Sri Bhashya – Sri Ramanuja’s Commentary On Sri Brahma Sutra–Sri. U.Ve. Anantha Narasimachariar Swamy, Srirangam,-Athyaayam 3–(Sadhana)Paatham 4–(‘ Anga pada’)Summary-

In the background of the above and picking up the thread from the previous Guna upasamhara pada
the last pada of this chapter commences.
This pada is known as Anga pada that is dealing with ancillaries required for Bhakthi yoga.
In this pada there are 15 adhikaranas.
The first Adhikarana is called Purushartha Adhikarana which has 20 sutras.
Among 156 Adhikaranas in Sri Bhashya this adhikarana has largest number of sutras that is 20.
No other adhikarana in Sri Bhashya has this number of sutras.

Purushartha means supreme goal or Moksha.
The discussion in this adhikarana is whether karma is the means for attaining purushartha or
Brahma vidya is the means for purushartha.
Sage Badarayana who is the author or composer of Brahma sutras commences this adhikarana With
the Siddhantha sutra which reads as purushartha Atha: Sabdaditi Badarayana.
The meaning of this sutra is that purushartha or the supreme goal is achieved by Brahma vidya
which can be either Bhakthi yoga or prapatti.

Here comes sage Jaimini who is the opponent or poorva pakshi to this adhikarana Jaimini is said to be disciple of sage Badarayana.
There is a view that Jaimini is an athiest and does not believe in the existence of god and other celestial gods.
This view is strongly refuted and then established that the sage Jaimini is a strong believer in God
as his name has been quoted by Badarayana in several places of Brahma sutras
where sage Jaimini supports the views of Badarayana on Brahman.

Here Jaimini in six sutras tells that Brahmavidya is ancillary/subordinate to karma and
karma is not ancillary to vidya. Here karma means daily rituals and yagas.
The reasons advanced by jaimini are
i) King Asvapathi and emperor Janaka were famous karmanishtas even though they were Brahmanishtas.
Brahmanishta is the one who practices Brahma vidya and karmanishta is the one who practices Karma yoga.
ii) In the Udgeetha vidya it has been said that a person who does yaga which is karma along with
practicing of Udgeetha vidya attains better and more potential or powerful fruits. So vidya is ancillary to Karma.
iii) It is said that vidya and karma always go together and by logical reasoning vidya should be ancillary to karma.
iv)In the last passage of Chandogyopanishad it is said that a person who practices brahma vidya should do karma.
So Vidya appears to be ancillary to karma.
v) In Ishavasya upanishad it has been said that a person should live in this world for 100 years by doing karma only.
So the supreme goal cannot be attained by vidya. So vidya is ancillary to karma.

Now the Sutrakara sage Badarayana begins to refute the above points and establish that karma is ancillary to vidya
and the salvation is attained by brahma vidya only. The points of refutation are as follows.
i) Paramatma is superior to jivatma in all aspects and unless jiva meditates on paramatma adopting
any of the Brahma vidyas he will not be attain salvation. Brahma vidya can be practiced only if
karma yoga is done as per the procedure prescribed in Bhagavad githa.
ii) The Karma done by Brahma vith is multi purpose and karma need not be always ancillary to Brahma vidya.
It is said in some upanishads that sages like Kavasheyas say for what purpose we are learning Vedas
and for what purpose we are doing karma. This hints that karma is not an essential ancillary of Brahmavidya.
iii) Further it is said that doing karma without expecting its fruits is ancillary to Brahma vidya and that
karma has to be done. Karma done expecting its fruits is opposed to Brahma vidya whose fruit is Moksha (eternal bliuss).
Hence Brahma vidya cannot be ancillary to karma.
iv) The Upanishadic statement that udgeetha vidya is ancillary to karma cannot be applied to Brahma vidya.
Udgeetha vidya is not a Brahma vidya.
v) The Upanishadic statement that Vidya and Karma always go together does not specifically say that
vidya is an anga to karma. Anga means ancillary, auxillary or subordinate.
Brahma vidya is for its own fruit of moksha while karma is for its own fruit.
Jyothishtoma yaga is for attaining svarga loka. Puthra kameshtiyaga is for be getting a son. Kareerieeshthi is for getting rains.

In this adhikarana the sutrakarar says even asceties or saffron robed sanyasies who do not have
any access to any karma like yagas, are also eligible to resort to Bhakthi yoga or practice Brahma vidya.
So the conclusion is that Brahma vidya can never be an anga to karma.

The second adhikarana in this pada is called “Stutimatra Adhikarana”.
This adhikarana and the next adhikarana are out of context and not directly connected with the theme of this pada.
The theme of this pada is to consider the essential auxiliaries to the Brahma vidya.

The link of this Adhikarana with the previous Adhikarana may be spelt as follows.
In the previous Adhikarana it was said that as per Chandogyopanishad Brahma samstha who is otherwise called
Brahmanishta would attain moksha. Brahmanishta means one who practices Brahma vidya or Bhakthi yoga.
The above statement was in praise of Brahmanishta and this was done to recall the fact that persons
who will be in four ashramas namely Brahmachari (Bachelor), Grihastha (married),
Vanaprastha (One who resides in the forest after giving up household status) and saffron robed ascetic are eligible
to to Bhakthi yoga or prapatti in its place. Mentioning the ashramas was for praising Brahman.

Similarly in Udgeetha vidya it is said that pranava has to be praised to be essence among essences.
The doubt arises whether this is merely the praise of the pranava or whether pranava is to be meditated upon
considering the above aspect that is essence among essences. As the upanishadic scripture always says
some new or innovative thing which is not established either by Pratyaksha or Anumana pramana
the Sutrakara gives the judgement that pranava has to be meditated upon with the above aspect.
This Adhikaranam has two sutras.

The third Adhikarana is named Pariplavarthadhikarana,.
As mentioned earlier thins is also out of context. Pariplavam means flattery or praise.

In Upanishads there is always a story invariably attached to a Brahma vidya.
In Prathardana vidya which was preached by Indra to Prathardana, there is a story that Prathardana,
a human being goes to heaven to meet Indra there. Indra as a reciprocal gesture of having received help from him
asks Prathardana to seek a boon from him.
Similarly in Sadvidya a story of Svethakethu is narrated. The question arises whether these stories attached to
Brahma vidyas have merely the story value or whether they are integral part of the Brahma vidyas
and are meant for praising those who practice Brahma vidyas.
In Ashvamedha sacrifice it has been said that every day the king who performs has to be flattered by reciting some vedic mantras.

The Sutrakara in this context clearly spells out that these stories are in praise of Brahma vidyas
and they motivate persons to resort to these Brahma vidyas to attain moksha.

The fourth adhikarana in this pada is called “Agnindhanadhikaranam”.
This has direct link with the first adhikarana.

In the first adhikaranam it was said that the asceties with saffron robes who belong to fourth ashrama
are also eligible to do upasana or Bhakthi yoga for attaining moksha.

The doubt that arises here is when an ascetic or sanyasi is not eligible to do any karma associated
with Agni or fire and when doing karma is a direct and continuous prerequisite for doing Bhakthi yoga
how can a sanyasi become eligible to do Bhakthi yoga to attain Moksha.

Sutrakara says that when the upanishad clearly says that Sanyasies are eligible to do upasana or Bhakthi yoga
in their cases that karma associated with Agni is not applicable to them and it is applicable only in the case of Grihasthas.
So Sanyasis can do Bhakthi yoga without doing karma associated with Agni.

Incidentally it should be noted in this context that sanyasies are not completely free from doing karma.
In our Vishishtadvaitha Sampradaya (Sri Bhagavad Ramanuja darsana) the sanyasies have the
sacred thread (Yajgno pavitha), tuft (Sikha), Urdhvapundra, Pundra is a mark on the forehead.
If it is in the upward direction it is called urthvapundra (urdhva means upwards).
This urthva pundra should be in the form of vishnu pada (feet of Lord Sriman Narayana).
So Urdhva pundra comprises of two outer upward marks in white colour using Thiruman (holy earth)
and in between there is an yellow or red mark upwards called Sri Choornam.
Sri Vaishnavite sanyasins have three sticks called Thridanda. This is directly in contrast with the advaithi sanyasies.
They do not have sacred thread and tuft,
They wear Bhasma (ashes) and they have only one stick that is Ekadanda. Sri Vaishnavite sanyasins do Sandhyavandanam
regularly thrice a day and Ashtakshara japam. They perform the worship of Lord Sriman Narayana who is in the archa form or Salagrama.
Advaithi sanyasins do not do Sandhyavandanam. So Sanyasins can also practice Brahma vidya after doing karma prescribed for them.

The fifth Adhikarana is called Sarvapekshadhikarana.
When it was said in the previous adhikarana That karma associated with Agni is not required to be performed by
sanyasies for doing Bhakthi yoga, the question arises whether the above is necessary at all for a
grihastha (house holder) that is whether he should perform karma like Agnihothra and yagas etc.

The Brihadaranyaka upanishad clearly says that Brahmins (Brahmins include Kshatriyas and vysyas that is Trivarnikas)
get a desire to know Brahman (Lord Sriman Narayana) and then meditate upon him when they recite Vedas, do sacrifices,
make offerings to the deserved, doing religious austerities and fasting.
These things purify the minds of meditators which is necessary to attain concentration required for meditation.
So the above are means to acquire the knowledge of meditation.
So doing karmas in the form of sacrifices is essential to grihasthas for resorting to Bhakthi yoga.

So the Sutrakara based on the above upanishadic statement reiterates the above fact and
gives a beautiful example for the above. Though the horse is a means for travelling by a person riding on it
still it requires some extra fittings or arrangements. For applying a brake and make it gallop.
So also here Bhakthi yoga is a means for moksha and it requires extra ancillary or anga which is karma for acquiring Bhakthi yoga.

Sri Bhagavad Ramanuja clearly states in this context that the knowledge of the upanishadic statement Tatvamasi
which is called vakyartha gnana cannot be the means for moksha and the knowledge of the meditation
which is called Upasanatmaka gnana is done which is the means for attaining moksha. Even prapatti is in the form of a knowledge.

The Sixth adhikarana in this pada is called Shamadamadhi Adhikarana.
Shama means controlling external senses or indriyas like eyes, ears, nose, skin, tongue, genital organ, speech etc.
Dama means controlling of mind.
In some other contexts, Dama means control of external senses and Shama means control of mind.
The topic for discussion in this adhikarana is whether the controlling of senses is essential for practicing Bhakthi yoga,
while the controlling of senses is easily possible by sanyasies because they do not have much karma to do
apart from sandhya vandanas and the worship of the Lord, it is difficult in the case of Grihasthas because
their senses are engaged in doing karma like sacrifices etc.

The Brihadaranyaka upanishad says “Therefore one who has acquired knowledge as above, who has controlled his mind,
who has controlled his external senses, free from all desires (free from doing things which are prohibited),
tolerant or patient, with a composed or peaceful mind, sees the paramatma or
the inner soul (Antaryami) of his own self (jivatma). This seeing is meditation.”

The Sutrakara’s contention in this adhikarana is that a person should be able to control his senses
including mind at the time of doing upasana (meditation) though of course his senses are engaged
during the performance of the karma. So the conclusion is shama and dama are the
angas (auxiliaries or ancillaries or ingredients) of Bhakthi yoga.

The seventh adhikarana in this pada is Sarvanna anumathi adhikaranam.
Here Anna means food. This adhikarana imposes restrictions on the food to be taken by
a Brahmanishta who practices Brahma vidya or Bhakthi yoga.

Chandogyopanishad says “If the food is pure and free from defects, then the satva guna increases.
If the satva guna increases then there will be Dhruvanu Smrithi. This Dhruvanu smrithi is the Bhakthi yoga”.
In Bhagavad githa, Lord Krishna tells arjuna that the food a person eats is of three categories namely satvika, rajasa and thamasa.
The Sattvika food is as follows. The food that promotes longevity, intelligence, vigourous health,
happiness and cheerfulness and which is sweet, bland, sustaining, naturally agreeable, edibles.

In the sloka which Lord Krishna addresses Arjuna, there are the following technical terms.
Rasya:, Snigdha:, Sthira:, Hridya:
(a) Milk, Sugar and other substances having a sweet flavour come under the category of Rasya:
(b)Butter, Oils extracted from Satvic substances and other fatty products come under the category of Snigdha:
(c) Foods which sustain the body for a long time and give strength are called sthirah:
(d Foods which are not made of foul or impure fall in to the category of “Hrudya:”

Edibles are of four kinds
(a) Bhakshya – Those which are to be chewed before they are swallowed.
(b)Bhojya – Those which are directly swallowed.
(c)Lehya – Those which are Licked
(d)Chosya – Those which are sucked.

(e)Githacharya (Lord Krishna) says that he as Antaryami for the Jatharangani (bail juice) arranges
the digestion of the food in four different ways.

The details of Rajasa food are as follows..
Foods which are bitter, acid, salty, over hot, pungent, dry and burning causing suffering, grief and sickness

The details of Tamasa food are as follows..
Foods which are half cooked, which have lost taste, putrid, stale, polluted and impure.

A Brahmanishta should take only satvika food and not either Rajasa or Tamasa.

Sri Bhagavad Ramanuja says in the Laghu siddhantha of Sri Bhashya that the food we take should be free from
three defects which are jathi dushta, Ashraya dushta and nimiththadushta.
Jathidushta means certain varieties of grains, vegetables and fruits should not be eaten.
For example Ragi, Onion, potato, Maize, bottle gourd, Cabbage, drum stick, tomato, Meat of animals and birds.
These things should not be eaten.
Ashraya dushtam means food in possession or belonging to persons of inferior castes.
Nimitta dushtam means food having connection with hair, food eaten by others etc.
A complete list of items which are to be eaten and which should not be eaten as beautifully narrated by
Sri Vedanta Desika in the famous deiva tamil of Ahara niyamam is given below for the information of the readers.
As there is no time to translate this in to English the summary of the pasurams in this prabandha in Tamil is given below.
This acts as a very useful guide to all.

In this Adhikarana the main point for discussion is whether a prana vidya nishta
( The person who meditates on Mukhya prana that is breath is called Prana vidyanishta)
can eat anything and every thing or whether there is any restriction in the same that is
whether any thing or everything can be eaten only in the case of critical situation.

The poorvapakshi or the opponent says that in the chandogyopanishad it is said that prana vidyanishtan
can eat any thing as there is a blanket sanction for the same.
The critical situation is a person on account of extreme starvation or hunger by not getting
proper and pure food comes to a state of facing the death.

The Sutrakara says when the sage Ushasthi a bramanishta did not get any food because of extreme famine condition
in Kurudesha and came to a village with his wife in which people were riding on elephants.
As he was suffering from deep hunger the situation became critical. He approached a person who was a mahout
and begged to give him the cooked inferior variety of black gram which he was eating and spitting
on the uneaten mass of the above as he had nothing else. Ushasthi ate it to save his life.
But when the above person asked ushasthi to drink water given by him. Ushasthi refused to take water
because it is the remaining portion of water which that mahout had already drunk.
When that mahout asked ushasthi how he accepted the above, the ushasthi replied that if he had not eaten, he would have died.
The same critical situation arose next day also and he ate whet his wife had preserved uneaten portion of the previous day.
This story is narrated in Chandogyopanishad. The Sutrakara concludes that when ushasthi a brahmanishta
who is much superior to a prana vidyanishta ate the thing which he should not have eaten,
at the time of critical situation, pranavidyanishta cannot eat anything and every thing.

So eating anything at the time of critical situation alone is permitted and in the normal times,
there is absolute restriction in the food as explained above elaborately.

The eighth adhikarana in this pada is called Vihitatvadhikaranam.
In this adhikarana the doubt that arises is whether a plain ashrami that is one who has not resorted to
bhakthi yoga should do sandhyavandana and other rituals including yagas when these have been said as
subordinate, auxiliary or ancillary to Bhakthi yoga. It is said If these are to be performed by a plain ashrami
there is a defect called Nitya anitya samyoga virodha arises.

The meaning of this is If the above karmas are for the sake of ashramam they have to be done forever till death.
Then it becomes “Nityam” (for ever). If they are done for the sake of the vidya aspiring the fruit of Moksha
then it becomes anitya because if the inpidual does not aspire the fruit of moksha then he need not do this karma.
So the same karma becomes nitya for one category of persons and anitya for another category of persons.
So the same karma has two diametrically opposite aspects which are nitya and anitya and
this is called Nitya Anitya samyoga which is a defect.

So the poorvapakshi says to over come this defect the above karmas need not be performed by
kevala ashrami (plain ashrami who has not resorted to any brahmavidya or Bhakthi yoga).

The Sutrakara says in the first sutra of this adhikarana which reads as
“Vihitatvachcha Ashrama Karmapi” which means
whether a person resorts to Brahma vidya or not he has to perform the above karmas which are an integral part of his ashrama.
There are four stages in the Ashrama which are Brahmacharya (remaining Bachelor) observing strict celibacy,
Grihastha (householder after getting married, vana prastha (residing in the forest).
Sanyasi or a scetic wearing saffron robes. In every stage of the ashrama, scriptures prescribe
compulsorily certain karmas which have to be performed. These prescribed karmas of each ashramam are called Ashramakarma.
So the same set of karmas become integral part of Brahma vidya for a brahma vidyanishta.
So there is what is called “Viniyoga prithakthvam”. Viniyogam means use or application.
Viniyoga prithakthvam means exclusively different which in other words mean the same set of karmas
for the sake of Ashramam in the case of Ashrami and is for the sake of Brahma vidya in the case of Brahma vidya nishta.

But a person cannot become a brahma vidyanishta without being in an ashramam.

The Sutrakara further says that if an ashrami is also a brahma vidyanishta the same set of karmas
will suffice for both and he need not repeat it again. These nitya naimittika karmas will
wash off sins and renders purity of mind which is very much essential for doing meditation.

The Ninth adhikaranam in this pada is called “Vidhuradhikaranam”.
Vidhura means widower. That is one whose wife is dead. Because he has lost his wife
he cannot be called grihastha ashrami as he is not eligible to do yagas and other sacrifices.
In any case he has to do sandhya vandhana and other nithya naimittika karmas.
Besides sandhyavandanam to be done three times, the other nitya karmas are
Snananga tharpanam, Devarshi Kandarshi Tarpanam, worship of the Lord Sriman Narayana (Thiruvaradhanam).

Naimittika karmas are annual ceremonies of mother and father, Amavasya tarpana, Sankramana tarpana, Mahalaya tarpana,
Ekadasi upavasam, Dwadasi paranam, observance of Sri jayanthi, Sri Ramanavami, Sri Nrisimha jayanthi,
observance of birthdays of Acharyas, Krittika deepotsava, Upakarma and Gayathri japa, Ashtaka and Anvashtaka Tarpanas.
Vidhuras (widowers) are not eligible to do Vaisvadeva and Panchamaha yajnaoupasano. These are anashrami.
Similarly one who has given up Brahmacharya ashrama, but could not take up Grihastha ashrama because
he was not able to get a bride to marry is an anashrami. Likewise Those who have left Grihastha Ashrama
and could not take up Vanaprastha ashrama for various reasons are also anashramies.

In Kaliyuga those in Vanaprashta ashrama are very rare and infact nil. Those who decided to take up the
sanyasa ashramam and left the house but could not take up sanyasa ashramam are also anashramies.

Now the question in this Adhikarana is whether the above mentioned categories of anashramies are eligible
to do Bhakthi yoga. The reason for this doubt is when the anashramies are not eligible to do karmas
prescribed for any ashramam they cannot be considered fit for doing Bhakthi yoga.

The Sutrakara says in the sutra “Anthara cha Apithu that drushte:”,
that anashramies are also eligible to practice brahma vidya and attain moksha.
Anthara means in between. Those who are in between two ashramams are anashramies
and they are also eligible for doing meditation. But the doubt still remains when these anashramies
are not eligible to do karmas how can they wash off the sins and attain purity of mind
which is an essential prerequisite for doing upasanam.

Sutrakarar replies to the above point saying these anashamis can do Gayathri manthra japa,
Ashtakshara manthra japa, etc and attain purify of mind which become a prelude for doing upasana.

Sutrakara makes an observation in this context that it is not prudent or fair to remain anasrami
for a long time and it is better he tries utmost to become an ashrami as early as possible.

The Tenth adhikarana in this pada is called “Thath bhuthadhikaranam”.
There is another category of persons which is called “Ashrama brashta”.
A person is called “Ashrama brashta” if he has slipped or deviated from his ashramam.

There can be three sub categories of “Ashrama bhrashtas”. The first category comprises of persons
who have slipped from Brahmacharya ashramam. That is a person vows to remain a brahmachari throughout his life.
He is called Naishthika brahmachari. If after some time he develops a desire to marry
and enters in to a marriage he is an “ashrama brashta”.

A Grihastha vowing and going to forest as a Vana prastha. If after some time he comes back to his home
he becomes an “ashrama brashta”, similarly if a sanyasi with saffron robes comes back to
Grihastha ashrama he is also an ‘ashrama brashta’.

Now the question in this adhikarana is whether the above three categories of ashrama brashtas are eligible
to do Brahmopasana (Bhakthi yoga).

The poorvapakshi says that these ashrama brashtas are eligible to do upasana because
they can make danas (offerings) and become eligible to do upasana.

The Sutrakara says in the first sutra of this adhikarana that ashrama brashtas are not eligible to do
upasana because scriptures do not specify any atonement prayashitta for them to get purified.
They are called Atmahas which means to say they have spoiled their souls beyond redemption.

A doubt arises in this context whether they are eligible to do prapatti through an Acharya to attain Moksha.
This is a debatable point. Some hold the view that when Prapatti can be done by one and all
without any discrimination the ashrama brashtas are also eligible to do Prapatti.

The eleventh adhikarana in this pada is called “Swami Adhikaranam”.
This adhikaranam is out of context. In the previous two adhikaranas it was discussed who are all eligible
to do upasana and who are all not eligible to do upasana.
In this context the sutrakarar thought if fit to decide as to who should do udgeetha vidya upasana
and who should not do udgeetha upasana. Udgeetha upasana is the meditation on pranava
and it is done as a subordinate to yaga for getting better and quicker fruits.

In a Yaga there is Yajamana or the promoter of yaga for getting the desired fruits.
He does yaga with the help of rithviks who are proficient in Vedas and in actually performing yagas.
Hotha, Adhvaryu, Udgatha, Prasthotha, Prathihartha, Brahma are the names of
rithviks who are assigened to perform various specific jobs in the yaga.

The Yajamana pays money to rithviks as remuneration for the various jobs done by them.
This money is paid to them on a contract basis based on earlier understanding between the yajamana and the rithviks.
This udgeetha vidya has to be performed by udgatha.

Now the question in this adhikarana is as to who should do udgeetha upasana that is whether
yajamana or rithvik particularly udgatha.

The sage Athreya who is the disciple of Sage Badarayana opines that Yajamana should do Udgeetha vidya upasana
because he is going to be the enjoyer of the fruit of the yaga. The reasoning for this is that in Brahma vidya upasanas
like Dahara vidya etc the person who aspires for moksha phala should do the upasana as he is going to attain Moksha.
So also on the same anology yajamana who aspires for the fruit of the yaga should do Udgeetha vidya.

This contention of the sage Athreya is contained in the first sutra of this adhikarana which reads as
“Swamyna: Phala sruthe: Ethi Athreya:”.
Swami means yajamana. Sage Audulomi another disciple of the Sutrakara says he does not agree with the
view point of Athreya and further says that Udgatha who is the rithvik has to do udgeetha upasana
on behalf of the yajamana because he is paid for this specific purpose.
The argument that Brahmopasana is done by the person himself who aspires Moksha phala is not correct as
no where in the scriptures it has been said that another person can do brahma vidya for the sake of the other.

The Sutrakara is in agreement with the viewpoint expressed by Aududomi and it is the Siddhantha.

The twelth adhikarana in this pada is called “Sahakari Antharavidhi Adhikarana”
Sahakari means aid or angam.

In Brihadaranyaka upanishad it is said that a person who resorts to Brahmopasana should be an erudite scholar (Panditha)
and should not expose or exhibit his deep scholarship and should conduct himself like an young boy and then
should think on Lord Sriman Narayana that is Thinking of his extra ordinary beautiful form which is otherwise
called Divya Mangala vigraha. This thinking on the Divya Mangala vigraha is called Mauna which means
manana seelathvam:. So this Mauna is yet another Anga for Bhakthi yoga.

The Thirteenth Adhikarana in this pada is called Anavishkaradhikarana.
In the fifth chapter of Brihadaranyaka upanishad it is said that the person who practices Brahma vidya
should first obtain deep erudition in the scripture and conduct himself like an young boy.
This means that he should not expose, exhibit or display his deep scholarship and he should mingle freely with other people.
The doubt that arises here is whether a Brahmanishta who has to behave like an young boy can be playful
without seriousness and eat anything which he comes across or confine himself in not exposing his greatness.

Though the purva pakshi contends that he can be playful and eat anything,
the Sutrakara says that the Brahmavith should confine himself to not exposing his greatness
and avoid ostentation scrupulously.

The fourteenth adhikarana in this pada is “Aihikadhikaranam”.
In this adhikarana and in the adhikarana next to this timing of getting the fruit of the upasana is discussed.
An important point to be noted in this context is that Brahmopasana is of two types.
One for attaining Moksha and the other for getting wordly pleasures. The latter is Aihika phala.
In Bhagavad geetha Lord Githacharya says that there are four categories of persons who meditate on him. They are
(1) Those who are in deep distress caused by the losing their belongings and aspire to regain them back.
(2) Those who want to acquire new material benefits which they have not enjoyed before.
(3) Those who want to enjoy their own atma or soul.
(4) Those who want to attain Moksha.
Brahmopasana is prescribed for getting all the above desires fulfilled.
When this Brahmopasana is for the first three it is called upasana for Eihika phala.

Now the topic for discussion is as to when the person is going to get the fruit for his upasana to get Eihika pala.
There are three views in this regard.
(1) Soon after the completion of the upasana.
(2) In this janma or birth itself
(3)In the next birth

So the Poorvapakshi says that the person should get the fruit soon after the completion of upasana.

The Sutrakara says that Aihika phala will be attained by the person who does Brahmopasana for the above.
Soon after the completion of upasana provided no other strong karma that is papa karma of his blocks the same.
If there is a block the person gets the Aihika phala after the block is cleared.

The Sutrakara says that the existence of the block is an accepted one because in a yaga if the udgeetha vidya is done,
it will remove the block and makes the person to get the fruit without delay.

The last adhikarana in this pada is called Mukthi phaladhikaranam.
The timing of a person getting moksha phala who does the Brahmopasana for moksha is discussed in this adhikarana.

In this adhikarana it is concluded that even getting Moksha phala may get delayed or blocked
on account of strong “papa” committed by him. The strong papa is “Brahmavid apachara” which means that
the person who does upasana might be disrespectful towards Brahma vith and this Brahma vidapachara is so powerful
and it can even cancel the moksha phala. So persons who resort to Bhakthi yoga and prapatti for attaining moksha
should avoid Brahmavidapachara which has disastrous consequences.

The word in the sutra which is Tadavastha dhruthe: is repeated twice to indicate that this third chapter comes to an end.


ஸ்ரீ கோயில் கந்தாடை அப்பன் ஸ்வாமிகள் திருவடிகளே சரணம் .
ஸ்ரீ உ. வே. ரங்கராமாநுஜ அய்யங்கார் ஸ்வாமிகள்- திருவடிகளே சரணம் .
ஸ்ரீ ஸ்ருதி பிரகாசர் ஸ்வாமிகள் திருவடிகளே சரணம் .
ஸ்ரீ போதாயனர் -வ்ருத்தி காரர் – ஸ்வாமிகள் திருவடிகளே சரணம்
ஸ்ரீ பாதராயணர் ஸ்வாமிகள் திருவடிகளே சரணம் .
ஸ்ரீ பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்-

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