VEDAS OF INDIA

1. What is the basic authority (pramana) for Hindu religion and philosophy?
The Vedas are the basic, fundamental authority.
2. What is the meaning of the word Veda?
Veda, in Sanskrit means that which gives knowledge.
3. Is there any other name for Veda?
Veda is also called Sruti.
4. What is the meaning of the word Sruti?
Sruti means that which is heard (through you ears). The Vedas were originally taught by Lord Narayana to Brahma orally. From thereon the Vedas came down from the Guru to the students orally only.The Guru teaches the Vedas to the students. Thus the student hears the Veda from the teacher.
5. Are Vedas known by any other names, apart from Sruti?
They are also called Nigama and Amnaya.
6. What is the meaning of the words – Nigama and Amnaya?
Nigama means a settled text or work, which is handed down from the Guru to the student from time immemorial. Amnaya means what is learnt by the student, by frequent repetition of the text; and also by frequently thinking over the same.
7. Who composed the Vedas?
The Vedas have not been composed by anybody, not even by God Himself. The Vedas are eternally existent. Even God did not create or make the Vedas. Narayana has only taught the Vedas to Brahma and then down the line. Hence Vedas are called Apaurusheya – not authored or made by anyone, including God.
8. How many Vedas are there?
There are four Vedas. They are called: Rig Veda, Yajur Veda, Sama Veda and Atharva Veda.
9. How do you explain that the Vedas have not been authored by anybody; including God?
They are actually the breath of God. That is, after each deluge (pralaya), when the world is created, God Narayana remembers the Vedas and teaches then to Brahma and then it comes down the line. That is why, we say they are not made by anybody including God, but are self-existent.
10. Who divided the Vedas into four, as stated above?
Vyasa edited the Vedas and divided them.
11. On what basis did Vyasa divide the Vedas into four?
The Vedas were divided into four, to suit the Vedic rituals or karmas. There are four persons (Ritviks) who are prominent in the performance of rituals.
12. What are the names of these four persons (Ritviks)? How are they connected with the four Vedas?
1.The person, whose function is to recite praises of God and prayer to Him, sitting in one place, is called Hota. The Hota’s function and Mantras are given in Rig Veda.
2.The person, who is engaged in the actual performance of the ritual, from the beginning to the end, is called Adhvaryu. The necessary mantras and the functions of the Adhvaryu are given in Yajur Veda.
3.The person who sings Samans (musical notes), sitting in another place, is called Udgata. The Udgata’s functions and the Sama Ganas are given in Sama Veda.
4.The general supervisor of the rituals is called Brahman. The Bhrama’s functions and the Mantras are given in Atharva Veda. The vedas are also broadly divided as Mantras and Brahmanas.
13. What do the Mantras talk about?
The Mantras are in praise of God and prayers to God. The Yajur Mantras give detailed formulas for the rituals. The sama Mantras are only Rik Mantras, set to music.
14. Are these mantras in prose form or poetry form?
The Rik Mantras are in poetry form. Yajur Mantras are in prose form. Sama Mantras are Riks, set to musical tones. The Atharva Veda contains both verses (poetry) and prose. This much idea is enough for the present regarding Mantras.
15. Please explain the other part, namely Brahmana.
The Brahmanas are in prose form. Their main aim is to prescribe the rituals in details and also praise the glory of the Devas
16. How are the Brahmanas divided?
Brahmanas are again divided into two parts: Vidhi and Arthavada.
17. What do these talk about?
Vidhi portions give command to do a thing, to perform rituals. Arthavada generally praises the rituals, the glory of Devas and also points out their weaknesses. They also contain stories to illustrate the points.
18. What is the relative importance of these different portions?
Portions connected with rituals are called Karmakanda. Generally, they teach how rituals like various yagas are to be done. They are also called Purvakanda. Portions dealing with philosophy and knowledge of Brahman are called Jnanakandra or Brahma kanda. So, Mantras and Brahmanas come under Karmakanda. Upanishads are called Jnanakanda. But, knowledge of Brahman and Philosophy are also discussed in Mantras and Brahmanas.
19. What is the meaning of the word Sastra?
Sastra in Sanskrit means that which gives teaching, instruction or command.
20. What are the Sastras?
The Vedas are the most important sastras. There is no sastra higher than the Veda. Then we have Smiriti, Itihasa, Purana and Agama, about which we will discuss later.
21. What are Samhita and Aranyaka. ?
Modern thinkers divide Vedas into four portions, as follows: Samhita Brahmana Aranyaka, and Upanishads. Samhita denotes collection of Mantras. Brahmanas have already been described earllier. Aranyakas are texts, which were recited in hermitages in forests. Upanishads contain philosophical thoughts, in the form of discussions and explanations.
22. Why are Upanishads called Jnana Kanda or Brahma Kanda?
They talk about realisation of God, how to attain salvation. Since they speak about realising Brahman or the ultimate reality the Upanishads are called Brahma Kanda. Since they give us Knowledge about attaining salvation, they are also called Jnana Kanda. The Upanishads are also called Veda Siras, i.e., the head of the Veda. When we say the head, we mean the most important part of the Veda.
23. What is the difference between Brahma and Brahman? Are both the same?
No. Brahma is the four-faced one, who came from the lotus, out of the navel of Lord Narayana. Brahman means one who is great and hence denotes the Supreme Being or the Ultimate Reality.
24. Talking about Upanishads, how many Upanishads are there?
People say that there are more than a hundred Upanishads, but only some of the Upanishads are accepted authoritatively by all sections of the Hindus. The important ones are called Dasopanishad, i.e., the ten Upanishads. These ten Upanishads are accepted as authority and quoted by ancient philosophers like Sankara, Ramanuja, and Madhva.
25. What are the ten Upanishads?
The ten Upanishads are: Isavaya Upanishad, Kena Upanishad, Kata Upanishad, Prasna Upanishad, Mundaka Upanishad, Mandukya Upanishad, Taittiriya Upanishad, Aitareya Upanishad, Chandogya Upanishad, Brihadaranyaka Upanishad.
26. Are there any other important and accepted Upanishads?
We have Svetasvatara Upanishad, Kaushitaki Upanishad, Subala Upanishad, and Maha Narayana Upanishad forms part of Taittiriya Upanishad, Aitareya Upanishad, Chandogya Upanishad, Brihadaranyaka Upanishad.
27. From which of the Vedas do these Upanishads come?
Aitareya Upanishad is in Rig Veda Isavasya Upanishads, Kata Upanishads, Taittiriya Upanishad Bridhadaranyaka Upanishad are in Yajur Veda. Kena Upanishad and Chandogya Upanishad are from Sama Veda. Prasna Upanishad, Mundaka Upanishad and Mandukya Upanishad are all in Atharva Veda.
28. What are the Angas or subsidiaries of the Vedas?
There are six such Angas (part or limbs) of Vedas. These are 1)Siksha 2) Vyakarana 3) Chandas 4) Jyotisha 5) Nirukta and 6) Kalpa.
29. Can you tell me what the six Veda Angas talk about?
1)Siksha explains the proper pronunciations of the Vedas.
2)Vyakarana explains the grammar of the Vedic words.
3)Chandas explains the metres of the various Riks.
4)Jyotisha helps in deciding the proper time for the performance of the various rituals.
5)Nirukta gives the meanings of difficult words in the Vedas.
6)Kalpa describes the proper method of performing the various ritual mentioned in the Vedas. These six angas of the Vedas help in a proper understanding of the Vedas. They also help in the performance of the various rituals or the yagas (yagnas), prescribed by the Vedas.
30. How are these six Vedangas divided?
They can be divided into two groups: 1) Those which are connected with the text of the Vedas: Siksha, Vyakarana, Chandas. 2)Those which are connected with the meaning of Vedas: Jyotisha, Nirukta, Kalpa.
31. After the Vedas and Vedangas, what are the important texts or authorities for us?
Next comes Smriti. Smriti helps us in understanding the various injunctions and truths propounded in the Vedas.
32. How many Smritis are there?
The Smritis are many in number and even an exact definition of Smriti is perhaps not available. Many of the Smritis are also not available now and are lost to humanity. The more important Smritis are : Manu Smriti, Parasarra Smriti, Yagnavalkya Smriti, Harita Smriti ans Sandilya Smriti. Some say there are 20 Smritis and some others say that there are 57 Smritis.
33. What do thse Smritis talk about?
The Smritis describe the codes of conduct for mankind in day-to-day life; how they should conduct themselves; and for any wrong doings, what are the punishments or atonements (prayaschitta) to be undergone. The Smritis can be considered as elaborating or explaining the Karma Kanda of the Vedas.
34. What are Itihasas?
Ramayana and Mahabharata are called Itihasas.
35. Are they considered very sacred?
They are considered as sacred as the Vedas themselves. The Mahabharata is called the Fifth Veda.
36. How many Puranas are there?
There are 18 Puranas. These are sub-divided into three sets or groups. The first set of six Puranas are authoritative, sacred. These are called Sattvika Puranas. The second set of six Puranas are of medium quality, i.e. the whole thing cannot be accepted as true. These are called Rajasa Puranas. The third set of six puranas cannot be taken as perfectly valid. Only some portions of them, which are not opposed to Vedas, can be taken as authoritative. These are called Tamasa Puranas.
37. Please tell me the Puranas that fall in these three groups.
1.The first set of six Puranas which are most sacred (Sattvika Puranas) are as follows: Vishnu Purana Bhagavatam Narada Purana Padma Purana Varaha Purana Garuda Purana
2.The second set of six Puranas, which are not wholly authoritative, (Rajasa Puranas) are: Vamana Purana Brahma Purana Markandeya Purana Bhaavishya Purana Brahmanda Purana Brahma Vaivarta Purana
3.The last set of six Puranas, which are not very authoritative (Tamasa Puranas) are: Matsya Purana Kurma Purana Agni Purana Linga Purana Siva Purana Skanda Purana.
38. How do yor accept these as authorities or Pramana?
The basic rule is that the Vedas are the Ultimate authority or Pramana. So, in the Puranas, whichever does not conflict or contradict the Veda, can be taken as authority,
39. What are Agamas?
The Agamas accept the authority of Vedas. The Agamas prescribe idol worship in the place of rituals like Yagas, mentioned in the Vedas. They prescribed the methods of idol worship.
40. How are the Agamas divided?
The Agamas are predominantly divided into Saiva, Sakta and Vaishnava Agamas. Agamas mainly talk about construction of temples; the rules for installation and consecration of the deities in the temples; and the methods of performing pujas in the temples. The Vaishnava Agamas identify Brahman as Vasudeva. We will discuss this further later.
41. What are the Vaishnava Agamas?
The Vaishnava Agamas are : Pancharatra Agama and Vaikhanasa Agama
42. Which Agamas do our Vaishnavite temples follow?
Some temples follow Pancharatra Agama and some temples follow Vaikhanasa Agama. This is only by tradition and custom.
43. Why is Vaikhanasa Agama so called?
It is so called, because it was first taught by Vikhanas rishi to a group of disciples. Sage Vikhanas is stated to have been created by Lord Narayana Himself. It is also stated that he was created by Brahma.
44. Why is Pancharatra Agama so called?
Lord Narayana taught this Agama for five nights to five rishis. Hence, it is called Pancharatra Agama (Pancharatra means five nights)
45. How are these Pancharatra Agamas divided?
These are divided into Samhitas.
46. What are these Samhitas?
There are more than 100 Samhitas. Sattvata Samhita, Paushkara Samhita, Jayakhya Samhita. These three are considered more important and are called three gems (Ratna traya). We have also Ahirbudhnya Samhita, Padma Samhita, Parameswara Samhita and Lakshmitantra.
47. What is Mimamsa?
The Mimamsa consists of two parts. The first part is called Purva Mimamsa or Karma Mimamsa. The second part is called Uttara Mimamsa or Brahma Mimamsa.
48. What is Karma Mimamsa?
Karma Mimamsa is dealt with by Jaimini in 16 chapters or Adhyayas. They contain short statements or aphorisms. They clarify doubts regarding rituals mentioned in the Vedas and also clarify doubts about the general conduct. They interpret the Vedic texts in Karma Kanda.
49. What is Brahma Mimamsa?
Brahma Mimamsa is dealt with in Brahma Sutras. This is propounded by Sage Badarayana or Vyasa. This contains short statements or aphorisms, clarifying doubts in the Vedic text. Brahma Mimamsa interperts the Vedic text of Jnana Kanda or Brahma Kanda.
50. What is the importance of Brahma Sutra?
Brahma Sutra is considered very sacred and important. It helps in clarifying and explaining difficult passages in the Upanishads.
51. Who have written commentaries on Brahma Sutra?
This being one of the most important texts, many philosophers have written detailed commentaries. We have the commentaries by Sankara, Ramanuja, Madhva, besides many others like Nimbarka and Vallabha.
52. How many chapters are there in the Brahma Sutra?
We have four chapters or Adhyayas in the Brahma Sutra. Each of the four chapters consists of four parts or padas. There are 545 Sutras or aphorisms.
53. Please tell me, broadly, the contents of the four chapters of the Brahma Sutra.
The first chapter shows that Brahman is the sole cause of
1) creation of this world.
2) sustenance of this world and also
3) destruction of this world. The second chapter discusses some of the objections in this regard put forth by other schools and proves that Brahman is both the material cause and the instrumental cause of this world. (We will discuss this in detail later) The third chapter talks of salvation: what is meant by salvation and the glory of salvation.
54. What are the most important texts or books which explain the vedanta philosophy?
There are three texts or books which explain the Vedanta philosophy and so they are called Prasthana Traya. They are:
1.Upanishads. 2.Brahma Sutra 3.Bhagavad Gita
These are the most sacred texts. All philosophers have written commentaries on these, trying to prove that these three books support their therory.
55. Which is the most important potion in the Vedas?
The Purusha Sukta is the most important.
56. Which is the most important Smriti?
Manu Smriti is considered the most important.
57. What about the Puranas? Which is considered the most important?
The Vishnu Purana is considered most sacred and important of the Puranas. It is called Puranaratna
58. Which is the most important portion in the Mahabharata?
Bhagavad Gita is the most important.
59. What are the various systems of philosophy?
The systems of philosophy in India can be broadly divided into Nastika Schools and Astika Schools.
60. What is the Nastika School?
The Nastika School does not accept the authority of Vedas. They only adopt logic and reasoning.
61. What is the Astika School?
The Astika school accepts the authority of Vedas primarily and also uses reasoning and logic.
62. What are the various systems of philosophy coming under the Nastika School?
These are Charvaka system, Buddhism and Jainism.
63. What are the systems coming under Astika School?
We have Sankhya, Yoga, Nyaya, Vaiseshika, Mimamsa, besides the Vedanta system.
64. What is the Vedantic system of philosophy?
There is no specific single system of philosophy called the Vedantic system. Advaita, Vishshtadvaitha, and Dvaita are the most well- known of the Vedantic systems.
65. What are the other systems of philosophy?
These are: 1. Charvaka system 2. Jainism 3. Buddhism 4. Sankhya system 5. Yoga system 6. Nyaya system 7. Vaiseshika system 8. Mimamsa system
66. Who propounded these systems of philosophy?
Buddhism was propounded by Gautama Buddha and Jainism by Mahavir Jain. The Vaiseshika system was propounded by Kanada and the Yoga system by Brahma. However, modern belief is that the yoga system was founded by Patanjali. The Sankhya System was propounded by Kapila: the Nyaya system by Gautama or Akshapada. The Mimamsa system was advocated by Jaimini.

Vadakalai and Tenkalai

1. We have got two sects, Vadakalai and Tenkalai. What is the difference between these two schools of thought?
There is no fundamental or basic difference in the philosophy, between the two schools, Vadakalai and Tenkalai. There is only difference of opinion on some issues. These are not significant.
2. When did this division, Vadakalai and Tenkalai actually take place?
We cannot say for sure. There were differences of opinion, on some minor issues. In due course, these developed into two separate schools of thought, called Vadakalai and Tenkalai.
The differences are more academic in nature. Each school stresses importance on some aspects. The minor differences of opinion arose, because of the degree of emphasis laid on some points, by each school. These minor differences need not be given importance.
3. Please tell me some of the more important differences of opinion, between the two schools.
The first one is about, the position and nature of Lakshmi. The principle of Vadakalais is as follows:
1) Goddess Lakshmi has three characteristics.
i) The first one is her recommending and pleading role to Lord Narayana on behalf of the Jivatma. (Purushakara).
ii) The second one is that she is herself the means for attaining salvation, just as Narayana is the means for attaining salvation (upaya).
iii) The third characteristic is that, she is also the object of attainment (upeya). In Sri Vaikunta, she and Narayana are served by the chetanas or Jivatmas after attaining moksha.
2) Lakshmi is Paramatma (along with Narayana); and is not Jivatma.
3) Lakshmi is also infinite in nature (vibhu), like Narayana.
4. How does the Tenkalai view point differ from the above Vadakalai view point?
The Tenkalais accept Lakshmi’s role as a mediator, i.e. her recommendatory nature. They also accept that she, along with Narayana, is the object of attainment, in Paramapada.
But they do not accept the principle that she is also the means of attaining salvation; i.e., that she is also an upaya.
2) They say Lakshmi is a Jivatma.
3) Lakshmi is atomic in nature.
5. What about Kaivalya?
Yes,Another point of difference is about the status of the Jivatma who attains Kaivalya. Those who have performed Jnana Yoga perceive and enjoy their own souls. This is called Kaivalya.
4) Vadakalai school holds that Kaivalya is inferior to Paramapada or Moksha. It is not eternal; and the soul finally reaches Paramapada. So Kaivalya, according to the Vadakalai school, is situated outside Sri Vaikunta.
The Tenkalai school also accepts that Kaivalya is inferior. But they state that these souls enjoy Kaivalya eternally in the Paramapada or Sri Vaikunta only, in the outer most parts.
6. What about bhakti and prapatti?
5) The Vadakalai school accepts both bhakti and prapatti as the means for attainment of moksha.
The Tenkalai school does not accept bhakti as a means or upaya. They state that accepting or adopting bhakti yoga as a means is against the nature of the dependent soul. The soul is absolutely dependent on the Lord. So, he should not, by himself, adopt bhakti yoga.
7. What about prapatti?
6) The Vadakalai school states that prapatti has to be a positive, specific act of surrender, by the Jivatma to the Lord.
The Tenkalai school does not consider that a positive act of surrender is necessary. They say that i) knowledge of the essential nature of the Jivatma, and ii) mental acceptance (non-rejection) on the part of the Jivatma to Iswara granting him salvation, are required. So the Jivatma need not specifically adopt any means for salvation, as a positive act. He may, however, do good things and service to God, for the pleasure of the Lord.
8. What about the point of getting the Lord’s grace (Kripa)?
7) The Vadakalai school holds that a positive effort is necessary, on the part of the Jivatma to attain the Lord’s grace.
The Lord can be accused of partiality or unkindness, if He gives moksha to some and not to others. Further, the Lord cannot grant moksha to all people.
So, the Vadakalai school says that the Lord’s grace has to have some reason, like the efforts by the individual soul.
The Tenkalai school says that the Lord’s grace (kripa) is spontaneous. He grants moksha to those whom He likes.
The Vadakalai philosophy is compared with the practice of the monkey (markata nyaya). In the case of a monkey, the child must cling or attach itself to the mother. Similarly, the Jivatma has to make some efforts to gain Lord’s grace.
The Tenkalai school is compared to the cat system. In the case of a cat, the mother cat holds the child cat, in its mouth and moves about (marjara nyaya). Similarly, Tenkalai school states that it is the Lord, who grants favours to those, whom He likes.
9. What is the next point of difference?
The next difference is the Lord’s attitude towards the sinners.
8  The Tenkalai school states that the sins of a devotee are pleasing to the Lord; just like the dirt in the wife’s body is pleasing to the husband; or the dirt in the calfs body is pleasing to the mother cow.
The Vadakalais say: The Lord ignores or does not see the sins of the devotee.
In the examples given, the husband or the mother cow does not hate the wife or the calf, respectively, because of the dirt. The dirt however is in due course cleaned. Similarly, the sins of a devotee are not seen by the Lord.
10. What about performance of compulsory duties?
Yes, another point of difference is about performance of compulsory duties, like Sandhyavandana and others.
9) The Tenkalai school holds that for an exalted person, who is ready to receive the Lord’s grace,it is not an offence to give up the performance of these compulsory duties.But they do these compulsory duties, so as to set an example to ordinary persons; because, following the example of such great personalities others also should not give up their performance of compulsory duties.
The Vadakalai schools holds that the performance of compulsory duties has been laid down by the sastras. So, these have to be done as laid down, by all persons. Non-performance of these is a sin, which will attract God’s punishment.
11. What about the interpretation of charama sloka?
10) The Tenkalai school holds that in the first part in the charama sloka, “giving up all the dharmas” means that, all dharmas must be given up first, before seeking refuge in the Lord.
The Vadakalai school states that these dharmas actually refer to the different vidyas, in the bhakti yoga. These vidyas have already been given up by the Jivatma, due to his inability; and that this is a statement of fact.
12. How do they interpret the Lord’s compassion (daya)?
11) The Tenkalai school states that the Lord also grieves when a person is suffering.
They quote the authority from Ramayana, where it is said that Rama becomes grief-stricken at the sorrow of human beings.
The Vadakalai school says: A person has to feel sorry, for somebody’s grief, only if he is not able to remove the grief of the other person. When a person has the capacity to remove another man’s grief, there is no need for him to feel sorry. He will remove the other man’s grief.
Similarly, the Lord has got the powers to remove a person’s grief. So, there is no need for Him to feel sorry. He will remove the grief of the humanbeing.
It is stated in Ramayana, that Rama was feeling sorrow at the people’s sorrow for two reasons:
1) Good people who see that in the avataras, like Rama or Krishna, He also feels sorry, develop further affection towards Rama or Krishna and thus do good deeds.
2) Bad, or wicked people, seeing the Lord also grieving, think that He is also a human being like themselves; and thus, do wicked things and suffer.
13. What is meant by saying that the Lord is present Everywhere?
The Vedas say that the Lord is smaller than the smallest; and is bigger than the biggest. The Lord is present everywhere.
12) The Vadakalai school states that the Lord’s being inside an atom means that the Lord is present even in an atom. Similarly, when it is stated that the Lord is bigger than the biggest, or, infinite; this means that the. Lord is also there, wherever such infinite things like Time are.
I have already explained these aspects earlier,as antar vyapti and bahir vyapti.
The Tenkalai school states that the Lord is also inside the atom and similarly He also envelops the infinite things, like Time, because of His special powers.
14. Are these 12 the only points of difference between the two schools?.
Actually, there are 18 points of difference, but these are the more important.
I have only very broadly dealt with the points of difference, without going into details. As I already stated, the differences are more academic in nature and minor. They are not significant. Each school lays emphasis on certain aspects.
Sri Desika has also mentioned as follows: Among Sri Bhashyakara’s (Ramanuja’s) disciples, there are no differences on essential points. There are only differences in interpretation.

Hinduism – The Three Secrets

1. What are the three secrets in our system (rahasya traya)?
The first and the most important is called Ashtakshara. This consists of 8 syllables and is in the form of three words.
The first word is a single syllable Om. The second word is Namaha. The third word is Narayanaya.
So, the ashtakshara is OM NAMO NARAYANAYA. This means “Salutation to Narayana”. We will discuss the deeper meaning later.
2. What is the second secret?
The second secret is called Dvaya. This is in two parts. The first part is “Sriman Narayana Charanau Saranam Prapadye”. This means “I seek refuge at the feet of Sriman Narayana.”
The second part is “Srimate Narayanaya Namaha”. This means “My salutation to Sriman Narayana.” We will discuss the deeper meanings later.
3. What is the third secret?
The third secret is Charama Sloka, which occurs in the last chapter of Bhagavad Gita. This sloka says: “Having already given up dharmas, as a means to attain moksha; surrender yourself fully to Me. I will free you, from all the sins; do not grieve.” These are the words of Krishna.
Here. again we will discuss the inner meanings later.
So, these are the three important secrets which we should know.
4. What is the meaning of the three secrets.
We start with the most important secret, Ashtakshara. This is Om Namo Narayanaya. The Om has three letters A,U & M.
5. What is the meaning of A?
A means Narayana or Vishnu.
6. How do you say that?
There are three reasons.
1) According to Sanskrit dictionary and grammer, A means Vishnu.
2) A is the beginning of all letters. Similarly, Vishnu is the origin of all beings. Hence A denotes Vishnu.
3) The letter A is the shortened form of the Verb “Ava”, which means “to protect”. Since Vishnu is the protector of all the worlds, the letter A means Vishnu, who is the protector.
7. What is the meaning of the letter U?
The letter U means two things. 1) It means Lakshmi. 2) Another meaning is “only”..
8. What does the letter M mean?
The letter M means the soul or Jivatma.
9. How do you say that?.
Now the letter M (Ma) is the 25th alphabet among consonants in Sanskrit. Similarly, the soul or Jivatma is the 25th tattva.
10. How do we know that the Jivatma is the 25th tattva?
The first tattva is matter. The second is the mahat. The third is ahankara. Then we have the five gross elements starting with ether, etc. Then five subtle elements, starting with sound, etc. Then we have the five senses of knowledge and then the five senses of action. So, the total number of tattvas so far is 3+20=23. The 24th tattva is the mind or manas. So, soul or Jivatma is the 25th tattva.
1) Since the letter M (Ma) is the 25th alphabet among consonants in Sanskrit, it means the Jivatma, who is 25th tattva.
2) Secondly, the letter M is derived from the verb, which means “to know”. Jivatma is a knower, who knows things. So also, M denotes the Jivatma.
3) The Letter M is also derived from the verb, which means “measure or limit”. Since the Jivatma is limited in size as atomic, M denotes Jivatma.
Thus M denotes the Jivatma
11. What is the meaning of the word Om?
1) If we take the letter U to mean Lakshmi, then the word Om means that the Jivatma is the servant (sesha) of Vishnu and Lakshmi.
Here we have to take A (and U) with dative (4th) i.e. as “for A and U”. So, M, Jivatma is for A and U; i.e. the servant of A and U, i.e. Vishnu and Lakshmi.
2) Suppose we take the meaning of U as “only”. In this case, this will mean that the Jivatma is subservient to Vishnu only; and to no one else. This includes himself viz; he is not subservient to himself also. Of course Lakshmi always goes with Vishnu.
12. What is the meaning of Namo or Namaha?
Namaha has two meanings.
1) If you take it as one word, it means salutation or worshipping.
2) The second meaning is got by splitting Namaha as Na and Maha. Then, this will mean “not mine”.
13. Please clarify.What is the meaning of “not mine”?
We have to add M (Jivatma) in the context. There are four meanings:
1) I am not mine. I am subservient to the Lord, I belong to the Lord.
2) Everything is not mine. In other words, nothing is mine. Everything belongs to the Lord.
3) Independence is not mine. I am not independent. I am depending on the Lord.
4) Mastership is not mine. I am not the master of anybody, including myself. Narayana is the master of everybody.
So, these are the four meanings of “not mine”.
14. What is the meaning of the word ‘Narayanaya”?
Now we go step by step.
1) “ra” means to perish. So, ra denotes achetana, which is perishable.
2)”nara” means that which does not perish. Hence, nara means chetana or Jivatma.
3) “Nara” means the group of naras or jivatmas.
There is a second interpretation also. Nara means, which does not perish. So, Nara means the Lord also. Nara is also a name in Vishnu Sahasranama.
So, Nara means those belonging to Nara, viz., the Lord . So Nara means Lord’s qualities; and also Jivatmas and achetanas (which belong to Him).
15. What is the meaning of the word Ayana?
The word Ayana has three meanings:-
1) a resting place, or support or abode.
2) upaya or means.
3) fruit or objective.
16. What is the meaning of the word Narayana?
We will take the first meaning of the word, ayana, as the resting place. According to Sanskrit grammar, Narayana (Nara-ayana) means two things:
1) One, who is the resting place of Naras i.e. all chetanas and achetanas.
2) One whose resting place is Naras, i.e. all chetanas and achetanas.
If you take the first meaning, this means that all things – chetanas and achetanas – exist or abide in Narayana.
If you take the second meaning, this means that Narayana abides or exists in all things. This is possible because He is the soul of all chetanas and achetanas.
Thus, the two meanings show that 1) all chetanas and achetanas rest in Narayana; 2) Narayana rests in all chetanas and achetanas. .
17. Please clarify these two meanings.
1) The first meaning shows that He is the resting place of all chetanas and achetanas. All these abide in Him. This shows that He contains all chetanas and achetanas. All chetanas and achetanas are contained in Him. So, He is bigger than all these.
This quality of the Lord is called as Bahirvyapti.
2) The second meaning shows that He rests in all chetanas and achetanas. This shows the exact opposite of 1) above, i.e. He is smaller than all these.
This quality of the Lord is called Antarvyapti.
18. How exactly do you define Antarvyapti?
Antarvyapti means this quality:
The Lord is present, intimately connected with all chetanas and achetanas; in such a way that He is present, wherever they are.
19. How do you define Bahirvyapti?
Bahirvyapti means this quality:
The Lord is present also in places , where the chetanas and achetanas are not present.
20. So,what follows?.
A combination of these two qualities means:
1) The Lord is present, wherever all other beings are present.
2) The Lord is present, even in places, where other beings are not present.
21. The above meanings arise,when you take ‘ayana’ to mean resting place.What happens when you take the meaning of “ayana” as upaya or means?.
If you take the meaning of ayana as upaya or means for attaining salvation; then the word Narayana (Nara-ayana) will mean that He, the Lord Vishnu, is the upaya or means of attaining salvation, for all jivatmas
22. What happens, when you take the third meaning of ayana, i.e. fruit?
If you take the meaning of ayana as the fruit (ie. one that is to be attained): then the word Narayana (Nara-ayana) will mean that He is the fruit or end, to be attained by all Jivatmas.
23. So you have been telling different meanings for the different words, contained in Ashtakshara. By the various combinations of the meanings of the several words, several meanings are possible. Please explain.
Yes. By the various combinations, there are 10 meanings possible, of the Ashtakshara. I give the meanings below:
1) Salutation and pranamas to Narayana.
2) I surrender myself to the Lord. As my existence is only for the pleasure of the Lord, I surrender the protection of myself to the Lord. I surrender the fruit or purushartha to the Lord.
3) I am the servant only to the Lord and Lakshmi. I am not subservient to anybody else. I am not subservient to myself also. I do not have any independence. I am completely dependent on the Lord.
4) I surrender myself to the Lord. Even this surrender is by the grace of Lord. The Lord alone is the protector. There is nobody else who can protect me. I cannot protect myself.
5) I will do service only to the Lord and Lakshmi. I will not do anything for my pleasure. Whatever I do, is for the pleasure of the Lord.
6) I will do service to the Lord and Lakshmi, at all times. I will also do service to Bhagavatas.
7) I do not belong to myself. I do not have anything as mine. Nothing is mine. I belong to the Lord. Everything, that I have, also belongs to the Lord.
8 I am not able to do any upaya (other than prapatti). The Lord is the only upaya. He should bless me with salvation and permit me to do service to the Lord.
9) My protection is the responsibility of the Lord. The Lord will free me from all sins. The Lord will bless me with eternal service to Him.
10) I belong only to the Lord. I do prapatti to Him. I will do eternal service to Him. These are the ten meanings of ashtakshara.
24. Please explain the second secret.
The second secret is called Dvaya Mantra. We will start with the word Sri. Sri has six meanings:
1) She is attained by chetanas.
2) She attains Narayana and pleads on behalf of chetanas.
3) She hears the prayers of chetanas.
4) She makes Narayana hear the prayers of chetanas.
5) She destroys the karmas of the chetanas, which stand in the way of attaining salvation.
6) She makes ripe the qualities of chetanas, so that they desire only moksha and nothing else. So, all these six meanings denote only Lakshmi; and so, Sri means Lakshmi.
25. Please explain the first half of the mantra, “Sriman Narayana charanau saranam prapadye”.
Here, two ways of interpretation are possible.
1) One is, addressing Him as, “Sriman Narayana!”; and then saying, “I seek refuge in your feet”. This is one interpretation.
2) The second interpretation is taking “Sriman Narayana charanau” as one whole. Then, this will mean “I seek refuge in the feet of Sriman Narayana”.
Both meanings are equally valid.
26. Why does the mantra say as “feet” only?
Although it says only the feet, what it means is the divine, auspicious form of the Lord.
27. Then, why should it mention only the feet; and not the full form of the Lord?
As you know, the feet are the most important of the Lord’s form. We only fall at the feet of the Lord, for obtaining salvation. Hence the feet are mentioned particularly in this context.
28. So, what does the first part mean?
The first part means, seeking refuge at the divine feet of Sriman Narayana. So, the first part indicates the upaya or means of attaining salvation
29. What does the second part denote?
The second part denotes the fruit to be achieved, namely, service to the Lord.
30. Please explain this?
The second part of the Dvaya Mantra reads as follows:
“Srimate Narayanaya Namaha”. This has two different meanings.
1) The superficial meaning is: “Salutation to Sriman Narayana”.
2) The deeper meaning is to be taken as follows:
May I be for the service of Sriman Narayana. I am not for myself. Nothing is mine. Everything be-longs to the Lord. I am the servant of the Lord; and I am for service to the Lord. I do not do anything for myself. The Lord only gets things done through me. Whatever I do is for the pleasure of the Lord only.
The above are the two meanings of the second part.
31. So, what does the Dvaya mantra indicate?
As explained above, the first part indicates the upaya or means for salvation. The second part indicates the upeya-fruit to be attained, viz., service to the Lord.
32. Now let us go to the third secret, which is Charama sloka. I have a basic doubt here. This third secret occurs in Bhagavad Gita, in the last chapter, which is open to all. Then why is this called as a secret?. We do not call any other sloka in Bhagavad Gita as a secret.
You are right.The sloka by itself, is not a secret. It becomes a secret, because of the hidden meanings of the sloka.The meanings of the various words in the sloka are highly important.They have to be understood properly, under a proper acharya. Hence, referring to the meaning of the sloka, it is called a secret.
33. What is the meaning of the first part of this sloka?
Different people, belonging to different philosophies, have given various interpretations. We give three meanings, depending upon the different contexts. In the commentary on Gita, Ramanuja himself gives two alternative meanings.
34. What are the two meanings given by Ramanuja?
1) The first meaning given by Ramanuja is this:
A person who takes up the karma yoga or jnana yoga or bhakti yoga, should perform it, with Immense affection to God. At the same time, he should give up the thought that he is actually doing the karma or bhakti yoga. He should give up the thought that he has got the power to do various yogas. He should give up the thought that the fruit also belongs to him (Sattvika tyaga).
In other words, he should completely give up the idea that he is the doer and that he is also reaping the benefit or fruit. He must consider and understand that everything is done by God only; and it is for the pleasure of the Lord. This is the first meaning.
2) The second meaning is this. Suppose, while doing the bhakti yoga, a person has committed several sins or papa. These act as hindrances in the proper performance of the bhakti yoga. So these things have to be properly atoned for, before continuing the bhakti yoga.
For the atonement for sins, the sastras have laid down several prayaschittas like kricchra, chandra-yana, kushmanda homa, etc. These expiation ceremonies themselves take a very long time and are difficult to perform.
Krishna says: “Give up the various prayaschitta ceremonies, which have been prescribed in the sastras. Seek refuge in me. I will stand in the place of the various expiation ceremonies; so that the hindrances to the bhakti yoga are got rid of.”
These are the two meanings which have been explained by Ramanuja, in his commentary on Gita.
35. What is the third meaning?
The third meaning is by treating this sloka as a secret. So, in the third meaning, the greatness of prapatti is explained.
‘Dharman’ here means various kinds of vidyas, mentioned in the Upanishads, like Sad vidya, Dahara vidya etc. Because of incompetence, because of inability to do the same, a person, in the present world, has already given up doing these vidyas, which come under bhakti yoga. In other words, giving up the bhakti yoga has become a fait accompli – i.e., the bhakti yoga has already been given up.
So, having already given up the bhakti yoga, due to sheer inability; you seek refuge in God, i.e., do prapatti. This is the secret meaning of the first part.Here again different meanings are given by Desika.
36. What are the different meanings given by Desika?
1) The basic meaning is this: “You have already given up the bhakti yoga, knowing that you are unable to do it. So, do prapatti, to attain salvation.” Different meanings have been given by Desika, elaborating this basic meaning, as follows:
2) It is clear that prapatti does not require any other accessories, other than the five, which I have explained earlier. So, give up the idea that the other dharmas, namely, rites or duties, are required to be performed, as accessories to prapatti.
3) It is well realised that in the present day, the bhakti yoga cannot be performed, as laid down in the sastras. So, our efforts should not be wasted in doing something, which is not possible.
4) Knowing full well that bhakti yoga cannot be performed in the present day, we should give up even the desire to attempt to do bhakti yoga.
5) Prapatti is complete by itself and it does not require bhakti yoga. In fact, if a person simultaneously attempts to do bhakti yoga also, this means attempting two things together. So, the potency of prapatti is lost.
37. Can we say that “Sarva dharman parityajya” means giving up all the rites and karmas, prescribed in the sastras?
The Vedas and sastras cannot prescribe things that should be done; and then ask us to give them up. The sastras prescribe the duties and karma that various classes of people have to do; the various types of yagas a person has to perform, and so on.
It is not correct to say that, after prescribing these at length, the Vedas and sastras ask us to give up everything. If the idea is to give up all the karmas and duties, then there was no need to prescribe them in detail earlier.
38. What does the Gita say about this?
The Gita says that this is Tamasa tyaga. If a person gives up doing compulsory karmas like sandhyavandana, due to some wrong ideas or false notions, it is Tamasa tyaga. So, these compulsory karmas should not be given up on any account.
39. What is the purpose of compulsory rites like sandhyavandana and tarpana? Does this mean that a man, who has done prapatti, can give up daily duties like sandhyavandana, if these are not accessories to prapatti?
No. It is true that these duties are not required for prapatti. They are not accessories to prapatti. But these duties have been prescribed by the Vedas and sastras. So, these will have to be done till the end of life, by everybody, including one, who has done prapatti. What is meant is, that for the particular type of act, namely, prapatti, the other duties like sandhyavandana are not accessories. But they are duties prescribed in the Vedas and sastras. So, they should be done throughout one’s life.
40. Please clarify.
What is meant is, that for the particular type of act,namely, prapatti, the other duties like sandhyavandana are not accessories.But they are duties prescribed in the Vedas and sastras.So,they should be done throughout one’s life.
41. What happens, if a person, out of ignorance gives up doing these daily duties and rituals?
1) Not doing something, which is prescribed in the sastras; and 2) doing something, which is prohibited by the sastras; certainly earn the displeasure of the Lord. So, punishments will be given by God. Even if a person, who has done prapatti, fails in this regard, he also gets punished.
42. You were saying that the duties,prescribed in the sastras, should be done .You also say that all these duties should be done for the pleasure of the Lord. Which is correct?
Both are correct. Certain duties or karmas are prescribed in the sastras. The Lord himself says in the Gita that the Vedas and smritis are His own command.
So, anybody who violates His command, by not doing the prescribed duties, will be punished by Him.
43. In the second part of the charama sloka, it is said “mam” and “ekam”. Why is there a repetition? Is it not enough to simply say “mam”?
It is not a repetition, because, saying again has several significant meanings.
1) Saying “mam” and “ekam” denotes: “I am the means (upaya); and I am also the object of attainment (upeya or purushartha). So the two words “mam” and “ekam”, show the fact of
1) His being the means and 2) His being the object of attainment.
2) Another interpretation is that Iswara is the only means (upaya). The Jivatma does bhakti yoga or prapatti; this is not an important means. It is only an insignificant means, as compared to the Lord Himself, who is the main means (upaya).
So, this denotes that the Lord Himself is the only means, who is pleased by prapatti and grants salvation..
44. I am not very clear about what you say that Iswara is the only upaya.You have also said that prapatti,is the better upaya. Please clarify.
It is true that bhakti and prapatti are upaya for attaining salvation. But they cannot directly give you salvation. By your doing bhakti or prapatti, you please the Lord.
Then He decides to give salvation. The Lord only is the upaya, because He only gives salvation. Bhakti and prapatti are only instruments to please the Lord.
So, bhakti and prapatti are called Sadhyopaya (Sadhya Upaya = Upaya which can be done). Iswara is called siddhopaya (Siddha Upaya = Upaya, which is already there).
45. What is the consolidated meaning of the first half of the Charama Sloka?
The meaning is this. Having already given up bhakti yoga, due to inability, you seek refuge in Me alone.
46. Now let us go to the second half of the sloka. What does this mean?
“I will liberate you, from all your sins, which stand in the way of your attaining moksha. So, you do not grieve.” This is the consolidated meaning.
47. What is the special significance of the words “Do not grieve?”
This indicates the following, as being said by Krishna:
1) “Because of my independence and Lordship, you, who have done prapatti, need not be afraid that I will not grant you moksha. I will certainly grant you moksha.”
2) “You are afraid of the innumerable sins, which you have committed. You need not be afraid, as to whether these sins will stand in the way of your attaining moksha, even after doing prapatti.”
“You can be sure that having done prapatti; at the end of this life, you will certainly attain moksha.”