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.