people; But those who worship Narayana reach Him in Sri Vaikunta, never to return.

They do not understand the true greatness of Narayana; and, the secret behind His avataras. Just because He is taking avataras like Rama and Krishna, people think that Rama and Krishna are also ordinary human beings and so they do not worship Rama and Krishna.

They do not know that the avataras of the Lord, are only to bless the human beings; to protect the good and virtuous people and to destroy the wicked people; and to establish dharma, a well ordered way of life.

So, without knowing these secrets, people think that Rama and Krishna are just ordinary human beings.

1) Sattvika quality produces clear and definite knowledge. It produces interest in learning good things. It gives pleasure to the mind, so that the person can worship the Lord with devotion.

2) Rajasa quality is that which produces love bet ween man and woman. It also produces desires of the senses, like listening to music, seeing good and pleasant things. This quality also produces desire to be with children, grand children and friends.

3) Tamasa quality is the worst of the three qualities. It leads to perverse and wrong know- ledge. It results in carelessness and laziness. Tamasa quality creates desire for the wrong type of happiness. The tamasa quality leads a person astray, creates false knowledge and induces him to do wrong things.

No. Every person has all the three qualities, but in different proportions. Some people have an excess Of sattvika quality. Some others have an excess of rajasa quality. Again some others have an excess of tamasa quality.

Even in the same person, at one time, sattvika quality will be predominant. During such times, he will think good and do good things. In the same person, at some other time, the rajasa quality becomes predominant, inducing him to do things pertaining to that quality, as mentioned before.

Again at some other time, the tamasa quality gets the upper hand, inducing him to pursue undesi- rable activities

Well, the karma theory is the answer for it. Based on the person’s previous karmas. different qualities rule him at different times. This also depends upon the type of food he takes.

1) Foods which are sweet and nourishing, pleasing to look at, are liked by people, in whom the sattvika quality is predominant.

2) Foods which are bitter or sour, excessively hot and producing a burning sensation in the stomach, are liked by those, who have the rajasa quality predominantly.

3) Food, which has deteriorated due to lapse of time, rotten, foul-smelling; and left over of food earlier consumed by impure persons; is liked by those in whom the tamasa quality is predominant. Also, the food which has not been offered to God,is liked by the tamasic people.

Purity of body means:- 1)showing due respect and doing namaskara, to the elders and learned people;

2) Keeping the body clean, by bathing in holy waters and rivers.

3)Not pursuing activities which are prohibited by sastras;

4)Not hurting other living beings.

It means:

1)speaking the truth, without causing any harm to others

2)Speaking sweet words without causing anger or hatred in others,

3)Reciting the Vedas and Divya prabandha.

It means:

1) not having any bad thought;

2) keeping the mind pure and clean;

3) always thinking about the Lord.

The giving of gifts is also classified into three categories sattvika, rajasa, tamasa.

Gifts given to deserving persons, at the time when they are needy, are of sattvic type. Such gifts should be given, without expecting anything in return, from the other person

Gifts made in return for gifts received earlier. Similarly, giving away useless things, which are not required by the giver; giving gifts, expecting some advantage at a later date; are also considered as rajasa type

Gifts of things, which are prohibited by sastras; gifts which are given to undeserving persons, who may use these gifts for immoral purposes; gifts which are given with pride and merely for publicity; are all of tamasic type.

All works should be done as a matter of duty, till death. While performing these works, they should give up the idea, that they are doing them. They should be clear that actually God is getting the work done through them for His pleasure.

Similarly they should do the work, without aiming for the fruit; i.e., without being interested in the fruit of action. They should leave the end results to God.

There are three types of tyagas, depending upon the quality: sattvika tyaga, rajasa tyaga, tamasa tyaga.

The duties, as prescribed by sastras, are done as a matter of devotion to the Lord; as worship of the Lord. Here the person does not think, that he is doing the duties.

He understands that God is getting the duties performed through him, for God’s pleasure. So, he dedicates the fruits of his works also to the Lord. Such a type of tyaga is called sattvika tyaga.

In other words, whatever comes on, he takes calmly. He only does his duties as prescribed by the sastras. Whether he gets good results or bad results, he does not bother. He continues doing his prescribed duties.

Some persons give up the duties prescribed by Sastras because of difficulties in getting money and materials. Some persons give up the duties because of laziness. This is called rajasa tyaga

The sastras have prescribed certain compulsory duties (Karmas), like sandhyavandana and tarpana. If a person gives up the performance of these compulsory duties due to some wrong ideas Or false notions this is called tamasa tyaga.

Works which are done, as prescribed in the sastras, without thinking that we are actually doing, are sattvika works. We should be clear that it is only the Lord, who gets these things done by us. So, without any desire for fruits or results, we should do the work, as prescribed in the Sastras

If a person does his work, and is proud that he is doing the work; if he does the work, with a desire for good results, and, for enjoyment of worldly pleasures; this type of work is rajasa work.

If a man does the work, in ignorance, without understanding the implications; if he is not able to get the work done fully; if the work is done, against sastras; this is the tamasa type of work.

1) The person, who does not bother about the results; who remains unaffected by success or failure; is sattvika by nature. He is clear it is only the Lord who gets the work done by him.

2) If a person does the work, with a desire for good results, or with a desire for fame; if he does work, even at the cost of trouble or pain to others; he is of rajasa type.

3) A person who does a work, against the commands of sastras; who is lazy and is not qualified to do the work; who is deceitful; is of the tamasa type.

In Sanskrit the word “Moksha” actually means deliverance or freedom (from the bondage of samsara; from the cycle of births and deaths).

But we say that moksha means not only freedom from samsara, but also attaining Paramapada or Sri Vaikunta and enjoying the Lord.

Moksha or Paramapada is only one and is unique. But there, are certain stages, which come very close to moksha or Paramapada. Let me describe them.

1) Salokya – is attaining the world, which is one of the Lord’s; but is not exactly Sri Vaikunta; but the nearby worlds;

2) Sarupya – is the attainment of a form, resembling the Lord’s. This is obtained, as a result of constant meditation on one of the forms, like Rama or Krishna. For example, by constant meditation of Rama, the jivatma may attain a form resembling Rama. This is called Sarupya.

3) Samipya – is attainment of a place, near Sri Vaikunta but not Sri Vaikunta itself.

4) Sayujya – is actual attainment of Paramapada or Sri Vaikunta.

Sayujya alone is the real moksha. The other three, namely salokya, sarupya and samipya are very close to Sayujya.

The question can be answered with a little bit of background on the Upanishads.The Upanishads are of three types namely bheda sruti, abheda sruti and ghataka sruti.

There are many passages in the Vedas, which clearly and categorically state that Brahman or Paramatma is different from Jivatma. These are called bheda sruti, because they show the difference between Paramatma and Jivatma.

Bheda in Sanskrit means difference.

The following are some of the quotations.

1) ‘Two birds with similar qualities and attached to each other, reside in the same tree. One of them (Jivatma) eats the fruit (the results of his karma), whereas the other (Iswara or Brahman) shines, without eating the fruit.”

2) “The Jivatma realises that the supreme self or Brahman directs him and he is the object of direction”.

3) “He, the Jivatma, is different from Brahman. By winning the grace of Brahman, the Jivatma attains salvation”.

4) “The three-fold nature, can be simply put as follows (1) who experiences pleasure and pain; (2) the object of such experiences and (3)He,the Brahman who directs all”. 79

5) “He is the lord of Matter and Jivatma and the possessor of qualities”.

6) “Brahman is the ruler whose knowledge has no limits. The Jivatma has his knowledge limited”.

7) “The Brahman is different from Matter or Achetana and is greater than the Jivatma.”

8) “He is different and He rules over the Jivatma and the Matter.”

9) “The knower of Brahman attains the supreme.”

10) “He reaches the other side of samsara and reaches the Paramapada of Vishnu”.

11) “I belong to the Brahman and I will not leave Him”.

12) “All these are born out of Him and because of Him they live and they go back to Him.”

13) “The brahmins understand Him, by learning the Vedas, by doing penance, by giving donation and by doing yagas.”

14) “The Brahman cannot be attained by reading the scriptures, by intelligence,…”

15) “He is the lord of all. He is the ruler of all”.

16) “There are two eternal, permanent things. One is Brahman, knowing everything and all powerful. The other is with limited knowledge and powerless, namely, Jivatma.”

17) “The Jivatma enjoys the Paramapada along with Brahman.”

So, the above are a few examples of bheda sruti. These are some of the passages from the Vedas, which clearly show that the Jivatma is different from Paramatma.

There are innumerable such passages in the Vedas.

There are also passages in the Vedas, which show,on the face of it, that Paramatma and Jivatma are one and the same.

The following are some of the passages:-

“You are that (Brahman)”.

“I am Brahman”.

“Everything here is Brahman”.

“All the things here are Brahman”.

“There are no different things”.

“There is only one”.

The third type of sruti, ghataka sruti, describes the relationship between Brahman and Jivatma and Matter, as that of the soul and. the body (body/soul relationship).

The passages from the Antaryami Brahmana of Brihadaranyaka Upanishad and Subala Upanishad which explains the body-soul relationship. These are called Ghataka sruti.

This is called so, because this talks about the Iswara being the soul or antaryami of Jivatma and the matter. ‘Antaryami’ means “One who controls from inside”.

They are so -called, because they join or synthesise the apparently contradictory passages in the Vedas. They give “the proper to abheda srutis, which seem to state there is no difference between Jivatma and Paramatma.

By using this body/soul relationship, which has been shown above in the ghataka sruti, one can give proper interpretation to the abheda sruti.

When we say Rama, we mean the body of Rama, as well as the soul of Rama. We say Rama has a fair skin. We mean Rama’s body has a fair skin. Similarly, the word “Rama” means his soul also.

By the extension of the same principle, it also means the soul of Rama’s soul, i.e., Iswara or Narayana. We have just seen that the individual soul or Jivatma is also the body of Iswara. In other words, Iswara is the soul of the individual soul, namely Jivatma.

So, when we say Rama, this refers grammatically to 1) Rama’s body, 2) Rama’s soul, 3) Rama’s soul’s soul, i.e., Brahman or Iswara.

With this understanding, if one read’s the abheda sruti, the meaning will be quite clear.

1) One passage says “you are that”, Now what this means is that your soul’s soul is Iswara or Brahman, i.e., Brahman is also your soul’s soul.

2) The passage “All this is Brahman” is also correct, because all Matter and Jivatma have Brahman as their soul and Brahman has all of them as His body. Hence naturally all this is Brahman.

3) The passage “I am Brahman” is also correct, because my soul’s soul is Brahman. In other words, I am myself Brahman.

Thus, by applying the body/soul relationship between Jivatma and Paramatma, all the passages in the Vedas, which appear like saying identity of Jivatma and paramatma, will be properly explained.

The basic principle has been established that Brahman or is the soul of Jivatma and I Matter and all its variations.

So, the Jivatma and Matter and its variations are all the body of Brahman.

As mentioned earlier, this is the fundamental doctrine of Visishtadvaita philosophy.

“Advaita” means “Not Two”. The advaitins say that Jivatma and paramatma are not two (i.e., different) but they are One, i.e., identical. Hence this system of philosophy is called Advaita.

The founder of Advaita philosophy is Adi Sankara.

“Visishtadvaita” means “Not Two-in a special way” or “Only one – in a special way”. We say that Jivatma and paramatma are different and yet not different.

They are different, as we have shown from the bheda sruti. Jivatma is the body and paramatma the soul. The soul is different from the body. This way, the paramatma is different from the Jivatma.

They are not different because of the body-soul relationship, as explained in ghataka sruti. We call both Rama’s body and Rama’s soul, as Rama. Rama’s body and soul together, are called as “Rama” only. So, Rama is only one.

Similarly, Jivatma (the body) and Paramatma (the soul), can be called as only one – in a special way, because of the body/soul relationship.

So, Jivatma and Paramatma can be called two-in-one or one-in-two. Hence our system of philosophy is called “Visishtadvait’a”.

This system was perfected by Ramanuja.

“Dvaita” means Two. Dvaitins say that Jivatma and Paramatma are eternally different, i.e. they are two and not one. They do not accept body/soul relationship. Hence this system of philosophy is called “Dvaita”.

The exponent of Dvaita philosophy is Madhva.

The Advaitins argue that abheda srutis, which say that the Jivatma is identical with Paramatma. supersede the bheda srutis. So, they do not accept the validity of bheda srutis. In other words, they accept only abheda srutis as authority.

We say that the Vedas as a whole are authority. So, why should the Vedas mention the bheda passages, if they are to be superseded.

No sensible person will make a statement, if it is false and if it is to be superseded. Unless a statement is specifically mentioned as opponents point of view, it has to be taken as correct.

Nowhere in the Vedas, it has been stated that the bheda passages represent opponents point of view. Hence the bheda srutis have to be taken as correct; and have to be properly synthesised with the other passages in the Vedas.

Thus, we do not accept the Advaitins’ argument.

Dvaitins do not accept the abheda srutis as authority (pramana). Their argument is that abheda srutis are very few. They are very much less in number, as compared to bheda srutis, Hnce, the small number of abheda srutis must be ignored.

Vishistadvaitins do not accept this view of Dvaitins. They say that all-passages in the Vedas are authority. We have to properly interpret the various passages in the Vedas, so that any apparent contradictions are resolved. Hence, Vishistadvaitin makes use of ghataka sruti, to resolve the apparent differences between bheda srutis and abheda srutis.

As mentioned above, the Advaitins are not able to properly explain bheda srutis.

Dvaitins are not able to properly explain abheda srutis.

Visishtadvaita is the only system, which is able to explain properly both the Bheda srutis and Abheda srutis, with the help of Ghataka srutis.

The Advaitins say that everything, other than the Paramatma, is ‘maya’ or illusion. For Advaitins, the world itself is an illusion.

For this, the Advaitins have got three types of reality. They say that the Brahman is the only real thing or the ultimate reality; and everything else is illusion or maya.

1) We see a shell from a distance and we think it is silver. Only when we go near and examine, we find that it is really shell.

2) Similarly, from a distance we see a rope and mistake it to be a serpent.

3) Again, in a hot summer, on a tar road, we see at some distance water on the road, which is not actually so. It is only the reflection of the sun onthe tar road

So, such illusions, as explained in the three cases above, fall into the first category, according to the Advaitins. These are called “Apparent Reality” (Pratibhasika Sat).

In these cases, we are able to realise ourselves, at a later stage, that what we saw first was only an illusion. For example, thinking as silver, whereas it was only shell; similarly, thinking as serpent, when it was only a rope, is only an illusion.

The second category of reality is called by Advaitins as “Relative Reality” (Vyavaharika Sat). In this category come the world, air, sky, water. and so on. All these things are there and still, ultimately, they are only an illusion according to Advaitins. But, for all practical purposes, world, air, water and other elements are real things. So these things are called “Relative Reality” and form the second category.

The third category of reality, is the “Absolute reality” (Paramarthika Sat). This is Brahman.

The Advaitins classify all things into three types of realities, as follows:

1) Apparent reality (Pratibhasika Sat)  – like mistaking shell as silver; mistaking rope as serpent.

2) Relative reality (Vyavaharika Sat) – like world, sky, fire, water.

3) Absolute reality (Paramarthika Sat) – This is Brahman.

So, according to them, except for item (3) above, Brahman, everything else is maya (illusion).

The theory of Visishtadvaitins is exactly the opposite. We say that everything is real. There is no maya or illusion. The world is very much real. The Jivatma is very much real.

In fact, we also say that, even the objects which we see in a dream are also real. Of course, the dream objects are purely temporary and are seen only by the person who dreams.

We say that this world is not an illusion. We mistake shell for silver. We mistake brass, or bronze for gold. We mistake a rope for a serpent – These are actually illusions.

The world is not such an illusion. Whatever materials we find in this world, we are making use of them. The silver which we see, we make vessels out of it. We keep water in the silver vessel.

Similarly, the gold which we see, we make jewels out of gold, and we wear them.

So, the world, the materials, the objects which we see in the world, are all real.

The Vishistadvaiti’s have full support from the Upanishads. Its been explained earlier about the process of creation, starting from matter.

How from matter comes mahat, how from mahat comes ahankara and so on. I have also explained about the quintuplication, three-fold division and seven-fold division.

The Upanishads have thus explained in detail the process of creation. So, the world and the objects and materials of the world are all the results of creation.

When Upanishads take so much pains to explain the process of creation, is it correct to say that the whole thing is an illusion? There is no need for the Upanishads to describe in great detail the process of creation, if the whole thing is an illusion.

Further, the Upanishads do not state anywhere that the world is an illusion.

The Upanishads say that the Lord, Brahman creates the world out of maya. So the Advaitins interpret the word maya as illusion. But we interpret the world maya as matter (prakriti). The Upanishads themselves say that maya is matter. So, apart from’ other reasons, we interpret the word ‘maya’ as matter. From matter, the process of creation starts.

But taking the meaning of ‘maya’ as illusion, the advaitins say that the whole world is an illusion.

At many places, several Upanishads categorically declare that Brahman creates this world. “Brahman creates beings, starting from Brahma, as before”.

“Brahman creates the beings, like sun and moon, as before”.

Unless the world, sun and moon, and other objects are real, there is no need to create them. This clearly shows that the created world is real.

Of course, the Jivatma and Matter are eternal (nitya). At the time of pralaya, Matter and Jivatmas take very subtle (sukshma) form and merge with the Lord. Again, the process of creation starts, after pralaya. Thus we say that everything is real.

The Bhagavad Gita says: “I, who am the ultimate. cause of this world, join the Jivatma with Matter. Thus, all beings come out of this union”.

There are several such passages in Vishnu Purana and other Sastras which go to show that the world is indeed real.

They say that many objects in the world are not permanent. For example, there is a mud pot now; after some time it gets broken and it is destroyed. Similarly there is water in the river now. But in summer, the water gets dried up.

Thus water is no longer there. Thus, nothing is real, because they are not there permanently at all times. This is one of the arguments of the Advaitins. ………

We agree with them on the facts. But we say that these facts only show that objects are nor permanent. It dows not follow that the objects are not real. In other workds, even though the objects are not permanent, they are real.

We have to distinguish between a real thing and a permanent thing. Taking the example of the mud pot, the mud is there, which the potter makes into a pot. Again, after some time, the pot gets broken, and we come back to the mud. So, mud is there although mud pot gets broken.

Just because something is not permanent, we cannot say that it is not real. The mud pot is not permanent because it gets broken; but it’s real. We make use of the mud pot.

Similarly jewels are not permanent. We can melt them into gold and re- make some other jewel.

So the jewels are not permanent, but the raw material, gold is permanent. But both gold and jewels, made out of gold, are real. We make use of the jewels. We wear the jewels,. So, we cannot say that jewls are not real. Mud is real and mudpot is real. Gold is real and gold jewel is real. These examples are given in Chandogya Upanishad to discuss the relationship between Brahman and the world. So, Brahman is real and the world is also real.

Thus the argument of Advaitins that just because something is not permanent, it is not real, ( but an illusion) is not correct.

We are seeing the world. We make use of the things in the world. We enjoy them. So this has to be real. The above examples clearly show that the world which has come out, in the above examples are real.

If the Vedas wanted to show that the world is unreal, they need not have given the above examples. Instead, the Vedas could have given the examples of mistaking a rope for a serpent, mistaking a shell for silver and so on.

But instead of giving such examples, which suggest illusion, the Vedas have given examples of reality. From this also, it is clear that the world and everything else is real.

It’s correct. In many places the Upanishads say that Brahman creates the world, protects the world, and destroys the world. So, there is clear evidence as to what the Brahman does to the world.

All these activities of creating the world, protecting the world and destroying the world will have no meaning if the world is not real.

The world is destroyed at the time of Pralaya. So the world is not eternal or permanent. It is in this meaning that sometimes it is mentioned that the world is not real.

1) The Upanishads talk in great detail about the process of creation of the world. If the world is a illusion, there is no question of creation and there is no question of detailed process of creation.

2) The basic axiom that the Vedas as a whole , are the fundamental authority. So , there cannot be any inconsistency or difference between the different passages. If there is an apparent contradiction or inconsistency between two different two different portions of Upanishads, these have to be suitable reconciled or synthesized.

3) The normal logic is that if the majority of the portions mean one thing and a small number of portions apparently mean something else, then these minority portions will have to be explained in keeping with the majority version.

4) While the world is mentioned as real in innumerable places and the process of creation is described in detail, in a few places it is mentioned that the world is not eternal or everlasting. The world will be destroyed at the time of pralaya.

What is meant is that all the chetanas and achetanas merge in the Lord, in a very subtle form, at the time of pralaya.

The three reasons to show why the world is real:

1) The Vedas describe Brahman thus: Brahman is that, from whom all these beings are born; by whom all these beings live; in whom all these beings rest, after death. From the above description, it can be seen that all these beings have to be real.

2) Brahman is the material cause of the world. He therefore evolves into the world. So how can the world which has been created by Brahman, be unreal?

3) Brahman is also the instrumental cause of this world. He creates this world. So, how can a thing, which has been created by Brahman, be unreal?

Thus we say that the world and all the beings in it are real.

The Brihadaranyaka Upanishad clearly says that:

” In this dream world, there are no chariots. There are no horses to draw the chario. There are no roads on which the chariot can go. Then the Brahman creates chariots. He creates horses to draw the chariot and He Creates roads.

In this dream world, there are no joys or delights or raptures. Again, Brahman creates joys , delights and raptures.

In the dream world, there are no pools, no tanks and no rivers. Again, Brahman creates pools, He creates tanks and He creates rivers. Indeed Brahman creates all these, in the dream world”.

There are two reasons why the jivatma can not create the objects in the dream:

1) The jivatma is not capable of creating the various objects in the dream. He does not have the power of creation because of his natural powers are restricted, as long as he is in this world.

2) We also see many bad things in the dream. We are afraid to see such terrible things in our dreams.We often wake up with a start whenever we see bad things in the drea. If the Jivatma creates these objects, naturally he will create such bad things,such bad objects, which give him pain in his dreams. If the Jivatma creates these objects, naturally he will only create good and pleasant things in the dream. Since the dream consists of bad things also, it is clear that jivatma does not create the objects in the dreams. Only Iswara creates objects in the dream.

This is exactly what has been quoted in Brahadaranyaka Upanishad.

Well they are real, so far as the person who dreams is concerned. They are only for the duration of the dream.

They are not real in the sense that, immediately after the dream, the objects vanish. Further they can not be seen by others, but only by the person, who dreams.

The reason is simple. The Jivatma does some small good things and some small bad things. These are not big enough, or significant enough. As a reward for small good things done, God gives him pleasure and good things, in the dream. So, he is happy during the duration of the dream , enjoying pleasant things.

Similarly the Jivatma does small bad thigns, which are not very significant. Then a very mild punishment is given by the Lord, for those small bad things. This is by making the Jivatma feel the pain, by dreaming bad things or shocking news. So he is made to experience pain and sorrow during the duration of the dream.

Such is the reason for certain of good and bad things during our dream.

I have cogently explained above the philosophy behind our dreams. I have also quoted extensively from the Brahadaranyaka Upanishad to show that Brahman creates the objects in our dream.

I have also explained the reasons for our seeing or experiencing good and bad things in our dream.

The creation of things in the dream world by Brahman is real 1) for the duration of the dream and 2) for the person who dreams.

There are several passages in the Vedas, which declare that there is only one supreme Lord or Brahman.

The advaitins also agree that there is only one Brahman, the Para Brahman. However for purposes of worship, they accept a lower Brahman. This lower Brahman, is , according to them, not real ultimately, but is only Vyavaharika sat.

They say that 1.) The Para Brahman has no attributes or qualities.(Nirguna) 2.) It has no form. (Niravayava Brahman)

According to them 1) The lower Brahman (Apara Brahman) has good qualities (Saguna Brahman), 2) It has aform (body). The lower Brahman can be worshipped as a Vishnu and so on.

They further say as follows: “After worshipping the Brahman, in a form with qualities, like Vishnu, a person develops sufficient maturity of knowledge and viveka. Then he understands the real Brahman, which is without attributes.

Then he also realizes that he is not different from the real Brahman or Paramatma. In other words, he ultimately realizes that the Jivatma and Paramatma are one and the same.

We do not accept that there are two Brahmans. There is no question of one Brahman being higher and another Brahman being lower. There is only one Brahman.

The Brahman has all the auspicious qualities. That Brahman is free from all evil. The Brahman has also got a form – a beautiful and auspicious body, with four arms and sankha and chakra.

Further the Brahman has Jivatma and matteras His Body.

You’re right. Brahman has a divine and auspicious body, with four arms, sankha and chakra. He has also another body; the entire world, Jivatmas and Matter, as His body.

There is no question of Jivatma being identical with Paramatma. But Jivatma has Paramatma as its soul; and Jivatma; and Jivatma is the body of the Paramatma.

Thus both the Jivatma and Paramatma are one in the sense, that they form together the body and soul. So, they are 2-in-1. That is why our philosophy is called as Vishistadvaita.

You have to apply logic. At several places, the Vedas say that He has many auspicious qualities, attributes. In a few places, they say that Brahman is without attributes. We have to intepret this, in keeping with the majority portions.

So when the Upanishad says “without Attributes” we intepret this as “without bad attributes” i.e, ” with only good qualities” . This intepretation is necessary, to resolve the apparent contradiction between the portions saying Brahman has many auspicious qualities and the portions saying that Brahman is without attributes.

If we stick on saying that Brahman is without qualities, then all the portions mentioning about the good qualities of Brahman will have no meaning.

In many places the Upanishads mention that Brahman is the Lord. He is the protector, and the world and the Jivatmas are Protected By Him.

Again the Upanishads talk about Bhakti, about 32 vidyas or methos of doing bhakti to the Lord, for getting salvation. If the Lord has no attributes, no qualities, how can He protect the world. How can He give Salvation or Moksha to the Jivatma?

It cannot be said that the Upanishads lay down the methods of Bhakti, for attaining salvation, and then deny these things , by saying that the Lord has no attributes or qualities. Without qualities how can He grant Salvation?

We intepret these in two ways:

1) ” Without Qualities” mean “without bad qualities”. So, Brahman has all good qualities.

2) The qualities are three sattva, rajas and tamas. So, “without qualities” can mean ” without any of these three qualities”. This will mean “suddha, sattva”. Thus, we can say that the Brahman has the quality of “Suddha Sattva”.

The words “Tattvamasi” means ” That you there”. Here ” That” means Brahman. “You” means ” Your souls’s soul”.

So the words, “Tattvamasi” mean Brahman is your soul’s soul. This is exactly the body / soul relationship. Brahman is the soul of ones soul. ..viz…Jivatma. So, the word, “Tattvamasi” only says that Brahman is the soul of Jivatma. The above is the teaching of the father, to son Svetaketu. When we say Svetaketu, it means his body and his soul. It also means his soul’s soul which is Brahman.

The above is the teaching of the father, to son Svetaketu. When we say Svetaketu, it means his body and his soul. It also means his soul’s soul which is Brahman. Please refer to Chapter 3 where I have discussed the body/soul relationship.

You are right.

No, that is not correct. Brahman is eternal. Jivatmas are eternal, Matter ( mula Prakriti) is eternal and the Vedas are also eternal. These are all eternal and Vedas are also eternal as specifically mentioned in in so many Upanishads.

So, when Upanishads say Brahman is only one, without a second, it does not mean that everything else is not real. What it actually means is that Brahman has no equal. “He is without a Second” means, ” He is without an equal”, “He is unparalleled”.

All this means is that Brahman is Supreme, without any equals. It does not mean that there is nothing else than Brahman; and that everything else is an illusion or unreal.

If this view ( that all other are not real) is to be adopted, then let me repeat again that all the Upanishads explaining the process of Creation, explaining the Salvation of the jivatma, will all become meaningless.

When we say that the Chola King was unique and there was no second person, what dowe mean? We only mean that, in strength and valor, he had no equals. He had no parallels. It does not mean there was no other person in this world , at that time. Similarly here also, it only means that Brahman has no equals..

The Jivatma also, by nature, has all the auspicious qualities and is free from evil, just like Brahman. But unfortunately, these good qualities are not fully exhibited, so long as he is in this world.

During the period he is in this world, in this samsara, he is like a diamond, covered with dirt. When he attains salvation and reaches Paramapada, all the auspicious qualities shine in full in him and he is free from all evil. That is, he becomes like a diamond, cleaned from all dirt, and fully shining.

They are eight in number:

1. Freedom from evil

2. Freedom from old age

3. Freedom from death

4. Freedom from sorrow

5. Freedom from hunger

6. Freedom from thirst

7. Desiring the truth (Satya kama)

8. Willing the truth (Satya sankalpa)

These are apart from the basic nature of the Jivatma, of knowledge, bliss or happiness, and purity and so on.

According to Advaita, liberation comes finally, when the Jivatma realises that he is identical with Brahman or Paramatma. So, it is this knowledge, which leads to salvation..

Yes. According to Advaita, even in this world itself, it is possible to attain salvation. They call it Jivanmukti.

No. They do not recognise Paramapada, as the ultimate salvation.

The Advaitins say that it is only a partial salvation. They call it Krama mukti. They do not recognise Paramapada as the ultimate salvation.

Salvation means reaching Paramapada or Sri Vaikunta at the end of this life; and enjoying the Lord Sriman Narayana and being of service to Him and Lakshmi.

The Advaitins call some passages in the Upanishads as “great sentences” (Maha. vakyas). They say that these great sentences show that Jivatma and paramatma are one.

No.l “That you are”.

No.2″ I am Brahman”

No.3 ” All the things here are Brahman.”

No. 4 ” There are no several things here”.

The interpretation is very simple, if we apply the body/soul relationship

1) The first sentence is the famous “Tattvamasi”.

2) In the same way, the second sentence, “I am Brahman” also is correct. My soul is Jivatma. Jivatma’s soul is Brahman. So, my soul’s soul is Brahman. Hence “I am Brahman”.

3) The third sentence, “All things are Brahman,” is also correct. Because, the soul or Atma of all things is Brahman, by the body/soul relationship. So, everything is Brahman, since everything has Brahman for its soul. Brahman has everything for His body.

4) By the same reasoning, the fourth sentence “There are no several things here” is also correct. Because all things have Brahman as their soul. Hence, all things are identified with Brahman, as their soul. Hence there are no several things. All things are Brahman only (as their soul)

Thus we interpret the great sentences, in accordance with our philosophy.

Apart from these “great sentences”, we have many portions in the same Upanishads, which proclaim clearly that Paramatma is different from the Jivatma. So, if “maha vakyas” are interpreted to mean that Jivatma is identical with Paramatma, we find these are followed by passages, saying Jivatma is different from Paramatma, viz., contra-dicting the identity of Jivatma and Paramatma.

There is no need for the Vedas to proclaim something, to be contradicted immediately afterwards. Indeed in some places, the Upanishads give the opponents’ view first and then give the correct view. But they clearly say that what was mentioned earlier was not the correct view and then explain or proclaim the correct view.

There is no such specific statement in the Vedas, saying that bheda srutis are incorrect; or that abheda srutis only are correct. So, we say that all are to be interpreted suitably, to avoid any apparent contradiction.

We argue that ‘Neti, Neti’ (‘not so\ not so’), in the Brihadaranyaka Upanishad only means that Brahman’s attributes cannot be limited to what was explained earlier. His attributes are infinite. Therefore, the passage means that the Brahman’s attributes are not the only ones, which were mentioned earlier, but they are countless.

Our stand is also vindicated by the following:-

Immediately after this passage ‘not so’, ‘not so’, the Upanishad says that His name is Truth of the Truths. The Jivatmas are true, i.e., real and eternal. The Paramatma is the truth of the truth, i.e., also real and eternal.

So, this passage also clearly shows that Brahman has innumerable attributes, i.e., He is not nirguna..

While criticising the Advaita view point, Ramanuja develops subtle arguments and logic, to show that there are several inconsistencies in the Advaita standpoint, regarding the Brahman and the Jivatma. In particular, Ramanuja lists out 7 inconsistencies in the Advaita arguments, which say that Brahman is without attributes, Brahman is without form and the world is unreal..

I think we will not discuss them now. They require advanced logic philosophy, and knowledge of Sanskrit grammer. So, we shall pass over now for an advanced study at a later stage.

Narayana is accepted as the supreme deity.

He is full of good qualities. The Dvaitins do not accept that Brahman is nirguna.

According to Dvaitins, Narayana only creates this world, sustains this world and destroys this world.

They accept that Narayana has a divine body, a beautiful and shining body.

Yes. They accept the avataras like Rama and Krishna as all real.

Lakshmi is accepted as Narayana’s consort. But, they give Her a slightly lower place than Narayana. She also has a divine and beautiful body, like Narayana. However, Lakshmi is considered Jivatma.

They state that Lakshmi is also vibhu, like Narayana.

Yes. They accept the reality of the world and all beings

They say that the Jivatmas are different from one another. The Jivatmas are grouped into two categories, as males and females. The Jivatmas are also atomic in nature.

They accept the concept of salvation, viz., moksha and Paramapada. They agree that moksha means liberation from samsara and attainment of Paramapada.

No, they have different categories or gradations in moksha, like salokya, sarupya, samipya and sayujya. Depending on their merits (punya), the Jivatmas attain salokya or sarupya and so on.

They accept bhakti as the means.

The Dvaitins say that Jivatma and Paramatma are always different from one another. They do not accept the concept of body-soul relationship between Jivatma and Paramatma.

Since according to them, the Jivatma is eternally different from Paramatma, they are two. So, this system of philosophy is called Dvaita.

The essential nature of Iswara is truth, knowledge, infiniteness, happiness and purity. He is present everywhere. He knows everything.

He possesses six qualities and that is why He is called Bhagavan. Bhaga in Sanskrit means good quality.

These are: 1) Knowledge 2) Lordship 3) Strength 4) Valour 5) Energy and 6) Splendour.

You have a potter and the mud pot. The pot is made from the material mud. So mud is the cause and pot is the effect. Mud is called as the material cause of pot (UpadanaKarana). Now, mud by itself cannot change into a pot. The potter has to change the mud into a pot. So, in the making of the pot, the potter is also the cause, like the mud. The potter is called the instrumental cause (Nimitta Karana). Thus, for a mud pot, the mud is the material cause and the potter is the instrumental cause. I will give you another example. Take the case of a weaver. The weaver weaves a cloth out of the raw material yarn. In this case, the cloth is the produced effect. For the cloth, the yarn is the material cause and the weaver is the instrumental cause.

Again, take the example of the mud pot and the potter. Now, just with mud alone, the potter cannot make the pot. He requires the wooden wheel and some other similar wooden implements to make the pot out of the mud. Such implements like the wooden wheel are called the supporting cause (sahakari karana). So, summarising, we have three causes for producing anything. One is the material cause (upadana karana); the second is the instrumental cause (nimitta karana); and the third is the supporting cause (sahakari karana).

Brahman is the material cause in the creation of the world. He is also the instrumental cause in the creation. There is no supporting cause required for Him in the creation of the world. Or, we can also say that He is also the supporting cause in the creation of the world. If we consider the world as a pot. He is both the mud and the potter, for the creation of the pot (i.e. the world).

Brahman is the material cause; so, we say that Brahman evolves into the world. Brahman is the instrumental cause; so, we say that Brahman creates the world. Thus, the evolution of the world means that Brahman is the material. in case. Creation of the world means that Brahr the instrumental cause. (Just as mud evolves’into mudpot; the potter creates the pot.)

I shall describe this to you in some detail. We should fully accept the authority of the Vedas. Let me quote to you the following passages from the Vedas, which make it clear that Brahman is also the material cause. “He thought may I become many.” “The Brahman is the wood. Then Brahman became the tree.” “He desired may I become many.” “He became defined and undefined, real and unreal. Yet He remained as real. The wise perceive Him as the source of beings.” There are many other passages also, which clearly show that Brahman is the material cause of the world, besides being the instrumental cause. A story in Chandogya Upanishad says that there was a young boy Svetaketu who was sent by his father to a teacher for learning. He studied under the teacher for 12 years and after study, returned home.

His father asked Svetaketu: “I find that you are arrogant and you are thinking that you have learnt everything. Do you know about that, by knowing which everything else becomes known?” Svetaketu did not know, how by knowing one thing, all other things will become known. So, his father proceeds to give examples and teaches him. The father says:

1. From mud, we make pots and dolls. So by knowing mud, all that is made of mud, is also known; because they are all products from the same basic raw material mud.

2. Similarly, we make jewels out of gold. So, by knowing gold, all that is made of gold, like jewels, are also known; because they are only modifications or products of gold.

3. Again, from iron, we make so many materials like knife and scissors. So, by knowing iron, all the products that are made of iron, also become known; because basically there is only iron and all others are only modifications of iron. Similarly, by knowing Brahman, the whole world and everything in it becomes known.

From this, it is clear that Brahman is compared to mud or gold or iron, out of which, pot or jewel or knife (respectively) are made. From mud comes the pot. So, by knowing mud,everything made of mud becomes known. Similarly. Brahman evolves in to the world and all other things. Hence by knowing Brahman, everything else becomes known. This is the meaning of these examples. In other words, Brahman is the material cause (upadana karana) of whatever we see in the world; just as mud is the material cause of mud pot; just as gold is the material cause of gold jewels; and just as iron is the material cause of knife and scissors.

The Chandogya Upanishad states as follows:- “Then the Brahman desired “may I become many, may I grow”. Then it created fire, etc.” From this, it is clearly seen that the Brahman evolved into the world; because the Brahman says “may I become many.” So it is proved that Brahman is the material cause.

After this, the Chandogya Upanishad describes (he three-fold division of elements. I have already described this to you earlier. Further, it is said that Brahman desired and said “I will create names and forms.” So, this also shows that Brahman is both the material cause and the instrumental cause.

At the beginning of creation, namely, after the pralaya, the matter and Jivatmas are all merged, in an extremely subtle state, in Brahman. Then the Brahman desired “may I become many”.He then created the elements and the worlds, out of Himself. Then He gave them names and forms. So, the Brahman becomes both the material and the instrumental cause (upadana karana and nimitta karana).

There are very interesting examples in Mundaka Upanishad. Saunaka asks Angiras:- “What is that, by knowing which, everything else in the world becomes known”?

Angiras proceeds to explain. He gives the example of a spider. A spider creates thin threads, out of its own body and mouth and spits them out. It weaves a web around its body, out of these threads. The spider, then, eats back the threads forming the web. In other words, the threads come out. of the spider and are eaten back by the spider,

Similarly, Brahman creates the world, out of Himself and again withdraws the whole thing, the world, into Himself, at the time of deluge. This example clearly shows that Brahman is the material cause of the world. There is another example in the same Upanishad. The plants and herbs grow from the earth, i.e.,come out of the earth. In the same way, the world also comes out of Brahman. Thus, the teacher Angiras explains that, since the world and everything else comes out of Brahman; by knowing Brahman, everything else becomes known. There is another example given in Brihadaranyaka Upanishad. Yagnavalkya tells his wife that, by knowing Brahman, the whole world and everything else becomes known; and proceeds to give an example. From a moist and wet firewood, we try to light up fire. But only smoke comes out, because of wetness of the firewood. Just as smoke comes out of the wet firewood, all the world and everything else, come out of Brahman. These examples show that Brahman is the material cause of the world.

Yes. Nammalwar says that the Lord is present everywhere, as the soul in the body. He also gives a beautiful simile. He says that the Lord is present everywhere and in everything, like ghee in the milk. We cannot straightaway see ghee in the milk. Milk has to be turned into curd. From curd, you churn and get butter. You heat the butter to get ghee.Thus, although ghee is in milk, we cannot see the ghee directly. Similarly, God is in everything, although we cannot see Him directly with our eyes.

Yes, in several places. Let me give you some beautiful examples from Svetasvatara Upanishad.

The Paramatma is in the Jivatma, like

oil in til seeds (sesame):

butter in curds:

water in the earth (under ground):

fire in wood.

Although the Upanishad mentions Paramatma’s presence in Jivatma, the extension of this principle shows Paramatma’s presence in everything.

We have the great Alavandar, who has also used the simile of ghee in milk (like Nammalwar), to show the presence of the Lord in everything.

Here are some passages from the Vedas which will answer your query.

1) “There was only one Narayana, no Brahma, no Rudra”

2) “From His forehead, the three-eyed person, having Sula is born; the four-faced Brahma is bom.”

3) “Brahma is born from Narayana, Rudra is bom from Narayana”

4) “Brahma is Narayana, Siva is Narayana, Indra is Narayana, The directions are Narayana. All things are Narayana”

5) “There is only one Divine Being – Narayana”

6) “Narayana is the inner soul of all beings,”

7) “He crosses the human bondage of samsara and reaches the Paramapada of Vishnu.”

8) “Among the Devas, fire (Agni) is the lowest and Vishnu is the highest:

9) “He created Brahma as before and taught him the Vedas.”

10) “From the Brahma’s forehead, Rudra was born.”

11) “The Universe is Narayana.”

12) “Narayana is the supreme Brahman. Narayana is the supreme truth or reality. Narayana is the supreme light. Narayana is the supreme atma or Paramatma. Whatever is in this world, seen or heard, all that is pervaded by Narayana, both within and without. He is Brahma. He is Siva. He is Indra.”

From these, it will be clear to you who is the supreme deity, who is the Brahman and who is Iswara. There are innumerable such passages in the Vedas.

This passage occurs in Taittiriya Upanishad. This is called Narayana Anuvaka.

Actually it forms part of Taittiriya Upanishad. But some modern people call it by a separate name as Maha Narayana Upanishad.

The Vedic passage should read without the words “He is Hari”. The words “He is Hari” are later interpolation; and it is not correct.

The reason is very simple. If you add the words. “He is Hari” in this verse in the Vedas, the metre becomes incorrect. According to Sanskrit grammar, the metre of the verse is correct, only if the words “He is Hari” are not there. Thus it is very clear that the words “He is Hari” are only interpolation, at a much later period.

With the interpolation, it reads as “He is Brahma, He is Siva, He is Hari, He is Indra.” This will give an impression that all the three viz., Brahma, Vishnu and Siva are equal, as also Indra. So, perhaps this was the intention of the people who interpolated, that all the Gods should be treated as equals.

Yes. Here they are.

1) Varaha Purana: Narayana is the supreme deity. From Him was born the 4-faced Brahma and from Brahma arose Rudra.

2) Mahabharata: when the Jivatma and matter have gone into dissolution, i.e., during the deluge (pralaya), there is only one remaining and He is Lord Narayana.

3) Mahabharata: There is no being in the world that is eternal or permanent, except Vasudeva.

4) Harivamsa: Siva’s words to Narayana; “Brahma is called Ka and I am called Isa. We two were born from your limbs. Therefore, you are called Kesava.”

5) Mahabharata: Brahma’s words to Siva: “I was born by His grace and you from His anger, in one of the earlier creations.”

6) Mahabharata: Brahma, Rudra and Indra together with all other devas and rishis, worshipped the divine Narayana, the greatest of Gods.

7) Ramayana: Rudra sacrificed all things in a great yaga called Sarvamedha and then sacrificed himself also mentally.

8) Ramayana: They knew Vishnu is greater .(than Siva).

9) Mahabharata: These two, Brahma and Rudra, who are the greatest among the devas, are born out of the Lord’s grace and anger. They perform the duties of creation and destruction, as ordered by Him.

10) Mahabharata: The devas are under the protection of Rudra. Rudra is under the protection of Brahma. Brahma is under my protection. I do not need the protection of anyone, I am the refuge of all.

11) Vishnupurana: Brahma, Daksha, Rudra, all these are among the attributes of Bhagavan.

12) Mahabharata: The words of Brahma to Rudra: “He (Narayana) is the inner soul of you, of me and all beings. He sees everything, but cannot be seen by anyone or anywhere.”

13) Rudra says in Mantra Raja Pada stotra: All beings are the servants of Paramatma. Therefore, I am also your servant and with this knowledge, I bow to you.

14) Mahabharata: There is no one superior to Narayana, the God of the lotus eyes. There is no God superior to Vishnu.

15) Naradapurana: There is no divine being, higher than Kesava.

16) Mahabharata: He (Vishnu) is the king of all kings. He is the Iswara, He is the father. He is the creator,

17) Mahabharata: Those intelligent people do not worship Brahma or Rudra or any other devas, because the fruit of their worship is limited.

18) Mahabharata: Lord Narayana told the devas: “This Brahma is your father and mother and grandfather. He will give you boons under instructions from me. Rudra, his younger brother, had his origin from my forehead. Rudra will grant boons to beings under instructions from Brahma.”

19) Bhagavad Gita: Krishna says: “Those who do sacrifices to other deities, they also do sacrifice only to Me; but not in the proper manner and according to rules.” 20) Ramayana: Brahma, the three-eyed Rudra – cannot save a person from being killed in war, by Rama.

21) Mahabharata: Meditating always of the Lord, Brahma, Rudra and others have not yet realised the Lord’s nature.

22) Mahabharata: Mahadeva (Rudra) sacrificed -himself in Sarvamedha yaga and became Devadeva.

23) Mahabharata: He, whom Madhusudana sees at the time of birth, becomes Sattvika – If Brahma or Rudra sees him at the time of birth, he is rilled with Rajoguna and Tamoguna (respectively).

24) Mahabharata: Narayana is Parabrahma. Narayana is Paratattva. He is greater than the greatest. There is none greater than Him.

25) Mahabharata: Siva said: I was bora from His (Narayana’s) head – He is the one, fit to be worshipped always – By seeing Him, all other devas can also be deemed to be seen. I (Siva) also worship Him (Narayana) always – All of us, devas, reside in His body.

26) Vyasa: This is the Truth, Truth and Truth. There is no greater deity than Kesava.

27) Harivamsa: Siva said:- Only Hari is to be meditated upon, always. He is to be worshipped always. I (Siva) help in the worship of Hari.

28) Vishnu Purana: The world is born out of Vishnu and rests in Him. He is the world – He resides in all; and all beings reside in Him. Hence He is called Vasudeva. He is the Parabrahma.

29) Varaha Purana: Lord Narayana was at the beginning. From Him was born Brahma.

30) Bhagavata: Brahma said:- I, Brahma, create the world, commanded by Narayana. Siva, controlled by Narayana, destroys the world.

31) Bhagavata: The water from (washing) the feet of Vamana, which was borne on the head, with supreme devotion, by Kailasa vasa, Chandra mouli (Siva)….

32) Bhagavata: Brahma to Vishnu: We – Rudra and others – drink with our 11 senses, the honey in your lotus-like feet. 33) Bhagavata: Rudra to Krishna: You are the highest jyotis. The sky is your navel, agni is your mouth – You are the first purusha. You have no equal or superior. Myself (Rudra), the devas and rishis – all seek refuge in you. You are everything to us. You are our atma and ruler. You have no equal or superior; there is nobody else to be approached for protection. I come to you so that my samsara may be ended. 34) Bhagavata: Rudra to Parvati:- You asked me, when I rose from my yoga on whom I meditated. That person is Bhagavan (Narayana), whose maya, you have just witnessed. He is eternal.

35) Bhagavata: Rudra:- One, … who loves Bhagavan Vasudeva, goes after a hundred births to the world of Brahma; then he comes to my world. He will then reach the eternal world of Vishnu, as myself, Indra and other devas will do, at the expiration of our authority.

36) Bhagavata: Markandeya to Rudra: I will ask for this boon:- “May my love for Bhagavan (Narayana), for those that regard Him as the highest goal, and for you, remain unshaken.” Rudra: “You will be a lover of Bhagavan (Narayana).”

37) Parvati asks Siva: “I want to hear from you this: How do the learned people recite the 1000 names of Vishnu easily? Siva replies: “It is enough, if you say Rama. This is equivalent to all 1000 names of Vishnu. I also enjoy saying the name of Rama.” I have quoted above, only very few passages. There are innumerable such passages in smrtis, puranas and itihasas stating that Narayana is the supreme deity.

I have to tell you one thing. Narayana is a proper noun. According to Sanskrit grammar, Narayana can mean only one person. It cannot mean any Other person. But, Siva, Rudra and Sambhu are common nouns. Siva means an auspicious person. Rudra means, one who weeps or one who is dreadful. Sambhu means one who grants happiness and prosperity. So, these are common nouns. So, as common nouns, they can refer to any person, including Narayana; although normally they apply to Siva. This is on the authority of Sanskrit grammar.

We have a word in Sanskrit, called Sarasija. This is a common noun. This means that which comes out from a lake. There are so many flowers, which come out from a lake, i.e., which are there in a lake. But still, by common understanding, Sarasija means only a lotus flower. Similarly, there is a word Pankaja in Sanskrit. This means that which comes out of mud or slush. Again, so many flowers can sprout out of mud or slush. But it is commonly accepted in Sanskrit, that Pankaja refers only to Lotus. So, two of the common nouns, Sarasija and Pankaja, although they can apply to all flowers, are still taken to refer only to Lotus. Similarly, Sambhu, Siva and Rudra are common nouns. So, they can refer to any deity or person, although normally we identify these names with Siva.

We have to apply some logic here. We accept that the Vedas as a whole, are the ultimate authority. There is nothing in the Vedas, which is not authority. So, in a majority of passages, the word Narayana occurs as Paramatma. In some places, the word Siva or Rudra also occurs as Paramatma. Now, we have to be clear on one thing. Narayana, according to Sanskrit grammar, is a proper noun. It cannot refer to any other person. But Siva and Rudra are common nouns. So they can refer to any other person. Since we do not accept any contradiction among the different passages in the Vedas, we say that the words Siva and Rudra also, when they refer to Paramatma, actually mean Narayana, because these are common nouns.

The answer is very simple. Siva is a common noun. It can mean any person and hence it means Narayana in the particular context. But the word Narayana cannot refer to Siva, because Narayana is a proper noun. This is on the authority of Sanskrit grammar; and we have to accept the grammatical position.

There are several passages in the Vedas, which praise the greatness of Brahma; which praise the greatness of Indra; which praise the greatness of Agni or fire. Similarly, many passages in the Vedas also praise the greatness of Siva. But the important thing to see is who is declared as the supreme deity or Paramatma. As I have explained to you so far, it is clear from the Vedas and Puranas and Itihasas, that Narayana is the Supreme deity, the Paramatma.

What you are saying is not supported by the fundamental authority, the Vedas. From the Vedic passages I have given above, you can see that the Vedas speak of only one supreme deity and that supreme deity is Narayana. There is nothing in the Vedas to show that two or three Gods are equal; and that two or three Gods can be considered as supreme deities. Further, as you will see from the quotations given earlier, both Brahma and Rudra themselves accept that they have come out of Narayana, that they are bom out of Narayana. Nowhere in the Vedas, is it stated that two or three Gods are equal; that Brahma, Vishnu and Siva are equal. The Vedas all along say that there is only one supreme deity and that is Narayana.

All these ancient Tamil works also mention that Narayana is the supreme deity.

This version is not authentic. We accept Valmiki Ramayana as the authority. There is no mention at all in Valmiki Ramayana about Rama worshipping any deity in Rameswaram. There is no such mention in the authoritative version of Kamba Ramayana also.

I can only say that these are not found in any ancient, authoritative works. These have not been quoted by Adi Sankara or any of the Acharyas, belonging to the other schools of Vedanta. These have not been mentioned in Sastras, which are accepted as authority.

1) I will give you a quotation from Bhagavata: “The river Ganga is the greatest among all rivers. Narayana is the greatest of all deities. Siva is the greatest of all Vaishnavas. Bhagavata is the greatest of all Puranas.”

2) We accept Ahirbudhnya Samhita as one of the respected authorities. Here, Rudra has praised Narasimha in Mantra Raja Pada Stotra. Here, Rudra says as follows: “All the Jivatmas are the servants of you, the Paramatma. So, I am also your servant and worship you.”

3) Parvati asks Siva “How can the thousand names of Vishnu be recited easily every day?” Siva replies: “It is enough to say Rama. This is equal to thousand names of Vishnu. I also enjoy Uttering the name Rama.”

Varahapurana says, that Rudra requested Narayana as follows: “Please grant me a favour. In one of your avataras, you should also pray to me and ask for somefavour.” Narayana agreed and said that in one of His avataras He will ask for a favour, from Rudra. That is why, in Krishna avatara. He requested Rudra for a child, as per the promise given earlier. This has been mentioned in Varahapurana. It will also be clear from the fact that, immediately after granting the favour for a child to Krishna, Rudra says as follows:- “Krishna, out of His simplicity only, came to me for a child. But He is the source of all beings. He is the protector of all. He is the supreme Tattva. He alone gives Moksha.” Summing up, it is only because of these things, that Vedavyasa says as follows:-

“This is the truth. This is the truth. Again, this is the truth. I raise my hands and say there is no greater authority than the Vedas. There is no greater deity than Kesava.” It is in keeping with this only, that Krishna says in Gita “It is I alone, who is understood from all the Vedas.”

No. It does not mean that. They are also highly respectable. We give them proper and utmost respect, like we will give to other respectable persons. Only thing is, on the authority of the Vedas. Narayana is the supreme deity.

No. We human beings or animals or trees are bom in this world because of our past karmas – punya and papa. There is no such thing as Karma or punya or papa for Lord Narayana. So, when He comes into this world, as Rama or Krishna, it is not like other Jivatmas. He comes into this world of His own free will and desire. So, it is not birth for the Lord, like we understand the birth of any of us.

The Vedas say that He is not born; but still, He is born in many ways.

What the Vedas say is that He is not bom, because of past karma, like us. But He is born in many ways. He takes many avataras, like Rama and Krishna, out of His own free will, not bound by any karma.

They are real. We have been reading the Ramayana and Mahabharata and Bhagavata. The avataras are real. In fact, the Bhagavad Gita has been preached by Krishna in this avatara only.

This is to uphold dharma or righteousness. In the Gita, Krishna says that whenever there is a decline in righteousness or dharma, whenever adharma raises its head, then the Lord takes avataras in this world.

The purpose is to protect the good people and punish the wicked; and to re-establish dharma.

Certainly, protection of the good people is the more important purpose. Good people like rahlada, Vidura, Akrura and others desired to see the Lord, to worship Him in person. It is to bless such good people that the avataras are made. If it is only for punishing the wicked, this can be done even from Paramapada or Sri Vaikunta, by His simply desiring to that effect. The Sudarsana chakra is there to carry out His orders and for punishing the wicked.

No,Here Gita says that the bodies the Lord takes during these avataras are of Suddha Sattva. I have explained to you already, what is Suddha Sattva. So there is no question of the Lord having bodies like us, ordinary human beings.

We can say that, for the purposes of meditation, He has two forms. One is the divine and auspicious form. The second is, with the body consisting of Jivatmas and matter (chetana and achetana). This is what we saw earlier that Iswara or Narayana is the soul and Jivatma and matter are His body.

His form has four arms. His body shines like gold, He has eyes like lotus; feet like lotus; hands like lotus. This form is in Paramapada or Sri Vaikunta. Besides divine ornaments, He also has weapons, like the sankha and chakra, gada, sword and bow.

The five forms are called:

1. Para. 2. Vyuha. 3. Vibhava. 4. Antaryami. 5. Archa.

The Para form is that of Sri Narayana in Paramapada or Sri Vaikunta. There, He is also called Para Vasudeva. The description of Sri Vaikunta is given in Kaushitaki Upanishad and also in the Sri Vaikunta Gadya of Ramanuja.The throne (simhasana) has eight legs, like dharma. The adisesha (serpent) is the seat. There Narayana shines along with Lakshmi, Bhudevi and Niladevi. He has four arms and has sankha,Chakra and gada. He has a number of ornaments.

This is a bit difficult and you have to listen carefully. The Lord Narayana assumes four forms by name, Vasudeva, Sankarshana, Pradyumna and Aniruddha.The first vyuha is Vasudeva. From the first vyuha Vasudeva, arises the second vyuha Sankarshana.From the second vyuha Sankarshana, arises the third vyuha Pradyumna. From the third vyuha Pradyumna, arises the fourth vyuha Aniruddha. As I told you earlier, the Lord is called Bhagavan, because He has six qualities. The six qualities are: 1) knowledge, 2) strength, 3) lordship, 4) valour, 5) energy and 6) splendour.

We apply the word Bhagavan to others, only out of respect. When we say that Rama is a lion, it only shows that Rama is as majestic and strong as a lion. Similarly, when we say Vyasa Bhagavan, it is only a term of respect for Vyasa.

Although these are all forms of the Lord, in Vasudeva, we have all the six qualities, which I have Just mentioned, in full.Of course, in the other three vyuhas also, all the six qualities are present; but some qualities arefound predominantly in some of the vyuhas. The qualities 1) Knowledge and 2) strength, are in plenty in Sankarshana. Similarly, the qualities, 3) lordship and 4) valour are in plenty in Pradyumna. The qualities, 5) energy and 6) splendour, are in plenty in Aniruddha.

Vasudeva is the object of worship and enjoyment by the Jivatmas, who have attained salvation or moksha.

We saw that Sankarshana has knowledge and strength in plenty. Because of the knowledge, as Sankarshana, the Lord promulgates the sastras. Because of the strength, as Sankarshana, He destroys the universe.

As Pradyumna, having in plenty lordship and valour, the Lord creates the universe, and makes dharma prevail.

Aniruddha has in plenty energy and splendour. So, as Aniruddha, the Lord protects the world, and also teaches the truth

Yes. As we have been doing sandhyavandana, you know the 12 names of the Lord Narayana. The 12 names are: Kesava, Narayana, Madhava, Govinda, Vishnu, Madhusudana,, Trivikrama, Vamana, Sridhara, Hrishikesa, Padmanabha and Damodara. So, from each of the four Vyuhas mentioned above, the forms of three sub-Vyuhas appear. For example, from the first Vyuha of Vasudeva, we have the three sub-Vyuhas, Kesava, Narayana and Madhava. Similarly, from the second Vyuha Sankarshana, we have Govinda, Vishnu and Madhusudana. From the third Vyuha Pradyumna, we have, Trivikrama, Vamana and Sridhara. Finally, from the fourth Vyuha Aniruddha, we have Hrishikesa, Padmanabha and Damodara

We state that symbolically they are called the Lords of the 12 months, beginning from the Tamil month of Margazhi. Kesava is the lord for the month of Margazhi. Narayana is the Lord for the month of Thai. Madhava is the Lord for the month of Masi and so on. For the 12 months, these 12 sub-Vyuhas are the Lords. We also wear the 12 urdhvapundras (Tirumann) in our body. These 12 Lords are respectively masters of each one of these.

There is no difference at all. Both are differentiated only for the purposes of meditation. There is no other difference.

The third form of the Lord is called Vibhava. That is, when He takes avataras and comes down to this world. He takes the form of men like Rama or Krishna;or animals like fish, tortoise and boar. These avataras are called as the third form, or Vibhava, of the Lord

There are ten avataras which are considered as the main and important ones.

1) The first is called the avatara of fish. This was taken, because a demon took away the Vedas from Brahma and hid himself in the sea. So Lord Narayana took the form of a fish, to get back the Vedas from the demon and give them back to Brahma.

2) The second avatara is that of the tortoise. The Devas wanted to have the nectar or amrita, for immortality. So the Lord advised them to churn the milky ocean. Naturally, for churning the ocean, they required a support. The mountain of Mandara was used as the support.

But, when they started churning the ocean the mountain itself started sinking into the ocean. So the form of tortoise was taken to support the mountain itself, from the bottom and thus prevent it from sinking into the ocean.

3) The third avatara was that of the boar. The demon Hiranyaksha took away the mother earth. He rolled the earth and went down into the sea, with it. So the Lord took the form of a boar, ent into the sea, slayed the demon Hiranyaksha and brought back the mother earth. This was the urpose of the avatara as a boar.

4) The fourth avatara was that of Narasimha. You must be well aware of the story of Hiranya and his on Prahlada. Prahlada told Hiranya that the Lord is present everywhere. He is there even in a small rass, even in a pillar. So Hiranya wanted to break a pillar and see whether the Lord was there. When Hiranya kicked he pillar, Lord appeared as Narasimha, came out of the pillar and killed him.

5) The fifth avatara was that of Vamana. He went to the demon Mahabali, as a small boy;- and requested only for that much land which he would measure in three steps. When Mahabali granted his boon, He grew into Trivikrama and measured the whole earth and above. So this avatara is called as Vamana avatara. Vamana in Sanskrit means a dwarf. 6) The next one, i.e., the sixth avatara was that of Parasurama. In this avatara. He slayed the wicked kings, all over the world, to protect dharma.

7) The seventh avatara was that of Rama The Ramayana is too well known, and I need not repeat here the purpose of this avatara.

8) The eighth avatara was that of Balarama, who was the elder brother of Krishna.

9) The ninth avatara was that of Krishna – too well known

10) The tenth avatara is yet to materialise. This is called the avatara of Kalki, when the Lord will come on a horse, at the end of the Kali” yuga.

One can read about them in Vishnu Purana, Bhagavata, Ramayana and Mahabharata.

1) The first yuga is called Krita yuga. In that yuga, people would be highly religious, follow the principles of dharma, vedas and sastras.

2) The second yuga is Treta yuga. In this yuga,practice of dharma gets diminished.

3) The third yuga is Dvapara yuga. The practice of dharma in this yuga gets further -diminished.

4) The fourth and the last yuga is Kaliyuga. Here the practice of dharma is at its worst; adharma flourishes unabated. So, these are the four yugas. After every cycle of four yugas, there will be a great deluge (pralaya). After the deluge, again the cycle of the four yugas starts. The cycle of four yugas is unending

There is a simile about the practice of dharma in the four yugas. Dharma is compared to a holy cow. This cow has four legs, i.e., it is perfect in Krita yuga. In the second yuga, namely, Treta yuga, the cow has only three legs, i.e., dharma starts diminishing. In the third yuga, which is Dvapara yuga, the cow of dharma has only two legs. And lastly in Kali yuga the holy cow is left with only one leg. This is a simile, to illustrate how dharma goes on diminishing, yuga after yuga.

No. These are the more important or principal avataras.

Apart from these ten principal avataras there are innumerable avataras like Padmanabha, Hayagriva, Hamsa (Swan) and even a small mango tree

Yes, in a way, we can divide them as primary or important and secondary avataras.

The primary avataras are those ten described earlier. Out of these, even Parasurama avatara and Balarama avatara are considered secondary.

The secondary avataras are of two kinds:

1) where the Lord, enters a Jivatma, with His form;

2) where the Lord, without entering a Jivatma, in His own form, gives him extraordinary divine powers

Such avataras are like Parasurama and Balarama. These avataras were taken for specific purposes. The Parasurama avatara was for the purpose of destroying the kings who were practising adharma. Balarama avatara was to be of service and assistance to Krishna.

We have avataras like Vyasa, Brahma and Siva, where the Lord gives them extraordinary powers, without entering in His own form.

To sum up, among the Vibhava avataras, there are two types.

1) The first set is called primary or important avataras.

2) The second set is called subsidiary or secondary avataras.

These secondary avataras are further subdivided into two kinds:-

1) Where the Lord enters into Jivatmas, in His own form.

2) Where the Lord does not enter Jivatmas, in His own form; but gives them extraordinary powers.

The fourth form of the Lord is called Antaryami. The Paramatma or the Lord lives within the heart of the chetana. The Lord takes the minute form and resides in the heart of the human being or animal, along with the Jivatma himself. So, this form of the Lord is called Antaryami or “One who controls from inside”.

The fifth form is called Archa avatara. That is, where the Lord is worshipped in Srirangam, Tirupati, Kanchipuram and other temples

As explained earlier, we have ten Alwars, besides Andal and Madhurakavi. The verses they have sung in praise of the Lord, are called Divya Prabandha. Now, the places having temples, which have been sung by the Alwars, are called Divya Desas.

We have 108 Divya Desas. Out of these, now we cannot worship in two places. These are Sri Vaikunta (Paramapada) and Milky Ocean.

Yes, we have 1) Tirunarayanapuram (Melkote) 2) Mannargudi 3) Sriperumpudur, and other places which are considered equally holy and sacred.

There also, the Lord does exist and is of the same sanctity, divinity and importance. So far as the Lord”s presence is concerned, there is no difference absolutely, between any temples, whether they are Divya Desas or not. In any temple, in any village or town, where Lord Narayana is installed and worshipped, He is of the same form and He manifests Himself in full. So, this form of manifestation in temples is called archa avatara.

There are four such kinds of temples.

1) The first category consists of temples, where the Lord has manifested Himself of His own accord. This is called Svayam Vyakta Sthala.

2) The second category is of temples established by devas.

3) The third category of temples are those installed by siddhas.

4) And the fourth category is the temples constructed and consecrated by human beings.

There is absolutely no difference. The Lord is fully present in all these five forms; and everyone can worship the Lord, in whichever form he likes, and in whichever temple he likes.

Lord Narayana has three consorts. They are: Sri Devi or Mahalakshmi, Bhu Devi and Nila Devi.

Yes. We have separate suktas (hymns) for each one of them. The suktas are called Sri Sukta, Bhu Sukta and Nila Sukta, respectively. It is this Nila Devi, whom we have as Nappinnai in Krishna Avatara. It is to win the hand of Nappinnai, that Krishna fought and subdued the 7 bulls.

As mentioned earlier, we have three tattvas or reals. We will next take up Achetana and then finally Iswara. Achetana means non-sentient. It means that it does not possess any knowledge. So, theAchetana is not capable of thinking, since it has no knowledge(pramana).

There are three categories, which are called: 1. Matter (prakriti) 2. Time(kala) 3. SuddhaSattva

Matter is the most fundamental element. It is called by different names like prakriti, mula prakriti, akshara, pradhana, avyakta, triguna and primordial matter.

At the time of pralaya, matter (prakriti) is in a subtle, undifferentiated state. It is then called Avibhakta. We plant a seed. In course of time, the seed grows, sprouts into a small plant and then into a big tree. Similarly, the undifferentiated Matter is like the seed. It slowly develops and in the next stage, it is called Vibhakta.

Matter is made up of three qualities or attributes (gunas). This matter is frequently undergoing changes or alterations.

The three qualities are: 1) Sattva 2) Rajas and 3) Tamas.

1) Sattva is the quality of matter that leads to harmony and happiness.

2) Rajas is the quality of matter that produces restless activity.

3) Tamas is the quality of matter that results in laziness and inertia.

Initially matter is subtle in dormant state. It evolves into the next stage and the tattva called mahat comes out. From mahat we get the tattva ahankara. Both the mahat and ahankara are of three kinds.

They are: sattvika, rajasa and tamasa, based on the qualities. Sattvika ahankara is called vaikarika; Rajasa ahankara is called taijasa; and Tamasa ahankara is called bhutadi.

From the sattvika ahankara we get all the senses. These are five senses or indriyas of knowledge (jnana indriyas) and five senses of action or karma (karma indriyas) which were described earlier.

Mind is the inner sense organ. It is the seat of memory and knowledge. Mind functions in three ways, as 1) Ahankara 2) Chitta and 3) Buddhi.

1. Mind is called ahankara, when we falsely think that body and soul are the same.

2. Mind is called chitta, when we desire something. 3. It is called buddi, when it discriminates between good and bad, merit (punya) and sin (papa), true and false. Note: This ahankara is different from the ahankara which evolves out of mahat and which we have described earlier.

I had mentioned the three types of ahankara – viz., sattvika ahankara, rajasa ahankara and tamasa ahankara. Now, from the Tamasa Ahankara is bom the subtle element (tanmatra) of sound (sabda).

The subtle element (tanmatra) is something in between two gross elements (bhuta). Supposing milk is being turned into curd, the intermediate stage of formation of curd, i.e., the stage between milk and curd is called the subtle stage. So from tamasa ahankara is created the subtle element of sound. (sabda)

Ether (akasa) is produced from the subtle element of sound. Ether is called the gross element (bhuta). From ether is produced the subtle element of touch (sparsa). From the subtle element of touch is produced the gross element of air (vayu). From the gross element of air is produced the subtle element of sight (rupa). From the subtle element of sight is produced the gross element of light (tejas).

From the gross element of light is produced the subtle element of taste (rasa). From the subtle element of taste is produced the gross element of water.

From the gross element of water is produced the subtle element of smell (gandha). Finally from the subtle element of smell is produced the gross element of earth (prithivi).

Thus, each of the subtle elements (tanmatra) is an intermediate stage of creation, between two gross elements (bhuta).

The process of creation is, therefore, like this: prakriti or matter, mahat, ahankara, sound, ether, touch, air, sight, light, taste, water, smell, earth. Thus, in the process of creation, we have 24 items, i.e., starting from the empirical or fundamental matter, we have No. 2 mahat, No. 3 ahankara and No. 4 to 8 the 5 subtle elements mentioned above: and No. 9 to 13, the 5 gross elements (pancha bhutas) mentioned above; No. 14 is the mind (manas); No. 15 to 19 the 5 senses of knowledge; No. 20 to 24 are the 5 senses of action or karma. Thus we have a total of 24 elements.

Having exhausted all the items of Prakriti as 24, as described above, we call the Jivatma the 25th item. All these 25 elements are also called as reals or tattvas. So, the Jivatma is the 25th tattva.

Yes, ether is created by Brahman. It is not eternal.

These elements are also created by Brahman. They are not eternal.

Each is created by Brahman from the preceding element, which is His body. So, air is not created by ether, but air is created by Brahman, whose body is ether; and so on.

The five senses of knowledge and the five senses of action are all created by Brahman, just like the five elements of ether, air, and so on. The 11th sense, i.e., the mind or manas is also created.

These 11 senses are also atomic in size. These senses also depart from the body, when a person dies. Hence they have to be necessarily atomic; since we cannot see these 11 senses, leaving the body, at the time of death.

The principal vital air is also created like the senses.

It is different from the ordinary air. It has five functions. We give them five different names, depending upon their functions.

1) Prana 2) Vyana 3) Apana 4) Samana and 5) Udana.

1) Prana is the most important. It has the principal vital activity, so long as the person lives.

2) Vyana helps in the circulation of air in the body. It has the circulatory activity.

3) Apana helps in excretion of unwanted air from the body.

4) Samana helps in digesting things, eaten by the person. 5) Udana helps in respiration, in the breathing activity of the person.

Yes.

What is called quintuplication of five-fold division takes place in the process of creation. I have to talk a bit of mathematics. We saw that there are five gross elements that are ether, air, light, water and earth. Now, the process of creation is like this. Each gross element is taken and divided into two halves. One half of this element is again split up into four equal parts and added to the remaining four gross elements. For example, let us take the gross element of ether. This is divided into two halves. One half of it is further divided into four equal portions, namely, 1/8th each and so 1/8th ether is added toeach of the remaining four elements, namely, air, light, water and earth. In the same way, the remaining four gross elements are also divided into halves and each half is again divided into four portions and added to the other gross elements.

Let us take the gross element of ether. After all these transformations or quintuplication, the ele-ment ether will actually consist of the following: Half of ether, l/8th portion of air, l/8th portion of light, l/8th portion of water and l/8th portion of earth. So half plus 1/8 + 1/8 + 1/8 + 1/8, will add to one. So after this mixing up, finally we shall have ether consisting of half of ether and l/8th of the remaining four gross elements. So, this method of mixture is called quin-tuplication or five-fold division (panchikarana).

From the mathematics explained above you will observe that in the composition of each element, the dominant element is 50%. The other elements are only l/8th each making up the other half. Since one element is predominant, the element is named after it.

The same process which has been explained above is talked of in regard to three gross elements, namely, light, water and earth, instead of all the five gross elements. The principle of mixing up of these three elements is also the same as I have explained earlier in regard to all the five elements. When only three elements as above are involved it is called tripartition. The principle in both the cases is the same. Actually, quintuplication is only an extension of the principle of tripartition.

Yes. In fact, in Vishnupurana, along with the 5 gross elements as above, the two earlier tattvas of mahat and ahankara are also added. These make up a total of seven. Then the Vishnupurana describes the principle of seven-fold division (saptikarana). So, it is only a further extension of the principle of mixing up of the elements.

I have explained to you the quintuplication of the five gross elements. After the five-fold division, as above, of the gross elements, they join up and then the world is created.

There are two types of creation: aggregate creation (samashti srishti) and individual creation (vyashti srishti).

The creation of mahat out of the elementary or fundamental matter; the creation of ahankara and the ten indriyas of knowledge and karma; the creation of the. gross elements and the five subtle elements – all these are called aggregate creation. .

Out of the above process or after the above process, the world is created. The further creation of human beings, devas, animals, trees and plants is called individual creation. I think this much of understanding about matter (prakriti) is enough for the present. .

As is common knowledge, time is divided into three portions. These are: 1) past, 2) present 3) future.

The further sub-divisions are again as is commonly known, day, month, year, hours, minutes and seconds. This much is enough for the principle of time.

Suddha sattva, as the name indicates, is pure sattva, without any mixture or trace of the other two qualities, namely, rajas and tamas.

Sri Vaikunta or Paramapada is fully suddha, sattva. In this world also, the archa forms of Sriman Narayana and Lakshmi in the temples are suddha sattva.

When I say “this is my book”, I mean the book belongs to me. The book is obviously something different from myself.

Similarly, I say “this is my body”. So, the body is different from myself. Here, the word “myself refers to the soul. Thus, we can see that the body is different from the soul. Otherwise, we will not say that “this is my body.”

Here again, the soul is different from all these. We say “I see through my eyes”. Hence I or the soul is different from the eyes. We say “I hear through my ears.” So I or soul is different from the ears. We say that “my leg is paining or my hand is paining.” So, it is clear that the leg is different from the ‘I’ or soul. Thus, the five senses of action or karma (Karma Indriyas) and the five senses of knowledge (Jnana Indriyas) are all different from the soul. Similarly, we say that “my mind is clear.” From this also, it can be seen that T or the soul is different from the mind.

The child which comes out of the mother’s womb is very small in size. Then it becomes a boy or a girl and then a young man or woman and then finally he or she becomes old and then passes away.Thus, the body varies in size. It starts at the time of birth as a very small baby and then grows up. The body becomes ill, the body becomes well and is thus subject to so many changes, whereas the soul is not affected. Thus the body changes in size. The body becomes old, weak. The body shrinks in old age.The body is that of a male or female or animal. Thus the bodies are different for different persons. But the souls are all similar and are not subject to any change.

No. The soul or Jivatma is eternal and Permanent. The soul has no beginning or end. or when the body dies, the soul does not die

The souls are infinite in number. I will give you a very simple example. We stay in one house for some time. After some time we shift to another house. Again, we go to another town or place and shift to another house.Thus, we are going from one house to another or from one place to another. Just like this, the soul also stays in one body for some time. At the death of the person, the soul leaves the body; then it either attains salvation and reaches Paramapada; or, it goes to Svarga -(heaven); or directly takes on a new body. Where the soul goes to Svarga, after experiencing pleasures the soul returns to earth and takes on another body, as a man, or an animal, or a bird or anything. Thus, the soul also goes from one body to another, just as we shift from one house to another.

For the same person, in the body, first there is childhood; from childhood, youth comes over and then old age comes over. Similarly, for the soul also, from one body it changes over to another body. We do not feel sorry when a child becomes a young man or when a young man becomes old,because the body remains the same. But when the soul goes from one body to another, we call it death and grieve for the dead person.

The soul is atomic in size.

The soul enters a new body, based on the previous karma. Thus, the soul can take on thebody of an ant or it can take on the body of an elephant or a man. So the soul has to be smaller than the ant for it to enter the body of the ant.Thus by logic,the soul has to be smaller than the smallest of the bodies like ant or mosquito. Thus, the soul is atomic in size.

This is actually the philosophy of Jainism that the soul is as big or as small as the body of the person. However, we do not accept this theory and we have the proof of the Vedas. In several places, the Vedas declare that the soul is atomic in size. In fact, the Vedas say that the soul is of the size of 1/100th of 1/100th of the tip of a grain. This is only to explain that the soul is atomic in size. Further, I can give one more reason why the soul is atomic. At the death of a person, the soul leaves the body and goes out, according to sastras. We accept the authority of the sastras. We are not able to see the soul actually leaving the body. Thus, the soul is smaller than the smallest object that our eyes can see, and is atomic.

The soul is eternal and permanent, i.e., always existing. Since it is atomic in size, it cannot be cut by a sword, it cannot be burnt by fire, and it cannot be thrown about by air. It is so minutely small

When the soul has taken on a new body, we say the child is born. Similarly, when the soul leaves the body, we say the person is dead.

A really intelligent man, who knows philosophy, does not grieve. However, it is because of his attachment that a person really feels for his near and dear ones when they die.Let me give you another example. When the clothes we are wearing are torn, we naturally throw them away and we put on new clothes. Similarly, the soul also throws off the old body and takes on a new one, just as we take on new clothes.

There is no variation. They are all atomic in size. However, the souls are divided into three categories.

1. The souls or Jivatmas, which are still bound by samsara-pass through the cycle of births and deaths. They leave one body after death, but are again bom in this world in some other body and go on rotating in the cycle of samsara. Thus, these souls are called Baddha, i.e., Bound (by samsara).

They start right from the four-faced Brahma and include the various devas, gandharvas and so on, viz. people in the other worlds. They include human beings, animals, trees, insects, birds and those in water like fish, ants and everything.

Yes. The trees also have souls. It has been proved by modern biologists that the trees and plants have life in them.

We can broadly say that there are four subdivisions.

These are:

1. The Devas. Under this group we include the pitrus, siddhas, gandharvas, kinnaras, vasus and yakshas.

2. Human beings.

3. The animal category. Under this are included all animals, birds, those which crawl like serpents and worms.

4. Trees and plants, whose knowledge is much less.

The second category is Mukta. That is, the souls or Jivatmas, which have been released from the samsara, from the cycle of births and deaths. The jivatma, after adopting the means prescribed in the sastras for attaining salvation, thus attains salvation or moksha and then becomes mukta or liberated. He is in Paramapada, permanently enjoying and serving the Lord Narayana and His Consort Lakshmi

The third category consists of Nityas, namely, those souls who are eternally free, who are never born in this world. We also call them as Nitya Suris. These are Adisesha, Garuda, Vishvaksena and such others.

Yes, the souls of all these categories are also atomic in size.

Only those of Narayana and Lakshmi are infinite (vibhu).

The souls are of the nature of knowledge, happiness and purity and the like. Their knowledge is infinite, i.e., they can perceive and understand everything.

The essential nature of the knowledge of the soul is infinite. But, having come into the world, the knowledge is temporarily contracted or becomes restricted. On release from samsara, the knowledge is restored to infiniteness.

This is because of the past karma of the Jivatma and his association with the material world around. The knowledge of one is much different from the knowledge of another. The knowledge of a tree or animal is much lower and that of man is much higher. Again, among different men and women, the knowledge of one is much higher or lower than that of another. All these variations are due to the differences in the past karma of the individuals.

The activities can be classified into three kinds.

1) Those activities which bring punya to the soul, like going to the temple, worshipping the Lord and doing service to the Lord.

2) Those activities which bring papa or sin to the Jivatma like uttering lies, committing murder and drinking liquor.

3) The third kind of activities are those which are neutral in character. That is, which brings neither punya nor papa to the soul,like remaining quiet or lying in deep sleep.

As I explained earlier, the soul itself is of the nature of knowledge, but it has also knowledge as an attribute or quality

Let me explain by a simple example. We have a lamp. When the lamp is lighted, the lamp lights up the surrounding areas. At the same time, the lamp itself glows with light. In other words, by the lighting of a lamp, the surrounding areas are seen by us and the lamp itself is also seen by us.Somewhat similarly, by the attributive knowledge of the soul, we are able to understand the surrounding things. It is this attributive knowledge, which is contracted or restricted, when the Jivatma is in samsara.

Again, the example of the light that I gave you will apply. You keep the lamp at one place but you are able to see things which are quite far off by the light of the lamp. Similarly, by the attributive knowledge of the soul, you are able to see things which are far off.

The essential nature of the soul is indeed happiness. But because of his contact with the body and as a result of his previous karma (papa or sin), the degree of happiness is reduced. Once he attains moksha, the permanent happiness is fully restored.

An authority is something from which we learn truths. We consider the Vedas, as the basic authority We also use logic and arguments to arrive at the truths, in addition to learning from the Vedas.

Such things from which we learn the truths or arrive at the truths, are called authority (pramana).

These are three in number, and are as follows:-

1. What we understand directly by our senses, like what we see with our eyes or what we hear with our ears. This is called Pratyaksha.

2. Inference or logic (Anumana) – That is, by seeing or understanding a thing, we logically infer something else, although it is not actually seen by us. For example, if we see smoke coming, we infer there is fire. So this is called one of the sources of knowledge (anumana).

3. Sabda (or sound). We accept the Vedas, Smritis, Itihasas, Puranas as authority (So long as they do not contradict the Vedas).

It is from these that generally the various systems of philosophy are developed by logical deductions and arguments.

A detailed description or discussion of these will be difficult to understand. I will only briefly indicate the nature of each of these.

Talking of the first source, i.e. perception by senses, we have to be careful that our perception is correct and it is not wrong. For example, seeing is correct and it is not wrong. For example, seeing a rope from a distance, we may mistake it for a serpent. This is wrong perception. Similarly, in hot summer, on a tar road, seeing from a distance, you may think that there is water. This again is wrong perception. We have to guard against such wrong perceptions.

The senses or Indriyas are of two kinds: the senses of knowledge (Jnana Indriyas) and the senses of Action (Karma Indriyas).

Theses are five in number: 1.Eye 2.Ear 3.Nose 4.Mouth and 5.Skin (on the body)

These are called the five senses of action or Karma (Karma Indriyas)

These are: 1. Tongue 2. Hand 3. Leg 4. Anus and 5. The Organ reproduction.

So, we have to be careful that what is understood through the senses of knowledge is correct.

We should also remember at a later time what we had seen or heard earlier. This is also accepted as an authority, since it is only remembering of an authority, which was understood through our senses earlier.

We see a rope and wrongly think it is a serpent. We see a shell and wrongly think it is silver. This is called illusion.

As you know, Sabda means sound. Sound evolves or develops into words, and then sentences. The Vedas are accpted as the basic authority. Along with this, we also accept the Brahma Sutra And Bhagavad Gita as authorities.

We also accept the Itihasas (Ramayana and Mahabharata), the Purana, the Smritis and the Vaishnava Agamas as authorities.

However, there is one improtant condition and that is, that anything in these works, which are Not in tune with the Vedas or which are conrtradictory to Vedas, are not accepted as authority.

The iltimate aim or objective of the human being is to attain salvation or moksha.

We human beings are repeatedly born, come into this world and then die. Thus, there is a cycle of births and deaths. In this life, we commit so many sins, we undergo so many hardships. We do not follow the code of conduct prescibed by Sastras and we go on committing sins.

Salvation means, release from this cycle of births and deaths and attainment of moksha or mukti

We have to learn five things (Arth Panchaka ) and these are as follows:

1. The object of attainment is Sriman Narayana, who is permanently associated with Lakshmi.So,The nature of God.

2. The nature of our Soul or Jivatma

3. The means or the methods to be adopted by us, for attaining Moksha at the end of this life.

4. The exact nature of Moksha or Parmapada.

5. The hindrances that arise in attaining our goal of Moksha at the end of this life; and how to get over these hindrances or difficulties.

“Tattva” means that which is real.

There are three tattvas or reals. These are:

1. Jivatma. It is also called as Chit, Soul, Self, Atma and Chetana. It is sentient i.e., has Knowledge.

2. Achetana or matter or achit. It is non-sentient. i.e., dose not have knowledge.

3.Iswara or the Supreme Lord.

A. The most important principle (pradhana pratitantra) is the body/soul relationship (sarirasariri Bhava or sarira – atma bhava) between sentient (Chetana), non-sentient (achetana); and Iswara.

The Brahman or Iswara is the soul and the other two reals (tattvas), chetana and achetana, form His body.

You can say that the body has legs and hands. The body of a serpent does not have any hands. Similarly, the shape and size of one body are different from that of another. A tree has a different body. An animal has a different body from that of a bird. The body of an elephant is different from the body of a mosquito. So, you cannot give physical characteristics to define a body.

There are three characteristics which decide what the body is

The first one is that the body is supported by the soul. The body exists from the time of the soul entering into it, in the mother’s womb. The body continues and perishes or dies, only when the soul leaves the body. In other words, the body is supported by the soul. As long as the soul remains in the body, the soul supports the body. This is the first characteristic of the body. Even in a state of dreamless sleep, the body continues to exist. So, the soul fully supports the body.

The second characteristic is that the Soul also controls or rules over the body. When the body is awake, the body is controlled by the will of the soul. The soul thus rules or controls the body. The body acts as per the will of the soul.

The third one is that the body exists only for the fulfilment of the desire of the soul. The soul, through the mind, desires something and then the body acts accordingly. So, the body exists only for the purpose of the soul.

These three govern the relationship between the body and the soul.

The soul performs the following three functions,over the body:

(1) Supporting (adharatva)

(2) Controlling (niyantrutva)

(3) Mastership (Seshitva).

So, the soul is, in relation to the body, as follows:

(1) Supporter (adhara)

(2) Controller (niyanta)

(3) Master (Seshi).

So, the body is

(1) being supported by the soul; (adheyatva)

(2) being controlled by the soul; (niyamyatva)

(3) existing for the pleasure of the soul (seshatva).

Yes.

You take all the three factors, which has have mentioned above and apply the principle to Brahman versus the chetana and achetana:

(1) All these chetana and achetana are supported by Brahman.

(2) Secondly, in their waking state, they are controlled or ruled by Iswara.

(3) Thirdly, all these exist only for His pleasure.

Thus, all the three characteristics or factors which determine the relationship between the soul and the body, are present in the case of Brahman or Iswara versus the entire chetana and achetana. Hence the fundamental doctrine of our philosophy is that Iswara is the soul of all chetanas or Jivatmas. Iswara is also the soul of all achetana i.e.the fundamental Matter and its evolutions. In other words, all the Jivatmas are the body of Iswara. Similarly, Matter and its evolutions also are the body of Iswara. This is the basic doctrine of our religion and philosophy.

We have a full section called “Antaryami Brahmana” in the Brihadaranyaka Upanishad and also similar passages in the Subala Upanishad. These specifically and clearly say that Iswara is the soul and the Jivatma and Matter are His body. The following are some of the passages:- “He is dwelling in the earth, is within the earth.”

“His body is the earth”,

“His body is the water”,

“His body is the fire”

“His body is the air”

“His body is the sun”

“His body is the moon and the stars”

“His body is ether”

“His body is the light”

“His body is speech”

“His body is the eye”

“His body is the ear”

“His body is the mind”

“His body is the skin”

“His body is the soul or Jivatma”

“His body is the intellect”

“His body is matter”

“His body is death”

“He is the internal soul of all beings”

“He is the divine Lord Narayana. He is the soul of all”.

Yes, We have established body/soul relationship between the Paramatma and Jivatma/achetana in two ways:

(1) By logic and argument, we have said that Brahman supports and controls the Jivatma/achetana and it is for His purpose that the; Jivatma/achetana is there. So, the Jivatma/achetana is the body and Brahman is the soul.

(2) Secondly, we have also quoted several passages from the Vedas, which clearly and explicitly state that Brahman is the soul; and the Jivatma, the matter and other evolutions are all His body.

Yes. There were earlier acharyas like Bodhayana, Dramida and Tanka. But unfortunately their works have been lost and are not available now.

Nammalwar has explicitly mentioned this. He says that the Lord is present everywhere, as the soul in the body.

To understand the proper meaning of Sastras is very difficult. We have to properly interpret some of the texts, which seem to be conflicting with each other. There are also inner meanings and secret meanings of the various mantras and slokas.

So, all these things can be properly understood, only by learning under a Guru or Acharya. So, the Acharya is most important, for properly understanding our religion and philosophy.

Lord Narayana is our first Guru. He taught Vedas to Brahma and Brahma in turn taught the Vedas to others. Hence at the head of our line of Gurus is Lord Narayan

Next in the line of Gurus is naturally our Goddess Mahalakshmi and then comes Vishvaksena or Senai Mudaliyar. This is aterm of respect , traditionally used for denoting Vishwaksena). He is the controller of Vaikunta or Paramapada.

Vishwaksena taught Nammalwar or Satakopa the philosophy of Vishistadvaitam.

Nammalwar or Satakopa comes next.

There are ten Alwars. Some people include Andal and Madhurakavi and say there are twelve Alwars.

‘Alwar’ in Tamil means ‘one who is immersed’. Since these saints were always immersed in the Lord and His qualities, they were called Alwars.

We say that they were in this world before and near the beginning of Kaliyuga. That is more than 5,000 years ago. The modern research scholars say that the Alwars were between the sixth and ninth century A.D.

The first three Alwars are called Poigai Alwars, Bhutattalwar and Peyalwar. All the three together are called the first alwars, because theses three were the first in the line of Alwars and they lived during the same period.

Poigai Alwar was born in the month of Aippasi in the Star Sravanam. Bhutattalwar was born in the month of Aippasi in the star Avittam and the Peyalwar in the same month, in the Star Sathaya on three successive days!

Poigai Alwar was born at Kanchipuram. Tradition has it that he was born in a tank and hence is called Poigai Alwar. (Poigai = Tank).

Bhutattalwar was born in Mahabalipuram and Peyalwar in Mylapore, Madras.

The next Alwar was Tirumazhisai Alwar. He was born in Tirumazhisai near Madras, in the month of Thai in the star Makha.

Then came Nammalwar or Satakopa. He was born at Alwartirunagari in the month of Vaikasi and star Visakha. Nammalwar is considered the chief of the Alwars. He expounded the system of Visishtadvaita Philosophy in clear terms in his works. Hence he is given the greatest importance among all the Alwars.

Madhurakavi was his disciple. Madhurakavi was born in Thirukkolur in the month of Chittirai, star Chittirai also.

Next came Kulasekhara Alwar. He was born in the month of Masi and star Punarvasu. His birth place is Vanjikkalam. It is not clearly known as to where exactly this place is. Some people say that it is Karur and some others say that it is in Kerala.

Next was Perialwar, who was born in Srivilliputtur in the month of Ani and star Swati. Andal was found among the Tulasi plants in Srivilliputtur in the month of Adi in the star Puram and was brought up by Perialwar.

Thondaradippodi Alwar was born in Tirumandangudi near Kumbakonam in the month of Margazhi and the star Kettai. Tiruppanalwar was born in Woriur, near Tiruchi, in the month of Karthikai and the star Rohini.

The last among the Alwars was Tirumangai Alwar, who was born in the month of Karthikai and star Karthikai in Kuraiyalur or Tirunagari near Sirkazhi.

Nammalwar was the author of four Prabandhas which form part of the sacred 4000 verses, called Divya Prabhandha. The Prabhandhas of Nammalwar are: Tiruvaomozhi, Tiruviruttam, Tiruvasiriam, Peria Tiruvandai

The four works are equated to the four Vedas. Tiruvaimozhi, in particular, is called the essence of the Sama Veda.

Poigai Alwar is the author of Mudal Tiruvandadi. Bhutattalwar of Second Tiruvandadi and the Peyalawar of Third Tiruvandadi – each comprising 100 verses. Tirumazhisai Alwar authored Tiruchanda Viruttam and Nanmukhan Tiruvandadi. Madhurakavi authored Kanninun Siruthambu. Kulasekhara Alwar authored Perumal Tirumozhi and also Mukunda Mala in Sanskrit. (His authorship of Mukundamala is disputed by some people.)

Perialwar authored Perialwar Tirumozhi. Andal gave to the world Tiruppavai and Nachiar Tirumozhi. Thondaradippodi Alwar – Tirumalai and Tiruppalli ezhucchi. Tiruppanalwar – Amalanadipiran.

The last in the list of Alwars is Tirumangai Alwar who wrote six Prabandhas and these are equated to the six angas of the four Vedas of Nammalwar. The six Prabandhas of Tirumangai Alwar are: Peria Tirumozhi, Tirukkurunthandakam, Tirunedunthandakam, Tiruvezhukutrirukkai, Siriya Tirumadal, Peria Tirumadal

After Nammalwar come Nathamuni, who was born in Kattumannar Koil near Chidambaram, in the month of Ani and star Anusham.

His disciple was Uyyakkondar who was born in the month of Chittirai and star Karthikai, in Tiruvellari.

His disciple was Manakkal Nambi who was born in the village Manakal, near Lalgudi in the month of Masi and star Makham.

The next in the line of Acharyas is the great Alavandar of Yamunacharya. He was the grandson of Nathamuni and was the disciple of Manakkal Nambi. Alavandar was born in the month of Adi and star Uttaradam, in Kattumannarkoil

Alavandar’s disciple was Peria Nambi who was born in Srirangam in the month of Margazhi and star Kettai.

Then comes the great Ramanuja.

Afterwards, there are two lines. There is one line of Acharyas of whom Vedanta Desika was the most prominent. There is another line of Acharyas which goes on to Manavala Mamunigal.

Ramanuja (1017-1137 A.D.) was born in Sriperumpudur in the month of Chitrai and star Tiruvadirai.

Vedanta Desika (1268-1369 A.D) was born in Thoopul near Kanchi in the month of Purattasi and star Sravanam.

Manavala Mamunigal (1370-1443 A.D.) was born at Sikkil Kidaram, in the month of Aippasi and star Mulam. It is also said that he was born in Alwartirunagari.

Yes. 1. Peria Nambi was the chief or principal acharya. Then Ramanuja learnt meanings of secrets (rahasyas) form

2. Tirukkottiur Nambi. He studied Tiruvaimozhi under.

3.Tirumalai Andan. He learnt stotras, under

4. Alavandar Alwar and studied Ramayana under 5. Tirumalai Nambi, Thus he had five acharyas.

Ramanuja is also called Bhashyakara, Yatiraja, Udayavar, Emberumanar and Yatiswara

Nathamuni gave us two works – Yoga Rahasya and Nyayatattva. Alavandar gave to this world 8 works. These are: Agama Pramanya, Purusha Nirnaya.

Three Siddhis called Siddhi Trayam, namely, Atma Siddhi, Iswara Siddhi and Samvit siddhi. Then Gitartha Sangraha, Stotra Ratna and chatus Sloki. The next great Acharya Ramanuja gave us nine works or nine gems. These are: Sri Bhashya, Vedanta Dipa, Vedanta Sara, Vedartha Sangraha, Gita Bhashya, the three Gadyas, namely Saranagati Gadya, Sriranga Gadya and Vaikunta Gadya and then Nitya.

The works of Vedanta Desika are more than 100 in number.

They cover different fields like devotional stotras, kavya, drama, works on philosophy, and commentaries on great works.

It is a wonder how a person could write so many works within a life span. It is difficult for us even to read and understand all his works in a life time.

All works are equally important. I will give you the name of some of the works.

Rahasyatrayasara is a book which gives in detail the inner meaning of the three secrets or rahasyas. In the process, it expounds our Vaishnavite philosophy. It also dwells at length on the prapatti or saranagait as the means of attaining salvation.

We have Taparya Chandrika. This is a lucid commentary on the commentary of Bhagavad Gita that was written by Ramanuja. Paduka Sahasra describes the greatness and beauty of the paduka of Sri Ranganatha in 1000 verses. Yadavabhyudaya gives the story of Sri Krishna. The slokas of Yadavabhyudaya are full of something supreme. It is because of the greatness of this work that it has been commented upon by Appayya Dikshitar, the great Advaita scholar.

We have Sankalpa Suryodaya. This is an allegorical drama, again explaining the Visishtadvaita philosophy.

We have the work Sata Dushani. This contains arguments against Advaita philosophy. As the name indicates, perhaps, it was intended to have 100 arguments. However, we now have only 66 arguments left, all against Advaita Philosophy.

We then have the devotional verses or stotras. Some of these are : Hayagriva stotra, Dasavatara stotra, Bhagavad Dhyana Sopana, Gopala Vimsati. Daya Sataka on Sri Venkateswara of Tirupati, Sri Stuti and Garuda Panchasat.

Nyayaparisuddhi, Nyaya Siddhanjana, Adhikarana Saravali and Tattvamuktakalapa are works on our philosophy.

He wrote beautiful commentaries on Perialwar Tirumozhi and Ramanuja Nutrandadi; on Mumukshuppadi, Tattvatraya and Sri Vachana Bhushana of Pillai Lokacharya; on Acharya Hridayam of Alagiamanavalapperumal Nayanar; and on Jnanasaram and Prameyasaram of Arulalapperumal emberumanar.

He also wrote Upadesaratnamala, Arthi prabandha, Yatiraja Vimsati and Tiruvaimozhi Nutrandadi, besides other works.

There are number of other Acharyas who have contributed significantly to Vaishnavism. I will mention some of the Acharyas now. You can refer to other books for fuller details. Kurattalwan wrote Panchastavas: Sri Vaikunta Stava, Atimanusha Stava, Sundarabahu Stava, Varadaraja Stava, Sri Stava

Tirukkurukaippiran pillan wrote commentary (6000 padi) on Tiruvaimozhi.

Kidambi Achan; Embar;

Engalazhvan wrote commentary on Vishnu Purana.

Parasara Bhattar wrote commentary on Vishnu Sahasra Nama (Bhagavadgunadarpanam), Sri Rangaraja Stava and Srigunaratna Kosa, besides others.

Nanjiyar wrote commentary on Tiruvaimozhi (9000 padi); and Sri Sukta Bhashya. (This is disputed by some people.)

Vatsya Varadacharya (Nadadur Ammal) wrote Tattva Sara, Prapanna Parijata among others.

Sudarsana Bhattar wrote Sruta Prakasika and Sruta Pradipika, bothe commentaries on Sri Bhashya.

Appullar wrote Nyayakulisa.

Nampillai;

Periavachan Pillai wrote beautiful commentaries on Divya Prabandha, besides many other works.

Vadakku Thiruveethi Pillai wrote Edu Commentary on Tiruvaimozhi (36000 padi).

Pillai Lokacharya wrote 18 Rahasyas – the more important being Mamukshuppadi, Tattvatraya and Sri Vachana Bhushana.

Alagiamanavalapperumal Nayanar wrote Acharya Hridayam, besides commentary on Tiruppavai and other works.

(Pillai is a term of respect, and not to be confused with the present day use of this word.)

The Vedas are the basic, fundamental authority.

Veda, in Sanskrit means that which gives knowledge.

Veda is also called Sruti.

Sruti means that which is heard (through you ears). The Vedas were originally taught by Lord Narayana to Brahma orally. From thereon the Vedas came down from the Guru to the students orally only.The Guru teaches the Vedas to the students. Thus the student hears the Veda from the teacher.

They are also called Nigama and Amnaya.

Nigama means a settled text or work, which is handed down from the Guru to the student from time immemorial. Amnaya means what is learnt by the student, by frequent repetition of the text; and also by frequently thinking over the same.

The Vedas have not been composed by anybody, not even by God Himself. The Vedas are eternally existent. Even God did not create or make the Vedas. Narayana has only taught the Vedas to Brahma and then down the line. Hence Vedas are called Apaurusheya – not authored or made by anyone, including God.

There are four Vedas. They are called: Rig Veda, Yajur Veda, Sama Veda and Atharva Veda.

They are actually the breath of God. That is, after each deluge (pralaya), when the world is created, God Narayana remembers the Vedas and teaches then to Brahma and then it comes down the line. That is why, we say they are not made by anybody including God, but are self-existent.

Vyasa edited the Vedas and divided them.

The Vedas were divided into four, to suit the Vedic rituals or karmas. There are four persons (Ritviks) who are prominent in the performance of rituals.

1.The person, whose function is to recite praises of God and prayer to Him, sitting in one place, is called Hota. The Hota’s function and Mantras are given in Rig Veda.

2.The person, who is engaged in the actual performance of the ritual, from the beginning to the end, is called Adhvaryu. The necessary mantras and the functions of the Adhvaryu are given in Yajur Veda.

3.The person who sings Samans (musical notes), sitting in another place, is called Udgata. The Udgata’s functions and the Sama Ganas are given in Sama Veda.

4.The general supervisor of the rituals is called Brahman. The Bhrama’s functions and the Mantras are given in Atharva Veda. The vedas are also broadly divided as Mantras and Brahmanas.

The Mantras are in praise of God and prayers to God. The Yajur Mantras give detailed formulas for the rituals. The sama Mantras are only Rik Mantras, set to music.

The Rik Mantras are in poetry form. Yajur Mantras are in prose form. Sama Mantras are Riks, set to musical tones. The Atharva Veda contains both verses (poetry) and prose. This much idea is enough for the present regarding Mantras.

The Brahmanas are in prose form. Their main aim is to prescribe the rituals in details and also praise the glory of the Devas

Brahmanas are again divided into two parts: Vidhi and Arthavada.

Vidhi portions give command to do a thing, to perform rituals. Arthavada generally praises the rituals, the glory of Devas and also points out their weaknesses. They also contain stories to illustrate the points.

Portions connected with rituals are called Karmakanda. Generally, they teach how rituals like various yagas are to be done. They are also called Purvakanda. Portions dealing with philosophy and knowledge of Brahman are called Jnanakandra or Brahma kanda. So, Mantras and Brahmanas come under Karmakanda. Upanishads are called Jnanakanda. But, knowledge of Brahman and Philosophy are also discussed in Mantras and Brahmanas.

Sastra in Sanskrit means that which gives teaching, instruction or command.

The Vedas are the most important sastras. There is no sastra higher than the Veda. Then we have Smiriti, Itihasa, Purana and Agama, about which we will discuss later.

Modern thinkers divide Vedas into four portions, as follows: Samhita Brahmana Aranyaka, and Upanishads. Samhita denotes collection of Mantras. Brahmanas have already been described earllier. Aranyakas are texts, which were recited in hermitages in forests. Upanishads contain philosophical thoughts, in the form of discussions and explanations.

They talk about realisation of God, how to attain salvation. Since they speak about realising Brahman or the ultimate reality the Upanishads are called Brahma Kanda. Since they give us Knowledge about attaining salvation, they are also called Jnana Kanda. The Upanishads are also called Veda Siras, i.e., the head of the Veda. When we say the head, we mean the most important part of the Veda.

No. Brahma is the four-faced one, who came from the lotus, out of the navel of Lord Narayana. Brahman means one who is great and hence denotes the Supreme Being or the Ultimate Reality.

People say that there are more than a hundred Upanishads, but only some of the Upanishads are accepted authoritatively by all sections of the Hindus. The important ones are called Dasopanishad, i.e., the ten Upanishads. These ten Upanishads are accepted as authority and quoted by ancient philosophers like Sankara, Ramanuja, and Madhva.

The ten Upanishads are: Isavaya Upanishad, Kena Upanishad, Kata Upanishad, Prasna Upanishad, Mundaka Upanishad, Mandukya Upanishad, Taittiriya Upanishad, Aitareya Upanishad, Chandogya Upanishad, Brihadaranyaka Upanishad.

We have Svetasvatara Upanishad, Kaushitaki Upanishad, Subala Upanishad, and Maha Narayana Upanishad forms part of Taittiriya Upanishad, Aitareya Upanishad, Chandogya Upanishad, Brihadaranyaka Upanishad.

Aitareya Upanishad is in Rig Veda Isavasya Upanishads, Kata Upanishads, Taittiriya Upanishad Bridhadaranyaka Upanishad are in Yajur Veda. Kena Upanishad and Chandogya Upanishad are from Sama Veda. Prasna Upanishad, Mundaka Upanishad and Mandukya Upanishad are all in Atharva Veda.

There are six such Angas (part or limbs) of Vedas. These are 1)Siksha 2) Vyakarana 3) Chandas 4) Jyotisha 5) Nirukta and 6) Kalpa.

1)Siksha explains the proper pronunciations of the Vedas.

2)Vyakarana explains the grammar of the Vedic words.

3)Chandas explains the metres of the various Riks.

4)Jyotisha helps in deciding the proper time for the performance of the various rituals.

5)Nirukta gives the meanings of difficult words in the Vedas.

6)Kalpa describes the proper method of performing the various ritual mentioned in the Vedas. These six angas of the Vedas help in a proper understanding of the Vedas. They also help in the performance of the various rituals or the yagas (yagnas), prescribed by the Vedas.

They can be divided into two groups: 1) Those which are connected with the text of the Vedas: Siksha, Vyakarana, Chandas. 2)Those which are connected with the meaning of Vedas: Jyotisha, Nirukta, Kalpa.

Next comes Smriti. Smriti helps us in understanding the various injunctions and truths propounded in the Vedas.

The Smritis are many in number and even an exact definition of Smriti is perhaps not available. Many of the Smritis are also not available now and are lost to humanity. The more important Smritis are : Manu Smriti, Parasarra Smriti, Yagnavalkya Smriti, Harita Smriti ans Sandilya Smriti. Some say there are 20 Smritis and some others say that there are 57 Smritis.

The Smritis describe the codes of conduct for mankind in day-to-day life; how they should conduct themselves; and for any wrong doings, what are the punishments or atonements (prayaschitta) to be undergone. The Smritis can be considered as elaborating or explaining the Karma Kanda of the Vedas.

Ramayana and Mahabharata are called Itihasas.

They are considered as sacred as the Vedas themselves. The Mahabharata is called the Fifth Veda.

There are 18 Puranas. These are sub-divided into three sets or groups. The first set of six Puranas are authoritative, sacred. These are called Sattvika Puranas. The second set of six Puranas are of medium quality, i.e. the whole thing cannot be accepted as true. These are called Rajasa Puranas. The third set of six puranas cannot be taken as perfectly valid. Only some portions of them, which are not opposed to Vedas, can be taken as authoritative. These are called Tamasa Puranas.

1.The first set of six Puranas which are most sacred (Sattvika Puranas) are as follows: Vishnu Purana Bhagavatam Narada Purana Padma Purana Varaha Purana Garuda Purana

2.The second set of six Puranas, which are not wholly authoritative, (Rajasa Puranas) are: Vamana Purana Brahma Purana Markandeya Purana Bhaavishya Purana Brahmanda Purana Brahma Vaivarta Purana

3.The last set of six Puranas, which are not very authoritative (Tamasa Puranas) are: Matsya Purana Kurma Purana Agni Purana Linga Purana Siva Purana Skanda Purana.

The basic rule is that the Vedas are the Ultimate authority or Pramana. So, in the Puranas, whichever does not conflict or contradict the Veda, can be taken as authority,

The Agamas accept the authority of Vedas. The Agamas prescribe idol worship in the place of rituals like Yagas, mentioned in the Vedas. They prescribed the methods of idol worship.

The Agamas are predominantly divided into Saiva, Sakta and Vaishnava Agamas. Agamas mainly talk about construction of temples; the rules for installation and consecration of the deities in the temples; and the methods of performing pujas in the temples. The Vaishnava Agamas identify Brahman as Vasudeva. We will discuss this further later.

The Vaishnava Agamas are : Pancharatra Agama and Vaikhanasa Agama

Some temples follow Pancharatra Agama and some temples follow Vaikhanasa Agama. This is only by tradition and custom.

It is so called, because it was first taught by Vikhanas rishi to a group of disciples. Sage Vikhanas is stated to have been created by Lord Narayana Himself. It is also stated that he was created by Brahma.

Lord Narayana taught this Agama for five nights to five rishis. Hence, it is called Pancharatra Agama (Pancharatra means five nights)

These are divided into Samhitas.

There are more than 100 Samhitas. Sattvata Samhita, Paushkara Samhita, Jayakhya Samhita. These three are considered more important and are called three gems (Ratna traya). We have also Ahirbudhnya Samhita, Padma Samhita, Parameswara Samhita and Lakshmitantra.

The Mimamsa consists of two parts. The first part is called Purva Mimamsa or Karma Mimamsa. The second part is called Uttara Mimamsa or Brahma Mimamsa.

Karma Mimamsa is dealt with by Jaimini in 16 chapters or Adhyayas. They contain short statements or aphorisms. They clarify doubts regarding rituals mentioned in the Vedas and also clarify doubts about the general conduct. They interpret the Vedic texts in Karma Kanda.

Brahma Mimamsa is dealt with in Brahma Sutras. This is propounded by Sage Badarayana or Vyasa. This contains short statements or aphorisms, clarifying doubts in the Vedic text. Brahma Mimamsa interperts the Vedic text of Jnana Kanda or Brahma Kanda.

Brahma Sutra is considered very sacred and important. It helps in clarifying and explaining difficult passages in the Upanishads.

This being one of the most important texts, many philosophers have written detailed commentaries. We have the commentaries by Sankara, Ramanuja, Madhva, besides many others like Nimbarka and Vallabha.

We have four chapters or Adhyayas in the Brahma Sutra. Each of the four chapters consists of four parts or padas. There are 545 Sutras or aphorisms.

The first chapter shows that Brahman is the sole cause of

1) creation of this world.

2) sustenance of this world and also

3) destruction of this world. The second chapter discusses some of the objections in this regard put forth by other schools and proves that Brahman is both the material cause and the instrumental cause of this world. (We will discuss this in detail later) The third chapter talks of salvation: what is meant by salvation and the glory of salvation.

There are three texts or books which explain the Vedanta philosophy and so they are called Prasthana Traya. They are:

1.Upanishads. 2.Brahma Sutra 3.Bhagavad Gita

These are the most sacred texts. All philosophers have written commentaries on these, trying to prove that these three books support their therory.

The Purusha Sukta is the most important.

Manu Smriti is considered the most important.

The Vishnu Purana is considered most sacred and important of the Puranas. It is called Puranaratna

Bhagavad Gita is the most important.

The systems of philosophy in India can be broadly divided into Nastika Schools and Astika Schools.

The Nastika School does not accept the authority of Vedas. They only adopt logic and reasoning.

The Astika school accepts the authority of Vedas primarily and also uses reasoning and logic.

These are Charvaka system, Buddhism and Jainism.

We have Sankhya, Yoga, Nyaya, Vaiseshika, Mimamsa, besides the Vedanta system.

There is no specific single system of philosophy called the Vedantic system. Advaita, Vishshtadvaitha, and Dvaita are the most well- known of the Vedantic systems.

These are: 1. Charvaka system 2. Jainism 3. Buddhism 4. Sankhya system 5. Yoga system 6. Nyaya system 7. Vaiseshika system 8. Mimamsa system

Buddhism was propounded by Gautama Buddha and Jainism by Mahavir Jain. The Vaiseshika system was propounded by Kanada and the Yoga system by Brahma. However, modern belief is that the yoga system was founded by Patanjali. The Sankhya System was propounded by Kapila: the Nyaya system by Gautama or Akshapada. The Mimamsa system was advocated by Jaimini.