Upanyasam Series: Kinchit Yuva Vikas:

ராதே கிருஷ்ணா 31-07-2015

Upanyasam Series: Kinchit Yuva Vikas: Part 8

ஸ்ரீராமஜெயம் - ஸர்வம் ஸ்ரீ கிருஷ்ணார்ப்பணம் 

KINCHITKARAM trust released a DVD called "Kinchit Yuva Vikas". Velukkudi Sri U Ve Krishnan Swamy conducted two day session for youth  - " A spiritual development programme for the youth". 

As from the DVD cover...

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Spiritual education is the only path to know about oneself and accomplish a complete development. Although the present style of life is an impediment for the youth to develop spirituality, their quest is as green as olden days. This live program was designed to help the youth know about the following :

1 - Purpose of birth

2 - Role of spirituality and religion in our life

3 - Significance of rituals

4 - Materialism and Spirituality

5 - Resources of true knowledge

6 - The power of pure atman ( bhava suddhi Samadarsanam)

7 - Daily Schedule for a peaceful life

8 - A comparative study of various philosophies

Each module had 3 compartments - a lucid lecture by Velukkudi Sri U Ve Krishnan Swamy , a PPT presentation followed by a Q & A session and lastly a presentation by the youth as an outcome of group discussion. This DVD is being released to carry the benefits of this program beyond the live participants of 250 youths. 

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Notes from the Kinchit Yuva Vikas session which is a two day program by Swami Velukkudi Krishnan.  This blog covers the following topics from that session 

• Session 8 : Comparative study of various philosophies
1. Accepting and not Accepting Vedas
2. Veda bahyas
3. Vaidika Philosophy
4. Q & A

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Session 8 - Comparative study of various philosophies

8.1 Accepting and not accepting Vedas

Content from the slides

• Philosophies are divided into two: those that accept the vedas as the source of valid knowledge and those that do not (veda bahya). The latter are also named as nastika. Those who accept but do not act accordingly are astika nastika. There is a sub category - those who accept the vedas but misinterpret them (kudrsti).
• As they do not accept the authority of the vedas, they are unable to comprehend anything that is beyond sensual preception namely atma and paramatma. 

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• Sanatana Dharma can be compared to a tree. It has many branches/philosophy. As many bhuddhi as many philosophy.
• Because of the fact that there are many branches does not mean that tree shud not exist or I will not accept tree. 
• Classification
• Do not accept Veda - Veda Bahyas ( Nasthika) - he denies the existence of god and more than that he is the one who denies veda's authority , they do not accept  that veda is the source of valid knowledge, they do not accept veda is a pramana.
• Those who accept veda  but do not act according to it. (Asthika Nasthika). Be careful with this group.  They talk they do not conduct or perform.
• Accept Veda, misinterpret veda  ( kudrshti)
• Interpreted veda correctly (Asthika)
• One who says "Asthi" is a Aasthika. Asthi means " is there" what is there Veda as a pramanam is there, and existence of bhagawan is there
• One who says  "Nasthi" is a Nasthika Nasthi means "  is not there"
• Note : Nasthika will accept only body since they cannot comprehend atma paramatma. He cannot understand/accept veda which is the tool to understand atma, paramatma.

8.2 Veda bahyas

Content from the slides

• Some of the veda bahyas are ( none of them believe in God in the right sense - they also differ in liberation)
• caruvaka - who believes in just materialism and perception - does not beleive in adrsta.
• Bauddha - the knower and object and knowledge are a farce. Only knowledge is true and that too in temporary(ksanika vijnana)
• Jaina - sapta bhangi vada - All substances are permanent and temporary, exist and do not exist, one and many. Perhaps is, perhaps is not, perhaps is and is not. Perhaps indescribable, perhaps is and indescribable, perhaps is not and indescribable, perhaps is and is not and indescribable.
• sankhya(Kapila) and yoga(hiranyagarbha) - they accept the sentient and non sentient but not brahmam as their controller. 
• nalyayika(aksapada) valsesika(kanada) - they argue that the primordial matter and atoms are the material cause of creation and brahmam as the instrumental cause. 

8.3 Vaidika Philosophy 

Content from the slides

• The three major vaidika philosophy
• advaita[Adi Sankara] - non dualism - only one real substance which is jnana and that is brahmam - brahma satyam jagat mithya jivo brahmaiva naparah brahmam is covered by ajnana and so this deluge - tatvamasi vakyajanya vakyartha jnana is the means for liberation - aikya or abheda jnana is liberation.
• visistaadvaita [Bhagavad Ramanuja] - qualified non dualism - three real substances - cit acit and isvara - cit and acit, although different from brahmam, are inseperably dependent as His body and as an adjective. (sarira atma and prakara prakari relationship) Influenced by his past karmas, the jiva takes birth. Bhakthi rupa apanna jnana is the means of liberation, which is reaching vaikuntam and serving the lord eternally
• dvaita( Sri Madhvacarya) - three real substances -cit acit and isvara - cit and acit, are different from brahmam. harih paratarah satyam jagat tatvato bhinnah jivaganah hareranucarah nicocca bhavam gatah, muktih naija sukhanubhutih amala, bhaktisca tat sadhanam
• The gist is - atma has to be liberated from samsara and isvara is the only means for that.

Friday, 21 June 2013

Upanyasam Series: Vishishtadvaita - by Sri Velukkudi Krishnan

ஸ்ரீராமஜெயம்-ஸர்வம் ஸ்ரீ கிருஷ்ணார்ப்பணம் 

I came across a video of a discourse by Sri Velukkudi Krishnan -on VisistAdvaitham COMPLETE - ENGLISH. Video available in Saranagathi.org and on you tube. This is a crux of that discourse which explains about -  Faith and Philosophy, Advaitha, Dvaitha and Vishistadvaitha core differences between the 3 philisophy and reason behind the same, finally getting into the crux of Vishistadvaitha and trying to understand some basics of Vishistadvaitha.

Discourse VisistAdvaitham COMPLETE

akhila bhuvana janmasthEma bhangAdhaleelE
vinatha vividha bhoothavrAtha-rakshaika dheekshE
shruthi shirasi vidheepthE bhramhaNi shreenivAsE
bhavathu mam parasmin shEmushee bhakthiroopA||

Meaning from Sadagopan.org SS060 - Sri bhashyam -sadhana adhyayam.pdf
‘May my intellect, semushi, be engrossed in devotion, bhakthirupa bhavathu, on Lord Srinivasa, the Supreme Brahman, brahmani srinivase, who is shining on the crown of the vedas, sruthisirasi Vidheepthe, who has vowed to protect all beings who bow down to Him and follow His path vinathavidhitha bhothavraatha rakshaika dhikshe, and for whom the acts like creation
sustenance and annihilation are mere sport, akhilabhuvanajanmasthemabhangaadhileele.’

parAsharya vachassudhA-mupanishadhugdhAbhi madhyOdhruthAm
samsArAgni vidheepana vyapagatha prANAthma-sanjeevineem |
poovAcharya surakshithAm bahumathi vyAghAtha dhoorasthithAm
AneethAm-thu nijAksharai-ssumanasO bhoumi: pibanthvanvaham||
bhagavadh bOdhAyanakruthAm; vistheerNAm bramhasoothra-vruttheem
poorvAcharya: sanchikshipu:, thanmathAnusArENa soothrA ksharAni
vyAkyAsyanthE||

These two are mangalam slogams of swami ramanuja and happen to be invocatory slogams of Sribhasyam. Ramanuja's magnam opus one of his best work is known as SriBhashyam. All 3 mutt acharyas Sankarar, Madhavacharya, Ramanuja have written commentary on BrahmaSutra. Ramanuja's bhasyam is called SriBhasyam. Sribhasyam was born to explain the deep meaning of the Vishistadvaitha philosophy. 

Philosophy & Faith

Let me first clarify to you difference between Philosophy and faith . Faith is Saivisham, Vaishnavism and so on and so forth. The Philosophy is Vishistadvaitham, Advaitham, Dvaitham. The Principles are known asPhilosophy, where as my faith i.e. the GOD whom i believe on is called Religion. Faith and religion are one and the same, where as philosophy differ. For example all the three mutt acharya's Sankarar, Madhavacharya, Ramanuja's philosophy differ where as the religion is the same which is Vaishnavism. 

Philosophical difference in Vishistadvaitham, Advaitham, Dvaitham

Today we have confused and distorted a bit. We think that Sankaracharya being Advaitha in his philosophy does not belong to Vaishnavism.  It is not so. Be it Sankarar, Madhavacharya,Ramanuja all are Vaishnavites only  and it is 100% evident in their works. If we go thru the works of Sankarar, Madhavacharya, Ramanuja they all talk about Vishnu being the only GOD.  Sriman Narayan as their GOD. Whereas they differ in the ways and means to reach the para brahmam. That is when the philosophy starts to differ. By principle about Jeevatma, Paramatma, way available for salvation, where do i reach, what do i do after reaching there.. when all these principles differ the philosophies differ.  But the basic concept does not differ  that "it is the jeevatma that reaches the Paramatma and that Paramatma is Sriman Narayanan. " There is no difference in the 3 philosophical school of thought in the above basic concept. Let us take this into our mind, deeply in our mind that all the 3 preachers all the 3 philosophies believed in Sriman Narayanan - the supreme creator. Then on the philosophies started to differ. 

Veda - Basis for these 3 philosophies

All the 3 philosophies are based on veda's only. We know about the 4 vedas - Rig,Yajur,Sama,Atharvana. Veda's are age old - Apourusheya, Anadhi. 
ANadhi means - does not have a starting, doesn't begin on any day, it is never born, it is eternal. 
Apourusheya - never propounded by any human being, it is always there,it is the word of bhagwan, it is the ruling of bhagwan himself, there is no human beings hand, laid into the shastra. So it is Apourusheya, Anadhi, age old shastra. 
All the philosophies should culminate only from Shastra. All the 3 philosophers based their vada(arguments) on the veda's and the 10 upanishad's. More than the veda the upanishad's gain importance. 

Veda & Updanishad - Poorva Bhaga and Uttara Bhaga

4 veda's are called as Poorva Bhaga, the Upanishad are known as Uttara Bhaga. Poorva Bhaga talks about the Karma - the rituals to be performed. I perform a punniya vasanam,vayaveya yaga, putira kameshti yaga, soma yoga, all the karmic rituals are mentioned in the poorva bhaga in the 4 veda's. Rituals are not an end by themselves, they need to reach us somewhere, they need to take us somewhere which is dwelt in the uttara bhaga - brahma kanda. So veda are known as karma kanda, the poorva bhaga and the upanishads are the Brahma Kanda the uttara bhaga. These rituals take us to the abode of Sriman Narayana - SriVaikuntam. There are 10 Upanishads which are popularly accepted with authenticity they are - Isa, Kenopanisad(Talavakara Upanisad), Kathopanisad, Prasnopanisad, Mundakopanisad , Mandukyopanisad, Taittriya Upanishad,Brihadaranyaka ,Aitareya ,Chandogya. These 10 upanishads culminate from the veda's. 

3 different Interpretation of Upanishad.

When people started interpreting these Upanishad's they started using their own brains. Azhwar says "Avaravar... ", As many number of people, that many number of brains and that many number of philosophies. I want to be independent and i want to discover something for me. Like what  happened independence, freedom struggle this happened in philosophy too. The more the people learn, the more the Scholars and the Scholars started to quarrel among themselves. As per "Vidhwan vipashithu doshagya " A person who is a scholar will never agree with another scholar.He always wants to disagree with anyone else. 
All these people mastered the shastras and interpreted in their own ways. So when i make this statement does it mean, Ramanujar was also an interpreter ? Did he talk with authenticity or he also thought on his own way and started interpreting veda's.This is where we have to note the difference now. Sankara interpreted, Madhva interpreted , Ramanuja interpreted. How can there be 3 different interpretations from the same original text? Text is the same. You need to give meaning to the text. How can you give 3 different meaning to the text ? 

3 categories of text in Veda's - Bheda, Abheda, Ghataka

Because shastra comprises of 3 different categories of text - Bheda shruti, Abheda Shruthi, Ghataka Shruthi. 

Bheda shruthi

Bheda Shruthi talks about absolute dualism. You are different, he is different, I am different, Paramatma is different from Jeevatma,anything and everything is separable, they are all different. This is absolute dualism. There is no connectivity between the two. Paramatma and Jeevatma are almost independent of each other. Bheda shruthi - bheda means dualism, all the sections of the Veda which advocate Bheda which advocate dualism and that portion is called Bheda Shruthi. 

Abheda Shruthi

If veda's stopped only with that only Dvaitam only would have been in existence. Unfortunately, Veda has another portion called Abheda Shruthi which talks about non-dualism. Paramatma and jeevatma are the same. You the Jeevatma and HE the jeevatma are the same. Cat jeevatma and cow jeevatma are one at the same. Anyone who is able to look at differences will never attain moksham. He will only be going around and around in circles in this samsara. "Neha na n...".  If i ever think i am different from you then i am always in samsara and i can never attain moksham. So this portion is called the Abheda shruthi. 

Reason for these three types of text(Shruthi's) in Veda

Earlier we talked about Bheda shruthi which is absolute dualism and then it is Abheda shruthi which is absolute non dualism. There is a third portion of the veda. Veda took pity on us. It thought i have enough confused the human being, let me reconcile whatever i have told till now. So there is one portion which is totally contradicting to the other portion. Veda's comes up with new idea. Let me reconcile both. Why did veda advocate dualism ? why did veda advocate non-dualism ? It lays a connecting bridge between these two. Ghataka means connection, relationship. Veda's are not fools to advocate one at a time and then advocate something else later. Only human's do that, veda's don't do so. They reconcile themselves. They iron out the differences between the Bheda shruthi and abheda shruthi that is the third portion.  These three philosophers advaitha sankaracharya focused only on the ABHEDA shruthi, dvaitha madhavacharya focused only on the BHEDA shruthi, Ramanujacharya focussed on the Ghataka shruthi. This is how all the 3 philosophies took birth from the same veda. 
So it depends on what i like. It is the same sriman narayana, we see Rama, Krishna, Trivikraman. I can say Trivikarama is Narayana, Rama is Narayana, krishna is Narayana. A kid will question me "how can the say Narayana be three ?" it is not just 3 but more than 3000.. many avataras. Why many avataras ? if it is one avatar, people will not get attracted, if it is many many people get easily attracted. E.g For Krishna Jayanthi people prepare batchanam, nivediyam it is the same wheat flour, ghee and sugar. If it is mixed in different proportion we get mysore pak, thenkai burfi, milk burfi - different sweets. Each one likes different things. It is cater to the large mass and varied taste. Veda says "Loko bhinna ruchi...".  Even our interest keeps changing - we want AC one day, don't want AC another day. My own taste differ from yesterday to today. Just a travel from badri to chennai people's taste vary. So it is the same veda which gave birth to all the three philosophies, but the difference is whether it is taken from Bheda Shruthi, Abheda Shruthi or Ghataka Shruthi.  

Ghataka Shruthi

Vishistadvaitha Ramanuja focussed on all the three shruthi's and more importantly the Ghataka Shruthi. Ghatakam is an important process. We talk about east and west and bridging between East and west. East alone is not going to flourish, west alone is not going to flourish. So Bheda alone or abheda alone will not flourish. One has to bridge the gap of BHEDA-ABHEDA and that was the work of the Ghataka Shruthi.  Vishistadvaitha is the offshoot of this Ghataka Shruthi. I will tell you an example of all these three shruthi's. We will go one by one each..

ABHEDA Shruthi - example in the Veda

First one is Absolute non-dualism - Veda says
" Sakal vevam brahmam, kal vetham brahma, Sarvam kalu idam brahma, tajjalaniti  .." 
whatever you see in this universe is brahmam, sarvam kalu idam brahmam - all these are brahmam and nothing other than brahmam. This is abheda shruthi now. This tape recorder is brahmam, microphone is brahmam, tea pai is brahmam, carpet is brahmam sarvam khalu idam brahmam. Whatever  you see with your naked eyes are all brahmam. Don't see differences , he is different, he is different , he wears pant, he wears dhoti, don't see differences.. all are brahmam one at the same.

BHEDA Shruthi - example in the Veda

BHEDA Shruthi - "Bhoktha Bhogyam Prerithaaram cha mathva sarvam proktham trividham brahma ethat" 
Bhoktha, Bhogyam, Preritha. I like to enjoy something say a fruit. Shastra say bhoktha is the soul which enjoys, Bhogyam which is flower, fruit, chandan are these are enjoyed. Can you differentiate between bhoktha and bhogyam. Just now we said everything is brahmam, immediately in another verse veda says 
bhoktha is different, bhogyam is different. The enjoyer and all the object of pleasure are different. Further adds to it by saying Prerithaaram cha , there is a third force which directs the bhoktha to enjoy the bhogyam. Just with Bhoktha and Bhogyam things would not have worked out. I am the bhogyam who came to give the lecture and you all are Bhoktha who came to enjoy the lecture. I wanted to reach this place at 4 but there was another force which decided, let this bhoktha and bhogyam enjoy at 4.30 only and not at 4. So that thrid force is the ishwara. Ishwara directs the place and time for the bhoktha to enjoy the bhogyam. Veda talks about all the three and they are 
different. The person who directs is IShwara and i am his servant the Bhoktha, who is enjoying the bhogyam. 

Why this difference ?

So here is the Vakya which is totally talking about the BHEDA as Bhoktha, Bhogyam, Prerithaaram cha mathva. 
Abheda is "Sarvam Khalvidam brahma tajjalan" - everything is one at the same. Anasthi kinchana.. don't even have an iota of doubt that one is different from the other. 

Why this difference in Veda's between Bheda Shruthi and Abheda Shruthi. 
This bheda and abheda shruthi in Veda's. We have seen both. Why does they say so ? They have to be reconciled now. One hand Veda says they are one at the same and on the other side they differentiate between chit, achit, and ishwara. 

The basic concept of Vishistaadvaita is Thatvathreya vada. Why all the tridhandi Sanyasi's Srivaishnava sanyasi's i.e Vishistaadvaita sanyasi's have three sticks tied together ? Because of Chit, Achit and Ishwara. Whereas Advaita sanyasi hold Eka dhanda, one stick in their hand whereas the Vishistaadvaita sanyasi's hold three sticks together and hold as one. For advaitha Sankaracharya it is Eka thatva. Brahmam and Jeevatma are one at the same and there is no second atma. There is only one atma and he holds one stick - eka dhanda. Tri Dhanda, Tatvatreya -  Chit, Achit and Ishwara. Achit is which is enjoyed. Eveything that is non-sentient is Achit. Achit is something which we enjoy. Achit does not have knowledge. Everything which is seen by our naked eyes are achit. Me the Jeevatma is termed as Chit. I 
possess knowledge and enjoy this achit and Ishwara is the one who directs. These three on one hand is the Bheda Shruthi. Sankaracharya says that Abhedame siddhantam. Sankarar says everything whether it is chit, achit it is one at the same and one atma and that one atma needs to realize that it is one and one. there is no second. It is one at the same. So there is abheda vada and bheda veda. 

Vishistadvaitham as per Ghataka Shruthi

Ramanuja in Vishistaadvaita tries to bridge the gap between these two using all the Ghataka Shruthi's. I will give you another example - 
"yam aatmaa na veda yasya aatmaa sareeram yam aatmaa na veda yasya prthvii sareeram yam pruthvii na veda," 
This is one important verse in the upanishad. Yasya aatmaa Sareera - This Jeevatma is the body of Paramatma, but this jeevatma never recognizes the paramatma as his master. To all the achit's, "Yasya prthvii sareeram" - For all these achit -the prthvii is part and parcel of paramatma. Unfortunately the 
prthviii never realises its master. So it goes on. The list goes on and everything is body of Paramatma. But unfortunately none of them realize that this paramatma is their Soul and we are all part and parcel of Paramatma.

I will tell you one story. There was a Sri bhasya Kalakshebam 3 years together. Everyweek 5 days. Kalakshebha vidhwan tried his best to drive home the point of Sribhasyam to all the people who listen. Kalakshebham was a grand success, the vidwan was about to board a train. He asked the people who came to send him off, did u understand everything i told you in 3 yrs. the person who was the head and came there everyday tapped the earth and said whatever that realized and understood, i too realized and understood. what he meant was "earth didn't understand anything and even i didn't understand anything". The upanyasakarar replied " it is nothing wrong if the earth did not understand since it is non-sentient, i won't bother if earth does not understand. Will i ever complain that the carper did not understand vishistadvaita. I am not bothered about non-sentient items. Whereas being a knowledgeable person if you do not understand that is where the problem lies. 

Whether prithvi or the jeevatma they all a part , body of paramatma. So now we are trying to connect both. There were 3 real things. Chit, Achit and Ishwar. 3 distinct identities.  Now let us connect the two identities chit and achit to paramatma. How do you connect ? I can connect it through wire, rope, whereas we are connected in the form of sarira and atma. That is the job of ghataka shruthi, here is 
"yasya aatmaa sareeram yam aatmaa na veda, yasya prthvii sareeram yam pruthvii na veda". 
How is my body connected to my soul ? This is a BODY-SOUL relationship. Similarly there exists a body-soul relationship between chit and achit and paramatma. So this relationship is the crux of vishitaadvaitam. 

Now let us talk again  on "What is the fruit or what do we gain on understanding this relationship". When i was walking someone called me 
"ho krishna", i immediately turned my face and asked him "yes i am here for your help" and i also asked him "You called me krishna, i turned my face, did you call my body as Krishna or did you call my soul as Krishna? " I questioned him. Immediately the person will stop talking to me and find our that i am insane.  There is no point in continuing this discussion. But unfortunately, the question is valid now. This body is never called as Krishna because this body cannot realize whether it is krishna or Rama or Govinda. Will this body after the prana has left the body if i call it krishna, will it recognize or turn its head, it is called as corpse. It is lying. When my father had heart attack i took him to hospital " aspathiryku azhaithundu poi irukkar", he could not survive and when we brought back my father to our house we said "thirumba yeduthndu vanthuta".  They don't use the same word  we said "I accompanied him to the hospital" when we took him to the hospital and  When he is dead and i am getting him back "The body was brought back". The total language differs now.  If he is inside the body cannot be recognized, so when i call Krishna is it the body or the atma which recognized. It is only the jeevatma which 
recognized and not the body. Atma recognized and it turned. Unfortunately atma cannot turn, it can only recognize, atma does not have limbs, eyes to turn, it cannot hear, It has only knowledge embedded in it. With the knowledge it realizes and recognizes, but to perform it needs the body. For any action part you need the body. For any recognition part. you need the atma. Atma and body are so much intimately related to each other, that the atma thinks and the body executes. Executing part is with body and the thought process is with the Jeevatma. We(body/atma) two are connected with each other. Similarly the chit and achit are body of Paramatma. Paramatma is the soul he pervades, directs the jeevatma and the chit. This is the connection between the two now.

Now coming back to the original example  now, When i called krishna as Krishna he turned. Even though i call him as krishna, his atma realizes, his body turns, I do not differentiate  between the two. Whatever, i name the body it also stands for the soul. Whatever i call the soul, it stands for the body too. When i call a person we are not asking whether he is the jeevatma who recognized and the body turned, or did the body recognize and the jeevatma turned. It is taken as one and the same. Its construed as same because there is intimate relationship between body and soul. Apply the same logic here, whenever the shastra says that everything is brahmam do not see 
anything second to brahmam, everything is body of brahmam, so there is only one brahmam which needs to be recognized. If i recognize one brahmam, it automatically flows down - all part and parcel of brahmam.So once we recognize that jeevatma and paramatma are related in sarira-atma bhava, in a body-soul  bhava  then there is no need to realize anything else because Brahmam is realized , which is the soul, automatically the body gets realized. That is why veda's at times apply the Bheda shruthi and at times Abheda Shruthi.  How do we reconcile them, through sarira-atma bhava. 
So the crux of visihistadvaitha sampradayam, the most basic principal is Sarira atma bhava. Once you have accepted that brahmam is the soul, then chit and achit as the sariram of Brahmam ie. they constitute the body of the brahmam and the are connected so intimately with each other that they are inseparable. But you won't be able to see the connection. With naked eyes however i try to rotate and see, i cannot see Brahmam around me, but he is very much available near me. So realize that Sarira-atma bhava is so important, once you recognize that whatever name i keep for the sariram, its automatically applicable for the atma. Whatever name i keep for the atma, it is applicable for Sariram too. That is the reason, at times veda's talk that brahmam and earth is one at the same, brahmam and jeevatma is one at the same, the reason is sarira-atma bhavam. He is my atma and i am his Sarira. Now i can use this both ways. Is my jeevatma and my sarira one at the same ? no they are distinctly different. They are not one at the same. When i Say so, 
bheda steps in. When I recognize the difference between atma and sarira then it is BHEDA sampradaya. Same time why not i call, when i call the body the atma recognizes, it turns and they always work in tandom,in close relationship so why not i term them one at the same, that is where abheda steps in. So bheda and abheda both are playing into each other because of sarira atma bhava. My paramatma is my atma, he is my soul and i am the sariram of this paramatma. So this sarirathama bhava becomes so important in vishistaadvaita sampradhayam. 
"yasya aatmaa sareeram , yasya prthvii sareeram, yam aatmaa na veda, yam pruthvii na veda" . 
At the end of the battle between Ram and Ravana.. Brahma appeared, Indra appreared, they all started praising rama. At that time Brahma says " you are almight, omnipresent"," jaggad sarvam sareeram the", "This entire universe is your body, so whatever the name is applicable to the body it is applicable to 
paramatma too. Whatever the name is given to the paramatma, it is applicable to the body too. This is the reason below the line we take as 
the difference between bheda and abheda and ghataka Shruthi. 

More on Vishistaadvaitha - Sarira Atma Bhava

I have given you example of all the three shruthi's. Bheda shruthi will talk about dualism only, abheda shruthi will talk about non-dualism only , whereas Ghataka Shruthi it relates,it reconciles the difference between dualism and non dualism and that formed the basis of vishistadvaitham. Advaitham vishistayoho - visihistadvaitham. vishistayaho - there is a relation, connection. When i say there is a connection , i am connected and one at the same with brahmam, can i ever be separated ? or always not separable ?  I will give you two examples, there was one person who was walking with a stick. I thought he is going to hurt someone, so i asked him why don't you give the stick, he gave me the stick, i placed it here. But  he is normally known as a person with walking stick. i have seen many swami's they will have a small hand fan(visiri), they have been seen by all the people with that fan till the age of 50, 60. I have been seeing since when he was 20. So when he reached 60 i forget his name and whenever i have to  introduce him i say "the man with the hand fan", he is known with that. But i can definitely remove the hand fan from him, it is not like karna's kavacha kundalam, he was not born with the hand fan, now we have attached the fan to him, like a dhoti, kundalam. All these can be removed by me. So there is a particular type of relationship, even though they are too close to each other they are removable, they are separable, whereas take the case of dhoti which has white color in it. This is white dhoti. When i call it white dhoti , i called  him as the person with walking stick, walkign stick was separable. I call this as white dhoti, is the whiteness separable from this dhoti. It is so much inter twined with this dhoti that it is not separable at all. So this jeevatma and this achitatvam is so much related to that paramatma that it cannot be separated at all. "Dhandi purushaha, kundali Purushaha" these are the examples given by Ramanuja. Dhandi purushaha - a person holding a a dhanda,  kundali purushaha - a person wearing a kundalam. These are all removable. whereas "Shuklaha 
pataha" this dhoti has white color in it, but the white color can never be removed from the Pata(cloth). Like how whiteness cannot be removed from a cloth, like that jeevatma and paramatma are never separable from paramatma. This forms the basis of sarira atma bhava. This 
is one part of vishistadvaitha. 

Vishistadvaitha's perspection on Advaitha's illusion

Let me also take you through quite simpler journey. Because Vishitadvaitham is a beautiful park with peacocks, cuckoos, waterfall. Only we need a proper vehicle to go around the park. And that vehicle is Ramanuja's Sribhasya itself. That vehicle is swami Nammazhwar's thiruvaimozhi itself. We can safely have a journey. Vishistadvaitha is beautiful and at the same time it is simple. Whatever beautiful need not be simple and whatever simple need not be beautiful. But Ramanuja's philosophy is as beautiful as it is simple. 
Why it is simple ? Advaitha it is more difficult to concile because sankara as per advaitham says whatever you see is illusion do not believe. Whereas Ramanujacharya believes anything and everything he sees. Not only he whatever you see and we see. I will give you one humours story in advaitham. There was an acharya preaching advaitham, non-dualism, the kalakshebam was over.The shishyas and the acharyas were going through the village. there were 4 sishyas, suddenly a tiger appeared all afraid. They all ran helter skelter in all directions. Finally they got back together at a particular meeting point. The shishyas were very inquistive. They asked the acharya - you were preaching that everything is illusion in this world, this tiger appeared and this tiger must also been an illusionary object only. Why were you afraid. why did you run. ? why did we run ?. Acharya said yes you are correct, you are yet to understand 100% of advaitham. the Reason is you have partially understood it now. The tiger appearing was illusion, me getting afraid was illusion, me 
running was illusion, you now questioning me is also illusion. So you do not stop advaitham partially. You have to extend it fully. 

Extending that.. can you believe. I got married, my family is illusionary, my wife is illusionary, my son is illusion. If i start talking that one's wife is illusion, sons are illusion next upanyasam will not be arranged here. In advaitham, it becomes difficult, because it is abstract , everything is illusionary as per them. Whereas swami Ramanuja, says that not only that everything is true, he goes to the extent of telling that "I went in the night to the back yard, there is a big pillar, no light, i had some eye sight problem, i saw a big stamba, is this a stamba or purusha/theif. ? Stanuruva purusha ?". I thought it is a thief. It is illusion or real. It is definitely illusion  because there is no thief there, it was only a pillar. 
But Ramanuja said there is a trace of truth there. Don't just brush away it is totally illusion. When i saw that sthambha, i mistook it to be a thief, whereas this recorder was in the backyard and i never looked at the recorder and didn't got a doubt that this can be a thief. I only looked at the stambha and mistook it to be a theif. Why is so ? because in some form or structure  there is some similarity between the stambha and the thief - "Stambho Purushaha". Is that similarity real or not ? I don't look at this watch and mistake it to be thief. i did not look at the microphone and mis took it to be a thief. because in any form or structure there is no similarity between this tape recorder and the thief  So this is totally not in my mind. Whereas between a stambha and  a thief there is some similarity. It is tall, dark, well-built. Atleast, believe and respect that similarity. Ramanuja's visihistaadvaita not only just believing to the extent of that similarity is being real, even when you have doubt of something there is something that is real. 
Next example Rajju Sarpa Nyayam. I mistook the Rajju(Rope) to be a snake. This is not totally illusion  Did i mistake the carpet to a snake ? i mistook only a rope to a snake. Because there is some similiarity between a rope and a snake. So in vishistadvaitha everything is real. Whereas in advaitha everything is illusion  So this is one important difference between the two philosophies to be noted.

ARTHA PANCHAKAM

Now let us get into the principles of these philosophies  Any philosophy one has to answer these 5 questions.
"Praapyasya bharmaNO roopam praaptyuscha pratyagaatmana: 

Praaptyupaayam phalam caiva tathA prApti virOdhi ca. 
Vadanti sakala vEdA: setihAsa purANakA: "

This is one important sloka which talks about artha panchanka. 

The artha panchakam
1. Swaroopa of Jeevatma, 
2. Swaroopa of Paramatma, 
3. Swaroopa of Upaya,  
4. Swaroopa of prapya,
5. Swaroopa of Virodhi.

Jeevatma Swaroopam - The essential nature of this soul. The essential nature, basic inherent qualities of the soul is Swaroopam. 
Jeevatma who attains  where does he attain ?
Through what means does he attain ?
He attains for what ? 
what is the purpose of attainment, 
what were that obstacles that were stopping for him to attaining ?
These five needs to be answered.

Take the case of this lecture,
who attained ? i came to this hill..
which place ?
what for does he attain ? to lecture
what was stopping him so far ? no one invited him
Finally come here and do what - lecture

The Jeevatma has to attain. Jeevatma has to attain paramatma.
What is the mean ? the vehicle to reach that place is bhakti yoga, gnana yoga, karma yoga, saranagati. All these are different options available. There are so many options available for me to choose from. They are the upaya swaroopa. Then something stops me. If this upayam was available why not yesterday, why not day before ? I could have attained moksham 10 years back. Still i am arranging for lectures and trying to understand vishistaadvaitam. What is the reason behind it. Because i have some enemies with me who are obstacles in my path of salvation - they are sariram, samsaram, Ahankaram, Mamakaram, kamam, krodham, Lodha, maha, 
matsariyam. All these are my obstacles and they never allow me to have a safe journey towards my obstacles. 

So we have covered
Jeevatma swaroopa - traveller
Paramatma Swaroopa - destination
Upaya swaroopa - the way to take you to the destination
Virodhi swaroppa - the obstacles which stops you to reach the destination..
Finally.. i reach my destination and do what ? 
I have to enjoy pleasure - service to paramatma - this is prapya swaroopam.

So now we have to learn all these 5. What is jeevatma swaroopa as per vishistaadvaita, what is paratma swaroopam as per vishistaadvaita, what is upaya swaroopa, virodhi swaroppa, prapya swaroopa as per vishistaadvaita. You connect both artha panchakam and vishistadvaitha.
Because the set of these 5 will be totally different as per advaitham and will be totally different as per dvaitham. But one thing, jeevatma reaching paramatma will not be change. But who the paramatma we do not know. the the religion changes. If we say Shiva as paramatma then it is saivisam, when i same kumara as paramatma then it is kaumaram, when i say sun god as Paramatma then it is sauram, when i say ganapathi as paramatma then it is Ganapatyam. When i say vishnu as paramatma then it is vaishnavam. 
There are 6 religions. When the character of Paramatma changes the religion changes.  But when Paramatma is the same but the way to reach, reach and do what, where is the place to reach -- when all these things changes the philosophy changes. There is different between the too. The religion is based on who the paramatma is - which is vaishnavism, saivism, kaumaram, sauram, 
ganapatyam, shaktam. - They base the argument on who the paramatma is.
Where as , as far as the philosophy is concerned , they do not talk much about Paramatma. They just term it as Parabrahmam. Who is that Parabrahmam,one can argue it later. Let us know call it Parabrahmam.
This jeevatma has to reach parabrahmam, does he reach, where does he reach ? What does he practice to reach ? what are all the hindrances ? All these philosophically differs.  Change in religion and change in philosphy.. again cautioning do not get confused by the two. 
Religion is totally different from changes in philosophy. Phiosophy is what you think, what are your conditions, rules and principles. Whereas faith is I follow which GOD and whom i accept as almighty - parabrahmam. This is what religion talk about.

1. JEEVATMA SWAROOPA and 2.PARAMATMA SWAROOPA

Now let us talk about jeevatma swaroopa and answer all the 5 as per vishistaadvaitam.
Jeevatma - Satyam, Ganan, anantham , brahmam. Brahma is always eternal, omnipresent, pervasive, omnipotent, never changing, full of knowledge, pervadive. As far as the jeevatma is concerned  i will tell you one slogam Pillai lokacharya quotes..Pillai Lokacharya in Srivaishnava sampradhayam is a very learned scholar. He has written astadasa rahasya grantham. - 18 rahasya granta's, out of which Srivachana Bhoochanam is his best. Srivachana Bhoochanam stands apart and it is way ahead of all his works. And swami has written one text called Nava vidha sambhandam. It will be very interesting if you go through that. Because it iterates the nine different types of relationship between the paramatma and jeevatma. 

Nava vidha Sambhandam 
Further reading on Nava vidha Sambhandam - http://www.srivaishnava.org/sva/lokacar/nsampa.pdf

PitAcha rakshakaha sEshi bhartA  gnyEyO ramA pathihi
swamyAdharO mamAtmacha bhoktAchadya manUditaha

If you know this you know 60% of vishistadvaitham. Because I am so much related to paramatma. Even in our lives we could have come across people each of these relationships but we have not come across an individual who has all these relationship. Uniqueness lies in Parabrahmam in this.  All these 9 relationship are what we enjoy in the day to day life but we cannot find one person who will give all this.

1. PITA-PUTRA= FATHER AND SON - child parent relationship. He is the one who created  me like my parents. He is the pitha and i am his putra. Father son relationship is the first one.

2. RAKSYA- RAKSAKA= PROTECTOR AND PROTECTED -  father does not mean he will protect. There are many fathers who do not take care of their 
son. All parents need not be protector of their children.  Whereas in the case of Paramatma HE is the protector and I am the protected. This remains eternally. Always he protects me and i am protected by him. Pillai lokacharya says that eswaranai ozhinthavargal ratchagan allar yendru prapanna parithranathile sonnom. His another work is "Prapanna :arithranam" - In that he says except Ishwara no one else protect you. But what we believe is my dad will protect me till age of 18, my husband till 60 and if i have a son he will protect me after that. All these are our popular belief's. Whereas PLC negates everyone of this belief's now. He says if Father must protect, HIranyakashibhu must have protected Prahalad, if a brother wud have protected then Ravana shud have protected vibhishana, if mother would protect kaikeyi would have done something good to bharatha but she did everything against the wish of bharatha and sent Rama to forest. So none of these relationships seem to protect them. On the other hand when these relatives were abandoned by the so called protectors, it was Sriman Narayanan who stepped him and protected them. PLC also includes wealth in this list and wealth does not protect anyone.  Thirukollur peruman is called "Vaitha ma nithi peruman" GOD he himself is wealth and this wealth will take care of us and protect us and it is lying there forever and not like other wealth. So not even wealth but only the wealth called Bhagawan will protect you. It is not father, mother, son but bhagawan is the protector. 

3. SESHA –SESHI= MASTER-SERVANT - SUBSIDIARY AND PRINCIPAL ENTITIES - This is very important as per Ramanuja. This nomenclature is itself important. Bhagawan is the Seshi and I am the Sesha.  What does it mean ? He is the master and I am his absolute Servant. Master servant relationship. This is  the relationship taken by all the azhwars. Take all the 4000 Divyaprabhandam's  of azhwar they only talk about "Thirumale naanum unnaku pazhavadiyen ..",  In Pallandu periazhwar says "yettaikum yezh yezh piravikum.. .." Andal thirupavai "Un thannodu uttrome aavom unnake naam aat seivom matrai nam kamamangal mattu ",  We are here to serve you serve you and serve you eternally. And that is the only objective of the  jeevatma. Lakshmana was ordered by Srirama to stay back in the Kingdom. Lakshmana flatly refused. Ram said you stay back. Sita also wanted to come and Ram wanted her to stay back. Sita argued "There is no way manusmirti prescibes a male to perform vedic rites without his wife , wife has to be along with husband, so i have to accompany you". Rama accepted. Lakshmana wanted to 
come with Rama and Sita. Is the same rule which applied to Ram and Sita not applicable to Lakshmana and Urmila ? It has to be applicable. Urmila must have accompanied Lakshmana. WHAT WAS the argument given by Sita.. as per smriti and Shruti wife has to accompany her husband in all rituals. It is not right for Urmila  and Lakshmana. Urmila did not accompany Lakshmana.  what was the reason ? There are two dharma's - Samanya, vishesha. A common rule and a specific special rule.  Whenever there is no conflict between the common rule and special rule you can follow the common rule. But when there is a conflict between the common rule and special rule you have to forget the common rule and follow the special rule.  So apply that logic here. Common rule is do rituals with wife, special rule is take care of 
Rama. So lakshmana due to conflict "if Urmila accompanied with him he cannot take care of Rama since the concentration will be less". So in his mind the priority was different. He prioritized Rama's service  more than doing the rituals with Urmila. That is why Lakshmana chose to go along with Rama. That Rama lakshmana sambhandam is Sesha-seshi sambhandam. Ram is Seshi and Lakshmana is the sesha. Recollect this whenever you hear Sesha - Seshi. I am here to sever my lord. Sesha Seshi Bhava. 

4.BHATR-BHARYA= HUSBAND AND WIFE  - Sriman Narayanan Paramatma is my husband and i am his wife. When i say so, do not look at me. This relationship is not only for female and it is for male too. The reason is as per vaidheeka sampradaya all Jeevatma's are female and only Paramatma is purushotaman. He is the only Purusha. All of us are one and the same and all are females and married to paramatma. During kannika dhanam the father says "I am giving my daughter to this groom thinking that he is vishnu." So all girls can only be married to vishnu. Any marriage is only with Vishnu. If there is a marriage should we not have mangala sutra dharana. That mangala sutram is nothing other than thiru manthiram "OM namo narayanaya" which is tied to our(jeevatma) neck by Paramatma. Them marriage is confirmed. When you know Thiru manthiram and thiru manthiram reveals all the 9 relationship you enjoy between Paramatma and Jeevatma, then the marriage is over and confirmed. Then Paramatma is my husband and i am his wife.  What does this relationship tell you ? The essence of this  relationship is that this Jeevatma belongs ONLY to that Paramatma and no body else. This girl is not available for anyone else and this husband is there for this wife. Their one to one intimacy is confirmed. Before my samashreyanam, before my relationship with Paramatma, i can keep wondering here and there, but once my samashreyanam is done, i am wedded to him and i cannot go anywhere. If i say that you are all shortsighted, no broad perspective - vaishnavites are normally criticized because we only worship Paramatma Sriman Narayana and nobody else, is that right or wrong. People say we have " kurugiya kannottam". Yes it is true. If any wife say why my husband alone is my husband ?. No one questions that. When a wife says so we take that the wife is a pativrata. When i say so why should i be criticized. I am married to my husband Sriman Narayana and will not look at any other GOD. I need to be praised and Hailed for being like Pathivrata instead of criticizing for not worshipping other GODs.  So please understand this. Ramanuja says "He is my only husband and i will only look at him". Paramatma vishnu is my Bhatr and i am his Bharya. Bhatr-bharya relationship. So it is only between HIM and me. 

5. JNATR-JNEYA= KNOWER AND KNOWN. Jeevatma is the Jnatr the knower and paramatma is the known Jneya. I have realize and recognize Paramatma. As a guiding light i need something to know the Paramatma, they are the shastras. With the source of 4 veda's the knowledge, I know Paramatma. So what is my relationship with Paramatma, I am the one who is realizing and HE is the one who is realized. HE is known by me. I know Paramatma.  HE is the Jneya and  I am the Jnatr. HE is always realized by me by simple or difficult means.

6. SVA-SVAMI= OWNED and OWNER, PROPERTY AND PROPRIETOR. He is the owner and I am the owned. This is not applicable to all the other relationships. Father does not own me, Father need not protect me, Earlier yuga's father was a master but not in Kali yuga. Father is no more a master in kali yuga. Father is not my husband. KNower and known. Some son's realize their father and some don't. Owned and the Owner, certainly not, my father is not owning me.  HE owns me and i am the owned. I am HIS property and he can use me anyway possible. After sathumurai is over, prasadha viniyogam. We call "Kandu arula pannuthal", with thulasi(basil) in our hand we offer the food to GOD.  You are not supposed to consume any food that is not offered to your lord. Whether you understand vishistadvaitham or not, understand 
this basic principle and cultivate this habit in everyone in your family, and whoever you meet kindly spread this message to them. Without offering the food to lord, please don't consume that food. It is equal to Amedhyam as per Gita Shastra. Krishna says it is a tamasic food, if you have any food that is not offered to Lord it will only develop only tamasic qualities in you. Already we have enough of them, so lets not add to the tamasic qualities in you. "Kandu arula pannuthal" shown it to bhagawan, Kandu- he will look at that food, arula - he will grace that food. When the prasadam is distributed, you must have seen that after the last person the vessel is empty and he shares it beautifully. That is left to the discretion of that paricharaga. Bhagawan also use me as that viniyoga prasada, since I am owned by HIM. HE can use him how he wants to use me. This is SVA-SVAMI sambhandam. I am HIS Sotthu(Property). He owns me. 

7.ADHARA-ADHEYA= BEARER AND BORNE, SUPPORT AND SUPPORTED. ADHARAHA. This is very important relationship. The one who is bearing me and I am the born. I am held by Paramatma, he is my holder. If he leaves me I need to fall below only. This entire universe is born by paramatma. Krishna in BG says " vishtabhyaaham idham krthsnam ekaamSena sThitho jagath.." KrsnA says "Without missing one small object on this universe, I bear this entire universe all. Arjuna, I don't even move an inch to bear this universe. I don't change/ I am not influenced/ I am unaffected". If he is not there we shall all fall. we are all connected to him like a beads to a string. Krishna gives beautiful example this: "SootrE manigaNa via maya tatam via sarvam". The beads (JIvAtmAs) are connected to to a sutrA string (Brahmam). 
Analogy here is - String is the brahmam and beads are Jivatmas. Why krishna sites this example ? the reason is there would  be Many beads are connected to one string, just as many JIvAtmAs are connected to one ParamAtmA.  There is only one String like one paramatma for many jeevatmas. This is the first reason for that example.  Second is You cannot see the string, but only the beads. In the case of brahmam, Jagat is visible, AtmA is known, but the Bhrammam is invisible. He is very much inside and not realized at all. This is the second purpose of this example. The thirs purpose is The beads are heavier than the string.The string will be very flimsy and the beads are heavier.  We would think the beads are holding the string. But when the string is pulled out, that is when we know the truth. If we pull the string we will undertand whether the beads were holding the string or string was holding the beads. It is because we think beads are holding but the string is holding. Born and bearer relationship. It is the Brahmam which is brearing us and we are born. This is ADHARA-ADHEYA realationship. 

8. SharIr - Atma BhAva - Body and Soul. We have explained this in the first half an hour of the session. This is the Sarira-atma Bhava. Body and soul relationship. This jeevatma is present in this body,  similarly bhagawan also is everywhere. He pervades, HE directs this universe, Sarira-atma Bhava. 

<Oppiliappan list archive post by MadhavakKannan V>>

Our VisishtAdvaita Srivaishnava siddhAntham's pivotal and uniqueness is SarIra sareeri bhAvam. This sarIra sarIri bhAvam is also echoed by Thirumazhisai AzhwAr with a brilliant simile:
Like the ocean which has waves spreading out from its own(though waves look and are different from the ocean), and takes the whole lot of waves back to its own waters; (and then the cycle repeats.) You (the Lord) let the moving (chith) and non moving (achit) appear and disappear [be born and dying] and then take them converging back to you (during mahApraLayam) (please forgive me for my crude free translation).
thannuLE thiraiththezhum tharanka veNthadankadal
thannuLEthiraiththezhun^thadankukinRa thanmaipOl
ninnuLEpi RanthiRanthu niRpavum thiripavum,
ninnuLEya dankukinRa nIrmain^in_kaN ninRathE.
(AzhwAr's Thirucchandha viruttham pAsuram)
What great example! (even dull headed ones like me can perceive!) Both his prabhandhams , Naanmukan ThiruvantdAthi and Thirucchandhaviruttham, thus,
AzhwAr emphasizes that Sriman NarAyaNA is the one and only ultimate cause and He ALONE is the way and the Goal. AzhwAr tells the Lord- You are not there without me:-) 

Let us enjoy [from AzhwAr's naanmukhan ThiruvanthAthi]: 
inRAha nALayEyAha inicchiRithu
ninRAha ninnaruL yenpAlathE --nanRaaha
naan unnai anRi ilEn kaNdAi nAaraNanE
nee yennaianRi ilai
Oh NaaRayaNA! I may become the object of Your krupA today or it may happen tomorrow or it may happen even after that passage of time. It does not matter. I know that Your special Krupai belongs to me . I do not exist without You and neither do You exist without me.Unnai anRi naan ilEn; yennai anRi nee ilai. We can say that we are not there without God. How can we say He is not there without us? We can. Only if there is a son, there can be Father. Only if there is naaram,there can be naaram + ayanam- NaaraayaNan. What a beautiful way of expressing our relationship with Him! (unnOdu uRavEl namakku ingu ozhikka ozhiyAdhu..)

Another wonderful sweet verse -sample from his Thirucchandha viruttham:
atthanAhi annayAhi aaLum EmperumAnumAi
otthu ovvAtha pal-piRappu ozhitthu nammai AatkkoLvAn
MutthanAr MukundhanAr puhunthu namm uLL mEvinAr
yetthinAl idarkkadal kidatthi yEzhai nenjamE?
(english Translation of Sri Uttamur Swamy?s commentary -by Sri Satakopan Swami of New York): Oh my poor mind worried about lack of upAyam to attain
Moksha Siddhi! The blemishless Lord (MutthanAr), who is the granter of the boon of Moksham has made sure that the incongruous births full of suffering will not happen any more and has decided to accept us as His servants. For that purpose, He has entered into us as the Father (gariyAn Brahmadha: PithA )instructing us on the upAyam, as the compassionate Mother , who grows that Jn~Anam and as AchAryan who delivers us at the feet of the Dhivya Dampathi. From here on, Oh My mind! Where is the reason for your worries about enjoying You at srivaikuntam with Bliss?

<Oppiliappan list archive post by MadhavakKannan V>>

9. BHOKTR-BHOGYA= ENJOYER AND ENJOYED. I am the enjoyer and HE is the enjoyed, HE is the enjoyer and i am enjoyed.  There has to be object of  his pleasure, who else can he play ? He enjoys and plays with Jeevatma. Also who else can the jeevatma enjoy pleasure or play with ? " Sohostunathe...."  I reach the abode of Sriman Narayana and there I enjoy the attributes of Paramatma with Paramatma. So the enjoyer and enjoyed relationship. 

There are the 9 relationship between Jeevatma and Paramatma. To understand Paramatma, understanding these 9 relationships are inevitable.
So Paramatma swaroopa is one side of the coin and Jeevatma Swaroopa is the other side of the coin. So the coin is the Nava vidha sambhandam and one side of the coin is paramatma swaroopa and the other side of the coin is jeevatma swaroopa. So we have covered the Paramatma Swaroopa and Jeevatma Swaroopa. 
Now the third..

3. UPAYA Swaroopa 

What are the ways available for me to reach him ? The way, which is better suited is "Saranagati". Because we all like to talk about upasanam bhakthi yoga which is also told in Sribhasyam and Gita bhasyam. Unfortunately it is too difficult to practice that. You need to have Karma Yoga and Gyana Yoga to lead to Bhakthi Yoga. When the basics i.e. in the qualifying rounds itself we have failed, there is no question of the knock out stage since we are already knocked out. So don't come to Bhakthi Yoga. We cannot practice it. The simpler way available is Saranagati. Vishistaadvaita philosophy by Ramanuja, Ramanuja himself performed Saranagati to the lotus feet of Sriman Narayana on Panguni Uttiram day before Sri Ranganatha and Sri Ranganayaki. Except for one day, for 364 days in the year Ranganatha is in the south gate of Srirangam, Thayar is in the north gate of Srirangam,  Whereas one day in this year , on this auspicious shubha dinam they both come together, have thirumanjanam, abhishekam whole night together, Ramanuja promptly chose that day to perform surrender. He surrendered... CurniKai - 1 from Bhagavad ramanuja's Saranagati gadyam  as follows...
"bhagavan nArAyaNa abhimata anurUpa svarUparUpa guNavibhava aiSvarya
SIlAdi anavadhikAtiSaya asamkhyeya kalyANaguNagaNAm padmavanAlayAm
bhagavatIm Sriyam devIm nitya anapAyinIm niravadyAm devadeva divya
mahishIm akhila jaganmAtaram (asmat mAtaram) aSaraNya SaraNyAm
ananyaSaraNa: SaraNam aham prapadye |"

With no other help to resort to, I seek Thee, SrI Devi, full of all benovolent
qualities, seated in a forest of lotus flowers: (Thou art) the refuge for all the
helpless; (Thou art) my Mother, indeed the Mother of the whole world. The
crowned Divine Queen of the Lord of the devAs, the pure and the unsullied,
never separated from the Lord; Thyself, Thine form, its qualities, and the most wonderful, limitless innumerable collections of auspicious qualities of Thine such as, greatness, Rulership and high virtues, all to His liking and worthy of the natural form and qualities of BhagavAn nArAyaNa.

He surrendered to the lotus feet of Sri Ranganayaki and from then on She lead him to lord Ranganatha. I surrender to you. Saranagati is the best suited way to all the Jeevatma's. So that is the Upaya - the way to reach Paramatma.

4. VIRODHI Swaroopa

Virodhi very simple. We are most knowledgeable on this. Whether we know the other 4 swaroopa's or not, Virodhi swaroppa is easy to understand and we are full of that. We often come across that. Children sing cinema songs. When i ask them why not you sing thirupavai, thirupallandu , thirupalliyezhuchi ? They sing those film song because they listen to them very often. Whatever they hear they sing, so if we make our children hear them as many times possible, they will automatically sing them. You play it they will listen. At that age, they will  not be able to differentiate between thiruppavai and film songs. Only thing is they need to be made to listen. The more they listen they more they will hear it. We need to sell every product today. Whether it is thirupallandu, thirupalli yezhuchi, we need to market it properly to the children.  I have seen many parents saying 5.45 do sandhyavandhanam, recite sahasranamam. The child would refuse because not even one day the father would have sat along to do the sandhyavandhanam. How will the son follow ? You need to sit with him for 4 days and do it with him. He will do it from 5th day. Unfortunately, the father doesn't know sahasranamam, then only he can sit next to his son and along with him recite.  So all these good things come only with practice.  But the virodhis's, we are fully aware of the virodhi's  - Ahankaram, Mamakaram, kamam, krodham, Lodha, moha, madha,matsariyam. only way is "Bhagavata Samagama " if you want to kill these and get away from these clutches be only with the sambhandam of Bhagavatotama. This is the only way and there is no way. Even Jadabharatha prescribes the same way, azhwar prescribes the same way "adiyargal Kuzhangalai udan kooduvathu yendru kolo.."is there a day when i will be company with all bhagavathotama's. Azhwar in "Azhi yezha" 7.4.11, the last pasuram, he repeats the same 
kunRam eduththa pirAn * adiyArodum *
onRi ninRa * sadakOpan urai seyal **
nanRi punaindha * OrAyiraththuL ivai *
venRi tharum paththum * mEvik kaRpArkkE

The bhagwan who lifted Kunram(Govardhana giri), the devotees of Krishna , azhwar was longing to be one among the devotees of Krishna. once you are in the company, all your dirt cleans by these people. The only way is Bhagavatha samaga, Bhagavatha Sangama, Sat Sangama. The way to remove all the virodhi's/dirt from us.

5. PRAPYA SWAROOPA 

Lastly, you reach the abode of Sriman Narayana and do what ? Kainkaryam. What else. Periazhwar in his last song of pallandu says "PallAndennu pavithirana paramEttiyai sArngamennum villAndaan thannai villiputtur vishnu chittan virumbiya sol". meaning  "I would go there and do you know what service I would do ? i would do the same service whatever i was doing here and continue there too  which is singing pallandu, be happy, be safe, along with his discs, along with his konch, along with his consort - srimahalakshmi he need to be safe". This is the only plea of Periazhwar, when bhagawan appeared in Garuda vagana in Mathura, Periazhwar immediately requested and  
started playing/reciting "Pallandu pallandu ..". For us the service will continue there too. If you did Pallandu service  that would continue there, whatever kainkaryam you do here that can be continued there like upanyasam, sing prabhandam's, listen to upanyasam. So the service remains the same, whether i am in the company of Paramatma is the question. Here also service was there, but hindered service. I cannot continue this service, in God's abode there is nothing to Stop you, you can keep on serving GOD, if you want to sing keep singing, no throat infection. There the service is never hindered, all obstacles are removed by Paramatma.
" biddthathe... Hrudaya gantihe..." the moment i have his darshan all the doubts are cleared, all the knots that are tied to me are removed and i am so clear as the purest water on earth and the purest fire on earth. 

"Sethathin vayatril siru kuti piranthal "- the ignorant human beings suppose they get a spark of knowledge where do they go , who is there protector, they would get hold of whom and reach where ?  Question asked by Madhurakavi Azhwar.
Nammazhwar replied - atthai thindru ange kidakum  - it will catch hold of the lotus feet of Sriman Narayan and life time he will keep on serving the lotus feet of Sriman Narayana. It will catch hold of Lotus feet as Upaya - the ways and means to reach him, even after reaching Srivaikuntam contiue to serve him.  This is called Upaya-Upeya. We reach him through him and after reaching him , serve him. This is the simple statement conveyed by all the azhwars.

So these are the 5 things  as per vishistadvaitha philosophy. The basics of Vishistadvaitha philosophy. These are bit volatile..Though it will look as if we have understood we shall forget these, so need to keep reading the books of our poorvacharya's, their commentaries, which always remain with you, their vyakyanam and they have been born to do this, they have been blessed by Bhagawan to guide us, so when they are available why not use them. They are there in abandon. Buy them, use them , read them. 

So i pray to swami Ramanuja to bless and give all his  blessings to this family members. 

3672
நல்ல கோட்பாட் டுலகங்கள்
 மூன்றி னுள்ளும் தான்நிறைந்த,
அல்லிக் கமலக் கண்ணனை
 அந்தண் குருகூர்ச் சடகோபன்,
சொல்லப் பட்ட ஆயிரத்துள்
 இவையும் பத்தும் வல்லார்கள்,
நல்ல பதத்தால் மனைவாழ்வர்
 கொண்ட பெண்டிர் மக்களே. (2) 8.10.11
3672:##
nalla kOtpaattu ulagangaL* moonRiNnuLLum thaan_niRaindha*
allik kamalak kaNNanai* andhaN kurukoorch chadakOpan*
chollap patta aayiraththuL* ivaiyum paththum vallaargaL*
nalla pathaththaal manaivaazvar* konda pendir makkaLE. (2)8.10.11
Meaning: 11. All three worlds are filled with the principle of considering BhAgawatha Seshathvam alone as the beat servitude and Paramaanandham. The Red Lotus eyed Lord, kaNNan is filled entirely in all these three worlds! About this KaNNan, Sri SadagOpar of Thirukkurugoor has sung 1000 pAsurams. Out of these 1000, readers of these ten, ALONG WITH THEIR SPOUSES, CHILDREN, WILL BE CERTAINLY BLESSED TO BE SERVANTS OF HIS BHAAGAWATHAAS,while continuing in their Grahsthasramam.

"sengan thirumugathu selvach thirumalal yengum thiruvarul petru inbhuruvar " 

I pray to the lord that bhagavat bhagavata acharya kainkaryam of this kudumbam of this family members to grown in leaps and  bounds with the blessings of Swami Ramanuja and all the acharya purusha's. Thank you for your patience hearing.