Guruji: Upanyasam Series: Ramanujar Nava Nidhigal

ராதே கிருஷ்ணா 03-07-2015

Friday, 24 April 2015

Upanyasam Series: Ramanujar Nava Nidhigal : Part 1 : Works of Ramanujacharya

ஸ்ரீராமஜெயம் - ஸர்வம் ஸ்ரீ கிருஷ்ணார்ப்பணம்
This post is based on an Upanyasam "Ramanujarin Nava Nidhigal" by Swami Velukkudi Krishnan detailing the works of Ramanujacharya. Please forgive me for any errors during translation.

Today is Chittirai Thiruvadhirai natchathiram Bhagavad Ramanujacharya's 998 Thirunatchathiram. We are just two years to celebrate the millenium celebration of Bhagavad Ramanujacharya. I feel blessed to have started to post on this topic on this auspicious day. I seek acharyan's blessings and Ramanujar's blessings to learn more about these grantha's.

Ramanujar Nava Nidhigal : Part 1 : Works of Ramanjucharya

Bhagavad Ramanujacharya - the one who wished and worked for every jeevathma's moksham:

Bhagavad ramanujar is adishesha avataram, sriman Narayanan's pancha ayutha avataram. Born 1000 years ago and he was chakravarthy of Sanyasi's - Yathirajan. A great vedanthi and a great devotee who did saranagathi at perumal's lotus feet and also wished for the liberation of others and he worked towards the same. In front of Bhagawan, all of us are equal and there is no differences due to wealth,status, varna ashramam, sex. Ramanujar explained that these differences doesn't matter and bhagawan also does not differentiate jeevathma due to these differences. The only eligibility for moksham is the desire to get moksham and hatred towards materialistic things in this samsaram. Ramanujar proved that "Moksham adaiya thatguthi - Bhagavad vishayathule viruppam , ulaga vishayathule vairagyam/veruppu."
Ramanujar once acted against the words of his own acharyan Thirukoshtiyur Nambhigal and said "It was only because I am prepared to suffer in hell that I dared to go against your order. You told me that whoever chanted the mantra of eight syllables was certain to be liberated. Thus, according to your words, so many people are now destined to find shelter at Lord Narayana's lotus feet. If an insignificant person like me has to go to hell, it is of no great importance if so many others thereby attain the mercy of Lord Narayana." Thus he was ready to sacrifice moksham and go to hell for others to get liberated.

Names of Ramanujar:

Hence Ramanujar is known as "Jagathacharyan"
Popularly known as "annaithu ulagum vazha pirantha yethiraja mamunivan".
When he was born he was named "illayazhwar" and "Lakshmana Muni"
When he took sanyam, in his sanyashramam his thirunamam is "Ramanujan"
Namperumal at Srirangam gave him the title "udaiyavur" - nithya vibuti and leela vibhuti responsibilities were given to ramanujar and hence Udaiyavur of both the vibhuti. Responsibility given here is to recommend people who are eligible for moksham from this samsaram.
Note : Emperuman is Sriman Narayanan and Emperumanar is Bhagavad Ramanujar.

Multi-faceted Acharya - Ramanujar:

Ramanujar focussed his effort in streamlining kainkaryam at various divya desams. Kainkaryam which were streamlined includes pushpam, chandanam, prasadham, bhogangal, nithya utsava, masa utsava, paksha utsava , samvatsara utsava. Thus he explained that this is veda margam and hence known as "Srimad Veda Marga Prathistapanacharya". He reestablished that vedam is parama pramanam. He is Adi-shesha avataram. Adi-seshan has 1000 faces. We can see those many faces for Ramanujar too like - Parama vedhanthi, Divya desa kainkarya Sthapakar, person who explained that there is no difference as in materialistic world, for a jeevathma to attain moksham, he lead by example by performing Saranagathi and also clearly explained the rules for saranagathi as in the shastram, he wrote 9 granthas, he had 700 Sanyasi's, 12000 Grahasthas and many ladies as his disciples. Guruparampara Prabhavam explains about Ramanujar, his life history and his teachings - born at Sriperumbhudur, veda abhyasam at Kachipuram-thiruputkuzhi, came to srirangam after Sanyasam, went to many kshetram's across india on divya desa dig vijayam.

Seek Ramanujar to Seek God:

"Uyya ore Vazhi Udayavar Thiruvadi" - following his foot steps is the only way to get rid of this samsaram.
"Emperumanar Thiruvadigale Saranam"
"Ramanuja Dasan" is the first and last name any Sri Vaishnava gets during Panchasamskaram by an Acharyan. Hence every Sri Vaishnava refer to themselves as "Adiyen Sri Ramanuja Dasan". This is a way to get all jeevathmas in one equal level irrespective of all the differences due to wealth, varnashramam we see in this materialistic world. Ramanuja dasan means that all are equal since all are focused and have desire to attain moksham irrespective of other differences due to birth.

Ramanujar's works - Ramanujar Nava Nidhigal:

Ramanujar explained Vishistaadvaitha Siddhanthan in his 9 works - Ramanuja Nava Nidhigal. All of them are in Sanksrit and are great granthas.
Ramanujar excelled in iyal, isai, nadagam, tamil but still he choose to write in Sanskrit because he had to proove his point in front of Sanskrit Scholars. Hence he chose to write his works in Sanskrit. Ramanujar wanted to proove that the concepts in Sanskrit veda's when seen along with tamizh Dravida Veda gives more clarity. He wanted to explain this to the Sanskrit scholars and hence his works are in sanskrit. Vedanta Desikan explained this as "TheLiyAtha Marai NilangaL TheligindrOmE" to explain the the sAmyam of the DrAvida Vedam with the Sruti, he clearly explains that all the clarifications he had in the sanskrit vedas were clarified when he referred the Azhwar pasurams. All those riddles in Sanskrit vedas were solved with answers in dravida veda. Desikan who was an expert in Vedantham and popularly known as vedantacharya was very clear to say that without azhwar pasuram understanding the vedas is difficult. Thus Ramanujar had the sanskrit vedas on one hand and dravida vedas on the other end inorder to give complete commentary to the vedanta sections in all his works.
To understand the works of Ramanujacharya it would take 9 years with 3 hrs of kalakshepam every day. But we have limited time and hence we shall just get introduced to the works of Ramanujacharya. We are marching towards Ramanujar's millenium celebration in 2017.

In all his works Ramanujar is explaining about the following,
1. Vishistaadvaitha Sri Vaishnava Siddhantham
2. Explanation on the veda margam
3. Explanation of the vedas/vedantas by referring to azhwar pasurams
4. Rules to lead life
But there are differences in each of his works. If we look at the big picture of these works it is very interesting. This is an attempt to understand the same at very high level.
Ramanujar's siddhantham is simple and hence his works are also easy to understand. It is like just plucking grapes and eating. It is not difficult like drinking coconut milk where one need to start from climbing coconut tree to extracting coconut milk. There is a wrong opinion that reading nalayira prabhandam is easy and not Sribhashyam and other granthas. It is just a matter of practice and exposure. If we try to understand with committment and bhakthi these scriptures are nectar if we understand. The experience is something one need to experience since it is blissful. He has explained deep meanings and concepts so easily. That is the beauty of his writing.

Greatness of Ramanujar's works:

"puNyAmbOja vikAsAya pApadhvAntha kshayAya cha;
srImAn AvirabUthbUmau rAmAnuja dhivAkara:"
புண்யாம்போஜ விகாஸாய பாபத்வாந்த க்ஷயாய ச;
ஸ்ரீமான் ஆவிரபூத்பூமௌ ராமாநுஜ திவாகர:
Just like a lotus will bloom on seeing the sun, Our sins and all darkness are cleared on the auspiscious appearance of the glorious sun "rAmAnuja".

Sun named Ramanujar appeared and the darkness called ignorance is cleared. Ramanujar was born in Thiruvadhirai i.e Arudhra star. Arudhrathai means "ninainthu iruthal". "Ullam irama irukka" iram here means karunai. Since he was born in Arudhra star, Ramanujar's thiruullam is full of iram/karunai/compassion that all jeevan need to attain moksham.
Ramanujar was keen on "jeevathmavin athma jnanam valaranum".
When the sun raises the darkenss of ignorance is cleared, athma's lotus called knowledge (jnana thamarai) bloomed. Every jeevathma starts to sing about perumal like how birds starts singing once the sun raises in the morning.

nAttiya nIsach samayangkaL mANdana * nAraNanaik
kAttiya vEdham kaLippuRRadhu ** then kurugai vaLLal
vAttamilA vaN thamizh maRai vAzhndhadhu * maNNulagil
Ittiya sIlaththu * irAmAnusan than iyalvu kaNdE 54
3946@
நாட்டிய நீசச் சமயங்கள் மாண்டன, நாரணனைக்
காட்டிய வேதம் களிப்புற் றது,தென் குருகைவள்ளல்
வாட்டமி லாவண் டமிழ்மறை வாழ்ந்தது மண்ணுலகில்
ஈட்டிய சீலத்து இராமா னுசன்றன் இயல்வுகண்டே. 54

Nava Grantham by Ramanujar

Based on the guruparamparai the order in which Ramanujar has written these Nava Grantham is as follows.
1. Vedantha SaarA - Vedanthathin Saaram is explained in this work with details on what is told in the shastras. Concise commentary on BrahmaSutram.
2. VedArtha SangrahA - Vedarthathin surukkum is explained in this work. Commentary for upanishad verses.
3. Sri Bhaashyam - Sirappana vipulamana grantham. Detailed commentary on Veda vyasar's Brahma Sutra. This is a commentary any acharya had to write be it madhavacharya, sankaracharya or Ramanujacharya. This is the place where the acharya's explain what about their philosophy be it Advaitham, Dvaitham, Dvaithadvaitham or Vishistaadvaitham. All the acharya's are commenting with veda as the base and there are some minor differences.
4. VedAntha DipA - Very concise commentary on BrahmaSutram.

Note: The above 4 are on vedantha granthas.

5. GitA BhAshyam - Commentary on Bhagavad Gita. This is again usually written by all matha acharya's.
6. SaraNAgathi Gadhyam - In prose form explanation on how Ramanujar himself did Saranagathi at perumal's lotus feet during the Serthi sevai at Srirangam.
7. Sriranga Gadhyam
8. Sri Vaikunta Gadhyam
Note : The above three are popularly known as Gadhya thrayam. Gadhyam means prose form. Padhyam means poem. These 3 are in prose form and hence gadhya thrayam.
9. Nithya-GranthA - Daily rituals to be followed from morning till night, thiruvaradhanam, how to showcase bhakthi, details on anushtanam of azhwar acharya and what do we need to learn/follow from that. NIthyam, aahnikam, Dinasari - ie. to explain what we need to do as per the vedas. Very useful grantham.

Also refer: http://www.srivaishnavam.com/philosophy/divineworks_introuduction.htm

Upanyasam & Kalakshebham & What to learn ?

Many of you have been listening to Upanyasam. The main objective to listen to Upanyasam is to create interest in Kalakshebham where deep meanings are understood word by word. So one need to spend time in Kalakshebham of the 3 works - Upanishad, Brahma Sutram, Gita popularly known as Prasthana Thrayam.

Prasthana Thrayam :
The 3 things which will lead us in the correct margam are popularly known as Prasthana Thrayam. Prasthanam means margam.
1. Upanishad Bhashyam:
Commentary for 10 Upanishads
1. Isavasya
2. KEna
3. KaTa,
4. Prasna,
5. MunDaka,
6. MaanDookhya,
7. Taittriya
8. SvEtasvataara,
9. ChaandOkhya and
10. BrihadaaraNyaka.
Every matha acharya have to write Bhashyam for these 10 upanishads and what is told in these upanishads. Sankarar and Madhvacharya have also written bhasyam for these 10 Upanishads. Ramanujacharya didn't write direct bhashyam for these 10 upanishad and instead has written "VedArtha SangrahA". This is the work which explains the meanings for Upanishad as per Ramanujar's Sampradhayam. Ramanujar has not done a detailed commentary for these 10 instead he has taken all the areas in the upanishad for which there is contradictions and confusions in other bhashyam and Ramanujar has detailed those sections. Ramanujar did not venture into explanations for the sections of upanishad which are straight forward and for which people have already written Bhashyam and there is not much contradiciton/confusion. Thus sections of upanishad where there is doubts/vicharam Ramanujar has detailed those in his Bhashyam mainly to proove the Vishistadvaitha siddhantham.
2. Brahma Sutra Bhashyam : This is the Sri Bhashyam
3. Gita Bhashyam : This the Gita Bhashyam

Apart from these 3 Srivaishnavas also need to do the following kalakshebham
4. Bhagavad vishaya Kalakshebham - Nammazhwar's Thiruvaimozhi
5. Rahasyathrayam - Thirumanthiram, Dwayam, Charama Slokam related works by our acharyas

Just 5 key things to be learnt and everyone need to spend minimum 10 years to learn these so that the life of 80 years is meaningful.
We spend 20 to 30 years to acquire lowkika knowledge and more to master it. This lowkika knowledge is useful just for this janma and at times not useful too.
We should not hesitate to spend time to learn about our sampradayam and this knowledge is eternal and this is to stop re-birth cycle. Goal of human life is to get rid of samsaram and hence we need to focus in the right thing.

The preferred order to learn is
1. Vedantham
2. Azhwar Prabhandam
3. Rahasyathrayam

Though Vedantham seems difficult it is better to get that good basic knowledge so that one can have great anubhavam of azhwar prabhandam's and rahasyathrayam. If someone starts with Thiruvaimozhi or Rahasyathrayam it might look easy to understand but wherever there are references to Vedantha the individual will not be able to appreciate the same. Note that in Thiruvaimozhi and Rahasyathrayam kalakshebham references to upanishad will be more. But in Vedantha kalakshebham references to Thiruvaimozhi and Rahasyathrayam will be minimal. Hence this order is prescribed.

Saturday, 25 April 2015

Upanyasam Series: Ramanujar Nava Nidhigal : Part 2 : Vedartha Sangraham

Ramanujar Nava Nidhigal : Part 2 : Vedartha Sangraham

Let us start with Vedartha Sangraham. Though this was written second it is taken up first because this has been the order followed by our poorvacharyas instead of starting with VedantaSaara.

Thiruvengadamudaiyan munnar vinnappam seiya pattathu. When Ramanujar had been to Thirumalai, he recited this in front of the lord at Thirumalai. This was not written and was spontaneously told by Ramanujar when he saw Thiruvengadamudaiyan. Whoever was next to him listen to it and wrote it in olai chuvadi "Pattolai paduthal". When Ramanujar had the darshan of Srinivasar, he was filled with anandam and he recited the true nature of the lord as told in the scriptures which resulted in Vedartha sangraham. Thus vedartha sangraham is Ramanujar's expression which flow freely soon after seeing the Lord at Thirumala - ipper paatta deivathin unmai nilai yeduthu uraithar. Ramanujar thus expressed his point of view on the meanings in the upanishad. In Vedartha Saaram the meanings are told in brief concise manner while the meanings in Vedartha Sangraham are told in clear and descriptive manner.

Note : Vedartha Sangraham mirrors a total vision of the Upanishads, discussing all the controversial text in a relevant,coherent manner. Ramanujacharya has explained his philosophic position and ppinting out basis for it in the Upanishads in Vedartha Sangraha. Sudarsana Suri, the celebrated commentator on Sri-Bhashya and the Vedartha Sangraha says that the work was expounded in the form of lecture before Lord Srinivasa at Thirumalai. Vedartha Sangraha is in lucid prose form without the usual division of chapters but the structure of the thesis is developed in scientific manner. The sermons given by Bhagavat Ramanuja on Veda before Shree Venkata Shreenivasan are compiled as Vedartha Sangraha. This work is titled as Vedaartha Sangraham, meaning the summary of Veda. Vedartha Sangraha has two parts of which the first part is called "Mathaantara Khandana" and the second part is "Swa Matha Vistaara". In the first part, Bhagavat Ramanuja refutes and rejects the Advaita matha of Adi Sankara, the Beda-Abheda matha of Bhaskara and that of Yadava Prakasa. In the second part, the preceptor in detail explains and establishes Visistadvaita Shree Vaishnava philosophy and practice. It is established in this grantham beyond doubt that the Veda's purport is only Visistadvaita Shree Vaishnavam and nothing other than that. Sruta Prakashikacharya (Shree Sudarsana Suri) has commented on this work of Bhagavat Ramanuja and it is known as Tatparya Deepika - Sruta Pradeepika.

Vedartha Sangraham focuses on two things - Upayam and Upeyam :

1. Upayam - Prapyam - Purushartham - Goal

Lowkika Purushartham i.e Materialistics goals are every changing and not ever lasting. These goals are always mean. These goals keep on changing at various stages on life. Then what is the ultimate goal ? Paramamana Purushartham yethu ? Bhagawanai adainthu, sotthu swamiyai adainthu, bhagawanin yennirantha kalyana gunangalai anubhavithu, antha anubhavam ullathil nirambhi irukka, melum melum kainkarayam pannuthal, preethi undagirathu, melum melum kainkaryam panna aasai paduthal. "bhagavath anubhava janitha prIthi kAritha kainkaryam" (பகவத் அநுபவ ஜநித ப்ரீதி காரித கைங்கர்யம்). This is the ultimate goal. To whom are we doing this kainkaryam ? To our eternal father. The one who created this world. The most beautiful lord. Lakshmipathy. Azhagan, Udharan, parathparan, Brahmam, Laksmipathy serthiku kainkaryam,yen ullathai vittu neengathavarku kainkaryam. If one understand that Bhagavad kainkaryam is purushartham, automatically interest in all the other worldly aspects will reduce. Once the jeevathma understands the eternal bliss which he gets in Bhagavad Kainkaryam then the jeevathma will long for this eternal bliss forever.

2. Upeyam - Means - Vazhi

How to attain that goal ? What are the means ?

Bhakthi margam also known as UPASANAM is the means. Bhakthi or Prappati are the means for Moksham which is the ultimate goal.

Additional details in Vedartha Sangraham:

Additional details in Vedartha Sangraham includes the following

1. Ramanujar has taken explanations given by other religion and philosophies and he has explained how they are contradicting w.r.t Veda, how they are not inline with the statements in veda. That way he has clearly explained the faults in the other religions/philosophies.

2. Details about Vaikuntam, who goes to Vaikuntam, what needs to be done to go to Vaikuntam are explained.

3. Re-establishment that "Narayanan is ultimate GOD" - Narayanane muzhu mudar kadavul, avare paradevathai yendru sthapithathu

4. Ultimate joy is to do service for the lord Narayanan

5. The route to enjoy this ultimate joy is Bhakthi or Prapatti.

Ramanujar was filled with joy on seeing Thiruvengadamudaiyan. There are two Mangala Slokam for Vedartha sangraham. Meaning of the Mangala Slokam usually explains the crux of the work in a wonderful manner i.e summary of that work.

Note: In the beginning of this grantham, Bhagavat Ramanuja has composed two Mangala Slokams (Verses) of which the first one is not only in the form of worshiping the Paramaatman Vishnu, but also is in the form of essence of the second part of this grantha. Similarly, the second Mangala Sloka is not only in the form of saluting his preceptor (Bhagavat Yamunacharya) but also is in the form of essence of the first part of this grantha. Mangala Slokas are found in the works of our Aacharyas for two reasons - first reason being, worshiping Bhagavan makes the grantham to be successfully completed without obstacles and the second reason being, worshiping Aacharyas (preceptors) makes us to get the knowledge fully as imparted by the grantha.

Suthaprakashikachariar on Ramnujar's work "avisruthaha su gambiraha Ramanuja munir..." states that Ramanujar's work are crisp, contains deep meanings, crystal clear, as per nyaya Shastra, with references and strictly inline with verses as in Vedam vedantham Ithihasam Puranam.

This is the reason learned scholar never say that "Ramanujar founded Vishistaadvaitham". It is incorrect to say so since it is veda margam. All Ramanujar did was, he just explained the existing Veda margam in an easy manner for us to understand. Vedantha Desikan also echos the same thought. When we buy Gold we never ask whether it is old or new gold, instead we will be focussed to first find out if it is pure gold. Similarly the gold here is Vishistaadvaitha Siddhantham and one has to use the yard stick called Veda's to measure the authenticity of the philosophy as per the vedas. Ramanujar never explains that it is his thought and instead quotes references to explain the same from the vedas, shastras, words of ancient teachers like Yamunacharya, Bodhayana, Bharuchi and many more.

Vedartha Sangraha :First Mangala Slokam :

In the First Mangala Sloka Of Vedaartha Sangraha he explains his point of view on the siddhantham

Asesha Chitachit Vastu Seshine Sesha Saayine |

Nirmalaananta Kalyaana Nidhaye Vishnave Namaha ||

Meaning: I offer adoration to Vishnu, the all-pervading Supreme Being, who is the overlord of all sentient and non-sentient entities, who reposes on the primordial Shesa, who is pure and infinite and in whom abound blissful perfections. (1)

This skoka needs to be split into 5 groups with first four explaining the purushartham and the last one explaining the means.

1. Asesha Chitachit Vastu Seshine - In this Ramanujar explains some key points of vishistaadvaitha siddhantham. Bhagawan is the master(seshi) of chit and achit. Thus

there are 3 real thathvams-Chit, Achit and Brahmam. 3 Thathvam hence Thridhandam as per Vishistaadvaitha. Brahmam is savishesham and not nirvishesham. Brahmam is

savishesham with Guna's. Since he is the master and hence the chit/achit are here to serve him i.e to do kainkaryam service. Vishista Brahmam i.e Koodina Brahmam -

Brahmam is with Chit and Achit. We chit are unable to understand this Sareera-athma relationship and the tool to understand this is "yogam".

2. Sesha Saayine - The one who is reclining on AdiSheshan who is Sriman Narayanan. Thirumala 7 hills is none other than Adi Sheshan.

3. Nirmalaananta Kalyaana Nidhaye - Nirmala - faultless, Ananta - infinite, Kalyaana Nidhi - Treasure of managalamana Kalyana Gunas. Saguna brahmam is explained beautifully in these words.

4. Vishnave - Vishnu means all prevading and LakshmiPathi.

5. Namaha - Explains the means to reach him - Bhakthi or Saranagathi is the Upayam. Namaha means "yenakku uriyavan allen, antha iraivanin thiruvadigalaiye pattrugiren,yen papathai thulaithu avare antha upeyathai kodukattam". "I belong to HIM, I seek HIM, HE will help me to get rid of my sins and will grant HIM to me".

Thus very less explanation is usually given on Upayam or the sadhanam and more focus is given on Purushartham which is kainkaryam. The means is Bhagawan who has taken the responsibility and hence our azhwar, azcharyas usually focus to explain and experience the end goal.

Thus Ramanujar beautifully explained the Vishistaadvaitha philosophy - Brahmam owns "Ubhaya Vibhuthi" - TWIN VIBHUTHI called Nithya and leela, Brahmam is Sagunam,

Brahmam is the Master of Chit/Achit, sareera-aatma bhaava relation between the all chit - achit entities and Brahman. As the Brahman supports, controls and owns all

chitachit entities he is the soul of all chitachit entities. Brahmam is pure, infinite, omnipresent, all pervasive, lakshmipathy.

Refer the below links for more details on the above Mangala slokam

http://sriramanujar.tripod.com/tutorial/11.html

http://www.srivaishnavam.com/philosophy/vedartha_sangraha2.htm

If we understand what is told in the first sloka then all we need to do is kainkaryam. Why are we not doing it now ? Because of samsaram, the jeevathma is unable to understand this sareera-athma relationship with Bhagawan. This samsaram is because of Karma. So jeevathma need to get rid of all the karma inorder to get rid of the samsaram so that he can do the eternal kainkaryam. Jeevathma can do the kainkaryam while in this samsaram but due to samsaram there are lots of hindrance like health, family etc. Jeevathma is in this samsaram for infinite time (anadhi kalam) because of the karma and is going through the cycles of rebirth. Jeevathma is lost in the samsaram and is unable to come out of it. By divine grace and by acharya kadaksham in one of the birth, due to the Satva Guna seeks Bhagawan, karma baggage is freed because of divine grace and then he attains moksham. Krishna promises that if we seek him he will free us from all our sins.

sarvadharmAn parityajya mAm ekam SaraNam vraja |

aham tvA sarvapapebhyo mokshayishyAmi mA Suca: || BG 18.66

Meaning: Completely relinquishing all dharmas, seek Me alone for refuge. I will free you from all sins and hence do not worry There are many other philosophies which are confusing and against veda. Ramanujar explains that he uses Yamunacharya's work Siddhitrayam as his guiding light to explain further and does Mangalasasanam to Yamunacharya.

Vedartha Sangraha : Second Mangala Slokam:

In the second Mangala Sloka of Vedartha Sangraham Ramanjuar does Mangalasasanam to acharya Yamunacharya

Param Brahmaivaagnyam Bhrama Parigatam Samsarti tat

Paropaadyaaleedam Vivasam Asubasyaaspadamiti

Sruthi Nyaayaapetam Jagati Vitatam Mohanamidam

Tamo Yenaapastam Sa Hi Vijayate Yaamuna Muni:

Meaning: Gloriously triumphs the sage Yamuna, who dispelled the delusive darkness filling the world in the shape of doctrines devoid of both scriptural authority and reason maintaining that :—

(a) the highest Brahman itself is bereft of knowledge and is caught up in illusion and hence wanders in the realm of transmigration,

(b) it is conditioned by an alien adjunct and is rendered helpless and that

(e) it has become the seat of evil. (2)

Refer the below links for more details on the above Mangala slokam

http://www.srivaishnavam.com/philosophy/vedartha_sangraha3.htm

Because of Karma, a jeevathma gets into cycles of re-birth. In one of his birth, the jeevathma seeks paramathma. Paramathma frees the jeevathma from all sins. All that

the jeevathma need to possess is the desire to permanently stay with Paramathma and need to seek Paramathma with this desire in mind. Once Paramathma agrees to grant

moksham, the jeevathma till the end of that birth need to do all actions as per shastras which will only please the paramathma. During this phase the jeevathma is in this world doing Bhagavad anubhava preethi karyam. Then when the birth is over, the jeevathma sheds the body, attains moksham and travels to Vaikunta to the permanent abode doing Bhagavad anubhava preethi karyam forever. After that it is anandam, anandam anandam..eternal bliss for that jeevathma.

Jeevathma is entangled in many many anantha kodi janmas and all it needs is just to find the knot which is the root cause of this. Once that knot is solved then it solvs the entire problem. All we jeevathmas are struggling because we do not know how to untie that knot which alavandar had explained it beautifully and Ramanujar is further explaining it in his works.

Vedartha Sangraham : First Verse

After the Mangala slokam is the first vedartha Sangraham words which are as follows

Meaning:

Vedartha Sangrahaha : 1. The crown of Vedas i.e., The Upanishads, which lays down the good of the whole world, enshrines this truth: A seeker, after first acquiring a

true understanding of the individual self and the Supreme and equipped with the performance of the duties pertaining to his station in life, must devote himself to the

meditation, worship and adoring salutation of the blessed feet of the supreme Person. This done with immeasurable joy leads to the attainment of the Supreme.

Thus in the first verse he says

"Upanishads which gives key information and takes care of us is revealing us the following which i am going to explain in detail in vedartha sangraha.

1. Jeevan need to have self realization and that jeevan is different from Paramathma. Jeevathma needs to be understand this first.

2. Jeevan need to continue to do the nithya anushtanams as per the varna-ashrama dharma. Jeevathma needs to do this free himself from the sins.

3. Jeevan also need to meditate the lotus feet of paramathma, worship the lotus feet and also do pranam/salutation to paramathma. Because of doing this it gives preethi both for the jeevan and the paramathma. This will in turn surely lead to attaining the supreme i.e moksham. "

Thus many doubts and misunderstanding are clarified in just one sloka by Ramanujar. Ramanujar explains the following concepts in detail in vedartha sangraha..that Jeevan is different from Paramathma, how to follow the varna ashrama dharma, what is dhyanam, archanam, how to do them and how to worship paramathma, what is the ultimate goal, how to attain vaikuntam, what is vaikuntam - is that a place etc.

These are beautifully explained in Vedartha Sangraham.

Vedartha Sangraha : 252 Verse : Last but one

In the last line in Vedartha Sangraham, Ramanujar says "Veda vyasar's srisukthi is vyakyanam for the upanishad and in that vyasar has revealed "

Meaning:

vedartha Sangraham : 252. Bhagavan Dvaipayana has enunciated this truth in the Moksa-dharma and has thereby furnished a commentary on the whole of the Upanishads. He

says:— ‘His form does not fall within the range of perception. No one sees him with his eyes. He, whose mind has been brought to the state of samadhi by determined

effort, sees him who is of the nature of knowledge, through Bhakti’. The meaning is that one who by determined effort fixes his whole mind on the supreme Purusha, sees

him through Bhakti. Here ‘seeing’ means direct perception, and ‘direct perception’ means attainment. It is thus that the passage would be one in meaning with the

Lord’s declaration, ‘I am attainable only through undivided Bhakti (Gita, 11:54)’.

Bhakti, therefore is only a special form of knowledge. thus the explanation is complete and satisfactory.

This work, Vedanta-sangraha, has been composed in the hope that there are persons who are gifted with discriminative insight into what is essential and non-essential, who are endowed with breadth of vision and openness of mind and who are solely guided by the pramanas.

Thus in the 252nd verse he says

Vedav vysar's srisukthi are the best commentary for the Upanishads and in that he has written that "Parama Bhakthi roopa paname vedanam". Jnanathala moksham. But that

Jnanam need to mature to bhakthi too. That Bhakth is the way to attain him. Bhagawan cannot be seen or touched with these eyes or senses, only eyes called bhakthi will

help us to see Bhagawan. The one who is focussed to stay away from all the materialistic things develops pure mind state (bhuddhiyil urudhi, manasail thelivu). A

jeevan who is in this state sees the Parapurushan through his bhakthi and reaches him too.

Vedartha Sangraha : Last verse

The last verse in Vedartha sangraham

Meaning:

Ramanujar says "Saaram yethu asaaram yethu yendru seer thukki paarthu, Saaram yeduthukondu asaarathai thallum jnanigal, nadu nilaiyalargal irupargal yendra

nambhikaiyil vedartha sangraham yezhuthi ullen. Appadi patta nadu nilaiyalargal ithai yeduthu seer thukki paarthu, nangu anubhavithu, athaye kondu parama purushanin

thiruvadigalai adainthu kainkaryam panni kondu irupargal".

This is how Ramanujar explains the Upanishad meanings in his work called "Vedartha sangraham".

Explanation for contradictory statements in Atharva Sirasu, Atharva Sikha, Svetasvatara upanishad. Arguments as in Mimamsa, is brahmam nivishesham or savishesham, what

is bhakthi and what is prapatti, Explanation for chandogya upanishad which explains that Brahmam is Jagat karanam, Anaithodu koodi irukirathu Brahmam. So many such

vicharam and hence request you all to learn from learned scholars.

Vedartha Sangraham Content Index :

**Note: Vedartha Sangraham Content Index based on the English Translation by S.S RAGHAVACHAR ***

1. Preliminary statement of the philosophy of the Upanishads

2. Substance of Advaita Philosophy

3. Bhaskara's view

4. Yadavaprakasa's view

5. Examination of the first view - a) in light of the scriptures b) in terms of pure reason

6. Examination of Bhaskara's view

7. Examination of Yadavaprakasa's view

8. Constrctuve stanpoint

a. Tattvamasi

b. Brahman as the material cause

c. Brahman is the import of all terms

d. The heart of scriptures

e. The classification, interpretation and reconciliation of the various types of sacred texts

f. The question of freedom of will

g. Parabhakthi, the means for attaining Brahman

9. Narayana is the supreme Brahman

10. Refutation of the Prabhakara conception of Sruti

11. The scriptures on the transcendent divine form, Sri the eternal seers and the transcendent abode of the Lord

12. The nature of the Vedas

13. Summary of the metaphysical principles

14. Summary of the doctrine of Sadhana as Bhakthi

15. Service of the Lord

16. Concluding words on Bhakthi

Vedartha Sangraha has references to many scriptures like Taittriya Aranyaka, Aitareya Upanishad, Atharvasikha Upanishad, Bhagavad Gita, Isa Upanishad, Katha Upanishad,

Kausitaki Upanishad, Manusmrti, Mahanarayana Upanishad, Matsya-purana, Mimamsa Sutras, Mundaka Upanishad, Rgveda, Sloka Vartika, Svetasvatara Upanishad, Subala

Upanishad, Yajurveda , Vishnu Purana; Chandogya Upanishad; Brahma Sutras;Purusha Suktam; Taittiriya Upanishad; Taittiriya Aranyaka; Brhad-aranyaka Upanishad; Mahabharata; Ramayana.

**Note: Vedartha Sangraham Content Index based on the English Translation by S.S RAGHAVACHAR ***

Vedartha Sangraham Further Reading

http://ibiblio.org/ramanuja/vedarthasangraham/VedarthaSangraha_English.pdf

http://www.srimatham.com/uploads/5/5/4/9/5549439/vedartha_sangraha_.pdf

http://www.srivaishnavam.com/philosophy/vedartha_sangraha2.htm

http://www.saranagathi.org/acharyas/ramanuja/works/vedartha_sangraha.php

Sriman maha Bhoothapure, Srimath keshava yajunaha, kanthimathyam prasoothaya ethirajaya mangalam

Sunday, 26 April 2015

Upanyasam Series: Ramanujar Nava Nidhigal : Part 3 : VedantaSara & VedantaDipa

Ramanujar Nava Nidhigal : Part 3 : VedantaSara & VedantaDipa

yathiraja Vimsathy - sloka 1

Sri MaadhavAngri Jalaja dvaya nitya sevA prema-

aavila aasaya paraankusa paadha bhaktham |

kaamAdhi dhosha haram aathma padhamAsrithAnAm

Raamanujam Yathi pathim praNamAmi MoordhnA ||

Meaning: I salute the emperor of SanyAsis , Sri RamAnujA , who had great vAtsalyam for the lotus feet of NammAzhwAr and who chased away the blemishes of those , who took refuge at his feet .

Sriman Narayanan's greatness is explained by our Azhwars in Tamil Divya Prabhandam i.e Tamil vedam. Bhagavad Ramanujar had used both the Tamil Vedam and the Sankrit

Vedam to explain the verses in Vedas. Ramanujar who was born around 1000 years ago at Sriperumbudur, stayed in Kanchipuram, thiruputkuzhi to learn the Vedas/shastras and then came to Srirangam to explain the SriVaishnava Siddhantham, Vishistaadvaitha marabhu and reestablished the Veda margam. Ramanujar had written 9 granthas which

we are looking currently as part of this series. Of which we had seen the meanings as in vedartha sangraham in the earlier series. Acharyan's duty is to explain what

is told in the Vedas. In Vedartha sangraham Ramanujar explained various things told in vedas and upanishads.

Works related to Brahma Sutram by Ramanujar:

Ramanujar's 4 works on Vedantha are Vedartha Sangraham, VedantaSara, SriBhashyam and Vedantadipa.

These can be grouped as two

1. Vedartha sangraham - Upanishad Vakhyangalai vicharam panni sonnathu. For this vedartham refers to artham as in the Upanishads.

2. VedantaSara, SriBhashyam and Vedantadipa - Vedav Vyasar's Brahma sutrathin villaka urai. For these 3 granthams Vedanta refers to Brahma Sutram. VedantaSara was written before Ramanujar wrote SriBhashyam. Vedantadipa was written after Ramanujar wrote SriBhashyam.

VedantaSara is a short and crisp work - Commentary on Brahma Sutra in a very condensed form SriBhashyam is a very detailed work - Commentary on Brahma Sutra in an Elaborate form Vedantadipa is neither too short nor too long. - Commentary on Brahma Sutra in a condensed form.

VedantaSara & VedantaDipa :

Today we are going to see VedantaSara and Vedantha Deepam.

Saram means Thathparyam, Surukkum.

Dipam means vilakku. Vedanthathai vilakku pidithu ithu than unmai porul yendru palichunu solli kudukirathu. VedantaDipam is like a guiding light to understand vedantam.Note that vedantam here refers to Brahma Sutram.

In Sribhashyam Ramanujar is proving that the vishistaadvaitha doctrine is as in vedas and also trying to explain why other interpretations are wrong. Here more focus is thus given in arguments to explain what is told in other philosophical interpretation and how is it wrong with reference to vedas. But in vedanta Deepam, Ramanujar just focus to explain concepts directly and give reference to how is it explained in vedanta. So Vedanta deepam is much more easier and is not like Sri Bhashya where the chance of getting lost in those detailed arguments is high for a normal person. So stuyding vedanta deepam gives complete understanding of all Brahma sutras in a easier way.

Note: Vedanta Deepa is one of the nine gems of compositions of Bhagavan Ramanuja. After composing the Sri Bhashya which is an extensive commentary on the Vedanta Sutras of Bhagavan Badarayana, Ramanuja felt the need for writing Vedanta Deepa, a simpler commentary on the Sutras for making the doctrine easily comprehended. Deepa makes the doctrine easily understood without any confusion. Vedanta Sara is a much more brief explanation of the meanings of the Vedanta Sutras. These three commentaries serve the purpose of different kinds of aspirants.

What is sutram ?

Sutram - Alphaaksharam - Sutram The one with very less letters but with deep/complete meanings.

Veda Vyasar:

In the opening Verse in SriBhashyam

Bhagavad Bhodayana kritam vistirnam Brahma-sutra – vrttim purvacharyah samskipuh

tan-mata-anusarena sutraksarani vyakhyasyante

Meaning: ‘The previous masters have abridged the detailed commentary on Brahma sutra which had been composed by Bhagavad Bodhayana."

Veda Vyasar had written Brahma Sutram and he has explained his thoughts on what is told in the Upanishad. Vyasar is Narayanan himself and it was he who classified the vedas as Rg, Yajur, sama and Atharva veda, it was he who gave the Ithihasa Puranas. Who else will know about Vedantam and meanings in Vedantam other than Vyasar. Vyasar is also known has Bhagavad Bhaadharaayanar, Krishna Dwaipayanar.

vyAsam vasishta-naptAram Sakteh pautram akalmasham

parAsarAtmajam vande Suka-tAtam tapo-nidhim.

Meaning: vyAsa is the great-grandson of vasishta and the grand-son of Sakti. He is the son of parAsara and the father of Suka. I offer my obeisance to that vyAsa who is free from all defects and is a mine of austerities. 

vyAsAya vishNu-rUpAya vyAsa-rUpAya vishNave

namo vai Brahma-nidhaye vAsishtAya namo namaH.

Meaning: My repeated salutations to vyAsa who is a form of vishNu and to vishNu who is a form of vyAsa- sage vyAsa, who is a descendent of vasishta and who is a treasure of brahman, (i.e. vedas).

Mati Manthana mavidhyaya yena sou sruthi saagarath

Jagath hitaya janitaha mahabharatha chandravaha

Samyam nyaya kalapena mahata Bharathenacha

Upa Brahmita vedaya namo vyasaya vishnave

Tamyam nayakalapena mahata bharatena cha |

Upagrnvita vedaya namo vyasaya vishnave ||

Pranam to vyasar who is in Vishnu roopam. Vyasar wrote UpaBrahmam for vedas i.e Mahabharatam and to explain the veda vedanta meanings he has written Brahma sutram.

Brahma sutram itself is an ocean which has been obtained by churning the ocean of Upanishad. Sankarar, Madhvacharya, Ramanujarcharya have written bhashyam for this Brahma Sutram. Around 18 people have written commentary on Brahma Sutram.

The elaborate detailed commentary by Ramanujar on Brahma sutram is Sribhashyam.

The very concise condensed commentary by Ramanujar on Brahma sutram is VedantaSara

The condensed commentary by Ramanujar on Brahma sutram is Vedantadipa

Vedantasara - the quintessence of Vedanta :

Saram means Thathparyam, Surukkum.

VedAntha SaarA : This grantham is for those , who might find Sri Bhaashyam and VedAntha DeepA too terse and tough . It brings out the essence of Brahma sUtrAs and the

AdhikaraNAs . Our AchAryA did not want to frighten away those , who might have difficulty scaling the intellectual heights of Sri BhAshyam .

VedantaSara PDF :

https://archive.org/download/VedantaSaraOfRamanujacharya/vedanta_sara_ramanujacharya.pdf

https://archive.org/download/VedantaSaraOfRamanujacharya/vedanta_sara_ramanujacharya_text.pdf

Mangala Slogam from VedantaSara:

In the avatharikai of Vedantadipa and VedantaSara he has beautifully explained what is he going to explain in those texts.

As told earlier, the thaniyan or the mangala slokam which is in the beginning of any text will give us the overview of what is told in that work.

Vedantasara begins with this benedictory verse:

samastha chita chitu vasthu sareeraya akhilathmane

Srimathe Nirmala ananda udanvathe vishnave namaha

Meaning : I bow unto Visnu,1 who has as his body all the sentient and non-sentient beings, who is the self of all objects, who is associated with S'ri and who is the ocean of bliss untainted with impurity.

In the above thaniyan it is beautifully explained that

Srimathe Vishnave Namaha : Srimanana Vishnuvukku vanakkam. Sriman narayanan is the supreme god - Para devathai. Vishnua is the one who is always associated with Sri Mahalakshmi - Vishnu is Sriyapathi, thirumaal, Sriman Narayanan, Srimathe vishnave. This is also the reason for the sampradayam to be known as Srivaishnava Sampradayam. We always seek him through her. We jeevathmas are servants of both of them, we do kainkaryam for both of them, both of them does anugraham together, Utsavam are conducted for both of them. Brahmam is thus Lakshmi vishistam. This Sampradayam is also lakshmi sampradayam. The important identification for Brahmam is SriyaPathithvam". Sriman Narayanan is the Upayam and purushartham too.

Anandam - Eternal bliss is a guna of Brahmam. Brahmam is anandamayam. So brahmam has gunas.

Udanvathe Vishnave - He is prevading everywhere.

Next question is how is he ?

akhilathmane - Akilathukum than athmavai. Brahmam is athma for everyone.

samastha chita chitu vasthu sareeraya - anaithaiyum thanakku sareeramaga kondu iruppavar. Chethana Achethanam are Brahmam's Sareeram.

Like how a body has a jeevathma, the entire world is sareeram with Brahmam as the athma. Like how a jeevathma takes care of the body, Brahmam takes care of this entire universe.

Why is ramanujar referring to Sriman Narayanan while all others are just saying Narayanan ?

This is because the upanishad, Pancha rathra agamam, smriti, Ithihasa puranas are explaining that we need to seek Narayanan through Lakshmi. SrimanNarayananai pattru.

Ramanujar usually refers to all the granthas and then only he will write his works. Ramanujar's works are done after deep references to various scriptures. Ramanujar takes pramanas from all these granthas and if there are any contradicting statements, Ramanujar does the research on why is it and he explains those contradiction and

removes those contradiction. Such clarity will only be easy for further generations to read and understand. When giving commentary to a grantham, references need to be

clean and clear without any contradiction in the statements. We all jeevathmas are people with less knowledge and not like Ramanujar who is Adi Sheha avataram. So

inorder to help people like us and all the future generations Ramanujar has given such detailed commentary with references to authentic sources.

Sriman Narayanan is the Supreme because of following reasons based on the references in many places in vedas

1 - Narayan is the god

2 - Narayan's consorts are explained

3 - Narayan protects along with his consorts

4 - Lakshmi Nathan protects us

5 - Bhagawan along with Lakshmi Protects us

6 - It is me who has kept Lakshmi as the Purushakaaram through the Rishi's. Seek her first and then seek me. I will not do the anugraham without her anugraham.

Hence Lakshmi vishista Brahmam is the one whom we need to seek and do service too.

This concept is also beautifully shown to us in all his avataram, Rukmini with Kannan, Sita with Ram. All successful saranagathi in Ramanyanam are successful since the seeker first seeked sita before seeking Ram.

If we just keep Narayanan as the supreme then we shall not be able to explain all these references in the scriptures. Narayanan is always with lakshmi. He does not come alone. For a jeevathma to attain paramathma what does she do ? She is the mediator - Purushakara bhoothai.

This concept can only be understood in Ramanuja Sampradayam which is popularly known as SriVaishnava Sampradayam and also referred as SriSampradayam over years. Note

that it is not just Sri Sampradayam which will mislead that it is just Lakshmi Sampradayam instead it is SriVaishnava Sampradayam with Narayanan along with his consort Lakshmi as the Supreme Lord. So referring it as Sri Sampradayam is incorrect and need to be referred as Srivaishnava Sampradayam as referred by learned scholars.

Note that in Saktha (Sakthi) Sampradayam, Shakthi is the ultimate god and all the other gods are under her.

Brahmam is the ultimate and we seek him through Lakshmi.

Why there is difference in opinion between various mutt acharyas and how should we deal with that ?

We all are as such confused on why the commentary from the 3 math acharyas are different inspite of the base being vedas and vedantas. This is because of the difference in the intelluctual level they all had and hence there is difference in their commentary in very few areas. Note that almost 98% all of the commentary explain the same. Just 1 or 2% there is difference. We first need to focus on the 98% which they all have agreed and explained in common. Following these 98% is itself a big thing for our intelligence. Once we finish the 98% then we can concentrate on the 2% where they have difference in opinion. If we understand the 98% first it will be easy for us to understand the 2%. But if we start with the 2% and if we do not focus on the 98% in which all acharya have explained things like "do not lie, follow rules of brahmachari, do not wish for others item, stay with vairagyam, learn the sama dhanam, follow samam, dhamam, control senses, acharya upasanam, Bhagavad kainkaryam" then there is no point. So let us first climb the 98 steps by following all these common anushtanams explained by them, then we have the right to argue and capability to understand the 2% difference of opinion. It is absurd to try to climb the last two steps first which is where we all are failing and leads to religious fights. Let us avoid these religious fights. Let us first focus in following the 98% which will be the strength to Sanatana Dharmam. Sanatana Dharmam is "Thani

manithanin ozhukathai adipadaiyaga kondathu" i.e Sanatana Dharmam is based on the discipline of individuals. Vedam always explains the discipline and rules for good

conduct for individuals. Vedam never misguides saying do whatever you want. Vedam focusses on invidiual disciple and code of conduct and if this is not followed vedam

explains punishment/sins and prayachittam to recover from that sin. If every individual focusses the aachara anushtanam as per the veda, the society will automatically

be good. We should not get carried away by the usual comment that Hindu dharma is confusing with many difference of opinion. Sanathana Dharma is many many thousand

years old and hence it is very obvious to have many many branches. The difference in these branches are very minimal. These differences should not seen with magnifying

glass which will only mislead the person.

How is Brahma Sutram organized ?

He grouped Brahma Sutram into 4 groups as 4 chapters/adhiyayam. These 4 chapters together are called as Saareeraka Mimamsa.

Each chapter had 4 Paadam so totally 16 paadam.

Each Paadam has many adhikaranam. In 16 Paadam there are totally 156 Adhikaranam. Thus there are 156 adhikaranam in Brahma Sutram. Each adhikaranam concentrates in

vicharam of one topic.

Each adhikaranam has many sutras.

VedantaSara in Detail:

Let us now see what is told in VedantaSara and what is told in Brahma sutra in a condensed form.

Then we shall see what is told in vedantadipa.

All the detailed vicharams are in Sri Bhashyam. Bahyargal (Jains, Bhuddist,Charuvakargal) are people who do not accept Vedas as pramanas and they do not accept GOD too - Vedathuku purambhanavargal, Bahya means outside. Kudurshtigal are people who accept Vedas but provide wrong meanings- Darsana Dhristi is incorrect. Ramanujar has detailed commentary to answer vicharam raised by the Bahyargal, Kudurshtigal.

Most of the questions raised and answered are

1. Inquiry about Brahmam - What is the nature of Brahmam

2. What is the nature of athma

3. Why are we in Samsaram

4. What is moksham and how do we attain moksham

5. What do we need to do to attain moksham

All the sampradayam need to answer these questions. There are 18 religions for which explanation are given across these 5 questions.

We need to understand that the ultimate is Sriman Narayanan and it is part of his leela to have these many differences. We need to understand what is the truth and not get stuck in these differneces or get lost in trying to understand all these wrong interpretations. We need to understand that we need to seek him through him and need to work towards it as the only ultimate goal. All the Mutt acharyas aim in explaining what is told in vedas to us.

First we need to understand the we are all yet to cross the early stages of understanding the basics of vedam and sampradayam. Scholars who are good in anushtanam and understanding do not fight. Anustanam is very key and it helps to get pure mind. Once the mind is pure, it is capable to understand even if the words are contradicting and it will further proceed in that pure mind without getting impacted because of the contradicting verses. Pure Manas bhuddhi is something we need to develop and for which we need to get rid of Rajo Thamo guna and develop Satva Guna.

VedantaDipa:

1. Sri Bhagawath Ramanuja Grantha Maala published by Late Kanchi Swamy : Soft Copy of Sri Vedanta Deepam Moolam for download - http://www.mediafire.com/?h8qjky46cs7qd

& http://www.mediafire.com/?2c5nkblw1mpycs5. This was downloaded from http://www.wilbourhall.org/sansknet/vedanta/

2. Vedanta Deepa Commentary on the Vedanta Sutras 2 Vols by N.S. Anantha Rangacharya, Bhagavad Ramanujacharya

3. Deepaprabha – Tamil commentary on Bhagawat Ramanuja’s Vedanta Deepa by ‘Abinava Desikan’ Uttamur Sri U.Ve. Veeraraghavachar Swami.

VEdAnta Deepam of Bhagavad RAmAnuja, translated into Tamil alongwith notes by Uttamur Swami, 190 pgs, 1989.

Mangala Slogam from VedantaDipa:

VedantaDipa is a brief commentary on the purport of each of the Brahma sUtrAs . It is shorter than Sri Bhasyam because it does not include the criticisms of the rival systems.

sriya kantha anantha vara guna ganaikaspada vapuhu hatha ashesha avaidhyaha paramakapadau vangmanasayo

Abhoomir bhoomiryo natha jana drisham aadi purushaha manahaha thath paadabjey paricharana saktham bhavathu me

Pranamya Shirasa acharyana thadadheestena varthmana, Brahmasutra padanthastha vedanarthaha prakashyathe

Explanation for the first two lines of the above verse which explains who is brahmam

Yennudaiya manasanathu antha bhagawanin thiruvadigalai yepozhuthum kainkaryam pannuvadil irukkatam.

Antha Brahmathin thiruvadi tamaraigalil kainkaryam pannuvadileye yen manathu eedu paatu irukkatam.

sriya kantha : He is Lakshmi nathan

anantha vara guna : He possess Anantha Kalya gunas

ashesha avaidhyaha : He is faultless. Note that jeevathmas undergo change known Shad Bhava vikaaram - Asthi, jayathe, parinamathe, vivarthathe, apakshiyathe, vinaschathi - exist, born, growth, change, reduce, is destroyed. Brahmam does not have these 6 vikaaram. Even the jeevathma does not these 6 vikaaram but a jeevathmaundergoes sukham dhukham based on the sareeram it has taken. Brahmam does not have that problem too. In case of Achit the swaroopam itself keeps changing. Brahma Swaroopam is the same forever. Jeevathma while in samsaram is impacted due to the sareeram but after mukthi that same jeevathma's swaroopam does not change.

parama ka padaha: Parama aakasam also known as Vaikuntam is his abode. Moksham is jeevathma attaining the highest state in Vaikuntam. It is not just a state of mind. Many upanishad and vedas explain in detail about Vaikuntam. Mukthi is travelling from this samsaram beyond the skies to reach the highest abode which is not impacted due to karma.

vangmanasayo : Vaikuntam and Brahmam is something which is beyond words and beyond what our minds are capable to understand/comprehend.

bhoomiryo natha jana drisham aadi purushaha: Such a great brahmam is reachable for all those who seek him by saying saranam at his feet. He is supreme but he is yeliyavan. BRahmam possess Parathvam and Saulabhyam.

manahaha thath paadabjey paricharana saktham bhavathu me: Let my mind always wish for the kainkaryam at the feet of such an emperuman.

Third line..

Pranamya Shirasa acharyana thadadheestena varthmana : To understand about Brahmam one need to seek an acharyan. Acharya anugraham only leads us to moksham. Need to

seek an acharyan to know everything.

Brahmasutra padanthastha vedanarthaha prakashyathe : Now, I will start to explain the vedantha meanings as in Brahma Sutram.

Note : This is the reason SriVaishnava sampradayam is referred as Kainkaryam Pradhana Sampradayam. Religions focus particularly on Jnanam or premam or Kainkaryam. In a

sampradayam if individuals relate them as yogi then meditation and jnanam is given importance. In a sampradayam if the individuals relate to them as wife then they

are like Gopikas showing prema bhavam. In a sampradayam if the individuals related them as servants of God/master then they keep doing service(kainkaryam) to God. In

Srivaishnava sampradayam it is very clear that Bhagawan is Sheshi and we all are Sheshabhoothargal/ dasargal and hence focus on kainkaryam.

Answers to 5 important questions as explained in VedantaDipa:

Due to want of time we are not going in detail with all verses in vedantadipa. Instead let us try to get answer for the 5 questions which we discussed earlier.

1. Brahma Swaroopam

2. Atha Swaroopam

3. What is samsaram

4. What is moksham

5. How to attain moksham

In Sribhashyam Ramanujar is proving that the vishistaadvaitha doctrine is as in vedas and also trying to explain why other interpretations are wrong. In Sribhashyam,more focus is thus given in arguments to explain what is told in other philosophical interpretation and how is it wrong with reference to vedas. But in vedanta Deepam, Ramanujar just focus to explain concepts directly and give reference to how is it explained in vedanta. So Vedanta deepam is much more easier and is not like Sri Bhashya where the chance of getting lost in those detailed arguments is high for a normal person. So stuyding vedanta deepam gives complete understanding of all Brahma sutras in a easier way.

1. BRAHMA SWAROOPAM:

In the First 4 sutras, Brahma Swaroopam is explained. Is Brahmam savishesham or Nirvishesham ? Is Brahmam Sagunam or Nirgunam ?

Ramanujar answered this with so many many references that Brahmam is Savishesham and Brahmam is Sagunam.

a. Is Brahmam savishesham or Nirvishesham ?

This confusion is because there are veda vakhyam which explain that Brahmam is Nirvishehsam and there are veda vakhyam which explain that Brahmam is savishessham.

Vishesham means Visheshanam Visheshyam. Red lotus. Here Red is the Vishesham. In Tamil Adaimozhi Adaipozhi. Here the question is does panbhu and visheshanam exist for

an entity. Does brahmam has these ? Is there an entity other than Brahmam to explain Brahmam ?

As per Advaithi's maaya vaadam abhedame siddhantham "Brahma satyam jagat mithya, jivo brahmaiva naparah" meaning "Brahman is the only truth, the world is unreal, and

there is ultimately no difference between Brahman and individual self".

As per Ramanujar Bhedame siddantham. We need to understand what veda explains. Brahmam is explained as the one along with his consort, with gunas, with Thirumeni and

many many more. Here if we accept the gunas, thirumeni, lakshmi then Brahmam is Savishesham and not nirvishesham. There are veda vakhyam which tells that brahmam is

savishesham and veda vakhyam which tells that brahmam is savishesham. This is the reason for the confusion. Acharya's key job is to explain in detail all these verses

which might look contradicting to each other. Ramanujar's primary aim was to explain all these verses which might seem contradicting with each other.

"Tasmai Raamaanujaaryaaya Nama: Parama Yogine |

Ya: Sruthi Smruthi SootraaNaam Antar ijvaramaseesamath ||"

Ramanujar had all these doubts on whether siddhantham is Bhedam or Abhedam. Then Ramanujar went to Thirukacchi Nambhigal and told him that he has some questions which

he want to get clarified with Kanchi Theva perumal. Thirukacchi Nambhigal who used to do fan kainkaryam used to converse with Theva Perumal agreed to talk to Theva Perumal on that.

Examples of Bheda and Abheda vakyam in Vedas.

1. ChAndOkya Up. clearly states that " these have him as their soul; These are as true as He is true and not false "

" Sa Esho Nimaita Tatmyam Idam Sarvam Tat Satyam Sa Atma " i.e "aitad atmyam-idam sarvam, tat satyam, sa atma: tat-tvam-asi, svetaketo"

2. "There is nothing here that is many and varied, He who sees this as varied passes from death to death" " Na Iha Nanasthi Kinchna; Mrityossa Mrityum Apnotiyah iha

Naneva Pasyati" (Brih.up6.4.19 and Kath. up. 4.10)

3. " Knowing the enjoyer, the object of enjoyment and theImpeller" "BhOkta BhOghyam PreritAram cha Matva Sarvam PrOktam Trividham brahmam Etat" (Svet. up. 1.12)

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.

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

Vedas have Bheda shruthi which is absolute dualism and then it also has 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 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. 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. Vishistadvaitha Ramanuja focussed on all the

three shruthi's and more importantly the Ghataka Shruthi.

Further reading to understand these 3 types of Shruthi:

http://srikrishnarpanam.blogspot.in/2013/06/upanyasam-series-vishishtadvaita-by-sri.html

http://srikrishnarpanam.blogspot.in/2015/01/greatness-of-bhagavad-ramanuja-darsanam.html

Another simple example to explain the existence of 3 shruthi's and why we need to have a holistic view to get complete meaning is as follows.

First statement is "Do shraddham, pitru karyam and nithya naimithika karma anushtanams regularly".

Second statement is "Always stay in Brahma dhyanam. Keep meditating on Brahmam"

Both these statements might look contradicting. But for anyone to do the second he need to have a mind which can focus. To get a mind which can focus he need to do karma anushtanams regularly which will purify his mind to go the next level of Brahma Dhyanam. So if we look these statements in a holistic view we get the acutal meaning. Vedas also have similar statements and hence the holistic view will be obtained only when we take into account all the 3 types of Shruthi text i.e Bheda, Abheda and Ghataka Shruthi need to referenced together to get the complete meaning.

The order of Thevaperumal came out through Thirukacchi Nambhigal as the famous "aaru vaarthai" while performing aala vatta kainkaryam which was basis for our sampradayam to clarify Ramanujar's doubts. First two among of the aaru varthai are..

1. Ahameva Param Thatvam: - SrIman NArAyaNa is the supreme and only Lord, that Lord Narayana is the Paramatma.

2. Darsanam Betha Evacha. - The discrepancy between Advaitam and VishitAdvaitam. That the individual souls were different from Paramatma

Ramanujar explained this beautifully with reference to Ghataka Shruthi which explains through Sareera-Athma Bhavam - BODY-SOUL relationship.

Example : When we call a boy called Krishna it includes the boy and all the parts of his body. Here Krishna includes his part of the body too but together he is one person. Brahmam is athma and we all are his sareeram. Chethana Achethana are all sareeram for brahmam. Hence all the Abheda shruthi are valid since they are talking about the one and only Brahmam who has chethana achethanam as his sareeram. So this relationship is the crux of vishitaadvaitam.

Advaitham means non duality. Another common example given to explain this is about a king who is praised by a poet as "King who is the ultimate one with his kingdom, his wife and all wealth". Here King exists and all the other things also exist. But still the King is the one and one ultimate ruler.

Brahmam is the ultimate and it always exists with Chit and Achit. There is nothing equivalent to this brahmam. So Brahmam is one and only Brahmam.

Ghataka shruthi thus reconciles Bheda shruthi and Abheda Shruthi.

As per Advaitham, Brahmam is the only reality and rest all are illusion. When one understands this illusion then he is liberated.

Brahma is antarathma for everything. Brahmam is savishesham.

b. Brahmam is Sagunam and not Nirgunam.

For more on this read :

http://srikrishnarpanam.blogspot.in/2015/01/greatness-of-bhagavad-ramanuja-darsanam.html

http://srikrishnarpanam.blogspot.in/2015/02/upanyasam-series-bhagavad-guna1.html

There are statements in shastram which also say that Brahmam does not have gunam. Here those statements refer to Brahmam does not have bad qualities.

Statement 1 : Gunam undu - dayalan, sathyavan, karunavadivam etc..

Statement 2 : Gunam illai

First statement talks about the existence of all the great gunas of perumal. The second statement talks about the fact that brahamam does not have any bad qualities.

Narpanbhugal undu, theeya panbhugal illai. Apa gunam illai. Durgunangal illai.

Thus, We can also see the statements supporting attribution of auspicious qualities to Brahman towards the end of Vedas (upanishads), even later to nirguNa vAkyas.

Then how do we reconcile the two categories without contradictions?

The fact is this: Vedas intend to negate all bad qualities of the soul-body relationship of the Supreme Brahman with all other entities. In order to achieve this, they speak the nirguNa vAkyas. However, before negating any such bad qualities, they attribute all auspiciousness to the Bhagavan, refuting all faults. That is how the upanishads proudly declare “He is devoid of sins, and does not undergo aging”, et al.

Ramanujar explains this beautifully that nirguna means "satva rajas tamas agira mukgunangal illai shudha sapthamaga irukiran perumal".

Thus, Satyam jnanam anandam brahmam. Jeevathmavuku "Dhukham kalandha ananadam", "Paramathmavukku athu illai" i.e the meaning of this is "Paramathmavukku dhukham

kalandha anandam illai shudha anandamayam".

Gunam undu means - nar gunam undu.

Gunam illai means - dhosham illai.

2. ATHMA SWAROOPAM

As per Vishistadvaitham Thathvam is three - Brahmam, Achit and Chit.

So Brahmam is the enjoyer and Chit/Achit are enjoyed by the brahmam.

Advaitham does not accept Athma and say that it is Brahmam only and rest all are illusion. Ramanujar has explained beautifully that it is incorrect.

Read the link on how the concepts differ w.rt Thathvam: http://srikrishnarpanam.blogspot.in/2013/05/SanathanaDharmaPart12Vishishtadvaita.html

Also, jeevathma's are many which is also explained by Ramanujar.

3. What is Samsaram

As per advaitham, Samsaram is where illusion is there which results in seeing more than one entity. When Brahmam is filled with Avidhya(ignorance) then the illusion of samsaram is formed. When this illusion is overcomed and only one is understood then it is mukthi. If that is true, till date is there not anyone who has understood that there is one entity and hence they must have attained mukthi. If that one brahmam has attained mukthi then why are we all here in this samsaram ? Who are we ? If that one soul has gone to moksham then the maya will not be there so this jagath will not exist. So here as per advaithi vadam need to accept that the brahmam is yet to attain moksham and hence the maya is still there due to which the world is still there. If that is the case then no one has attained liberation as per advaithi vadam. This is against shastras which explains mukthi of various people like vamadevar, sukacharyar, vyasar. So there are people who have attained mukthi and since the jagath is still there the concept of Brahmam being one and samsaram is an illusion is invalid.

As per vishistaadvaitham, There are many many jeevathma, Prapancham is not illusion and it exists, Every jeevathma due to his karma baggage takes birth in this Prapancham. THe jeevathma is in this samsaram till the karma baggage exists. Once the karma baggage is not there then the jeevathma is freed and attain mukthi where he travels to the permanent abode of Sriman Narayananan i.e Sri Vaikuntam. So Samsaram is true and not an illusion.

4. What is moksham ?

As per Advaiti - mukthi is abhedam. The moment the non-duality is understood and if that knowledge is obtained then it is mukthi. As per advaitham it is jeevan mukthi and while living mukthi is attained once that non-duality is understood. There is no concept of going to a place called vaikuntam. Reason is if the concept of vaikuntam need to be accepted then the concept of more thna one thathvam need to be accpeted which is against advaita philosophy.

As per vishistaadvaitham - a jeevan need to get rid of the baggage of Karma and then will attain mukthi where he has to take archiradi margam and travel to the permanent abode of Sriman Narayananan i.e Sri Vaikuntam. Once a jeevan goes to Srivaikuntam he does not return. Also Mukthi is Samyapathi as per Vishistaadvaitham.

Further reading on Samyapathi moksham :

http://srikrishnarpanam.blogspot.in/2015/04/archiradi-margam.html

http://srikrishnarpanam.blogspot.in/2015/02/upanyasam-series-bhagavad-guna5.html

5. How to attain moksham what is the means for moksham ?

As per sastram “Gyanan moksha ha thatva gyananathu moksha labhaha”. Sastram says Gynanathale moksham. So next question Yentha Gynanathale moksham?

As per Sankarar – Jnanathale moksham. Knowledge of non-duality results in moksham. “vakya janya vakya artha gynanathale moksham”, (Thatvam asi swethaketu) Meaning -

Avan(brahmam) than naan(jivatma) yendra gyanam yerpattal moksham. Ikiya jnanam vanthal moksham.

As per Ramanujar – “Bhakthi roopa panna gynanathale moksham.” Bhakthi kalanda, nalan kalanda mathiyale, nalan kalanda mathiyale. Ramanujar accepted that Gyanathale

moksham. But it is not “vakya janya vakya artha gyanam”. Ramanujar says jnanam muthirndal than bhakthi”. First step is jnanam and jnanam muthirindal Bhakthi. Bhakthi

results in moksham. One need to follow karma yogam(duties as per varnaashramam), this results in reducing his papam and hence giving way to gain jnanam . Acquisition

of jnanam will result in Bhakthi. Bhakthi results in moksham.

So a jeevan need to perform his duties i.e karma, which will lead him to acquire knowledge, the knowledge will mature to become bhakthi. Bhakthi Dhyanam upasanam are the means to moksham and Iykiya Jnanam does not give moksham. Also shastras talk about upasanam. Who should be meditated ? Who need to mediate ? So Bhakthi roopa panna gynanathale moksham i.e. Bhakthi results in moksham.

Ramanujar went one step ahead and explained about Saranagathi/Prapatti as the means for moksham. If one cannot do this type of Bhakthi like azhwar then the final step is Prapatti/Saranagati.

More on moksham as per vishistadvaitham : http://bhagavadgunadarpana.blogspot.in/2013/07/part-31-answers-by-bheesma-part-3.html

More on moksham as per dvaita : http://srikrishnarpanam.blogspot.in/2013/05/sanathana-dharma-part-11-Dvaita.html

Crux of VedantaDipa & VedantaSara :

So the crux of Ramanujar's explanation as in VedantaDipa

1. Brahmam is Sagunam.

2. Brahmam is Savishesham.

3. Brahmam along with Chit/achit is the one and only. There is no second to this Brahmam. This is explained with Body-Soul relationship.

4. Brahmam is antarathma for all chit/achit. Brahmam is the soul, chit/achit are its body. Nothing exists without Brahmam as antaryami.

5. Jeevathmas are many and are different from Brahmam

6. Samsaram is not an illusion. Samsaram is true and a jeevan will be in Samsaram due to his Karma baggage and will go through cycles of birth.

7. Moksham is getting freed from the karma baggage and travelling to the permanent abode of Sriman Narayanan i.e Srivaikuntam and staying there for ever.

8. Means to attain moksham is not just knowledge but bhakthi leads to moksham. Also complete surrender at his feet i.e Saranagathi leads to moksham.

All these are explained with references to bheda, abheda and Ghataka Shruthi using Sareera-Athma bhava as the basis i.e Brahmam is the soul, chit/achit are its body.

Thus in VedantaSara and VedantaDipa, Ramanujar talks about all these above concepts in detail with so many references from the scriptures.

Sriman maha Bhoothapure, Srimath keshava yajunaha, kanthimathyam prasoothaya ethirajaya mangalam

Monday, 27 April 2015

Upanyasam Series: Ramanujar Nava Nidhigal : Part 4: SriBhashyam

Ramanujar Nava Nidhigal : Part 4 : SriBhashyam

Shri bhAshyam Mangala Slogam 1 By Ramanujar

akhila bhuvana janmasthEma bhangAdhaleelE

vinatha vividha bhoothavrAtha-rakshaika dheekshE

shruthi shirasi vidheepthE bhramhaNi shreenivAsE

bhavathu mam parasmin shEmushee bhakthiroopA||

‘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.’

Shri bhAshyam Mangala Slogam 2 By Ramanujar

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||

Of the 9 granthas written by Ramanujar SriBhashyam is the most important one. SriBhashyam is Ramanuja's Commentary on the Brahma-Sutras Establishing the Philosophy of Vedanta. SriBhashyam is like a crown to all the jewels. 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. Sribhashyam explain in detail about "What is told in Vedantham, What is told in Shastram, Nature of Brahmam, Ultimate goal for our lives is to reach the Brahmam, what are the means to achieve the ultimate goal". SriBhashyam is a grantham which explains in detail on what the shastras are telling us.

Works related to Brahma Sutram by Ramanujar:

Ramanujar has written 4 Granthas to explain the vedanta meanings. Ramanujar's 4 works on Vedantha are Vedartha Sangraham, VedantaSara, SriBhashyam and Vedantadipa.

These can be grouped as two

1. Vedartha sangraham - Upanishad Vakhyangalai vicharam panni sonnathu. For this vedartham refers to artham as in the Upanishads.

VedantaSara is a short and crisp work - Commentary on Brahma Sutra in a very condensed form. SriBhashyam is a very detailed work - Commentary on Brahma Sutra in an Elaborate form. Vedantadipa is neither too short nor too long. - Commentary on Brahma Sutra in a condensed form

SriBhashyam

Bhashyam means commentary - villaka urai.

Sri means "Shashtrathin samadham yennum Sri, Sriyin kadakshathai petradhu"

This was named as SriBhashyam by the devi at "Saraswathi Bhandaram" also known as "Sharadha Bhandaram" "Sri Bhandaram" which is in North at Kashmir. After finishing the SriBhashyam Ramanujar asked his disciple to take it to north to Sri Bhandaram. The devi read that and acknowledged that the commentary is inline with the thoughts of the author Veda Vyasar and hence named it as "SriBhashyam". Sri means "Sirappu". Ithan sirappu Sutrakararin(vyasarin) abhipirayathaiye Ramanujar yezhuthi vaithar.

Notes : Background in which SriBhashyam was written:

ALAVANDAR:

Yamunacharyar also known as Alavandar, grandson of Nathamuni was heading our Sampradaya from Srirangam. He came to know about Illayazhwar who was in Kanchipuram.

Alavandar wanted to get Ramanujar into SriVaishnava Sampradayam and had told Periya Nambigal to get Ramanujar to Srirangam. AalavandAr's health was deteriorating by the day. He wished to get the blessings of Periya PerumAL one day so he was helped up to his sannidi to get tIrtam and prasAdams. When he was standing before the Lord, he could not contain the discontent in his heart and burst into tears. The disciples surrounding him were shocked and wished to know what was ailing his mind that would upset him to this extent. AalavandAr revealed it to them along with the fact that he was upset about not having met RAmAnujar:

1. Writing a commentary for VyAsa SUtram i.e commentary for Brahma Sutram

2. The names of ParAsaran and VyAsan who ruled that SrIman NArAyaNA was the supreme Lord be granted to 2 VaishNavAs worthy of the name

3. Write a commentary for NammAzhvAr's divya prabandham

The 3 wish is also stated as follows...

1.Commentary for Brahma Sutram

2. Name of Parasarar to be kept to a worthy Vaishnava

3. Name of Nammazhwar to be kept to a worthy vaishnava

He then folded his fingers to reveal the number 3 to indicate 3 of his unfulfilled desires. His disciples tried to reassure him that by the grace of the Lord, all these would be fulfilled eventually and asked him how they could be of his aid for that moment. Aalavandar expressed his wishes to pray before NAdamunigals slippers and get his blessings and TIrtam. Accordingly, NAdamuni's PAdukai was brought before. The AachAryan prayed to it heartily and revealed that as Abijit MuhUrtam closed in on them, he would make his way to the lotus feet of the Lord in paramapadam. He sat in a perfect PadmAsanam position with NAdamuni's pAdukais on his head chanting the names of ManakkAl Nambi and UyyakondAr and passed away thus. All his disciples including Tiruvarangap PerumALarayar stood like uprooted trees without their roots. Then they steadied themselves and started prepping to perform the last rites for the AachAryan. They called upon his son PillaikkarasuNambi to perform his duties thus.

They adorned his body with garlands from Periya PerumAL and hoisted him upon a Bhramma chariot and took him to TirukkarambanUrturai for his final resting place.

MEanwhile, Periya Nambigal showed great haste in bringing RAmAnujar to see the AachAryan. As they approached SrI Rangam, at TirukkarambanUr turai, they saw a big

congregation of ShrI Vaishnavaites. They enquired what the crowd was all about and on finding out that the AachAryan had passed away, they burst into tears and sobbed

loudly. After a while, Periya Namabigal first steadied himself and then comforted RAmAnujar to make way to see the AachAryan for one last time. RAmAnujar prostrated

before AalavandAr's body many times. On noticing the 3 fingers, he enquired what that was about or if it had always been that way. The disciples who had heard AalavandAr's 3 desires earlier in the day explained it to him. Immediately RAmAnujar vowed that "As the selected one of the Aacharyan, PEraruLALan will carry out all these 3 tasks through me". At that very instant, the 3 fingers of the Aacharyan relaxed on his departed body! Everyone who witnessed this was astounded. They realized that RAmAnujar was indeed the chosen one. They performed the necessary rites for AAchAryan and went back to their houses to take a shower. RAmAnujar, under the guidance of Periya Nambi went to the PerumAL temple at Kanchi. Later Ramanujar took Sanyasam and came to Srirangam and was staying with his disciple at Srirangam.

JOURNEY TO KASHMIR :

Note : Vyasar was in Dwapara Yugam and Ramanujar was in Kali yugam. So to write commentary for vysar's BrahmaSutra, the writer needs to know what Vysar would have

thought while writing it. Acquiring this knowledge is not easy one. There existed vrutti grantham for Brahma Sutram. Vrutti means "notes". These notes are written by the disciples when an acharyan teaches them. The disciple makes notes of the key aspects as they heard in the kalakshepam from the acharya. This Bodhyana Vrtti Grantham in the form of ollai chuvadi was available in the Saraswathi Bhandar Library at Kashmir.

While Ramanujacarya was teaching his disciples at Sri Rangam, he frequently recalled the promise he had made before the body of Yamunacarya to present an authentic Vaisnava commentary on the Vedantasutras, which would nullify the misleading mayavadi interpretations. One day, recalling his vow, he said to the assembly of disciples, "I have made, a promise to Yamunacarya that I would write the Sribhasya commentary, but until now I have done nothing to keep my vow. Before attempting such a task, it is essential that I study the Bodhiyana vrtti, written by the sage Bodhayana, but this is such a rare book that I have been unable to locate a single copy of it anywhere in this part of the country. However, I have heard that one copy of this work is preserved with great care at Saradapitha in Kashmir. Therefore I am proposing to go there, taking with me only Kuresa, so that I can make a study of Bodhayana's teachings and then present a true explanation of the Vedanta sutras. Thus it was that a few days later Ramanuja and Kuresa set off for the far north of India. After travelling for three months, they arrived at Saradapitha in Kashmir. There Yatiraja held long philosophical discussions with the local panditas, who were amazed by his knowledge of the scriptures and the depth of his wisdom. Thus they treated him as an honored guest. However, when he inquired from them about the Bodhayana vrtti, they were reluctant to let him see this book. Being themselves impersonalists, they realized that if Yatiraja were able to absorb Bodhayana's philosophical conclusions, he would be in a position to completely destroy their false mayavada doctrines with his forceful Vaisnava presentation. Thinking in this way, they said to him, "It is true that the book you mentioned was here until recently, but

unfortunately it has been eaten by worms and is now completely destroyed."

KURESAS WONDERFUL ABILITY

Ramanujacarya was dismayed to hear this, thinking all his labour in travelling so far had been for nothing. However, that night as he was lying down the goddess Sarada

(Durga) appeared before him with the book, saying, "My child, take this book and return immediately to your own country." Straight away, having hidden the book amongst

their belongings, Ramanuja and Kuresa took leave of the panditas of Saradapitha and departed from that place.

A few days later the scholars were rearranging the books in their library and checking to see if any were in need of repair. When they discovered that the Bodhayana vrtti was missing, they at once concluded that the two Vaisnavas from south India must be responsible for its disappearance and sent a party of men in pursuit of them to recover the book. After travelling day and night for almost a month, they at last caught up with Ramanuja and Kuresa and learned on inquiring from them that they were indeed in possession of the Bodhayana vrtti. Without another word they took the book from them and returned with it to their home in Kashmir. Yatiraja was distressed at the loss, wondering how it would now be possible for him to write the Sri bhasya. Kuresa, on the other hand, did not seem in the least disturbed and said cheerfully, "0 Master, there is no need for you to feel unhappy about what has happened. Every night of our journey, while you were sleeping, I was studying that vrtti, and now I know the whole book by heart. If we stay here for a few days, I will be able to write it all down from memory. Ramanuja was surprised to learn of his disciple's prodigious powers of memory and also delighted to hear that he would be able to retain a copy of the book he had so eagerly sought. Embracing Kuresa, he said, "From this day I am eternally indebted to you."

WRITING THE SRl BHASYA

When Kuresa had finished transcribing the book, they continued on their way and reached Sri Rangam without further incident. Back at the asrama, Ramanuja called all his disciples together and recounted to them what had befallen himself and Kuresa on their journey. Finally he said, "O devotees, by the strength of your devotion and the wonderful power of Kuresa's memory, the Bodhdyana vrtti has been procured. Now I will be able to refute the foolish ideas of persons who consider that a mere intellectual understanding of the Vedic statements, tat tvam asi and aham brahmasmi can bring one to a state of full perfection. By falsely stating that the individual souls are themselves God, these scholars have misled the mass of people away from the true goal of life, devotion to Lord Visnu."Therefore I shall now commence writing the Sri bhasya, which will reveal the true verdict of the Vedas, that only through loving devotion to Lord Narayana can one achieve the perfection of life. Now all of you please pray to the Lord that this may be completed without any impediment. Kuresa, you must act as my secretary, but if you hear some argument which does not seem proper to you, then you must stop writing and sit quietly. Then I shall reconsider my statements and change them if I find any fault. The next day Yatiraja began to dictate the Sribhasya, with Kuresa writing down everything he said. Only once did Kuresa stop writing and refuse to inscribe one of his guru's statements. This

occurred when Ramanuja described that the essential nature of the soul was nitya and jnaa, that is, eternal and full of knowledge. When he saw his disciple's behaviour, Yatiraja was at first annoyed, saying to him, "Why do you not write the commentary yourself. But, when he thought deeply about what he had said, he realized that the statement that the soul is eternal and full of knowledge might indicate that the soul is independent. He considered that the statement of the Bhagavad gita: mamaivamso jiva loke jiva'bhutah sanatanah clearly reveals that the jiva is always dependent on the Supreme Lord for his existence. Therefore the Lord is eternally the master of all jivas. Yatiraja began to dictate the Sri bhasya. Having reached this conclusion, Yatiraja changed his previous statement to say that the essential nature of the soul is visnu sesatva and jnatatva, that is, always completely dependent on Lord Visnu and existing just to engage in His service. On hearing this, Kuresa continued writing, and in a few months the Sri bhasya commentary was complete. This wonderful book so nicely explains the supremacy of Lord Visnu and so expertly refutes the false notions of the mayavadis, that it is still venerated by all Vaisnavas.

Note that SriBhashyam was dictated by Ramanujar and was written in olai chuvadi by Kuresar. When kuresar wrote it he added all the references as in Bhodayana Vriddhi

grantham. It is also said that Kuresar wrote the first two chapters. Later when Kuresar lost the eyesight, Swami Yengalazhwan also known as Vishnuchittar who used to

stay at Thiruvellarai had helped in writing the rest of the two chapters as told by Ramanujar.

Kidambhi aachan sent with Ramanujar's BrahmaSutra Commentary to Kashmir:

Ramanujar called Kidambhi aachan and asked him to take the Brahma sutra commentary that he has written to Sri Bhandaram Library at Kashmir and show it to the Saraswathi Devi at that Library. Saraswathi was impressed on seeing the grantam and gave Ramanujar the name "BHASYAKARAR". Saraswathi was impressed since the commentary was in line with the thoughts of the author.

SriBhashyam background:

Bhashyam means commentary - villaka urai.

Sri means "Shashtrathin samadham yennum Sri, Sriyin kadakshathai petradhu"

This was named as SriBhashyam by the devi at "Saraswathi Bhandaram" also known as "Sharadha Bhandaram" "Sri Bhandaram" which is in North at Kashmir belonging to

Pakistan. Thus, after finishing the SriBhashyam Ramanujar asked his disciple to take it to north to Sri Bhandaram. The devi read that and acknowledged that the commentary is inline with the thoughts of the author Veda Vyasar and hence named it as "SriBhashyam". Sri means "Sirappu". Ithan sirappu Sutrakararin(vyasarin) abhipirayathaiye Ramanujar yezhuthi vaithar

A commentator should always write what the author was trying to explain and should not include his personal thoughts. Ramanujar explains this clearly that he is not writing anything of his own and he is writing as per what is in Bhodhayana Vrtti in the invocation verse of SriBhashyam which is as follows.

bhagavadh bOdhAyanakruthAm; vistheerNAm bramhasoothra-vruttheem

poorvAcharya: sanchikshipu:, thanmathAnusArENa soothrA ksharAni vyAkyAsyanthE||

Meaning: Bhagawan Bodayanar has written BRahma soothram for which there is Vrutthee grantham and there is explanation by poorvacharya.What i am going to do is to write

a detailed commentray adhering to what has been written by all of them, without changing/altering/adding anything.

Ramanujar had written to fullfill alavandar's wish and to reestablish the veda margam and to explain the true nature of Brahmam as per veda/vedantas.

We can also notice that in our Sampradayam, poorvacharya/acharya works are referred in any upanyasam. Scholars do not say what they feel. Hence we always keep hearing to statements like "This is what nanjeeyar said, This is what Nampillai said, This is what ramanujar said, This is what periyavachan Pillai said". Even our great scholars what they do is repeat what our poorvacharyas have explained and nothing new. If anyone tries to tell something new it might result in wrong opinions.

Manavala Maamunigal has told in Upadesa Rathinamalai "Munnor Mozhintha murai thappamal..." i.e listen to what our ancestors have told and just repeat what you have

listen without any changes/additions. Ramanujar was very focussed that he will follow as per what is told in the Bodhayana vriddhi Grantham. This is the reason why

even today SriBhashyam is acknowledged and our Sampradayam is popularly referred as Vedantha Sampradayam - Vishistaadvaitha Sampradayam.

Organization of Brahma Sutram and SriBhashyam:

How is Brahma sutram organized ?

He grouped Brahma Sutram into 4 groups as 4 chapters/adhiyayam. These 4 chapters together are called as Saareeraka Mimamsa.

Each chapter had 4 Paadam so totally 16 paadam.

Each Paadam has many adhikaranam. In 16 Paadam there are totally 156 Adhikaranam. Thus there are 156 adhikaranam in Brahma Sutram. Each adhikaranam concentrates in

vicharam of one topic.

Each adhikaranam has many sutras.

“The first chapter brings out the coherent import of the Upanishads by elucidating the apparently doubtful import of certain pronouncements. The second chapter works

out a philosophical defence of the VedAnthic standpoint in the context of adverse systems of thought. The third chapter outlines the spiritual pathway to the supreme

goal of life, while the fourth chapter discusses the nature of that goal itself”.

It has been suggested that the first two chapters of Brahma SUtrAs formulate the Tattva or the nature of Reality and the third deals with Hitha/means or Saadhana and

the fourth chapter dwells on the PurushArTa or the Ultimate goal of life.

Vyasar the author of Brahma Sutram

TBD: need to find the below verse and correct it...

Vedaapaharineem daityam Meena roopi nirakarothu

Veda arthadi aparinam Sarvan vyasa roopi maheshwaraha

Meaning: Bhagawan took Matsyavatharam to protect the vedas which was taken away by the Daityas. Bhagawan took Vyasa roopam to protect the meaning of the vedas which

was taken away by people( kudristigal) who misinterpreted the vedas or people(bahyargal) who stated that vedas don't exist.

vyAsam vasishta-naptAram Sakteh pautram akalmasham

parAsarAtmajam vande Suka-tAtam tapo-nidhim.

Meaning: vyAsa is the great-grandson of vasishta and the grand-son of Sakti. He is the son of parAsara and the father of Suka. I offer my obeisance to that vyAsa who

is free from all defects and is a mine of austerities.

vyAsAya vishNu-rUpAya vyAsa-rUpAya vishNave

namo vai Brahma-nidhaye vAsishtAya namo namaH.

Meaning: My repeated salutations to vyAsa who is a form of vishNu and to vishNu who is a form of vyAsa- sage vyAsa, who is a descendent of vasishta and who is a treasure of brahman, (i.e. vedas).

Vyasar is also known has Bhagavad Bhaadharaayanar, Krishna Dwaipayanar. Pranam to vyasar who is in Vishnu roopam. Vyasar wrote UpaBrahmam for vedas i.e Mahabharatam

and to explain the veda vedanta meanings he has written Brahma sutram. Matsayavatharam Bhagavan saved the vedas and to protect the meanings of the vedas he was born as vysar to a woman in fishermen group.

Samyam nyaya kalapena mahata Bharathenacha

Upa Brahmita vedaya namo vyasaya vishnave

What is Brahma Sutram ?

Sutram - Alphaaksharam - Sutram The one with very less letters but with deep/complete meanings.

Brahmam is Bhagwan.

Brahma sutram is Explanation about Brahmam in Sutra form.

Need help of scholars, maha vidwans to understand the meaning of these sutrams since they have less letters but very deep meanings.

We have seen that Sareera-Athma Bhavam is the basis for the Vishistaadvaitha Sampradayam. This Body-Soul relationship was what was used to reconcile the differences in Bheda shruthi and Abheda Shruthi with the help of Ghataka Shruthi.

This is also known as Sareeraka Mimamsa Bhashyam.

Saareeran : Jagathaiye thanakku sareeramaga konda bhagawan Saareeran. Saareeran is bhagawan the one who has the universe as his body.

Saareerakam : Saareeranai pattri yezhudapattadhu. Saareerakam is explanation about Saareeran.

Saareeraka Mimamsa : Saareeranai pattriya vicharam.

Mimamsa : Poojya vishayathile vicharathai mimamsa yendru solluvargal. There are many mimamsa - poorva mimamsa, uttara mimamsa and many more. Vedanta Desikan has

written many works on mimamsa. It is very unfortunate that we do not have time and ability to read them. One need to spend time and effort to understand these.

Vedam is eka shastram.

Vedam has two sections - Poorva Bhagam referred as Veda and Uttara Bhagam referred as Vedanta. Poorva Bhagam is the Karma bhagam where all the rituals, karma are explained e.g Sandhyavandanam. Uttara Bhagam explains about the devathai who is worshipped through those rituals, eg. Suryan, Varunan, indiran

.... Next question is whether the universe is ruled by those devatha's ? Is meditating on these devatha's enough to get liberated ? The answer is that "There is a para devathai who has all these devatha as his Sareeram/Body and he is known as Brahmam." Thus the upanishad starts to talk about Brahmam. So the order is

1. Karma vicharam

2. Devatha Vicharam

3. Brahma Vicharam

These are known as

1. Karma Kandam

2. Devatha Kandam

3. Brahma Kandam

Jaimini and kasakrisnar wrote about Karma Kandam and Devatha Kandam. Jaimini is Veda vyasar's shishyar. Veda Vyasarwrote the Brahma Kandam.

First 12 adhiyayam Karma vicharam, Next 4 adhiyayam Devatha Vicharam, Last 4 adhiyayam was for Brahma Kandam.

Mimamsa Shastram thus contains 20 chapters.

This is popularly known as Saareeraka Mimamsa Shastram and it is classified as..

Poorva Mimamsa : Vedathai pattrina vicharam. This has the Karma vicharam and Devatha Vicharam ie. first 16 Chapters.

Uttara Mimamsa : Vedanthathai pattrina vicharam. This has the Brahma vicharam - Brahma Kandam i.e last 4 chapters.

What we are going to see is the last 4 chapters i.e Brahma Kandam which has Brahma vicharam - Uttara Mimamsa.

This Uttara Mimamsa is what is also known as Brahma Sutram.

Karma Kandam and Devatha Kandam : The first 16 chapters was written by Jaimini and kasakrisnar.

Brahma Kandam : The last 4 chapters was writtten by vedav vyasar and is known as Uttara Mimamsa , Brahma Sutram.

Saareeraka Mimamsa Shastram has 20 chapters which comprises of Karma, Devatha, Brahma Kandam.

Thirumantiram is 3 shabdam, dwayam 6 shabdam, charama slokam 11 shabdam - totally 20. Rahasyathrayam thus has 20 word count.

Manavala Mamunigal wrote Yathiraja Vimsati with 20 verses keeping these two 20s in mind and he wanted the meaning of these two 20s in that.

The crux in those 20 chapters of Yathiraja Vimsati is "Sarva Karma Samaradhyanai, Sarva Devatha antharathma bhoothanai, Brahma sabdha vatsyanai, Sriman Narayana Ullan"

Now we need to see how Ramanujar has explained this meaning in his Sri Bhashyam which is commentary for the 4 chapters writtten by vedav vyasar and is known as Uttara Mimamsa, Brahma Sutram and Brahma Kandam.

Commentaries on Brahma Sutra :

The Bhashya of Sri Sankara on Brahma Sutras is known as Sariraka Bhashya. His school of thought is Kevala Advaita.

The Bhashya of Sri Ramanuja who founded the Visishtadvaita School is called Sri Bhashya.

The commentary of Sri Nimbarkacharya is known as Vedanta- parijata-saurabha.

Sri Vallabhacharya expounded his system of philosophy of Suddhadvaita (pure monism) and his commentary on the Brahma Sutras is known as Anu Bhashya

SriBhashyam

Sribhashyam is a beautiful grantham in which Ramanujar has taken meanings and references as in Rahasyatraya saara, Dravida veda, sanskrit veda , Upanishad, Brahma

sutra samanvayam.

A slokam to explain "what will one learn if they read SriBhashyam ?"

"prapadye pranavakaram bhashyam rangavimaparam

parasya brahmano yathra sheshitvam sputa meekshathe

Meaning : Sribhashyathai sevithalo, Pranavakar vimanathai sevithalo Bhagawanin Sheshithvam ( Swamithvam) prakasikirathu.

One can understand from SriBhashyam or from the Pranavakara vimanam at Srirangam that Bhagawan is the ultimate master.

Srirangam temple one can see the Pranava Kara Vimanam in which Para vasudevan is there and just inside that garbhagraham Ranganathan is in sayana thirukolam.

Pranavakara vimanam is actually representing pranavam omkaram. SriBhashyam explains the meaning of pranavam which is seen in the vimanam too. Thirumanthiram explains

the same too. Understanding about Brahmam is difficult and one has to experience and it is all manasam. So if someone is continuosly reading about brahmam then it is

better for them to go and see the Pranavakara vimanam which is representation of Pranavam and explains Sheshithvam/Swamitham of Bhagawan.

Sri Bhashyam has 4 chapters

Siddhikkam : Consists of 2 Chapters dealing with what is already ‘siddha’

Sadhyaadhikam: Consists of 2 chapters that deals with what has to be achieved hereafter

The Vedanta Sutras are called “Sariraka Mimamsa” because they deal with Para Brahman, the Sarira (the embodied).

1.Samanvayadhyaya : Chapter proves that all the Upanishadic passages converge in accepting the Brahman as the Sole cause of the Universe

2.Avirodhadhyaya : Chapter proves that there is no contradiction of other Vedic or allied texts in accepting the Brahman as the Sole cause of the Universe and this is also logically correct

3. Sadhanadhyaya : Chapter deals with all issues concerning the worship of the Supreme Lord to attain Moksha

4. Phaladhyaya : Chapter deals with all issues concerning the nature and other aspects of the ‘phala’ – Moksha

Organization :

Brahmasutram has content grouped into 4 groups as 4 chapters/adhiyayam. These 4 chapters together are called as Saareeraka Mimamsa.
Each chapter had 4 Paadam so totally 16 paadam.
Each Paadam has many adhikaranam. In 16 Paadam there are totally 156 Adhikaranam. Thus there are 156 adhikaranam in Brahma Sutram. Each adhikaranam concentrates in vicharam of one topic.
Each adhikaranam has many sutras and totally there are 545 sutras.

What is there in each adhikaranam ?

Each Adhikaranam focusses in vicharam of a topic. The Pancha lakshanam for an adhikaranam is classified as follows

1.Vishayam - Topic of discussion - Mostly this will be a Upanishad Vakhyam.

2.Vichayam - ( Samshaya) - Doubt on that topic of discussion. What is that upanishad vakhyam conveying. Is it conveying meaning A or meaning B or meaning c ?

3.Purva Paksham - This is the view from Purva Paksha point of view. The purva paksha point of view will also be based on tharka shashtram & mimamsa. Note that this

apparent view is later proved to be incorrect.

4.Siddhantham ( Uttara Paksha) - This is view of Siddhanthi which is the correct view(verdict) which is supported with tharka shashtram and all the necessary logical

reasoning on why purva paksham was incorrect and Uttara Paksha is correct.

4.1 Akshepa - Objections that may be raised against the verfict from the point of logic/other passages.

4.2 Samadana - Answers to objections raised in Akshepa.

5.Prayojanam - Finally what is the crux told in the statement i.e topic of discussion.

This is like a judge scene. Vyasar is the judge. There are vaadhi and prathivaadhi who are arguing on the topic. Other than vaadhi and prathivaadhi, there will be external people who will also join the discussion. That is when Siddhanthi is trying to proove the incorect view of the Purva pakshi, there will be other religions who will also have objections to the view of the siddhanthi and siddhanthi need to explain and proove that his point is valid and other are incorrect with valid reasoning and references using tharka shashtram. Thus

there will be many akshepam and samadanam by the time siddhanthi is provin that purva paksham is incorrect. Because of all these just explaining one adhikaranam itself is a months effort and one has to listen to Sribhashyam for minimum 3 times to understand what it is actually conveyed. One needs shradhha ( interest and commitment) to learn than the intelligence to learn. If Shradhai is there automatically one will understand. If

one has shradhai and believes the Ramanuja Sambhandam then he will understand for sure irrespective of the complexity of the topic. Our Intelligence at times is only hinderance because the mind will only question everything instead of accepting valid points. Life will end just in argument.

Sri Bhashya Chapters:

1. First Chapter: Samanvayadhyaya : Explanation of Jagathkaaranam Chapter proves that all the Upanishadic passages converge in accepting the Brahman as the Sole cause

of the Universe

"Jagath kaaranam yaar ?" "Who is the creator of this universe ?" - Answer Brahmam is the creator of this universe

" Seshi yaar ?" "who is the master of this universe ?" - Answer Brahmam is Sriman Narayanan

These two questions are actually answered in first two chapters.

2. Avirodhadhyaya : Chapter proves that there is no contradiction of other Vedic or allied texts in accepting the Brahman as the Sole cause of the Universe and this is also logically correct

3. Sadhanadhyaya : Chapter deals with all issues concerning the worship of the Supreme Lord to attain Moksha

"Upayam yaathu ?" What are the means to attain that Brahmam ?

Sadhanam means Upayam. Bhakthi roopa panna jnanam , Upasana/ bhakthi is the means to reach him.

4. Phaladhyaya : Chapter deals with all issues concerning the nature and other aspects of the ‘phala’ – Moksha

"Phalam yenna ?" - what is the benefits/fruit after following the means to reach Brahmam ?

Answer is MOksham. Vaikunta Prapthi. Bhagavad Kalyana Gunangalai anubhavithal. Anubhavathal Preethi yer pattu idai vidamal thondu purithal.

End benefit is the soul getting liberated to travel and reach vaikuntam to stay with Brahmam and experience the kalayna gunas, perform service/kainkaryam at his feet and stay in the eternal bliss.

How SriBhashyam explains the Meaning in Thiru Manthiram:

Thirumanthiram & SriBhashyam Chapters

Meaning of "OM" - Chapter 1 and Chapter 2
Meaning of "Namaha" - Chapter 3
Meaning of "Narayanaya" - Chapter 4

Step1 : OM

OM - Akaaram, Ukaaram, Mkaaram are the 3 letters in the OM

Akaaram is Brahmam who is basis of everything. Kaarana maana yezhuthu "A". Letter "A" is the base for all other letters and this letter refers to Jagathkaranan bhagawan. The first two chapters in SriBhashyam are explaining OM. Bhagawan is Sheshi/ swami. Since he is the master he is the one who is going to accept all the service from all of us who are Shesha's. We all jeevathma's are Sheshargal and our only responsibility is to act as per the will of the master. Our acts need to make his happy and need to refrain from actions which the master will not like. This is what is referred as "Aanukoolyasya cha sankalpa:" and "Praatikoolyasya cha varjanam ".

Note : Akaaram is bhagawan, Ukaaram is Piratti and Mkaaram is we jeevathmas.

These are explained in chapter 1 & 2

Step2 : NAMAHA

Now that i have understood he is the master how i attain me to do service to him ?

Answer is "NAMAHA".

Bhagwan is the means and because of his karunai I will reach him and all i need to do is to SEEK HIM.

Sadhana adhyayam which is chapter 3 explains that it is Bhagawan who grants Moksham and Bhagawan himself is the means to attain moksham. Bhagawane Upayam.

Step3: NARAYANAYA

Now that i have seeked him and attained him what next ?

The jeevathma reaches Vaikuntam and stays in eternal bliss with Paramathma. The jeevathma is capable to take many sareeram, do different types of kainkaryam, keep

singing saama gaanam. This kainkaryam is the Prapapyam and this is what is told in NARAYANAYA. Jeevathma belong to Narayanan and the ultimate goal is to do service at

this eternal feet which gives eternal bliss to the jeevathma. This is explained by Nammazhwar in his "Ozhivil kaala mellam..." paasuram.

So chapter 4 is the phala adhyayam. In this chapter there is also explanation on how a jeevathma starts on its journey to vaikuntam from this body, how the jeevathma

catches the sushumna naadi, then travels to archirardi margam, how does utkranthi happen, how does gathi happen, how does prapthi happen, how jeevan stays in the

eternal bliss with Paramathma. All these are explained in each each paadam. "Once the jeevan reaches vaikuntam, he does not come back he does not come back" -

"nachapunaravarthathe nachapunaravarthathe".

SriBhashyam Chapter 1 - Samanvayadhyaya:

Chapter 1 : Samanvayadhyaya has

Paadam 1 : Ayogayavivacheda paadam - Avyapthi dhosham pokkum paadam - In this Avyapthi has been clarified.
Paadam 2 to 3 : Anyayogavivacheda paadam - AthiAvyapthi dhosham pokkum paadam - In these paadam AthivyApthi has been clarified.

In tharka shastram, there are two concepts called AvyApthi - The details used to explain a thing must be present in explaining that thing. E.g "Arjun villlali". Here Arjun must possess that quality. AthivyApthi - The details used to explain a thing must be present only in that thing to proove its identidy. Eg. Dog has 4 legs cannot be used to explain Dog since there are also other animals which has 4 legs. Another E.g "villali" cannot be just used to explain arjun because even karnan is also villalli. The first argument was that "Brahmam is not Jagath Karanam". Reason being the following. If jagath karanan perumal, then all the things which has been formed from him have qualities which he has. We can see that there are many faulty things in the world. This tells that Jagath karanan also possessed all these fault which got inherited in things he had created. Brahmam cannnot be faulty. So Brahmam is not Jagath Karanam.

So in the first paadam of chapter 1 it is proved that Brahmam is the Jagath karanam. "Brahmam Jagath Karanane" is the point proved.

The second argument was "Many other reasons for Jagath Karanam".

So in the paadam 2 to 3 of chapter, it is proved that "Braham is the only Jagath karanam". "Brahmame Jagath Karanan" is the point proved.

Thus Chapter 1 explains 3 things

1. Brahmam Jagath karanam

2. Brahmam Jagath karaname

3. Brahmame Jagath Karanam

Samanvayam means "porundhaviduthal". Brahmathukum Jagath Karanathathukkum porundhaviduthal.

We understand that God exists. We also understand that there is a creator for the Universe. Now the next thing is to bridge these two and explain that GOD is the

creator of the universe. Vedavysar explains in his Brahma Sutra that "As per the Vedantham it is Brahmam who is the creator". This is what is explained in

Samvayaadhyaya. Brahmathukkum Jagath karanathukkum Samanvayam panninadhu Samanvayadhyaya i.e chapter 1.

In chapter 1, first 5 sutram is difficult to cross. Once this is understood then rest can be done faster.

SriBhashyam Chapter 2 - Avirodhadhyaya:

Chapter 2 : Avirodhadhyaya

In the second chapter one need to have understanding of various religion. There are many opinions from Naiyayika paksham, Vaisheshika Paksham which are discussed.

Opinions as in the Bahyargal ie. religion which do not accept veda existence like Charuvakam, Boudha madam, Jaina Madam which are discussed and proved invalid. There are also other religion which accept veda but misinterpret like mimamsa, Nyaya Shastram and their opinions are debated. Each of these groups have differnt view point and it is needed to debate and proove they are wrong to confirm Brahmam is Jagath Karanam. For eg. one claim paramaanu is jagath karanam, another claim akasam is jagath karanam, Pradhanam is Jagath Karanam. So all the akshepam raised by these groups are proved invalid in the second chapter. "a virodha adhyayam" thus explains that brahmam is jagath karanam and there is no virodham in that.

Note:

SiddhaDwikam - Dwikam means two. Brahmam is Siddha vasthu - Brahmam has been existing for forever. Since these two chapters i.e chapter1 & Chapter 2 are also referred

as siddhaDwikam.

VishayaDwikam - Vishaymana Brahmathai pattrina vicharam mana padiyal VishayaDwikam.

SriBhashyam Chapter 3 - Sadhanadhyaya:

Chapter 3: Sadhanadhyaya

Sadhana Adhyayam is the chapter which talks about the Upayam.

Bhakthi roopapanna jnanam Moksha upayam i.e Upaasanathmaka jnanam moksha upayam.

As per Advaithi - Vakya janya vakyartha jnanam moksha upayam.

From "Tat vam asi Swethaketho" Advaithi claim that the understanding i.e knowlege that "I am Brahmam" itself is moksha upayam.

What type of knowledge is that was the next question ?

That knowledge is "Bhakthi roopapanna Jnanam" is the explanation as per Upanishad which is explained in the Sadhana Adhyayam.

In Paraaadhikaranam there is a suthram "upavastheshya" - In this Ramanujar prooves that "Brahmam itself is the Upayam". Vedas are explaining that Bhagawane Prapakam ,

Bhagawane prapyam. Bhagawane adaiyapadum idam, Bhagawane adivikuum vazhi. Bhagawane peru, Bhagawane aaru. This is called as "prapya prapaka iykiyam". In Sri Bhashyam he explains this Saranagathi concept in detail with quotes from Shastram. Later he gave a detailed work "Gadya Thrayam" to explain in detail the Saranagathi Shastram

which he had given Sadhanadhyaya of Chapter3. The sutram in Brahma Sutram on this explains that "Brahmam himself is the bridge (upayam) to seek the end goal".

SriBhashyam Chapter 4 - Phaladhyaya:

Chapter 4 : Phaladhyaya

In the Phala adhyayam of SriBhashyam, he explains how a jeevathma starts on his journey from this body, leaving samsaram to reach Srivaikuntam by taking archiradi margam, crossing viraja river, enters vaikuntam to get Swaroopa Avirbhavam and enjoys Brahmam and stays in eternal bliss at Srivaikuntam doing Kainkaryam and does not come back to samsaram again.

He explains this with many references from Shastram which has "anavarthi" shabdam i.e shabdam/references in vedas to explain that the jeevan does not come back to samsaram again. Bhagavad Gita also explains this "anavarthi" - "thirumbhivaramai". This is what is covered in the Phaladhyaya.

After all this explanation, a akshepam raises "what if the jeevan comes back ?"

Ramanujar replies "ivana vanthuduvan yendru sollugiraya? Illai avan anupividuvan yendru sollugiraya ?" meaning - "Do you think the jeevathma will come or do you think

the paramathma will send the jeevathma back to samsaram ?" . The reply from the jeevan is "Ofcourse I will not come back since we struggle so much to reach vaikuntam.

Why will a jeevathma wish to come back again ?" Ramanujar replies "It was actually perumal who did everything, who faced all the struggle to get a jeevathma back to

him from this samsaram and hence Paramatma will not send the jeevathma again to samsaram". Paramathma owns jeevathma and hence Paramathma always wishes to stay in eternal bliss with the jeevathmas. Paramatma had taken various measures to get a jeevathma into bhakthi margam which he had tried and succedeed after many janmam of

that jeevathma.

Nammazhwar also sings about this guna of perumal "Saranya Mukundathvam" by singing about Saranya Mukundan of ThirukkaNNapuram who grants Moksham and Sowrirajan at

Thirukannapuram resides under Udbalavarthaka vimanam (Dehathil virupam attravrukku yengirunthu mukthi alikirano athu Udbalavarthaka vimanam.)

3776

சரணமா கும்தன தாளடைந் தார்க்கெலாம்,

மரணமா னால்வைகுந் தம்கொடுக் கும்பிரான்,

அரணமைந் தமதிள் சூழ்திருக் கண்ணபுரம்,

தரணியா ளன்,தன தன்பர்க்கன் பாகுமே. 9.10.5

3776:

charaNamaakum* thanathaaL_ atainNthaarkellaam*

maraNamaaNnaal* vaikunNtham kotukkumpiraan*

araNamainNtha mathiLchooz* thirukkaNNapuram tharaNiyaaLan*

thanathanbarku anpaagumE. 9.10.5

Meaning:5. Bhagawaan saves and protects all those who surrender to His Feet. When one's AthmA leaves his body at the time of death, Bhagawaan offers him parama padham.

Pancha Lakshanam of a Adhikaranam:

Thus in each Adhikaranam he focusses in vicharam of a topic. The Pancha lakshanam for an adhikaranam is classified as follows

1.Vishayam - Topic of discussion - Mostly this will be a Upanishad Vakhyam.

2.Vichayam - ( Samshaya) - Doubt on that topic of discussion. What is that upanishad vakhyam conveying. Is it conveying meaning A or meaning B or meaning c ?

3.Purva Paksham - This is the view from Purva Paksha point of view. The purva paksha point of view will also be based on tharka shashtram & mimamsa. Note that this

apparent view is later proved to be incorrect.

4.Siddhantham ( Uttara Paksha) - This is view of Siddhanthi which is the correct view(verdict) which is supported with tharka shashtram and all the necessary logical

reasoning on why purva paksham was incorrect and Uttara Paksha is correct.

5.Prayojanam - Finally what is the crux told in the statement i.e topic of discussion.

Also,

4.1 Akshepa - Objections that may be raised against the verfict from the point of logic/other passages.

4.2 Samadana - Answers to objections raised in Akshepa.

SriBhashya Mangala Slogam:

Ramanujar says in Sribhashya Mangala slogam as follows..

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.’

JagathKaranam which is explained in Chapter 1 & 2 of SriBhashyam is explained in the first line as follows.. Ulagathai padaipathai, kappathai, thannul vaipathai

villayata kondavan Bhagawan.

Akila bhuvana - Entire universe

Janma - creation , shristi

sthema - sustenance/protection , sthithi

bhanga - annihilation , samharam

aadhi leele - mere sport for Bhagawan

Ulagathai padaipavan, kappavan and thannul(Pralaya kalam) vaipavan Bhagawan.

Upayam which is explained in Chapter 3 of SriBhashyam explained in the second line as follows that he is the upayam.

vinatha vividha bhoothavrAtha-rakshaika dheekshE -

Vinatha - Than thiruvadigalil paninda

vividha bhootha vrAtha - Yethanai thazhthavanaga irunthalum ( irrespective of the background) saranam yendru vandal

rakshaika dheekshE - avanai rakshipadaiya urudiyaga kondavan

shruthi shirasi vidheepthE bhramhaNi shreenivAsE - brahmani srinivase, who is shining on the crown of the vedantas.

Phalan - Bhagavad anubhava preethi karya Kainkaryam which is explained in Chapter 4 of Sribhahsym explained in the fourth line as follows.

bhavathu mam parasmin shEmushee bhakthiroopA|| - May my intellect, semushi, be engrossed in devotion, bhakthirupa bhavathu, on Lord Srinivasa, the Supreme Brahman.

Appadi patta Srinivasanidathil adiyenukku bakthi roopa panna jnanam yerpattu, sakala kainkaryamum pannanvendum.

SriBhashyam summary :

Organization of Thirumanthiram, SriBhashyam and Mangala Slokam:

Meaning of "OM" - Chapter 1 Samanvayadhyaya and Chapter 2 Avirodhadhyaya - JagathKaranathvam, Sheshithvam - First line of SriBhashya Mangala Slokam
Meaning of "Namaha" - Chapter 3 Sadhanadhyaya - Upayathvam - Second line of SriBhashya Mangala Slokam
Meaning of "Narayanaya" - Chapter 4 Phaladhyaya - Phalan - Bhagavad anubhava preethi karya Kainkaryam - Fourth line of SriBhashya Mangala Slokam

This is what is explained in SriBhashyam which comprises 4 Chapters, 16 Paadam ( 4 paadam per chapter), with total 156 Adhikaranam containing 545 Sutras written by

Swamy Ramanujar with deep meanings explained in a crisp manner, inline with our poorvacharya's work.

Vedanta Desikan says that "Nathumuni sowed the seeds, Yamunacharya worked towards growing that into a plant, Ramanujar put a fence for that plant and protected it as

it grows to give flowers and fruits". The seed is nothing but our SriVaishnava Vishistaadvaitha Sampradayam.

May we all pray that all should get the bhaghyam of listening to SriBhashyam once in life by the grace of Swami Ramanujar.

Brahma Sutra, SriBhashyam and further commentaries:

1. Brahma Sutra by Veda Vyasar

2. SriBhashyam - Vakhyanam for Brahma Sutram by Swami Ramanujar

3. Shrutha Prakaashika - Vakhyanam for SriBhashyam by Sri Sudharsana Suri/Sri Sudharsana Bhattar also known as Suthaprakashikachariar

4. Shrutha Pradeepika - Vakhyanam for Shrutha Prakaashika

5. Adhikarana Saravali - Detailed Vakhyanam for SriBhashyam based on Shrutha Prakaashika by Swami Vedantha Desikan. This is detailed commentary for each adhikaranam.

6. Thathva Tika - Commentary on SriBhashyam by Swami Vedantha Desikan

Thus SriBhashyam has been protected and been given over generations through Guruparamparai.

Ramanujar's 6 Guidelines & SriBhashyam Importance:

Ramanujar gave 6 guidelines / Aaru Kattalai to his Shishyas during his last days and the first among that is to learn SriBhashyam and teach SriBhashyam.

Sri Ramanujar’s guideline for us to follow that would assure us the grace of Sriman NaarAyaNA

1) Learn Sri Bhashya and teach it to others

2) If that is above your level, learn Thiruvaimozhi and make others read it

3) If that is beyond your level, build a hut in any holy land and live there by doing kainkaryam (thaLigai, alankAram, chandhana/pushpa kainkaryam, etc) in archAvathAra sthalams

4) If that is impractical, do service in the temple at thirunarayanapuram(melkote) and staying there (serving emperumAn and his adiyArs)

5) If that is inconvenient, chant Dwaya Mantra

6) If that is also difficult, serve a devotee of Sriman Narayana

Notes from other Upanyasam & Blogs related to SriBhashyam:

Sudharsana Suri's Shrutha Prakaashika:

Sudharsana Suri also known as Suthaprakashikachariar has written a vipula vakhyanam for SriBhashyam known as "Shrutha Prakaashika". Shrutha prakaashika is a great work done by SudharsanaSuri/SriSudarshanaBhattar who was from Parasara Bhattar's vamsam.. Sri Sudarshana Bhattar was a student of Sri Nadaadoor Ammaal. Sri Nadadoor Ammaal used to deliver Sri Bhaashya kaalaksepams along the inner praakaaram of Sri Varadaraja Perumal sannidhi at Kanchipuram. Sri Sudarshana Bhattar,used to take down notes during these kaalakshepams and later compiled them into a great work called Shrutha prakaashika.

Swami Desikan is Ramanujar Avatharam

Once perumal and ganta/bell decided to take avatharam as Vedanta Desikar, Bhagawad Ramanujar told "i will come down too". Hence Vedanta Desikan is avatharam of

Thiruvenkatamudaiyan, Thiruvenkatamudaiyan's bell and Ramanujar himself.

Perumal asked Ramanujar "Why do you want to come down and take one more avatharam ?" Ramanujar Says "I have some pending things to complete which i was unable to

complete earlier in Ramanuja avatharam.". Ramanujar came down as Vedanta desikan.

What did Ramanujar do during this avatharam as Vedanta desikan ?

During this avatharam as Vedanta Desikan, Ramanujar did vyakyanam for his own works. Commentary on Sri Bhashyam which is known as Thathva Tika. Also Adhikarana

Saravali is work on Sri Bhashyam which was mainly to explain and clarify all the doubts so that no doubts or questions will arise in future.

For all those who are confused, like a man who is lost in a new village on a early mornings since it is still dark, sun rise will make him happy and he will be able to find his way. Similarly, if anyone is lost or if they have doubts in understanding Sribhashyam, then like a Suryodhayam, Adhikarana Saravali is like a torch and it helps in guiding the person in the right path.

Thus is the greatness of Thatva Thika and Adhikarana Saravali, which are vyakyanam for Sri Bhashyam of Ramanujar by Swami Desikan. These works of Swami Desikan made

Sri Bhashyam complete and it was the basis to reestablish vishistaadvaitha by clearing all the doubts and explaining the concepts

Shrutha prakaashika - basis for Vedanta Desikan's work on Sri Bhashyam

Shrutha prakaashika is a beautiful vyakyanam by Sudarshana soori for Sri Bhashyam. Sudarshana Soori had written this vyakyanam based on what he heard from Nadadur

ammal. Shrutha prakaashika meaning "Ketathai Yezhuthinen", "I wrote what i heard". This was the well known, beautiful vyakyanam for Sri Bhashyam during vedanta

Desikan's time. Though other vyakyanam's, existed this was the best and without this vyakyanam, Sribhashyam could not have been understood by us today. It was Vedanta

Desikan who helped all of us in safeguarding/protecting this great vyakyanam on Sribhashyam "Shrutha prakaashika" by Sudarshana Soori. If this vyakyanam didn't exist

it is difficult to understand Sri Bhashyam.

Note - Shrutha prakaashika is a great work done by Sri Sudarshana Bhattar. Sri Sudarshana Bhattar was a student of Sri Nadaadoor Ammaal. Sri Nadadoor Ammaal used to

deliver Sri Bhaashya kaalaksepams along the inner praakaaram of Sri Varadaraja Perumal sannidhi at Kanchipuram. Sri Sudarshana Bhattar,used to take down notes during

these kaalakshepams and later compiled them into a great work called Shrutha prakaashika.

What did Desikan do to safeguard Shrutha prakaashika ?

When Vedanta Desikan was in Srirangam, 90 years old Sudarshana Soori was also there in Srirangam. Sudarshana Soori had only one copy of the vyakyanam on Sribhashyam

"Shrutha prakaashika" with him. All the acharya's were using this one and only copy as a reference to learn Sribhashyam. Vedanta Desikan also learnt Shrutha prakaashika and he understood that without Shrutha prakaashika, it is difficult to understand Sribhashyam.

During that time, Srirangam was invaded by thurushka, yavanal ( history talks about invasion by Malik kafur, the head of the army of the Sultan). Even Sriranganathar

had to go out of Srirangam for 30 years. Invaders wanted to invade the temple.

The people in the town were not bothered about their belongings. They didn't go out of srirangam just like that. Instead they were worried on how they will safeguard the temple and Ranganathar. All the people and aacharya's went to the temple and they put a Kal thirai for moolavar. They took the utsavar Nam perumal with them and managed to go to thirumalirum chola malai escaping from those invaders. The invaders followed them and when they reached the top of the hill one of the person hugged nam perumal (aalinganam) and jumped from the top of the hill to safeguard the perumal from the invaders without even bothering about his life. Thus the people of Srirangam safeguarded Nam perumal from the invaders.

At that time, an important thought stuck Vedanta desikan. On one side people managed to safeguard Nam perumal but vedanta desikan was more worried about Sudarsana

Soori's & his great work on Sribhashyam "Shrutha prakaashika". Desikan saw Sudarshana soori trying to safeguard the great work in that old age. Vedanta desikan on seeing this understood the importance of safeguarding this work since Sri bhashyam is the basis for vishistaadvaita philosophy of Ranganathar. Brahma Suthram/Sri Bhashyam/Shrutha prakaashika are the basis for our sampradayam. So vedanta desikan took the responsibility of safeguarding this great work Shrutha Prakashika. He took the olai chuvadi's from Sudarsana soori and also two sons of sudarsana soori with him and try to escape from the invaders. Sudarsana soori advised desikan to somehow go and not to worry about him since safeguarding the olai chuvadi of Shrutha prakaashika is more important. Vedanta Desikan then managed to safeguard and go with Shrutha prakaashika with Sudarsana soori's two sons from Srirangam. In our sampradhayam, we do not know what happen to many of our acharyas and similarly we do not have information on what happen to Sudarsana soori too. We do not know about the last days and when/how Sudarsana soori or the great Periyavachan pillai went to Srivaikuntam. All of them were great acharya's and they did great works for our sampradayam and gave us treasures but we do not know about the last days of these acharya's and how they reached paramapatham. Reading life history of these great acharya's is disheartening. The trouble they took for our sampradayam cannot be explained in words.

Thus Desikan managed to escape with two son's of Sudarshana soori and with Shrutha prakaashika. On the way, he happen to see that the invaders surrounded the town on

all sides and thought that it was too difficult to escape from then, since there were army of invaders on all sides. They were merciless and that they will just kill brahmin's especially when they saw brahmin's wearing poonal. The roads were full of dead bodies. Vedanta desikan had to escape and he just lied on the road among the corpse by hiding/keeping the Shrutha Prakashika under him and the two sons beside him. He just lied down as a dead body among the dead bodies in order to safeguard the great pramana Shrutha prakaashika. After the invaders went, Vedanta desikan escaped from Srirangam and wanted to start kalakshebham of Shrutha prakaashika. He started this to the two son's of Sudarsana Soori. Vedanta Desikan taught Shrutha prakaashika to many and also made many copies of the great grantham Shrutha prakaashika, did pracharam of Sri Bhashyam and Shrutha prakaashika. Because of Vedanta Desikan we have Sri Bashyam with us today. Vedanta desikan Shrutha prakaashika rakshanam panni athai parapinavar. Thus he is not just an acharyar but a Shrestar. Inorder to safeguard Sri Bhashyam, Bhagavad Ramanujar himself took avatharam as Vedanta Desikan and did vyakyanam called Thathva tika and Adhikarana Saravali related to Sri Bhashyam.

Further References on SriBhashyam:

http://saranagathi.org/acharyas/ramanuja/works/sri_bhasyam.php

http://ramanuja.org/sri/Web/SribhashyaOverview

http://www.ibiblio.org/sripedia/ebooks/sbe48/

http://namperumal.com/sribhashyam.html

Let us pray for the blessings of Ramanujar to learn SriBhashyam as we march towards his 1000th Birthday in 2017.

Sriman maha Bhoothapure, Srimath keshava yajunaha, kanthimathyam prasoothaya ethirajaya mangalam

Tuesday, 28 April 2015

Upanyasam Series: Ramanujar Nava Nidhigal : Part 5: Gita Bhashyam

Ramanujar Nava Nidhigal : Part 5 : Gita Bhashyam

"Vedeshu pourusham suktam, dharma shastre shu manavam,
bharathe bhagavat gita puranesu ca vaishnavam,"
So goes a saying which means that of the so many branches and manthrams in Vedas,it is Sri Purushsooktham the most important and similarly in various Dharma shastras,it is Sri Manu shastram, in the 18 puranas it is Sri Vishnu Puranam and in the thousands of slokas and 18 parvas with number of chapters in Mahabharatha, it is Bhagavat Gita important.
In MahA bhArata about Bhagavd-gIta

sarvopanishado gAvo dogdhA gopAlanandana: |

pArtho vatsa: sudhIrbhoktA dugdham gItAmrtam mahat ||
Meaning: All the Upanishads, (the essence of the VedAs) are the cows, the one who kRshNa - the cowherd boy! - mannArguDi SrI rAjagopAla swamy milked them being the son of a cowherd, KrshNa, the calf is Partha (Arjuna) and the milk, gItamrta and the consumers of the milk were sudhI:, the people with right thinking, who seek the wisdom of the scriptures. Arjuna was the calf to induce the cow to give the milk.
In MahA bhArata about Bhagavd-gIta:
gItA sugItA kartavyA kim anyai: SAstrasangrahai: |

yA svayam padmanAbhasyamukhapadmAt vini:srtA ||
Meaning: Why do we need other SaastrAs when Bhagavad-Gita that sprang from the lotus- faced Lord PadmanAbha Himself?
Ramanujar on Alavandar in Gita Bhashyam Avatarikai:
yat padAm bhOruhad dhyAna vidhvasta asesha kalmasha:|
vastutAm upayAtO aham yAmunEyam namAmi tam||
“I offer my salutation to YAmunAchArya by meditation on whose holy feet, I have all my blemishes destroyed and attained to the status of my current existence.”
Ramanujar Thaniyan (by kUraththAzhvAn )
yO nithyam Achyutha PadhAmbhujayugmarugma
vyAmOhatha: tadhitharANi thruNAya mEnE
asmath GurO:BhagavadhOsya dayaikasindhO:
Raamaanujasya CharaNou SaraNam prapdhyE
Meaning : I seek the tiruvaDi of Sree rAmAnuja who considered all the worldly things and pleasures as mere nothing (grass) because of his love towards the tiruvaDi of achchuta. He is our guru since he possesses all the auspicious qualities (guNAs) and therefore dayAsAgara (ocean of mercy).

"puNyAmbOja vikAsAya pApadhvAntha kshayAya cha;

srImAn AvirabUthbUmau rAmAnuja dhivAkara:"

புண்யாம்போஜ விகாஸாய பாபத்வாந்த க்ஷயாய ச;
ஸ்ரீமான் ஆவிரபூத்பூமௌ ராமாநுஜ திவாகர:
Meaning: Just like a lotus will bloom on seeing the sun, Our sins and all darkness are cleared on the auspiscious appearance of the glorious sun "rAmAnuja".

"Tasmai Raamaanujaaryaaya Nama: Parama Yogine |

Ya: Sruthi Smruthi SootraaNaam Antar ijvaramaseesamath ||"

Incarnations of SrimanNarayana:

Sriman Narayanan does many avataram for the ujeevanam of the samsaris. Bhagavad avatharam happens whenever there is decline in Dharma. Dasavatharam are key just to list the key avatar's so that people get interest to know more.

Thirumangai Azhwar pasuram Periya Thirumozhi 8.8.10

"Meenodu Aamai kezhal ari, kuralaai, muunum iraamanaai, thaanaai,

pinnum iraamanaai dhaamodharanaai karkiyum aanaan "

1727

மீனோ டாமை கேழலரி குறளாய் முன்னு மிராமனாய்த்

தானாய் பின்னு மிராமனாய்த் தாமோ தரனாய்க் கற்கியும்

ஆனான் றன்னை கண்ணபுரத் தடியேன் கலிய னொலிசெய்த

தேனா ரின்சொல் தமிழ்மாலைசெப்பப் பாவம் நில்லாவே. (2) 8.8.10

Meenodu - (Mathsya), Aamai - (Koorma), Kezhal - (Varaaham), Ari - (Narasimham), Kuralaai (Vaamanam), Munnum Iraamanaai (Parasu Raman), Thaanaai (Rama), Pinnum

Iramanaai (Bala Raman), Dhaamodharanaai (Krishnan), Karkiyum Aanaan (Kalki).

Greatness of Krishnaavataram:

Each of these avatharam have special significance. Of these Krishna avatharam is most significant since in Krishna avatharam, Paramathma took the role of an acharyan and did the upadesam of the Moksha Shashtram. Arjuna was confused on seeing his relatives on the other end of the kurushetra war field. Krishna did upadesam to Arjuna which is Bhagavad Gita.

What is the upadesam Kannan does in Bhagavad Gita ?

Naane muzhumudar kadavul. Neengal anaivarum yemakku sareeram parakam. Ananivaraiyum padaithu kaatthu rakshipavan naan. Appadi patta yennai ye ninaithu manathalum, mozhiyalum, meiyalum yennai aashrayipayanal, un papamgalai yellam naan tholaikiren, un karmangalai tholaithu, meelatha inbhamana mokshathai kodukiren.

Thus Gita explains that

Thathvam / Reality - unmai porul - SriKrishnan
Purushartham / Upeyam /Goal - Kannanai adainthu kainkaryam pannuvathu
Hitham / Upayam / Means - atharkana vazhi, antha perumanudaiya thiruvadigale.

Thatham, Hitam, Purushartham - all these 3 are Kannan himself.

Brahmathai arindhu kolbhavan, brahmathai dhyanipavan,brahmathuku samamana aanandam udaiyavanaga aagiran, Brahmathodu aanandathil Samyapathi perugiran.

Brahmathai aribhavan mryuthyu yennum samsarathai thandugiran.

Bhagavanai pattri aridhal, dhyanithal, anda dhyanam muttri upasanam agirathu, antha upasanathai bhakthiyai shashtram solluginrana.

Gita is a Bhakthi Shashtram.

bhaktya tv ananyaya sakya aham evam-vidho 'rjuna

jnatum drastum ca tattvena pravestum ca parantapa \\ B.G 11.54

Meaning: My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you

enter into the mysteries of My understanding.

Krsna can be understood only by the process of undivided devotional service. Bhakthi is the only way to understand him, see him or reach him.

3 Important questions which Gita Tries to answer explained in Gita Bhashyam:

Q1. Jnathala mokshama ? Bhakthiyal mokshama ?

Q2. Parathathvam Narayanana ? Krishna namma vettu pillai Narayanana?

Q3: Is Kannan asking us to follow dharma or abandon all dharma's ?

Q2. Parathathvam Narayanana ? Namma veety pillai Krishnan Narayanana?

More on Q2: Why should brahmam come down as Krishna and do all these common things ? Upanishad speaks very high about Braham - paradevathai, paramathma ,Parabrahmam,

Paramajyothis, ParaThathvam. Such a ParaBrahmam will he come down as Krishna, steal butter, ride chariot for Arjuna and why did he need to do all those he did as Krishna. Paramathma on one side seem to be reachable only by great sages, on the other hand Paramathma seem to be an ordinary kannan who does everything for Draupadi, Arjun. Infact as Kannan, did many tricks and told lies for the sake of Arjuna which we can see how Jayadradhan got killed, how Drona got killed, how Bheeshmar was killed using sikhandi, kannan went as a messenger for the sake of Pandavas, kannan rides the chariot for arjun, Kannan was in INdraprastha whenever Pandavas needed him, Helped Draupadi when Dhurvasar got angry on her. All these does not seem to be acts of Parabrahmam on one side. Why did he do all these ? He is the one who is attainable through jnanam by great sages. Why did he come down and why did he do all these ? He stole butter and was ready to dance to the tunes of the gopikas for the sake of butter. Actually he is the master and butter belongs to him, still why this act of stealing butter ?

There is a shastra vakhyam

"tatvam jignyasamananam mananaam yetho ... sarvatho mukhaiyi

tatvam eko maha yogi harihi narayanaha smruthaha"

Meaning: Whoever went in the search of "what is the thathvam" understood that "Tathvam is none other than the only one Hari Narayanan"

Shastram has been repeating it in many places that Narayanan is the tathvam, the one who needs to be meditated and who needs to be attained.

Q3: Is Kannan asking us to follow dharma or abandon all dharma's ?

Krishna says in BG in Chapter 4 that he is here to establish the dharmas.

paritranaya sadhunam vinasaya ca duskrtam

dharma-samsthapanarthaya sambhavami yuge yuge

Kannan in BG chapter 18 asks us to "abandon all dharmas and seek only me as upayam and i will grant you moksham after releasing us from all karmas. Do not worry"

sarva-dharman parityajya mam ekam saranam vraja

aham tvam sarva-papebhyo moksayisyami ma sucah

Krishna is asking us to abandon all the dharmas which is contradicting because kannan has come to strongly establish the dharmas. So the question which will arise is “Should we stop performing all the dharmas like karma yogam, jnana yogam, bhakthi yogam, namasankeerthanam, temple visit, kovil kainkaryam, puja?” Is this what kannan is saying?

Ramanuja Gita Bhashyam answers those questions:

Where do we go to find answers for these 3 important questions ? - Gita Bhashyam

Which is the place to get clarification for all these questions. If we look at a very high level it is easy to get confused, on which one leads to moksham ? Is it karma yogam or jnana yogam or bhakthi yogam ? It is easy to get confused on whether bhagawan - is he the one with Parathvam or is he the one who is like the next door boy. Should we follow dharma or abandon dharma ?

Answers for all these questions are in Bhagavad Ramanujar's Gita Bhashyam popularly known as "Ramanuja Gita Bhashyam".

If we read Gita Bhashyam, we will find answers to all these questions.

Is he the supreme or Is he the simple humble kannan ?

Is it janan yogam which leads to moksham or Bhakthi yogam ?

Is Kannan asking us to follow dharma or abandon all dharma's?

Does bhakthi yogam lead to moksham or seeking kannan himself (prapatti) leads to moksham ?

Answers for all these are in Gita Bhashyam.

Ramanujar's main aim was to provide detailed conclusions on all the shastra vakhyams which is confusing for common man and there are chances of misinterpreting. This

is a great kainkaryam done by Swami Ramanujar.

Let us now see the answers for these questions which Ramanujar has explained.

Answer for Q2. Parathathvam Narayanana ? Krishna namma vettu pillai Narayanana?

Bhagawan paradevathai and he has come down as Krishna becuase he is the one who has parathvam and he is the one who has saulabhyam too. Parents irrespective of what high post they serve at office when they come back home they are parents to their children. Parents do not show all the great attitude which comes from the post to their children and they are so down to earth to the children. This elimai is a natural bhavam. Same with bhagawan. It is he who creates the world and does all great things showing his parathvam. But when he is with his children who are suffering in this samsaram, he is one among them in a simple form trying to save them from this samsaram. Bhagawan is soft hearted and he feels bad when his children are suffering in this samsaram. Perumal yeliyavan and to showcase this saulabhyam Gita was born says Ramanujar. This interpretation cannot be found elsewhere.

In the Gita Bhashyam Avatharikai Ramanujar explains clearly that the main intention for Krishna's avataram is not killing the asuras, reduce the bhoomi bhaaram, establishing the dharma but actually to showcase his boundless compassion and love to his devotees. He wanted to stay with great devotees like Akrura, Malakara, vidhurar , gopikas, uddhavar and he wanted to enjoy the devotion they showcase. He wanted to make them ardent devotees This was the main intention for Bhagawan's krishna avataram. This was the main intention in giving Bhagavad Gita. This intention is clearly explained in Gita Bhashyam of Ramanujar.

Note from Gita Bhashyam - Avatharikai:

The Supreme Being, Śrīman Nārāyaṇa, projected the entire universe, beginning with Brahma (the creator) down to plants and minerals. Being inaccessible in His transcendental form for meditation and worship by sentient beings including Brahma, gods, humans etc., and being an ocean of compassion and loving condescension,

maternal affection2 and generosity — He took forms in the likeness of various kinds of beings. In this act of self-embodiment His own transcendental nature was not in

any way compromised. Thus the Supreme Lord took birth in the world in order to receive the worship of devotees and in order to grant them their desired goals

comprising of Dharma (righteousness, duty), Artha (material prosperity), Kama (Sense gratification) and Moksha (Liberation), each in accordance with his/her individual

desires. Under the pretext of relieving the earth of its burdens, but really in order to make Himself available for us (frail humans) to take refuge in Him, the Lord

incarnated on the earth as Sri Krishna. He thus manifested Himself to all beings. He engaged in divine pastimes which captivated the minds and hearts of all, high and

low. He vanquished demoniac beings such as Pūtana, Śakaṭa, the two Arjuna trees, Ariṣṭa, Prālambha, Dhenuka, Kaliya, Keśin, Kuvalaya-pīḍa, Cānura, Muṣṭika, Tośala and

Kaṁsa. He spread joy and beatitude over the entire world with the nectar of His glances and speech, demonstrating His boundless compassion, friendliness and love for

all. He made Akrūra, Mālākāra and others the most ardent of devotees by the manifestation of His unsurpassed qualities of beauty and loving compassion.

It is very common for a lay man like us to think is it the same supreme GOD who came down and did these playful act. Ramanujar is the one who beautifully explains the reason behind the same in Gita Bhashyam very clearly explaining Bhagawan's Saulabhyam and Parathvam.

Uniqueness of Ramanuja Gita Bhashyam:

So the next question is "why could only Ramanujar give this interpretation while all other acharyas could not give this interpretation ?".

Ramanujar was able to do all these great interpretation because of the references he took from "Azhwar's IRA CHORKAL ana, Dravida Vedam ana, Divya Prabhandam". None of

the other acharyas had this reference and hence they could not give this unique reasoning. All other acharyas used Upanishad and the Gita to explain their philosopy

be it Sankarar, madhavar or other acharyas. But Ramanujar used Azhwar's divya prabhanda pasuram which are the tamil vedas along with Upanishad and Gita. Upanishad,

ithihasa puranam only talk about GOD's parathvam in detail, but azhwar's divya prabhandam talk about perumal's parathvam and Saulabhyam in detail. Azhwar's in their

pasuram have beautifully explained that "Peruman yeliyavan, nammkku yendru avatharikkirar, nammai(jeevanai) suttri suttri yeppadi yenum kidaipana yendru prayathnam padugirar". Azhwar's pasuram explain this with great clarity unlike upanishad/ithihasa puranas which hide and explain this.

Azhwar beautifully explains that Perumal does all possible attempts to save a jeevan. Perumal stands in the north as Thiruvenkatamudaiyan, in the south as THirumalirumchola malai kalazhagar, in the east thirukannapuram as sowri perumal, in the west thiruvarangam as Ranganathar all to ensure that jeevathmas are focused in him and helps them to work towards reaching him.

Ramanujar had two guiding lights - one is the sanskrit vedas and the other one is the tamil dravida vedas. He had used both of them and tried to explain his meanings because of which one can easily see explanation for both Parathvam and Saulabhyam in Ramanujar's bhashyam.

It is always unique when a great person mingles withe everyone in a simple manner. This unique quality of bhagawan is what is explained in Krishna avataram and in Gita. Ramanujar beautifully explains this in his Gita Bhashyam.

Answer for Q3: Is Kannan asking us to follow dharma or abandon all dharma's ?

It is very common to misinterpret that vaidheeka rules need not be followed since God will take care of us. But that is not true. We need to do our duty/karma.

Inaction is never advised. Kannan whole of gita talks about karma and then why does kannan ask to abandon all the dharma and seek him ? Why is kannan advocating inaction ? This is a valid question which raises in all our minds.

sarva-dharman parityajya mam ekam saranam vraja

aham tvam sarva-papebhyo moksayisyami ma sucah || BG 18.66

sarva-dharman parityajya – Mattra yella dharmangalaiyum vittudu
mam ekam - yennai mattume ( yennai oruvanai dharmaga pattru)
saranam vraja – upayamaga pattruvai ( ne pattrinen yennum yennam kooda illamal yennaye upayamaga pattruvai)
aham – sarva vallamai(knowledge,shakthi) padaithavanana naan
tvam – Yentha vidha vallamaiyum(shakthiyum) illatha unnai
sarva-papebhyo – anaithu papangalil irunthum
moksayisyami - viduvikkiren
ma sucah – soga padathe

We all need to follow the rules as per the shastras. Here in this sloka there are two rules explained.

1. Abandon all other dharmas

2. Seek only me as the upayam

Is Krishna asking us to abandon all dharma ?

Here Krishna is asking us to abandon all the dharmas which is contradicting because kannan has come to establish the dharmas as per sloka.

paritranaya sadhunam vinasaya ca duskrtam

dharma-samsthapanarthaya sambhavami yuge yuge \\ BG 4.8

Meaning: In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.

Thus, he takes the various Avatars to protect the virtuous, to quell evil and to establish Dharma

Note that Samstapanarthaya (nangu nilainiruthuthal) is different from sthapanarthaya (nilainiruthuthal). Here it is said Samstapanarthaya since perumal has come not

only to establish the samanya dharma (like satyamvada, pitru devo bhava, Acharya devo bhava, matru devo bhava, athithi devo bhava, do dharma etc.) but he has come down

to establish the vishesha dharmam which is himself. Kannan himself is dharmam. He is come to establish that he himself is dharmam.

Krishnan dharmam Sanatanam – Sanathanamana dharmam Kannane.

We all understand that one need to follow the dharma to attain moksham. Now the question is should one follow the samanya dharmam or the vishesha dharmam which is

kannan himself? Is moksham through siddhopayam or sadhyopayam?

Krishna is asking us to abandon all the dharmas which is contradicting because kannan has come to strongly establish the dharmas. So the question which will arise is

“Should we stop performing all the dharmas like karma yogam, jnana yogam, bhakthi yogam, namasankeerthanam, temple visit, kovil kainkaryam, puja, sandhyavandhanam?” Is this what kannan is saying?

Kannan has come down as kannan to establish the dharmas and hence kannan is not asking us to stop doing all these dharmas instead he is asking us to renounce the fruits i.e upaya bhudhiyai vittuvidu.

Kannan is advocating us to do the dharmas but what we need to renounce is the Thought that I am the kartha, thought that it is my karma and most importantly renounce the fruits/phalam. He is not advocating inaction. Instead he is advocating us to change the attitude while doing the action.

Where does he explain this ?

karmaNyeva adhikAra: te mA phaleshu kadAcana |

mA karma phalahetu: bhU: mA te sango astu akarmaNi || BG 2.47

Meaning:

You have right over action only and not the fruit of action. Your action should not be motivated by desire for fruit, nor should you be attached to inaction.

karmaNyeva adhikAra: te - karmathai pannuvathil than unnaku adikaaram/yogiyathai

mA phaleshu kadAcana - karmathin palathil unnakku adikaaram kidaiyathu

mA karma phalahetu: bhU: - karmathin palathukku karanamaga nee agathe

mA te sango astu akarmaNi - akarma means to stay away from performing the action. Arjuna you cannot run without performing the action. Do not even think of not doing

what you are supposed to do.

So there are 3 verses in Bhagavad Gita

1. Stay away from inaction as in 2.47

2. Krishna avataram is to reestablish the Dharma as in 4.8

3. Abandon all dharmas as in 18.66

So it is very clear that Krishna is advocating to follow dharma to perform karmas. All he is saying is to renounce the fruits.

Do all the dharmas but don’t do it expecting moksham as the end result. Do not perform these dharma’s thinking they are the upayam/means to get moksham. It is perumal who is going to give moksham, HE is the upayam and do those dharmas as kainkaryam to Perumal. Do those dharma’s for perumal’s Preethi and not to seek moksham.

Don’t visit temple expecting moksham as the fruit but do it as a kainkaryam. Such a great perumal is giving moksham to me who is just a jeevatma and I am doing these

kainkaryam for perumal’s Preethi.

sarva-dharman parityajya – Mattra yella dharmangalaiyum vittudu – actual meaning is “mattra yella dharmangal” e.g Freedom fighters are appreciated when they killed the british but a common man will not be appreciated. They are appreciated because of the reason/motive behind that action.

Similarly, when we do all these dharma’s and ask for moksham then it is not accepted, instead do all these dharma’s for bhagawan’s Preethi then it is accepted. Do the archanai in temples for Preethi of perumal and to hear all those names. Need to prepare before going to temple. We give importance to meet others but neglect when we go to temple which is not correct. People who are aware of Paddhathi will ask to do archanai for perumal’s Preethi and to listen those namas once.

Thus Ramanujar clearly proved that as per shastram and gita it is Kainkaryam which is most important and the Kainkaryam is kainkaryam done for preethi of bhagawan and

not expecting anything in return. "Phalathai yethirparkadha Kainkaryam pradhanam". This is what has been explained in azhwar sampradhayam. The pramanam for the same in

Gita is in the sloka - "Sarva dharman.."

Kannan is not asking us to leave the dharmas instead he is asking us to renounce the fruits of the action. "Dharmathil irukkum upaya bhuththi"

Answer for Q1. Jnathala mokshama ? Bhakthiyal mokshama ?

Acharyas of other philosophy have told that it is knowledge which leads to moksham.

Everyone's interpretation before Ramanujar is revolving around knowledge leading to moksham.

But if we see in Gita, Kannan is talking about Bhakthi yogam, bhakthi. Krishna says that only through Bhakthi one can know him.

bhaktyā tv-ananyayā śakya aham evaṃ vidho ‘rjuna |

jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca paraṅtapa || 11.54 ||

Meaning: 54. But by single-minded devotion, O Arjuna, it is possible to truly know, to see and to enter into Me, who am of this form, O harasser of foes!

Commentary by Ramanujar in Gita Bhashyam

‘Through the Vedas’ — by mere study, exposition, teaching, hearing and reciting these sacred texts, it is not possible to know Me as I really am. It is also

not possible to know Me in truth through Vedic sacrifices, charity, making daily offerings and performing austerities, devoid of devotion towards Me. But with

single-minded devotion it is possible to know Me accurately through the Scriptures, to behold Me directly, and enter into Me in reality. Accordingly there is a Vedic verse:—

‘This Self cannot be obtained by instruction, nor by intellectualising nor by much hearing. Whomsoever He chooses, by Him alone is He obtained. To such a one He reveals His own form’ (Ka. Up., 2.2.23) and (Mu. Up., 3.2.3).

When jnanam ripens it is bhakthi. Jnanam snehathodu anbhodu koodi bhagawanai dhyanithal athu bhakthi.

Just knowledge is insufficient. Jnanam with sneham,

"Snehapoorvam anudhyaanam bhakthir ithyabhidheeyathe" - Dhyanam needs to be with sneham.

Sneham means anbhu, kadal, ava, vetkai, ullam ninaithu iruthal. Anbhodu koodina dhyanam Anbhodu koodina jnanam.

Jnanam, Bhakthi, Mukthi is the order - Jnanam mudhiruntha bhakthiyal mukthi.

It was Ramanujar who explained this beautifully with references from scriptures. This is the greatness of Gita Bhashyam.

Ramanujar has used Alavandar's Githartha Sangraham(32 Slokas) has his guiding light to write Gita Bhashyam.

Swami Vedanta Desikan has written Gita Bhashya Tatparya Chandrika which is commentary on Ramanuja Gita Bhashyam.

Rāmānuja’s Concept of Bhakti :

It is established in the Vedanta texts that upāsana (worship/meditation) done with bhakti (loving devotion) constitutes the only means for attaining the Supreme. What is referred to as knowledge (vedana) in passages such as:—

‘Knowing Him alone does one pass over death (Sve. Up. 3;8),

‘Knowing Him alone one becomes immortal here’ (Tai. Arany., 3.12.7)

— has the same meaning as terms contained in the texts like;—

‘Verily my dear the Self should be seen... should be meditated upon steadily’ (Br. Up.,2.4.5),

‘Let him worship the Self alone as the object to be attained’ (Br. Up., 1.4.15),

‘When the mind is pure, then the remembrance (ie. loving meditation) is firm, when the memory is attained, there is release from all knots of the heart’ (Cha. Up., 7.26.2),

‘The fetter of the heart is broken, all doubts are solved, all his works (Karmas) perish, when He has been seen, who is high and low’ (Mun.Up., 2.2.8).

These texts establish the conclusion that the terms; meditation (dhyāna) and worship (upāsana) indicate mindfulness (vedana) which is a sequence of thoughts about the Supreme Being. The consequence of this thought flow is that one is chosen by the Supreme Being. This upāsana itself becomes delectable because the object of mindfulness (the Supreme Lord Himself) is so dear (to the practitioner). This is made clear by the specification given in the text;—

‘The Self cannot be obtained by instruction, nor by worldly intelligence, nor by much hearing. He whom this Self chooses, by him alone It can be attained, and to him

the Self reveals It’s self” (Ka. Up., 2.;23; Mun.Up., 3.2.3).

It is this thought flow which is called “Bhakti”, as defined by texts like:—

‘Constant meditation accompanied with love is termed Bhakti’ (Laingottara-Purana).

The following two passages are therefore synonymous: —

‘He who thus knows Him, becomes immortal here; there is no other path for liberation’. (Tai. Aran., 3.12.7),

and

‘Neither by study of the Vedas, nor by austerities, nor by alms-giving, nor even by sacrifice, can I be seen as you have seen. But by exclusive devotion, O Arjuna, I

can be thus truly known and seen and entered into’ (Gita 11.53-54).

How has Swami Ramanujar approached Gita Bhashyam ?

This is an interesting thing and Swami Ramanujar has appraoched Gita Bhashyam in an unique angle.

Alavandar’s Gitartha Sangraham

Our first poorvacharya is Sri Nathamuni born in 723 near Chidambaram kattumanar kovil, veeranarayana perumal. He was known as SriRangaMuni. His Grandson is Yamunacharya, who is also one of our poorvacharya’s known as Aalavandar. Nathamuni and Aalavandar are two big pillars of our sampradayam – “Nathayamunargal” – Nathayamuna madhyamam.

Aalavandar gave us Gitartha Sangraham which is “Gitayin arthathai surukkamaga sollum nool” with total of 32 slolgam.

1 slogam to explain the crux of all 700 Gita slogams

3 slogams - Gita is made of 18 chapters i.e. 3 Shadgam. So 3 slogam’s one for each shadgam(six chapter) – prathama shadgam, madya shadgam, charama shadgam

18 slogams one for each adyayam(chapter) of Gita

10 slogams – for rest of the left over meanings

Ramanujar when he wrote Gita Bhashyam, used Gitartha Sangraham by Aalavandar as the basis. Vedanta Desikan's Tatparya Chandrika and other Gitartha sangraha works are

based on Gitartha Sangraham and Gita Bhashyam. Such is the greatness of Gitartha Sangraham by Alavandar which was the basis of many other great works

Ramanujar understood that the core philosophy of Vishistaadvaitham is beautifully told in Bhagavad Gita. Ramanujar didn't decide on his Siddhantham and he didn't look for references in these work. Instead whenever he takes any grantham, first he will try to understand what does that grantham try to convey. Second he tries to check if that grantha content is in line withe vedas. If he finds any discrepancies then he will try to find references from the same grantham which will resolve that discrepancy. Ramanujar usually focusses to explain/comment on sections which are unclear and areas where there is a chance of misinterpretation and areas where there is discrepancy. Then he explains

how all the pramanas be it Brahma sutram, Gita or Upanishad are all talking about the same thing.

What is the CRUX of Gita ?

Gita conveyes that one can attain Krishna through Bhakthi Yogam. Every individual need to do Karma based on his varna ashramam. As he keeps doing karma yogam he will attain athma sakshatkaram, which will inturn lead to bhakthi. When one does bhakthi on Krishna focussing mind, words, action (Manasu, mozhi, mei) on him that person will attain Krishna for sure.

Kannan says in Chapter 9, sloka 34

manmanA bhava madbhakto madyAjI mAm namaskuru |

mAm eva eshyasi yuktvA evam AtmAnam matparAyaNa: || 9.34

Meaning: "Focus your mind on Me; be My devote; be My worshipper. Bow down to Me. Engaging your mind in this manner on me as the supreme goal you will come to Me.

Chapter 9, Shloka 2

raja-vidya raja-guhyam pavitram idam uttamam

pratyaksavagamam dharmyam su-sukham kartum avyayam || 9.2

Meaning: This is the regal science, a regal mystery, the supreme purifier. It is realised by direct experience. It is in accord with Dharma, it is easy to practice and is abiding.

Thus Krishna says "Arjuna this Bhakthi yogam is not told to people just like that. It is a royal secret and upanishad are keeping this bhakthi yogam as a secret and reveals only the hidden meaning. Since you asked me Arjuna, i have revealed this great secret called Bhakthi yogam to you".

Details on various Pramanas and references shown by Ramanujar in his works :

Ramanujar takes contents from 3 things and he gives references in his works.

1. Veda Vakhyam - Veda vakhyam which is upanishad

2. Vedyan Vakhyam - Vedyan is the one who is told in the veda's who is Krishna and hence he takes vedyan's vakhyam which is Bhagavad gita

3. Vaideekan Vakhyam - Veda Vysar is the vaideekan and his workds are Brahma Sutram.

In all his works Ramanujar clearly explains that all the above 3 are talking about the same thing and inline with vishistaadvaitha siddhantham.

Organization of Gita

Gita consists of around 700 slogams spanned across 18 chapters grouped as 3 shadgam. 6 chapter makes one shadgam/hexad.

How many verses are there in Gita?

There is a verse attributing 620 to Krishna, 57 to Arjuna, 67 to Sanjaya and 1 to DhritaraashTra. This verse is not in the epic and is considered as an interpolation.

How are the contents in 3 Shadgam's ( 3 * 6 chapters) spread across ?

The first shadgam deals with the Individual soul (JeevAtma tattvam) and the yOgas connected therewith for the proper understanding of the role of the individual soul.

The second shadgam deals with the Supreme Soul (ParamAtma tattvam)explaining that the goal of the individual souls is to attain the Supreme soul, which is also the

means to do so. Like the middle part of sugarcane is the sweetest, this middle shadgam is the sweetest part in Bhagavad Gita.

The last shadgam clarifies in detail what is contained in the earlier 2 shadgams

Chapter and Contents of Gita

1 to 6 chapter :

End goal : Athma Sakshakaram

Means : Karma yogam & Jnana yogam

7 to 12 chapter :

End Goal : Paramatma sakshatkaram

Means : Bhakthi yogam

12 to 18 Chapter

End Goal : Paramatma Sakshatkaram i.e Krishnaanubhavam in particular

Means : Saranagati

Why has been Gita organized so :

1. First step is that a jeevathma need to understand about self which is nothing but "Athma Sakshatkaram" ie. "Self-Realisation". The means to attain Athma sakshakaram

is Karma yogam and Jnana Yogam. This is what is explained in the first six chapters of Gita. Thus arjuna understood about Athma that Athma is anandamayan, sookshma

roopam and supposed to be in the eternal bliss but due to something is in the samsaram. Then Krishna asks Arjuna "Did you push yourself in samsaram?" Arjuna replies

"Why will i push myself into samsaram ? " Krishna replies "if you have not pushed yourself into samsaram, how will you rescue yourself from samsaram ? So try to understand the Paramatma who has pushed you into samsaram". Arjuna asks "Ho tell me then who pushed me into samsaram ?" Krishna replies "It is ME who has pushed you into this samsaram based on your karma and unless you seek (only) me you shall not be able to get out of this samsaram".

daivī hyeṣā guṇamayī mama māyā duratyayā |

māmeva ye prapadyante māyāmetāṃ taranti te || 7.14 ||

Meaning: For this divine Māya of Mine consisting of the three Gunas is hard to overcome. But those who take refuge in Me alone, shall be able to transcend this Māya.

2. Second step: Thus by crossing the first step, Arjuna understood about self. He came to know that shastram does not end there. He needs to understand more and he needs to understand about PARAMATMA. Thus starts the second step from the chapter 7 which talks about "Paramathma sakshatkaram" ie. "Realisation about the supreme master".

ALAVANTHAR'S SUMMARY OF THE SECOND HEXAD in his Githartha Sangraham

Madhyame bhagavad tattva yathathma yavapthi siddhaye I

Gyana karmarbhi nirvarttyo bhakti yogah prakritirtah II sloka 3

From chapter 7 Kannan starts to explain About Bhagavad thathvam. Chapter 7,8,9 concentrates about Bhakthi yogam which is the means to Paramathma Sakshatkaram ie. means to realize the supreme god.

Thus through Karma Janana Yogam one tries to realize about self and more one realizes about self, he understands that there is no self/jeevathma without Paramathma.

One cannot understand Paramathma first since the invidividual will have the question "Why should i know about paramathma and how is he related to me ?" hence first

step is to get to know about Jeevathma and then to explain that jeevathma does not exist without paramathma and then explain about paramathma. After one has understoood about self through Karma Jnana yogam, then next is what is the means to understand about Paramathma ? Will the same Karma Jnana Yogam help in realizing Paramathma ? No. To realize paramathma Karma Jnana yogam will not help and the means to realize Paramathma is Bhakthi Yogam. Thus the 7,8,9 chapter talks about bhakthi yogam.

Thus kannan explains

Step 1 : Knowledge about Athma – Athma Jnanam

Step 2 : Pattru attra Karma Yogam , palathil aasai yatra karma yogam. This results in getting rid of the papam/punyam.

Step 3 : Chitta Suddhi , Manas Suddhi

Step 4 : Jnana Yogam

Step 5 : Athma sakshatkaram or athma darisanam

Step 6 : Bhakthi Yogam

Step 7 : Paramthma Sakshatkaram

Ramanujar & Parathasarathy Perumal :

Parents of ramanujar gave birth to him after praying to Parthasarathy. Lord accepted their prayers and Lord Parathasarathy himself came down as an avatar in the form

of ramanujar. So ramanujar is parthasarathy’s avataram.

Greatness of Ramanuja Gita Bhashyam :

This explanation that "karma jnana Yogagangalai angamaga konda Bhakthi yogathale mukthi" is the greatness of Ramanuja Bhashyam. This explanation on athma sakshatkaram

through karma/jnana yogam and then Paramathma sakshatkaram through Bhakthi yogam can only be seen in Ramanuja Bhashyam. Bhakthi yogam - upayam is Ramanuja Siddhantham.

Thus Ramanujar explained us "karma Jnana angathayana bhakthi moksha sadhanam moksha upayam. Kevala Jnanthale moksham kittadhu, Kevala Karmathalum moksham kittadhu, Karma Jnana yogathal moksham kittadhu, Karma Jnana yogam indri bhakthu pirakavum pirakkathu, Bhakthiyal moksham kittum, anal karma jnana yogathai vittu vida mudiyathu, karma jnana yogathai mokshathin upaya bhudhiyoga seiya koodathu, Ishwaran than upayam" by showing various references from the shastram and vedas, by removing all contradictions , by clearing all questions which raises by giving references from upanishads/brahmasutram/Bhagavadgita.

Also, it is only in Ramanujar's Gita Bhashyam the explanation that "Paramathma Yeliyavan" can be found.

Ramanujar in his Gita Bhashyam avatharikai has beautifully used various adjectives(adaimozhi) whenever he wanted to refer Kannan. He has portrayed all greatness of Kannan and he has created interest in the readers and this interest attracts the readers to Gita and Kannan.

Ramanujar has used unique combination of workds in the avatharikai. These type of word combination is Ramanujar's trademark and this was possible since Ramanujar used Azhwar pasuram as his guiding light. Ramanujar has actually taken words in Azhwar's tamil pasuram and he has translated them in sanskrit and used them in his Bhashyam's. These words explaining Bhagawan can be seen in all Ramanujar's works and it showcases his unique style of writing commentary. Ramanujar does not miss any oppurtunity to talk about bhagawan's kalyana guna. The main reason for having a tongue is to keep talking about bhagawan's kalayana guna's. Ramanujar being 1000 head adi sheshan will he miss any oppurtunity to talk about bhagawan's kalyana guna.

Avatarikai of Gita Bhashyam:

yat padāmbhoruha dhyāna vidhvasta śeṣa kalmaṣaḥ |

vastutām upayāto'ham yāmuneyam namāmi tam ||

I bow to the renowned Yamunacharya; by meditating upon whose lotus-like feet all my mental obstacles without exception were absolved, and I was thus led to enlightenment.

ZriyaH patiH, nikhila-heya-pratyanIka-kalyANa-ekatAnaH, sva-itara-samasta-vastu-vilakSaNa-ananta-jJana-Ananda-eka-sva-rUpaH, svAbhAvika-anavadhika-atiZaya-jJAna-bala-aiZvarya-vIrya-Zakti-tejaH-prabhRty-asaMkhyeya-kalyANa-guNa-gaNa-mahA-udadhiH, sva-abhimata-anurUpa-eka-rUpa-acintya-divya-adbhuta-nitya-niravadya-niratiZaya-

aujjvalya-saundarya-saugandhya-saukumArya-lAvaNya-yauvana-Ady-ananta-guNa-nidhi-divya-rUpaH, sva-ucita-vividha-vicitra-ananta-AZcarya-nitya-niravadya-aparimita-divya-

bhUSaNaH, sva-anurUpa-asaMkhyeya-acintya-Zakti-nitya-niravadya-niratiZaya-kalyANa-divya-AyudhaH, sva-abhimata-anurUpa-nitya-niravadya-sva-rUpa-rUpa-guNa-vibhava-

aiZvarya-ZIla-Ady-anavadhika-atiZaya-asaMkhyeya-kalyANa-guNa-gaNa-ZrI-vallabhaH, sva-saGkalpa-anuvidhAyi-sva-rUpa-sthiti-pravRtti-bheda-aZeSa-seSatA-eka-rati-rUpa-

nitya-niravadya-niratiZaya-jJAna-kriyA-aiZvarya-Ady-ananta-guNa-gaNa-aparimita-sUribhir anavarata-abhiSTuta-caraNa-yugalaH, vAG-manasA-aparicchedya-sva-rUpa-sva-bhAvaH

sva-ucita-vividha-vicitra-ananta-bhogya-bhoga-upakaraNa-bhoga-sthAna-samRddha-ananta-AZcarya-ananta-mahA-vibhava-ananta-parimANa-nitya-niravadya-akSara-parama-vyoma-nilayaH, vividha-vicitra-ananta-bhogya-bhoktR-varga-paripUrNa-nikhila-jagad-udaya-vibhava-laya-lIlaH, paraM brahma puruSa-uttamo nArAyaNaH, brahmA-Adi-sthAvara-antam akhilaM jagat sRSTvA ,svena rUpeNa+avasthito brahmA-Adi-deva-manuSyANAM dhyAna-ArAdhana-Ady-agocaraH, apAra-kAruNya-sauZIlya-vAtsalya-audArya-mahA-udadhiH, svam eva rUpaM tat tat sajAtIya-saMsthAnaM sva-sva-bhAvam ajahad eva kurvan teSu teSu lokeSv avatIrya+avatIrya tais tair ArAdhitas tat tad iSTa-anurUpaM dharma-artha-kAma-mokSa-AkhyaM phalaM prayacchan, bhU-bhAra-avatAraNa-apadeZena+asmad-AdInAm api samAZrayaNIyatvAya+avatIrya+urvyAM sakala-manuja-nayana-viSayatAM gataH, para-avara-nikhila-jana-mano-nayana-hAri-divya-ceSTitAni kurvan, pUtanA-ZakaTa-yamala-arjuna-ariSTa-pralamba-dhenuka-kAliya-keZi-kuvalaya-ApIDa-cANUra-muSTika-tosala-kaMsa-AdIn nihatya anavadhika-dayA-sauhArda-anurAga-garbha-avalokana-AlApa-amRtair viZvam ApyAyayan, niratiZaya-saundarya-sauZIlya-Adi-guNa-gaNa-AviSkAreNa+akrUra-mAlA-kAra-AdIn parama-bhAgavatAn kRtvA, pANDu-tanaya-yuddha-protsAhana-vyAjena parama-puruSa-artha-lakSaNa-mokSa-sAdhanatayA vedAnta-uditaM sva-viSayaM jJAna-karma-anugRhItaM bhakti-yogam avatArayAm Asa / tatra pANDavAnAM kurUNAM ca yuddhe prArabdhe sa bhagavAn puruSa-uttamaH sarva-IZvara-IZvaro jagad-upakRti-martyaH AZrita-vAtsalya-vivaZaH pArthaM rathinam AtmAnaM ca sArathiM sarva-loka-sAkSikaM cakAra /

The Nature of The Supreme Being as explained in above Avatarikai : Peruman's PARATHVAM explained here

Nārāyaṇa is the Consort of Sri, He is absolutely auspicious and is the antithesis of all that is evil. His essential nature consists of Being (sat), Consciousness (cit) and Bliss (ānanda) and these characteristics distinguish Him from all other beings. He is veritably a great ocean of innumerable auspicious attributes which are intrinsic to His nature and cannot be surpassed — some of them being; omniscience, omnipotence, sovereignty, energy, creativepotency and glory.

Nārāyaṇa has a divine form, which is both pleasing and appropriate. His form is inconceivable, indescribable1, divine, eternal and immaculate. He is a repository of

limitless perfections such as radiance, beauty, fragrance, tenderness, pervading sweetness and youthfulness. The Lord is adorned with suitable divine ornaments which

are diverse, infinite, amazing, eternal, flawless, unlimited and holy.

Śrīman Nārāyaṇa possesses appropriate divine weapons. They are countless, of fantastic potency,eternal, impeccable and matchlessly auspicious. He is the Beloved of Śrī, whose eternal and immaculate nature, attributes, glory, sovereignty and virtues, unsurpassed and countless, are all agreeable and worthy of Him.

The feet of the Lord are constantly adored by countless numbers of perfected beings (Suris) whose nature, existence and activities are in accordance with His will and

whose numerous qualities such as knowledge, action and glory are eternal, impeccable and unsurpassed. All of these beings work joyously in complete subservience to

Śrīman Nārāyaṇa.

The nature and qualities of Śrīman Nārāyaṇa transcend all thought and words. He dwells in the divine and imperishable supreme Realm which abounds in manifold, wondrous

and countless objects, means and places of enjoyment. It is an abode in consonance with His being and is infinite in its wondrous glory and magnitude. The projection, maintenance and dissolution of the entire cosmos filled with multifarious, variegated and innumerable objects is His transcendental pastime.

The Nature of the Incarnation : Peruman's SAULABHYAM explained here

The Supreme Being, Śrīman Nārāyaṇa, projected the entire universe, beginning with Brahma (the creator) down to plants and minerals. Being inaccessible in His

transcendental form for meditation and worship by sentient beings including Brahma, gods, humans etc., and being an ocean of compassion and loving condescension,

maternal affection2 and generosity — He took forms in the likeness of various kinds of beings. In this act of self-embodiment His own transcendental nature was not in

any way compromised. Thus the Supreme Lord took birth in the world in order to receive the worship of devotees and in order to grant them their desired goals

comprising of Dharma (righteousness, duty), Artha (material prosperity), Kama (Sense gratification) and Moksha (Liberation), each in accordance with his/her individual

desires.

Under the pretext of relieving the earth of its burdens, but really in order to make Himself available for us (frail humans) to take refuge in Him, the Lord incarnated

on the earth as Sri Krishna. He thus manifested Himself to all beings. He engaged in divine pastimes which captivated the minds and hearts of all, high and low. He

vanquished demoniac beings such as Pūtana, Śakaṭa, the two Arjuna trees, Ariṣṭa, Prālambha, Dhenuka, Kaliya, Keśin, Kuvalaya-pīḍa, Cānura, Muṣṭika, Tośala and

Kaṁsa. He spread joy and beatitude over the entire world with the nectar of His glances and speech, demonstrating His boundless compassion, friendliness and love for

all.

He made Akrūra, Mālākāra and others the most ardent of devotees by the manifestation of His unsurpassed qualities of beauty and loving compassion.

With the ostensible intention of encouraging the sons of Pāṇḍu in their duty of engaging in war, He revealed the teaching of Bhakti (devotion) directed at Himself.

This Yoga of Devotion was promulgated together with the subsidiary disciplines of jñāna (Meditation) and Karma (Selfless works). The Yoga of Devotion has been taught

as the path to the ultimate goal of Liberation.

When the internecine war between the sons of Pāṇḍu and the descendants of Kuru broke out, Kṛṣṇa,the Supreme Being, the God of all gods, overwhelmed by His love for

those devotees who had taken refuge in Him, took upon Himself the humble role of the charioteer of Arjuna, so that He could be seen by all the people.

Avatarikai explanation in the Upanyasam :

Ramanujar in the Gita Bhashyam avatarikai uses all adjectives to explain the Kalyana gunas of Perumal.

Akila Heya Pratyaneeka:

Kalyanaika Kananai

Ananta Kalyaana Gunaakara:

SriyaPathiyai

Samastha vashtu vilakshananai

SvAdheena trividha chEtana achEtana svarUpa stithi pravritti bhEdam/bhedanai ( meaning at : http://www.ibiblio.org/sripedia/srirangasri/archives/srsvol/msg00145.html)

jagad udhaya vibhava laya leelanai

Jagad shristi sthithi samharam anaithaiyum seidhavarai

Divya abharanangalai Dharithavarai

Divya ayuthangalai Dharithavarai

Nithya soorigalale anavaradha paricharitha charana nalina yugalanai kondu

Muthargalum nithyargalum kondu irukka koodiya perumal

Intha samsarigal yellam thunbhapadugirargale yendru kripa kadakshathale angu irukkum vaikuntathai thuranthu SriKrishna naga thiru avatharam panninar.

Pala avatharam seithar.

This Nārāyaṇa, Lord of Sri, the one who resides on the Milk Ocean, relinquishing His Serpent-couch, has come to the city of Mathura

He is the one without any "hEyaguNas" and is full of KalyANaguNas -It is this Paraman (NarayaNa) who leaving His Sayanam on Adhiseshan in the milky ocean came down to

MathurApuri as KrishNan

"Yesha NarayaNa; SreemAn KsheerArNava nikEthanah/

nAga paryankam utsrujya AagathO mathurApureem"

Meaning : Sriman narayan woke up from the snake bed(Adisesha)in Kshirabhdhi(sea of milk). And came to madura .

Thus he was born in Madura and he went to Gokulam.

At gokulam his first aim was to reduce the Bhu Bhaaram by killing the asuras - "bhU-bhAra-avatAraNa-apadeZena"

His second aim was to come down to earth so that jeevathmas can see him and experience him "asmad-AdInAm api samAZrayaNIyatvAya+avatIrya+urvyAM sakala-manuja-nayana-viSayatAM gataH"

Krishna could have just been in Vaikuntam and using his sankalpa sakthi he could have acted as per his bhakta's request. But instead he came down to earth so that this

entire universe can have darshan of Kannan and can perform bhakthi on kannan who is none other than Narayanan at Vaikuntam , whose thirumeni is Shuddha satva mayam. He

took birth so that we jeevathmas will not have rebirth.

Krishnan in Gita says "The one who understands that i was born as kannan and one who thinks about my past times, my gunas and my names will attain me and does not get

rebirth".

Gita 4.9

janma karma ca mE divyamEvam yO vEtti tattvata: |

tyaktvaa dEham punarjanma naiti maamEti sOarjuna ||

MEANING:

“He who thus knows in truth my divine birth and actions (athimAnusha leelais) does not get rebirth after leaving this body; he will come instead to Me, Oh ArjunA!”.

He came down as kannan to stay among his bhakthas and to enjoy among his bhakthas.

He came down to captivate the mind and eyes of whoever saw him - "para-avara-nikhila-jana-mano-nayana-hAri"

1. Dhusta Nirasanam : He vanquished demoniac beings such as Pūtana, Śakaṭa, the two Arjuna trees, Ariṣṭa, Prālambha, Dhenuka, Kaliya, Keśin, Kuvalaya-pīḍa, Cānura,

Muṣṭika, Tośala and Kaṁsa. - "divya-ceSTitAni kurvan, pUtanA-ZakaTa-yamala-arjuna-ariSTa-pralamba-dhenuka-kAliya-keZi-kuvalaya-ApIDa-cANUra-muSTika-tosala-kaMsa"

2. Saadhu Parithranam : He spread joy and beatitude over the entire world with the nectar of His glances and speech,demonstrating His boundless compassion,

friendliness and love for all. He made Akrūra, Mālākāra and others the most ardent of devotees by the manifestation of His unsurpassed qualities of beauty and loving

compassion. "nihatya anavadhika-dayA-sauhArda-anurAga-garbha-avalokana-AlApa-amRtair viZvam ApyAyayan, niratiZaya-saundarya-sauZIlya-Adi-guNa-gaNa-AviSkAreNa+akrUra-mAlA-kAra-AdIn parama-bhAgavatAn kRtvA,"

3. Dharma sansthapanam : With the ostensible intention of encouraging the sons of Pāṇḍu in their duty of engaging in war, He revealed the teaching of Bhakti (devotion) directed at Himself. This Yoga of Devotion was promulgated together with the subsidiary disciplines of jñāna (Meditation) and Karma (Selfless works). The Yoga of Devotion has been taught as the path to the ultimate goal of Liberation. - "pANDu-tanaya-yuddha-protsAhana-vyAjena parama-puruSa-artha-lakSaNa-mokSa-sAdhanatayA vedAnta-uditaM sva-viSayaM jJAna-karma-anugRhItaM bhakti-yogam avatArayAm Asa "

Thus he showed examples of Akrura, Malakara and explained Bhakthi Yogam with examples of great people who followed the same.

He showed example of people like Janakar who got moksham through Karma Yogam.

He showed example of people like Jadabharathar who got moksham through Jnana Yogam.

Thus Kannan came down to vanquish the demons, save his devotees and to prove that HE Himself is the Dharamam.

Ramanujar in his Gita Bhashya avatharikai has beautifully set the stage in the beginning explaining all the kalyana guna's of Narayana to explain the nature of the supreme being which shows his PARATHVAM and explains the reason behind his avartar i.e nature of the incarnation which shows his SOULABHYAM.

Like how a soldier talks about the King before he arrives, similarly Ramanujar has set the stage talking about the supreme being before explaining each and every gita slogam. This is a great way to capture attention of jeevathma like us for whom upasana is not a easy one. Ramanujar thus gives all explanation about Narayanan who is the object of Upasana who is told in Gita. It is this expeirence of knowing kannan and being dumb stuck on his kalyana guna is what Kannan expects from us and just on seeing this he grants mukthi to that jeevathma who is filled with devotion on Narayana.

Ramanujar was able to give such unique explanation just because he had azhwar pasurams which other acharya's who wrote commentary on Gita didn't posses.

sarva dharmān parityajya mām ekaṃ śaraṇaṃ vraja |

ahaṃ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ || 18. 66 ||

Krishna was trying to show his seekable nature in the first line by saying "mam" but Arjun mistunderstood that he is ordinary person and hence Krishna had to say "aham " in the second line to explain that it is me who showed the vishwaroopam and sarva vallavan who can save you.

Krishna tried to explain arjuna he is he same simple person who is reachable to all, who gave clothes to draupadi, who ate greens given by draupadi,who is his friend who is riding the chariot. Later he also explained that he is the one who is sarva vallavan,periyavan, sarvagnanai, sarva sakthanai, prapthanai, poornanai, sarva shesiyai, sarva niyanthavai, sakala jagath karanan and hence Arjuna can seek kannan who is capable in all aspects.

Ramanujar thus explains in detail about Perumal's Parathvam and more detail about Perumal's Saulabhyam.

Gita Bhashyam's significance is this point of view and explanations given by Ramanujar.

Vishistaadvaitha Siddhantham as in Gita explained in Gita Bhashyam by Ramanujar:

In the beginning of the Gita Bhashyam in chapter 2, 12th sloka, Ramanujar explains clearly how Gita and Vishistaadvaitha Siddhantham are in line.

na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ |

na caiva na bhaviṣyāmaḥ sarve vayamataḥ param || 2.12 ||

Meaning:

Never was the time when I or you or these kings ceased to exist nor will be a time when all of us will cease to exist.

“At no time, I or YOU or ANY OF THESE kings did not exist”.

Naan netraiku irunthen illai yenbhathu illai, naan indraiku irukiren allen yenbhathu illai, naan naalaiku irukka matten yenbhathu illai. Ne netraiku irunthai illai yenbhathu illai, Ne indraiku irukirai illai yenbhathu illai, Ne naalaiku iruppai illai yenbhathu illai. Ivargal netraiku irunthargal allargal yenbhathu alla, Ivargal indraiku irukirargal allargal yenbhathu alla, Ivargal naalaiku irukka mattargal allar yenbhathu alla.

In this verse, words like “I”, “You”, “They” have been used for emphasizing the difference of the selves in the various entities. I did exist; YOU did exist. THEY did

exist and all of us did exist and will continue to exist. All of us have been living from time immemorial and will continue to live forever in the future. We will never cease to exist. This is the fundamental postulate of VisishTadvaita philosophy.

Ramanujar explains that Paramathma and Jeevathma are different and there are many jeevathmas. As per Ramanujar, he also speaks advaitham w.r.t Brahmam i.e Brahmathuku rendavathu kidaiyathu but there is a variation to it - vishista advaitham i.e Koodinathula rendavathu kidaiyathu - koodina brahmathuku rendavathu illai.

Vishistadvaitham also talks about advaitham but it states it little differently “koodina brahmathuku rendavathu illai".Poet says to a king “There is no one to you.

There is no one second to you”. What the poet actually meant is “There is no king like you with such a queen, with such a kingdom, with such guna’s.” As per advaitham

“There is nothing second to brahmam “. As per vishistadvaitham “ There is nothing second to Brahmam like the Brahmam which is with jeevatma, guna, vibhuti,

sotthu,achit, thirumeni”. Brahmathukke rendavathu illai – advaitham. Brahmathai pola rendavathu illai – vishistaadvaitham.

Kannan explains "Yennai kattilum uyarnthathu ondurm illai" "I am superior". This does not mean nothing exists other than Paramathma.

mattaḥ parataraṃ nānyat kiñcid-asti dhanañjayaḥ |

mayi sarvam idaṃ protaṃ sūtre maṇi-gaṇā iva || 7.7 ||

Meaning: There is nothing whatsoever higher than Me, O Arjuna. All this is strung on Me, as clusters of gems on a thread.

Ramanujar has written Sribhashyam in which it is full of arguments and explanation to proove the siddhantham. But in Gita Bhashyam, such arguments and explanation are

very less and are present only at very few places to proove that Gita is talking about Vishistaadvaitha siddhantham. So someone with good Sanskrit knowledge can easily

read Gita Bhashyam. Gita is about Kannan and how to experience Kannan's bhakthi. Gita is Bhakthi shashtram and hence Gita bhashyam focusses in kannan anubhavam and

kannan kainkaryam.

Athma & Sareeram in Gita :

antavanta ime dehā nityasy-oktāḥ śarīriṇaḥ |

anāśino’prameyasya tasmāt yuddhyasva bhārata || 2.18 ||

These bodies of the self, which is immortal, indestructible and incomprehensible, have an end, that is, destructible. Hence fight on Arjuna.

Krishna thus explains about Athma nithyathvam ( Eternal Self) and Sareera anithyathvam ( Perishable body)

Atma nithyam explained with these 4 reasons which are differences between Athma and Sareeram.

1.Athma has one and only one form(roopam), Sareeram has many forms

2.Athma is full of Jnana, Sareeram is of pancha bhootha

3.Athma is the one which experiences; Sareeram is a tool used to experience.

4.Athma is aribhavan ( aprameyan), sareeram is ariyapadum porul

Therefore the jīva or Self is considered as eternal because:—

(1) It is not a compound,

(2) It is the knowing subject

(3) It pervades everything

The body on the contrary is perishable, because:—

(1) it is a compound,

(2) it is an instrument for experiencing the fruits of Karma

(3) it undergoes constant change, and

(4) it can be pervaded.

Krishna is explaining that atma cannot be destroyed and hence how will that individual try to kill any athma ?

Krishna also explains that sareeram is perishable and hence it will get destroyed one day or other.

Krishna keeps repeating all these about Atma to make it clear to Arujna that Atma cannot be killed and hence he can go and fight with Bheeshma, Dhrona.

References from Gita in Saranagathi Gadyam:

Ramanujar was so much engrossed into Gita which is about bhakthi, saranagathi and kainkaryam.

This is the reason he has taken all his favorite verses from Gita and used them as is in Saranagathi Gadyam when he did Saranagathi in front of SriRanganathar.

Ramanujar got engrossed in this Bhakthi Shashtram which resulted in so many references of Gita in Saranagathi Gadyam.

Ramanujar & Karma Anushtanam as per Gita :

Ramanujar all through his life lived a life in line with Bhagavad Gita. Bhagavad Gita advocates to do karma and Ramanujar even during his old age used to go to Cauvery

river to do his Sandhyavandhanam. Thus Ramanujar was very particular in all his karma anushtanams. Karma anushtanam is like a bhagavad aaradhana roopam. Kannan has

advocated to do karma anushtanam without thinking that the karma anushtanam will result in moksham. One cannot get away from the karma anushtanam.

AKARTHUTHUVA ANUSANTHANAM in Gita

karmaNyeva adhikAra: te mA phaleshu kadAcana |

mA karma phalahetu: bhU: mA te sango astu akarmaNi || 2.47

You have right over action only and not the fruit of action. Your action should not be motivated by desire for fruit, nor should you be attached to inaction.

karmaNyeva adhikAra: te - karmathai pannuvathil than unnaku adikaaram/yogiyathai

mA phaleshu kadAcana - karmathin palathil unnakku adikaaram kidaiyathu

mA karma phalahetu: bhU: - karmathin palathukku karanamaga nee agathe

mA te sango astu akarmaNi - akarma means to stay away from performing the action. Arjuna you cannot run without performing the action. Do not even think of not doing

what you are supposed to do.

Here Krishna is very clear that inaction is not an option for Arjun and doing karma is inevitable.

Conclusion:

Kainkaryam siddhantham, Kannan Seshi, Kannan Jagathkaranam, Jeevathma anaivarum avanukku sheshargal, athma dasyam(jeevathma's are servant), Hare Swamyam( Hari is the master), swami-dasya bhavam, Shesha Seshi Bhavam, Sareera Athma Bhavam, Prakara Prakari Bhavam are all beautifully explained in Gita.

Ramanujar has proved his siddhantam in SriBhashyam. Ramanujar while writing Gita Bhashyam was so happy that he has proved his siddhantham which is inline with Gita. So

in Gita Bhashyam he just reaffirms and reiterates the siddhantam which he has already proved in SriBhashyam.

Gitaacharyan is Parthasarathy and Parathasarathy's avataram is Ramanujar. If we seek Ramanujar he grants moksham.

In Yathiraja Vimsati Manavala mamunigal says

Slokam 18:

kalathrayEpi karaNathraya nirmithathi

paapagriyasya saraNam Bhagavadh Kshamaiva |

sa acha tvayaiva KamalAramaNE arthithA Yath

Kshemassa yeva hi Yatheendhra ! bhavathsrithAnAm ||

(Meaning ) : O RaamAnujA ! For the one , who has committed limitless sins through mind , body and speech , the Lord of Srirangam is the sole refuge in the past , present and future. Our protection is indeed that prayer of yours to the Sri RanganAthA on a panguni Uttaram day through your SaraNAgathi. That is our invaluable and only protection .

To understand the meaning of the above slokam, we need next start understanding Gadya Trayam of Swami Ramanujar.

Swami Ramanujar thus explained about the Bhakthi shastram called Gita and gave us the Gita Bhashyam. Upasanam is the upayam, jnanam malaruntha bhakthi ye upayam was

the message Ramanujar was trying to explain in Gita Bhashyam.

But Ramanujar performed Sarangathi as stated in Gadya Trayam and became a "Prapannar". All the Azhwar's did Saranagathy and they all became Prapannar.

Why did Ramanujar did Saranagathi while he had spoken about Bhakthi in Gita Bhashyam ?

How is Bhakthi different from Saranagathi ?

What is Bhakthi ? WHat is Prapatti ?

Does SriBhashyam , Gita Bhashyam talk about Bhakthi or Prapatti ?

Ramanujar wrote about Bhakthi but why did he perform Prapatti/Saranagathi ?

Is Bhakthi upayam for moksham or Is Saranagathi Upayam for moksham ?

Is Ramanujar talking about two upayam ?

It was very clear that Karma/Jnanam does not lead to moksham unless bhakthi yogam is with it. But now what is this Prapatti ?

-------------------------- Notes------------------------------------

Whom does bhagawan reveal himself to ?
Bhagawan selects the jeevan to whom he wants to reveal himself, then the next question is - Whom does he select ?
If the person is a bhakthan or a saranagathan then paramathma reveals himself to that jeevathma.
The pramana vakhyam which explains this is
BhaktyA paramayA vApi prapatyA vA mahamune
Prapyoham nAnyatha prApya: mama kainkaryalipsubhi:||
The above vakhyam explains that bhakthi or saranagathi is the way to mukthi.

Gita Slogam's on Bhakthi :
Kannan explains in chapter 6 last slogam that "I have told about karma yogam, Jnana yogam, tapas, yogam, homam, Japam. All these are great means too. But do you know whom i like the most ? it is the yogis who does bhakthi on me." Thus explaining bhakthi is the best means.
yoginAm api sarveshAm madgatena antarAtmanA |
SrddhAvAn bhajate yo mAm sa me yuktatamo mata: || 6.47
Meaning: Of all the yogis the one whose mind and intellect is engrossed in Me, one who contemplates on Me with faith is integrated in yoga, in My opinion.

Bhakthi needs Bhagavad smriti always, including anthima smriti.

“tasmAt sarveshu kAleshu mAm anusmara yudhya ca |

mayi arpita mana: buddhi: mAm eve eshyasi asamSayam || 8.7

meaning - Therefore at all times, remember Me and fight. Without any doubt you will come to Me only with your mind and intellect concentrated on Me.

patram puspam phalam toyam yo me bhaktya prayacchati

tad aham bhakty-upahrtam asnami prayatatmanah '|| 9.26
If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.

How to perform bhakthi easily ? offer everything to Krishna.
yat karoshi yat aSnAsi yat juhoshi dadAsi yat |
yat tapasyasi kaunteya tat kurushva madarpaNam || 9.27
Meaning : Whatever you do, eat, offer, give away and whatever austerity you practice, you should do it all as an offering to me.

manmanA bhava madbhakto madyAjI mAm namaskuru |

mAm eva eshyasi yuktvA evam AtmAnam matparAyaNa: || 9.34

Meaning: "Focus your mind on Me; be My devote; be My worshipper. Bow down to Me. Engaging your mind in this manner on me as the supreme goal you will come to Me.

bhaktyA tu ananyayA Sakya: aham evam vidho arjuna |
j~nAtum drashTum ca tattvena praveshTum ca parantapa || 11.54
Meaning : I could only be known thus, seen and merged into by unswerving devotion, oh scorcher of foes.
Note : This is a reiterating statement of what has been already said in sloka 11.48. The Lord could not be seen in any form, as the four armed nArAyaNa or as the Cosmic form by learning VedAs, by doing penance etc., but only through devotion. Any austerity or acquiring knowledge is of no use unless combined with bhakti. Even to receive the grace of the Lord, leave alone seeing Him, sincere devotion accompanied with faith is necessary.

manmanA: bhava madbhakta: madyAjI mAm namaskuru |

mAm eva eshyasi satyam te: asi me || 18.65

'Focus your mind on Me. Be My devotee. Be My worshipper. Bow down to Me.

You shall come to Me only. I promise you truly as you are dear to Me'

Gita Slogam's on Saranagathy :

daivī hyeṣā guṇamayī mama māyā duratyayā |

māmeva ye prapadyante māyāmetāṃ taranti te || 7.14 ||
Meaning: For this divine Māya of Mine consisting of the three Gunas is hard to overcome. But those who take refuge in Me alone, shall be able to transcend this Māya.

thameva SaraNam gacCha sarvabhaavena bhaaratha

Thath prasaadhaath paraam Santhim sThaanam praapsyasi SaaSvatham || 18.62

Meaning: Seek refuge in Him alone, Arjuna, in all respects, by whose grace you shall find supreme peace and eternal abode.

Thameva SaraNam gacCha - Sriman narayanan idathileye saranam pannu

Sarvabhaavena bhaaratha – Ananithu padigalalelum saranagathi pannu

sarvadharmAn parityajya mAm ekam SaraNam vraja |

aham tvA sarvapapebhyo mokshayishyAmi mA Suca: || 18.66

Completely relinquishing all dharmas, seek Me alone for refuge. I will free you from all sins and hence do not worry

sarva-dharman parityajya – Mattra yella dharmangalaiyum vittudu
mam ekam - yennai mattume ( yennai oruvanai dharmaga pattru)
saranam vraja – upayamaga pattruvai ( ne pattrinen yennum yennam kooda illamal yennaye upayamaga pattruvai)
aham – sarva vallamai(knowledge,shakthi) padaithavanana naan
tvam – Yentha vidha vallamaiyum(shakthiyum) illatha unnai
sarva-papebhyo – anaithu papangalil irunthum
moksayisyami - viduvikkiren
ma sucah – soga padathe

Note : Scriptures advocate SaraNAgathy:

Rig Veda talks about Prapatti, which means that the doctrine of SaraNAgathy is as old as the oldest Veda. Taitthireeya Upanishad calls it as "Nyaasa" and "prescribes the manner in which it should be performed" --and declares it to be the best route for Moksham. Other Upanishads like Svetaasvatara, ChandhOgya also talk about Prapatti. RaamAyaNaa is considered a SaraNAgathy Veda --Sri Raama'a "abhaya pradhAna" to VibheeshaNa is a very significant episode in RaamAyaNa, which is extolled as a shrine of Self-surrender. Gita (7-14, 18-61/62), SrI VishNu PurANa (1.9.73), PaancharAtra Agama, Lakshmitantra and AzhwArs' Sri sookthis advocate SaraNAgati as the most efficacious means to gain the Parama PurushArtham of Moksham.
-------------------------- Notes------------------------------------

Ramanujar beautifully explains all this. Ramanujar aacharyamai samanvaya paduthigirar. Let us dig deeper into it in next part.

Sriman maha Bhoothapure, Srimath keshava yajunaha,

kanthimathyam prasoothaya ethirajaya mangalam

வியாழன், 2 ஜூலை, 2015

Upanyasam Series: Ramanujar Nava Nidhigal

Friday, 24 April 2015

Upanyasam Series: Ramanujar Nava Nidhigal : Part 1 : Works of Ramanujacharya

Ramanujar Nava Nidhigal : Part 1 : Works of Ramanjucharya

Bhagavad Ramanujacharya - the one who wished and worked for every jeevathma's moksham:

Names of Ramanujar:

Multi-faceted Acharya - Ramanujar:

Seek Ramanujar to Seek God:

Ramanujar's works - Ramanujar Nava Nidhigal:

Greatness of Ramanujar's works:

Nava Grantham by Ramanujar

Upanyasam & Kalakshebham & What to learn ?

Saturday, 25 April 2015

Upanyasam Series: Ramanujar Nava Nidhigal : Part 2 : Vedartha Sangraham

Ramanujar Nava Nidhigal : Part 2 : Vedartha Sangraham

Vedartha Sangraham focuses on two things - Upayam and Upeyam :

Additional details in Vedartha Sangraham:

Vedartha Sangraha :First Mangala Slokam :

Vedartha Sangraha : Second Mangala Slokam:

Vedartha Sangraham : First Verse

Vedartha Sangraha : 252 Verse : Last but one

Vedartha Sangraha : Last verse

Vedartha Sangraham Content Index :

Vedartha Sangraham Further Reading

Sunday, 26 April 2015

Upanyasam Series: Ramanujar Nava Nidhigal : Part 3 : VedantaSara & VedantaDipa

Ramanujar Nava Nidhigal : Part 3 : VedantaSara & VedantaDipa

Works related to Brahma Sutram by Ramanujar:

VedantaSara & VedantaDipa :

What is sutram ?

Veda Vyasar:

Vedantasara - the quintessence of Vedanta :

Mangala Slogam from VedantaSara:

How is Brahma Sutram organized ?

VedantaSara in Detail:

VedantaDipa:

Mangala Slogam from VedantaDipa:

Answers to 5 important questions as explained in VedantaDipa:

Crux of VedantaDipa & VedantaSara :

Monday, 27 April 2015

Upanyasam Series: Ramanujar Nava Nidhigal : Part 4: SriBhashyam

Ramanujar Nava Nidhigal : Part 4 : SriBhashyam

Works related to Brahma Sutram by Ramanujar:

SriBhashyam

Notes : Background in which SriBhashyam was written:

SriBhashyam background:

Organization of Brahma Sutram and SriBhashyam:

Vyasar the author of Brahma Sutram

What is Brahma Sutram ?

Commentaries on Brahma Sutra :

SriBhashyam

Sri Bhashya Chapters:

How SriBhashyam explains the Meaning in Thiru Manthiram:

SriBhashyam Chapter 1 - Samanvayadhyaya:

SriBhashyam Chapter 2 - Avirodhadhyaya:

SriBhashyam Chapter 3 - Sadhanadhyaya:

SriBhashyam Chapter 4 - Phaladhyaya:

Pancha Lakshanam of a Adhikaranam:

SriBhashya Mangala Slogam:

SriBhashyam summary :

Tuesday, 28 April 2015

Upanyasam Series: Ramanujar Nava Nidhigal : Part 5: Gita Bhashyam

Ramanujar Nava Nidhigal : Part 5 : Gita Bhashyam

Incarnations of SrimanNarayana:

Greatness of Krishnaavataram:

What is the upadesam Kannan does in Bhagavad Gita ?

3 Important questions which Gita Tries to answer explained in Gita Bhashyam:

Q2. Parathathvam Narayanana ? Namma veety pillai Krishnan Narayanana?

Q3: Is Kannan asking us to follow dharma or abandon all dharma's ?

Ramanuja Gita Bhashyam answers those questions:

Answer for Q2. Parathathvam Narayanana ? Krishna namma vettu pillai Narayanana?

Uniqueness of Ramanuja Gita Bhashyam:

Answer for Q3: Is Kannan asking us to follow dharma or abandon all dharma's ?

Answer for Q1. Jnathala mokshama ? Bhakthiyal mokshama ?

How has Swami Ramanujar approached Gita Bhashyam ?

What is the CRUX of Gita ?

Details on various Pramanas and references shown by Ramanujar in his works :

Organization of Gita

Why has been Gita organized so :