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The first chapter is called ‘Samanvaya Adhyaya’ and
fourth pada is known as ‘Spashta tharajivadilinga pada’.
In this pada the Sage Badarayana deals with the upanishadic passages which discuss and decide the entity
who is the cause of the universe. All the upanishadic passages point towards the Lord Sriman Narayana
who is the Upadana karana (Material cause), Nimitta karana(operational cause) and it goes without saying
that he is the Saha karikarana (Instrumental cause) also.

Even though there is no specific mention about this, the word ‘spashta thara’ means very clear.
It is also said that this pada deals with Upanishadic passages reflecting the tenets of the
Sankhya system of philosophy which says that the primordial matter which has several names like
Prakrithi, Pradhana, Anumanika and Ashabda is the cause of the universe.
These Upanisadic passages which reflect the Sankhya system are called Chayanusari Vakyas or Shadow Vakyas.
Vakya means a text or a passage of the Upanishad.
In this pada there are Eight adhikaranas.

The first two adhikaranas refute the Nirishwara Sankhya System founded by Kapila.
The Third adhikarana refutes the number of tattvas or categories as propounded in this system.
The fourth adhikarana establishes the fact that the word “Avya kritha” which generally means primordial matter,
refers to only the Supreme Being Sriman Narayana.
The next two adhikaranas that is 5th and 6th from the beginning refute the argument
jiva or soul in boundage of samsara known as baddhajiva.(also called asuddha jiva) and liberated soul,
known as muktha jiva (also called suddha jiva) as the cause of the universe.

The last two adhikaranas, that is the 7th and 8th refute in Seshwara Sankhya system of philosophy
which says, Brahman or Paramatma is only ‘Nimitta karana’ for the universe and not the Upadana Karana.

The first adhikarana is called ‘Anumanikadhikarana’.
The upanisadic text that comes up for discussion is a passage in the Kathopanishath which is a
dialogue between Yama and Nachiketha. Lord Yama teaches Nachiketha knowledge of Brahman in detail.

At one stage in his teachings, Yama says this human body is a ‘ratha’ or chariot.
The driver is Buddhi (intellect.) The person who travels, in this chariot is jiva, the senses that is.
Indriyas are the horses that pull the chariot. The mind is the reins in the hand of the driver
controlling the movement of the horses. The objects of enjoyment which are vishayas are the directions
in which horses desire to gallop. There are five senses of perception which are called Gnanendriyas.
The vishayas or the objects of enjoyment are sound for the ears, touch for the skin, color for eyes,
taste for the tongue, smell for the nose.

After comparing the human body to a chariot ( This comparison is known as Rupaka),
Yama tells Nachiketha the sequence of the things which are to be controlled one after the other or
one superior to the other by an upasaka (meditator) who gets down to Bhakthi yoga to attain Moksha.
The first thing to be controlled are vishayas are more crucial than the senses to be controlled.
More crucial to the vishayas is the mind which is to be controlled because even if the vishayas are
far away from the inpidual, the mind may be thinking of them.
So mind has to be controlled. The next thing to be controlled is Buddhi or Intellect.
More crucial to the buddhi is jiva, the self. Next to jiva to be controlled is the body because if
the body is in perfect health then only upasana or deep meditation is possible.

In this upanishad this body is called Avyaktha. The next crucial is the Supreme Being.
Controlling the Supreme Being means invoking his grace by doing saranagathi at his lotus feet,
but for his benedictory grace nothing can be controlled. This sequence of controlling is called
‘vaseekarya parampara’.

Here the view of the opponent or poorva pakshi who is Nirishvara Sankhya who does not accept
the existence of the supreme being is that the word Avyaktha in this context refers to primordial matter
only which is prakrithi or Anumanika and superior to this is the jiva who is referred as purusha in this context.
According to him the prakrithi or anumanika creates the universe in the presence of jiva.
This combination is known as prakrithi purusha.

This view is refuted by Sutrakarar in the first sutra which reads as ,
“Anumanikamapi Ekesham Eticheth na Sarirarupakavinyastha Grihithe: darshayathicha”.
The meaning of this sutra is as follows.
Ekesham means in katopanishad,
Anumanikam means Pradhanam or Prakrithi,
Api is mentioned as the cause of the universe,
Na means that this view is not correct because sarira rupaka
vinyastha grihithe: means the human body is compared to the chariot in this context,
Grihithe: means in the vaseekarya parampara mentioned in this context Avyaktha means the body,
Darshayathicha means the Upanishad in this context refers to the sequence of things to be controlled.

Avyaktha means not clear or refers to the object that cannot be seen.
The doubt that arises here is when the body is clearly visible to us how can it be called as Avyaktha.
This doubt is cleared by stating that the body is the transformation of the five elements which are
sky, Air, fire, water and earth which are in the minute form before transformation.

So the main purpose of this Adhikarana which is establishing the fact that Avyaktha is body is achieved.

—————

The second Adhikarana in this pada is called Chamasadhikarana.
This has three sutras.

The logical sequence or link with the previous adhikarana (sangathi) is as follows.
In the previous adhikarana, the fact that pradhana or prakrithi is independent was refuted by proving that
avyaktha does not refer to pradhana or Anumanika because it means only the body.
In the svetashwatara upanishad it is said that prakrithi is quite independent.
So the doubt is that the judgement of the previous adhikarana may not be correct.
To remove this doubt and restore the judgement of the previous adhikarana this adhikarana comes to picture.

The Upanishadic text that comes up for discussion in this adhikarana is from Svethashwathara Upanishad.
In one passage of the above upanishad It is said that Prakrithi which is primordial matter is quite
independent which consists of three elements fire, water and earth which are reddish, whitish and blackish
in their colours respectively creates several objects of the above colours in the forms of
Devas and human beings etc. Aja means that which is not born.
So Aja or Prakrithi is referred here as cause of universe.

So the poorvapakshi who is again Nirishwara Sankhya says that
Prakrithi alone creates the universe in the presence of jiva.
This point is refuted by Sutrakara in the first sutra which reads as Chamasavad Aviseshath.
The meaning of this sutra is as follows. Chamasa is a vessel used in a yaga in which the
juice of the ‘soma latha’ is kept and this juice is drunk by all rithviks connected with the yaga.

So chamasa only refers to the vessel made of wood used in the yaga.
In another context chamasa refers to a vessel of a particular shape.
But chamasa is a vessel in general terms. So the precise meaning of sutra is that just like chamasa
refers to a vessel used in a yaga in general terms so also here Aja means that which is not born and
there is nothing in the upanishadic text of this adhikarana to suggest that it is independent and
capable of creation of the universe on its own.

In the second sutra it is clearly said that Aja the primordial matter has the paramatma
as its cause citing a statement from Taittiriya Upanishad.
In this adhikarana it is there fore established that there is nothing in the universe
which does not have paramatma as antaryami or as its inner soul.
So even the Prakrithi the primordial matter has paramatma as its antaryami.
So in this universe every object is Brahmatmaka which means Paramatma is a soul and the object is the body.

The 3rd adhikarana in this quarter is called Sankhyopa-Sangrahadhikaranam.
This has three sutras.
The logical connection with the previous adhikarana is as follows.
In the previous adhikarana, it was established that the Prakrithi is not abrahmatmaka but it is brahmatmaka.
Brahmatmaka means having paramatma as antaryami and abrahmatmaka means not having paramatma as antaryami.
So abrahmatmaka tatvas are ruled out and all tatvas are sabrahmatmaka.

But this is objected to because of a statement in Brihadaranyaka upanishad.
This objection is over ruled in this Adhikarana. The upanishadic passage in the Brihadaranyaka Upanishad
which is subject for discussion in this Adhikarana is as follows.
Paramatma is the support to five elements and five knowledge giving senses.
These senses are given a special name in this upanishad as panchajana.
Because there are five Jnanentriyas (knowledge giving senses), these are called ‘pancha panchajanas’.
If this fact is known by an individual who also knows this paramatma who is called Amritha
which means most enjoyable the knower also becomes Amritha which means he attains moksha.
When the question comes which are the indriyas (senses) referred to by the word Panchajana
in this context the upanishad itself says prana, eyes, ears and mind.
Here prana means skin as prana cannot mean to breath or Mukya prana.

In another branch of Brihadaranyaka upanishad called Madhyandiana sakha, there is the mention of the nose
in the same context which has also to be taken in to account because it is mentioned as
Anna in this context which refers to both tongue and nose.

The opponent who is Nirishwara Sankhya thought because it is said as pancha panchajana,
pancha pancha means 5 x 5 that 25 and this suits the number of 25 tattvas postulated by him
and there is no mention of 26th tattva who is paramatma.
He further says that prakrithi which has twenty four tatvas should be the cause of the universe
and the creation takes place in the presence of the 25th tatva who is called purusha or jiva.

According to Nirishwara Sankhya, the 25 tatavas are.
1) Prakriti, Mahat, Ahankara – 3
2) Five elements or Bhutas which are sky, air, fire, water and earth – 5 (sky is akasha)
3) Five tanmatras (subtle forms) which are called as Saba tanmatra, Sparsha tanmatra, Rupa tanmatra, rasa tanmatra, Gandha tanmatra- 5
Tanmatra is a stage in between preceding bhutha and succeeding bhutha. Just like the stage in between Milk and curd.
4) Indriyas or senses – 11
5) Jivatma who is called purusha by Nirishwara Sankhya- 1
Total – 25

We also (belonging to visishtadwaitha philosophy) accept the above twenty five tattvas and besides the above
we accept paramatma who is the 26th tattva. So paramatma is called shadvimsaka because
he is the 26th tattva and jivatma is called panchavimsaka as he is the 25th tatva.
The eleven senses are
1) Mind- 1
2) Knowledge giving senses- 5 which are ears, eyes, noses, skin and tongue ( Jnanendriyas)
3) Action oriented senses (karmeindriyas) Hands, Legs, Speech, Genital organ and Excretory organ- 5
Total : 11

In this context it is better we know the sequence of creation.
Prakriti, Mahat, Ahankara, Sabdatanmatra, Akasa Sparshatanmatra, Vayu Rupatanmatra, Tejas,
Rasa tanmatra, water, gandha tanmatra, earth.
In the each of the above, Lord Sriman Narayana is the antaryami and he wills and the succeeding tatva is created.
Ahankara is of three kinds, Satvika ahankara from which the indriyas are created.
Tamasa Ahankara from which the five bhuthas are created. Rajasa ahankara helps both the above.

The opponent is of the view that this upanishadic passage is in ideal agreement with their doctrine of 25 tattvas
without accepting the existence of the paramatma and there fore ruling out the possibility of the
paramatma being the antaryami in each of the above.

This view has been refuted by the sutrakarar in the first sutra which states as
“Nasankyopasangrahathapi nanabhavath athirekachcha”.
The meaning of this sutra is as follows.
Even if the 25 tatvas are accepted they are different from what Nirishwara sankhya says because
Akasha and Jivatma which are within the twenty five as stated in this upanishad to be outside twenty five which is not correct.
Therefore the word pancha panchjana does not mean or refer to the 25 tatvas.

In the second sutra which states as “Pranadaya: Vakya seshath”
it is established that pancha pancha jana means only the Gananendriyas which are five in number.
So there is nothing like Abrahmatmaka tatva.

The 4th adhikarana is called Karanathva adhikarana.
It has two sutras.

The logical connection of this adhikarana with the previous adhikarana is as follows.
In the previous adhikarana it was established that because of the fact that Akasha and indriyas
are supported by Brahman or paramatma, the pradhana or the primordial matter cannot be the cause for the world.

Now the same purva pakshi who is the Nirishwara sankhya rises again and tells that
there is no unanimity in the upanishads regarding the entity which happens to be the cause for the universe.
He also says that there is some unanimity in the pradhana (prakriti) being the cause of the universe.
This contention is refuted in this adhikarana.

In the various upanishadic texts dealing with the creation of the universe, the upanishads identify
several entities as the cause of the universe. One upanishad says that Asath is the cause.
Another upanishad says sat is the cause. The third upanishad says Avyakritha is the cause.

The opponent says that because of the above it is very difficult to establish that Brahman as the cause of the universe.
Ekshana or willing or determination to create can also be made applicable to the pradhana and
hence it is the cause of the jagath. This is the contention of the opponent.

This is refuted by the Sutrakara in the first sutra which reads
“Karanathvena Akasadishu yatha vyapadishta ukthe:” – The meaning of the sutra is as follows.
Akasha dishu karanathvena yatha vyapadishta ukthe: – Brahman or Lord Sriman Narayana has been mentioned
as the cause for Akasha and fire etc. because of his omniscience (knowing every thing),
All powerfulness, ability to will and execute any thing and every thing etc.
This is because of the fact that Taittariya upanishad clearly says that Akasha and other elements are created by Brahman.

In the second sutra which reads as
Samakarshath – the Sutrakara gives valid and convincing reasons for the words
sath, Asath, Avyakrithi to mean Brahman.

The fifth adhikarana in this quarter is called Jagath vachitvadhikaranam.
It has three sutras.

The link with the previous adhikarana is as follows.
In the previous adhikarana it was established that a sentient being is the cause of the universe.
Even then it can be only unliberated soul who can be the cause because Nirishwara sankhya does not accept
the existence of paramatma. The sentient being that is unliberated jiva can exist only with a mortal body
having the ingredients of the prakrithi tatva. So this prakrithi or pradhana can also be indirect cause.

The upanishadic text that comes up for discussion is a passage from Kausitaki upanishad.
Before the mentioning the summary of the relevent passage a story is spelt out here which leads to that passage.
The story is that a person belonging to Gargya gothra and whose name is Balaki was a resident of kashi
which is now called Benaris or Varanasi. He was a well readman. He met Ajathasatru who was the king of kasi
and told him that he would initiate him that is Ajathasatru in to the knowledge of Brahman.
Ajathasatru was very happy over it because he told that every body wants to go to king janaka because
he gives very valuable and precious gifts to those who teach him about Brahman and Ajatha satru further observed that
Balaki has come to him without going to janaka and that is laudable.
It is implied that he would give the same gift to Balaki as janaka would offer.

Then Balaki began to initiate Ajathasatru into the knowledge of Brahman by saying that
he is used to meditate on the purusha at the centre of solar system as Brahman and asked ajatha satru to do the same.
Ajathasatru says that he also knows about it and he needs no preaching of the same from Balaki.
Like wise Balaki went on telling that he is meditating on Moon, Lightning, cloud, sky, air, fire,
water, image, echo, imitation, shadow, jiva, jiva in sound sleep, jiva who sees dreams, image in the right eye,
image in the left eye and Ajatha satru says that he also knows all the above and does not require Balaki’s initiation.
Balaki then became silent. Ajatha satru asks Balaki whether he knows only that much for which
Balaki replies in the affirmitive. Then Ajathasatru tells Balaki all the while he only narrated
the objects which are not brahman and he will initiate Balaki in to the knowledge of Brahman.
Ajatha satru continues to say that the person who created all the objects mentioned by Balaki
and who created this world containing both sentient beings and non sentient beings is the Brahman
who is to be meditated upon. Then Balaki became the disciple of Ajathasatru.
Then Ajatha satru holding hands of Balaki and came out and both went near a person who was in deep sleep.
Then Ajatha satru addressed the breadth of the sleeping person and he did not get up.
Then Ajatha satru beats him with a stick and the person immediately got up.
By this action he illustrated that jiva is different from prana otherwise called breath.
He further tells Balaki that jiva was sleeping on paramatma from whom the jiva came out and got up.
This further illustrates that jiva is different from Paramatma.

In this the opponent says that in the statement that the objects mentioned by Balaki are the objects of enjoyment,
aides of enjoyment which are created by the person according to his karma and the term karma
refers to punya and papa of the inpidual and hence jiva who is the possessor of the punya and papa must be
creator of the universe and he should be meditated upon as distinct or separate from the body.
In other words the contention of Nirishwara sankhya is that pradhana or prakrithi which is supported by
jiva or purusha should be the creator of the universe.

This argument of the opponent is refuted by sutrakarar in the first sutra which reads as
“Jagadvachitvat” –
The meaning of this sutra is that the word karma mentioned in the upanishadic text
refers to the universe only and not punya and papa and there fore the contention that
the body or prakrithi which is supported by purusha or jiva as the cause of the universe is not correct.
In other words the Brahman alone and none else is the cause of the universe.

The sixth adhikarana in this quarter is called Vakyanvadhikarana.
The link with the previous adhikaranam is as follows:-
In the previous adhikarana the word karma was interpreted as the world and consequentially that
particular portion of the upanishadic text was proved as not pertaining to jiva.
The opponent says that the upanishadic text pertaining to this adhikarana clearly points to-wards the jiva
who is the enjoyer of fruits of punya papa. This view point is refuted here.

The upanishadic passage which comes for discussion in this adhikaranam is Maitreyi Brahmana in Brihadaranyaka upanishad.
This is the 5th subsection of the 4th chapter in that upanishad.

A brief summary of this text is as follows. Sage Yajnavalkya had two wives Katyayani and Maitreyi.
Katyayani had materialistic out look where as Maitreyi’s out look was spirital.
Yajnavalkya decided to take to sanyasa and wanted to execute a will piding his assets between two wives.
Maitreyi asked Yajnavalkya whether the wealth which she is going to bequeath from yajnavalkya would help her
attaining moksha that is eternal bliss. Yajnavalkya replied in the negative.
Then Maitreyi asks Yajnavalkya to preach her the means for attaining maoksha.

The preaching of Yajnavalkya is as follows. A husband does not become lovable to his wife
on account of his own will but on account of the will of the paramatma the husband loves his wife.
Similarly a wife does not become lovable to her husband but on account of her own will and
because of the will of the paramatma she loves her husband.
This establishes the truth of the proverb that marriages are made in heaven.
Similarly children do not become affectionate to their parents but on account of their own but
because of the will of the paramatma they become affectionate to their parents.
Likewise wealth, a Brahman, a kshatriya, Swargaloka, celestial gods like indra etc,
living beings and all other objects become likeable to a person on account of the will of Lord Sriman Narayana.

The Lord Sriman Narayana is to be known by hearing about him under the feet of an acharya or preceptor.
He is to be repeatedly thought in the mind for the consolidation of the knowledge acquired about him,
he is to be meditated upon after seeing the paramatma within himself.
By acquiring full knowledge of paramatma every thing in this world will be known.
One who thinks that Brahmins, Kshatriyas, and other sentient and non sentient beings (animate and in animate objects)
are out side paramatma and not within paramatma will not attain moksha and he will have to under go
repeated births and deaths in this samsara or world. Just like when the drum is not beaten by a stick,
the sound does not generate or even when the drum is not there or the beater is not there
the sound is not generated like wise when the indriyas or the senses do not think of their respective objects or
when the senses are fully under control then the mind does not perceive the
external objects and will concentrate on the Paramatma.
Similar to the illustration of the drum as narrated above, illustrations are there
in respect of conch shell (shakha) and veena.
Just wet fire wood generates smoke by its combination with fire, so also Lord Sriman Narayana is both
the material and operational causes of the universe.
Here for causing smoke, fire is the nimitta karanam (operational cause) and wet fire wood is upadana karana (material cause).

Further to the above, it is said here four Vedas, epics like Srimad Ramayana, Puranas like
Sri Vishnu purana and Upanishads emerged from the paramatma.
In the first sentence of this upanishadic passage there is the word “Atma” where it was said that
the husband does not become loveable to his wife and paramatma who is merely said as atma in this passage
wills that husband should love his wife. The opponent who is Nirishwara sankhya says that
Atma should denote the person opposite to the word husband. This means Atma refers to wife who is jiva.
He further says that the word, “Atma” in the subsequent passage refers to jiva only
and not paramatma and this jiva should be mediated upon.

In Nirishwara Sankhya system of philosophy it is said that purusha (jiva) separated from the body
if meditated upon confers upon him the moksha. SO the opponent says that this passage has nothing to do with paramatma.
So he confirms the fact that pradhana or prakrithi creates the universe in the presence of the purusha or jiva,

This view of the opponent is refuted by sutrakarar in the first sutra which reads as
“Vakya anvayath”. The meaning of this sutra is as follows.
This upanishadic passage entirely pertains to paramatma because the sentences in this passage having
proper link with one another right from the beginning refers to paramatma only because Maitrayi
in the beginning asked Yajnavalkya to tell her the means of attaining eternal bliss
and this is possible only by meditation on paramatma and not on jivatma.

In this adhikaranam an important doctrine of Vishishtadvaitha philosophy has been established by the Sutrakara.
The Sutrakara mentions three schools of thought of the sages Ashmarathya, Audulomi and Kasakritsna
who are all disciples of Sage Veda vyasa. Sage Veda vyasa finally accepts the contention of kasakritsna
who says that jiva is the body of the paramatma which is the basic doctrine of visishtadwaitha system.
So this adhikarana is one of the most important adhikaranas.

The seventh adhikarana in this chapter is called Prakrithi adhikaranam.
There are six sutras in this.
In the previous six adhikaranas the Nirishwara sankhya system of philosophy which was founded
and propagated by Lord kapila who is an incarnation of Lord Sriman Narayana was completely refuted.
As already mentioned in this system the existence of paramatma is not accepted.
Pradhanam or primordial matter which is called prakrithi is the material cause and because
this prakrithi creates the universe in the prasense of purusha or jiva, purusha becomes nimitta karana.

In this adhikarana, the Four headed Brahma who founded Seshwara Sankhya system of philosophy
accepts the existence of Paramatma but says that he is the Nimitta karana only (operational cause)
and primordial matter continues to be the material cause or upadana karana.
Both the above systems of philosophy are against the doctrine contained in Vedas which unequivocally
proclaim that Lord Sriman Narayana is both material cause and operational cause which is called
Abhinna Nimitta upadana karana is established in this adhikarana.
So the link of this adhikarana with the previous one is that in the previous adhikarana Nirishwara Sankhya system
was refuted and in this adhikarana Seshwara Sankhya system is refuted.

The opponent or poorva pakshi in this adhikarana rises and tells that upanishads generally tell that
Brahman is only Nimitta karana and not upadana karana for this universe.
The authority he mentions for his above contention are some two passages in svetashwara upanishad
which say that the world is created by the primordial matter.
It always says that Mayi who is Brahman makes the prakriti create the universe.
Prakrithi is Maya and Mayi is Paramatma.

In Sri Bhagavad geetha also Lord Krishna says under his presence or supervision the Prakrithi delivers the universe.
Jivatma is subject to Maya created by paramatma.
It is the common knowledge of every body in this world that for any object, the upadana karana is different from nimitta karana.
For example, a golden jewel has gold as its upadana karana and goldsmith as the Nimitta karana.
So also for this universe the prakrithi is the Upadana karana and Brahman or paramatma is the Nimitta karana.

This argument is refuted by the sutrakarar in the first sutra which reads as
“Prakritisha pratijna Drishtanta Anuparodhath”. The meaning of this sutra is as follows.
Prakrithisha means upadanam (material cause) also which in other words is that
Brahman is upadana karanam also ( It goes without saying that he is nimitta karanam)
because of the pledge made by upanishads that by knowing the basic cause all the objects produced by it
will be known and the three illustrations were cited by uddalaka to svetha kethu which are clay, gold and iron.
By knowing clay all clayery products are known, By knowing gold all ornaments that can be made of gold are known
and by knowing iron all ferrous products are known. Between the pledge and the illustrations there is very close agreement.

So Brahman in the causal state is associated with sentient and non sentient beings in the cosmic form.
As he is antaryami to these beings he wills to transform the sentient and non sentient beings
in to a big form by giving name and form to each being which means he provides bodies and senses to all jivas.
Without his being inner soul and willing, the transformation would not have taken place.
Hence he is upadana karana. There is the example of spider. Spider is the worm which produces the thread
by itself and illustrates that it is both the upadana karana and nimitta.
When a spider can be both karanas why not Lord Sriman Narayana be both the upadana karana and nimitta karana.

The 8th and the last adhikarana is called Sarva Vyakyana adhikarana.
It has only one sutra.

The link with the previous adhikarana is as follows. In the first chapter which is called samanvaya adhyaya
there are 35 adhikaranas including the present one which is the 35th adhikarana.

In the previous 34 adhikaranas it was established Lord Sriman Narayana is the cause of the universe.
But there are certain passages in the various upanishads in which Rudra, Hiranya Garbha, Indra
and other celestial gods are mentioned as the cause of the universe and this creates a doubt
as to who is the real cause of the universe. So to dispel this doubt this adhikaranam was introduced by the Sutrakara.

The opponent says that in Svetashwatara Upanishad it is said that
Rudra is the cause of the universe and he is to be meditated upon to attain Moksha.

This is refuted by the Ssutrakara in the sutra “Ethena Sarve vyakyata vyakyatha:”
The world “Vyakayatha:” is repeated twice to indicate that this chapter comes to an end with this sutra.
The meaning of this sutra is That by applying the maxims established in the previous 34 adhikaranas,
the remaining statements in the various upanishads in which several celestial gods like
Rudra, Indra, Hiranya garbha etc are mentioned as the cause of the universe and to be meditated upon for attaining Moksha,
may be proved that they refer to Lord Sriman Narayana only and he alone is the cause of the universe both material and operational.
This sutra also incidentally refutes the argument that atoms are the cause of the universe.

In Sruta prakasika which is a beautiful commentary on Sri Bhasya, the commentator Sri Sudarsana suri cites
several upanishadic texts which are dubious in nature regarding the cause of the universe.
The commentator beautifully gives convincing reasons for deciding that those names mentioned
in those texts mean Lord Sriman Narayana only and none else. Some of them are listed below.

Upanishad–Name mentioned as cause–Room for doubt–Reason to assert that the name refers to Sriman Narayana Only.
1-Brihadaranyaka upanishad–Brahman–Brahma may mean Brahmin caste or Agni Devatha or even four-headed Brahma.
Here Sriman Narayana himself says that he creates Chathur mukha. So Brahma means Narayana.
2-Brihadaranyaka upanishad–Mrityu–The whole thing was encompassed by Mrityu.
Mrityu refers to Sri Narayana only, In Subaloopanishad it is said that Mrityu is the body of paramatma.
3-Subalopanishad–It is not sat, it is not asath, it is neither sath or asath.
From this tamas is created.
In this upanishad every now and then Narayana is mentioned. So Sath, or Asath refers to Narayana only.
4-Yajurveda Aranyaka–Aditya or Surya–Surya is mentioned as Atma to the world.
Surya or Aditya refers to his inner soul who is the antaryami, Sriman Narayana.
5-Prasnopanishad–Prajapathi–Prajapathi willed and created the universe
Prajapathi means his inner soul, Sriman Narayana. In the later part there is the mention of Paramapurusha
6-Brihadaranyaka upanishad.–HiranyaGarbha.
It is said that Hiranyagarba was alone at the time of deluge or pralaya and he created the universe.
The word Hiranyagarbha refers to Sriman Narayana because Hiranyagarbha is one among the thousand names in Sahasranama sthothram .
7-Taittariya upanishad–Dhatha–Dhatha created sun and moon
Dhatha means Sriman Narayana because it is said in the beginning that paramatma sleeps at the centre of the ocean of milk.
8-Svetaashwataraa upanishad–Rudra–It is said Rudra created Hiranyagarbha
Rudra was born from Four-headed Brahma who was created by Sriman Narayana from his navel and so
Rudra cannot be the cause of the universe. Further Rudra is one among the thousand names of Lord Sriman Narayana.
So Rudra directly refers to Sriman Narayana. Moreover Ruk means the disease of Samsara Sriman Narayana dravayathi
that is melts this disease and therefore he is called Rudra.
Similarly the words Siva shambu mentioned in the upanishads in various contexts refer to Lord Sriman Narayana only.

By summing up the above and in conclusion the following two slokas become more relevent
and puts in a nut shell the essence of this first chapter.

“Tatvam Jignasamananam hethubhih sarvatho mukhai:
Tatvam eko mahayogi Hari: Narayana : para:”

The meaning is when a discussion is held to find the real truth by citing several reasons,
the final outcome is that Sriman Narayana who is also called Hari is the para tatva or the supreme truth or Reality.

“Aalodya Sarva Sasthrani Vicharyacha puna: puna:
Idam Ekam Sunishpanannam, dhyeyo Narayana: Sada”.

The meaning is, after making in depth study of all the scriptures and sasthras and discussing again and again,
the final conclusion is that Sriman Narayana is the supreme being who is to be meditated upon
and this fact cannot be shaken by those belonging to philosophies which are outside Vedas
(not accepting Vedas as supreme authority) and to philosophies giving wrong and
absurd interpretations to upanishads and Vedas. With this the first chapter gets concluded.

Systems of philosophy which are not accepting Vedas as authorities are called as bahyamathas.
Bahya means outside that is they are all outside the philosophy of Vedas which proclaim in one voice
that Lord Sriman Narayana alone is the upadana Karana and nimiththa Karana.
There are some systems of philosophy which accept Vedas as authority and give wrong interpretations to them.
These systems are called Kudrishtimathas.

The first chapter was called Samanvaya adhyaya because all the upanishadic texts dealing with
creator and creation of universe that is in other words the cause of the universe have
direct or indirect connection with Lord Sriman Narayana which means
Lord Sriman Narayana is the cause of the universe both Material (Upadana karana) and Efficient (Nimitta karana).

This also implies or includes instrumental cause or saha kari karana.

——————————————

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-

The whole of Samanvaya Adhyaya deals with upanishadic texts referring to Brahman
who is the cause of the universe either directly or indirectly ruling out
Jiva and Prakriti (Non-sentient matter) from being the cause of the universe

In the third pada there are ten Adhikaranas
out of which seven adhikaranas are within the context and
three adhikaranas are out of context.
The adhikaranas within the context are said to have “Sakshath Sangathi” which means “direct link” with one another
and three adhikaranas which are out of context are called “prasangikam”(Contextual).

The third pada of the first chapter is “Spashta jivadi linga” pada because the Upanishadic texts
that come up for discussion clearly point towards jiva or prakrithi giving room to the doubt
that they may be the cause for the universe. This is refuted by the Sutrakara in all the seven adhikaranas.

1. The first adhikarana is called Dyubhvadi Adhikarana.
It has six sutras.

The link, sequence or sangathi to this adhikarana with the one in the previous pada is as follows.
In the fifth adhikarana of the previous pada that is Adrisyathvadi Gunakadhikarana, it was established that
the word Akshara mentioned in that Adhikarana pertains to paramatma only and not to Jiva or Primordial matter, Prakrithi.
Some again doubt that it may be Jiva because of the subsequent utterances in the same Mundaka Upanishad
which has a clear pointer towards Jiva. This is refuted here.

The Upanishadic text that comes for discussion in this Adhikarana is from Mundaka Upanishad. This text states as follows.

Paramatma (Brahman) who is Akshara supports Heaven, Earth, Sky, Mind, Breath and which are interconnected
with him and he is to be known as the supreme controller and encompassing the entire universe.
So the talk of things other than paramatma has to be given up. He is the bridge for the salvation in other words,
he is the bridge for the ocean of samsara or bondage in which the opposite shore is Vaikuntha Divyaloka and
this bridge directly leads to Moksha which is called Amritha in this Upanishad.
This paramatma dwells in the heart of every being and he is just like the hub of a wheel
which is connected to the rim of the wheel by spokes.
So also here paramatma is connected to all the parts of the body through thousands of blood vessels known as “Nadis”.
He undertakes several births although there is no need to him to be born.
He is omniscient and he knows every aspect of every being. He is to be meditated upon through ‘pranava’.

The Poorva pakshi or opponent says that the word Akshara does not mean paramatma and it clearly means Jiva
because of his connection with nadies and taking innumerable births in this world.

This is refuted by Sutrakara who says in the first sutra, which is
Dyubhvadyatanam svasabdaath. The meaning of this sutra is as follows.

Dhyubhvadyayatanam – The supporter of heaven, earth etc. is paramatma because,
Svasabdaath – the exclusive characteristics of ‘Paramatma’ are mentioned in this context.

The exclusive characteristics are :
1. Supporter of all objects in the universe
2. He is the bridge for the ocean of samsara leading to Moksha.
3. The word Atma mentioned in the Upanishad in this context exclusively refers to paramatma.
4. Being omniscient and knowing every aspect of every being and this cannot apply to Jiva and it is applicable to paramatma only.
5. Even though paramatma need not take birth in this world as there is no karma to him,
still he takes several births on his own volition in the form of incarnations or avataras like Lord Rama and Lord Krishna
to punish the wicked people and save good people. It is also said in this upanishad that when a Jiva
who has done Bhakthi yoga or saranagathi sees the most charming and beautiful body of paramatma called
Divyamangala vigraha when he attains Moksha after shedding his punya and papa and connection with samsara
and becomes equal to Lord Sriman Narayana in all aspects except a few.

So this proves that the word Akshara in this Upanishad refers to Paramata only and not the Jiva.

——————

2.The Second Adhikaranam in this pada is called Booma Adikaranam.
The connection or sangathi with the previous adhikarana is that in the previous adhikarana
there was no break in the context of Paramatma and hence it was established that Akshara is Paramatma.
In the upanishadic text of this Adhikarana there is no break in the context of Jiva
and the doubt arises that this upanishadic text refers to Jiva only. This doubt is dispelled in this Adhikarana.

The upanishadic text that comes for discussion is the seventh chapter of Chandogyopanishad.
This Chapter is called “Bhooma Vidya Prakaranam”. Brief summary of this upnishadic text is as follows:
Sage Narada approaches sage Sanath Kumara and requests him to initiate him into the knowledge of Brahman.
Sage Narata tells Sage Sanathkumara that he has mastered all branches of learning like
Rigveda, Yajurveda, Samaveda, Atharvanaveda, epic Srimad Ramayana, Puranas, fifth veda which is Sri Mahabharatha,
grammar, the subject connected with performance of ceremonies, Mathematics,
subject dealing with the prediction of natural disasters,
subject dealing with the way of locating underground hidden wealth, logic,
subject dealing with the performance of pujas in the temples which is called Ekayana Sakha.
Subject dealing with the meditation on celestials (Devathas), six ancillaries of Vedas,
subject dealing with making the people subordinate, archery, astrology,
subject dealing with the capturing of snakes which is called Garuda vidya,
subject dealing with music and dance, Ayurveda (indigenous medicines).

Narada further says that in spite of his mastering all the above branches of learning,
he is distressed because he has not acquired knolwedge about brahman and he is not Atma vith.
The word Atma refers to Paramatma only. He requests sage sanatkumara to relieve from distress
by initiating him into the knowledge of brahman.

Sanath kumara instead of straightaway preaching to him about Bahman mentions several objects and tells
Narada to meditate on each object treating it as brahman or paramatma.
The objects are Nama (name), speech, mind, will, determination, strength, food, water, fire, sky,
Manmatha, directions, prana meaning jiva and finally Paramatma called Sathya in this Upanishad.

Narada meditates on each starting from Nama and not convinced with the same comes again to Sanath kumara
and asked whether there is any object superior to one on which he meditated earlier.
After meditating on prana (meaning jiva in this context) he did not ask Sanath kumara whether there is
any object superior to prana. Though prana means breath, it refers to Jiva in this context
because jiva will always be with prana.

Finally Sanatkumara tells Narada that where a person does not see anything else, does not hear anything else,
does not know anything else., That is Bhooma which is infinite bliss and
where something else is seen, heard or known is insignificant.
Sanatkumara further tells Narada to meditate uporn satya the paramatma who is the supreme goal.

Narada further asks Sanath kumara as to who is the supporter of the entire universe.
Sanath kumara replies that Paramatma (Brahman) is the supporter.
Narada again asks that who is the supporter of Paramatma for which the reply is Paramata supports himself
and there is no separate supporter.

Here the interpretation of the word Bhooma is under question. The Poorvapakshi or the Opponent says that
Bhooma is Jiva only and not Paramatma because
the preaching by Sanatkumara to Narada stopped at prana which means Jiva in this context.
This argument is refuted by the Sutrakara by the first sutra in this adhikarana which states
“Bhumaa samprasadaath Adhyupadesath”. The meaning of sutra is as follows.

Bhooma is Paramatma because, Samprasadaath Adhyupadesath – Samprasada is Jiva and Paramatma has been told
in this upanishad as superior to Jiva from all aspects.
Further the meaning of Bhooma is infinite bliss. Some exclusive characteristics of paramatma are mentioned here
which are paramatma is supreme goal by his inherent nature.
Paramatma supports himself and he is the antaryami or inner soul to all beings.

——————————

3. The Third Adhikarana in this pada is named as Aksharadhikarana.
This has three sutras.
The link or ‘sangathi’ with the previous Adhikarana is as follows.
In the previous Adhikarana it was said that paramatma supports himself.
This Adhikarana comes to remove the doubt that the object other than Brahman (Paramatma) is also self supporting.

The Upanishadic text which is Vishayavakya for this Adhikarana is from Brihadaranyaka upanishad.

King Janaka of Mithila kingdom convenes a conference of all sages who are all having deep knowledge of Brahman
and announces a fabulous prize of 1000 cows with calves and with gold placed on each horn of each cow to the person
who has the deepest knowledge of the Brahman.
Initially for some time in the conference nobody rose up and claimed that he has the deepest knowledge of Paramatma.
After some time Sage Yajnavalkya rose up and called his student and asked him to drive all the cows with calves to his hermitage.
Seeing this all the others suddenly got up from their seats in protest as to how Yajnavalkya can grab that
fabulous prize without proving that he is brahmanishta having the deepest knowledge.
After the din calmed down the sages who had assembled there began the put questions one after the other to
Yajnavalkya on brahman which Yajnavalkya replies calmly and convincingly.
A lady whose name is Gargi puts two questions to Yajnavalkya.
Even in those days women had equal rights with men in acquiring knowledge about Brahman.

Her first question was, Oh Yajnavalkya, in which object the lokas or worlds below earth (Bhooloka),
the lokas above heaven and the lokas in between heaven and earth are connected lengthwise and breadthwise
as in the case of the cloth in which the threads are interlaced lengthwise and breadthwise.

Yajna valkya’s reply to the above was that Akasha is the object in which all the worlds are interlaced.
Gargi was happy with this reply and saluted him. Her second question was that in which object Akasa is connected or supported?
Yajna valkya’s reply was that Akshara is the object with which Akasha is connected or Akshara supports the Akasha.

He further says that this Akshara is not stout, is not slim, is not tall, is not short, not reddish,
or without a form, sinless, not oily, not dark, not air, not sky, not tasty, not eyes, not ears, not speech,
not mind, not fire, not breath, not having face, not having senses, it is not inside, it is not out side,
it does not eat any thing. This Akshara is the supreme controller of everything including the sun and moon.

Here the interpretation of word Akshara is under question. The opponent says that this Akshara should be either
Prakriti (Primordial matter) or Jiva and it cannot be Paramatma.
His argument is in Gargi’s question in which it was asked what is the support of Akasha.
Akasha is supported by prakrithi or pradhanam only so akshara is prakriti only.
He also says because any inanimate object is supported by Jiva only this Akshara may be even Jiva.

This Argument is refuted by Sutrakara in his sutra,
“Aksharam Ambaranthadhrutheh:”. This means as follows.

Aksharam – is paramatma because,
Ambaranthedhrutheh : – This Paramatma is said to support Avyakritham or Prakrithi
which is the cause of the Ambaram or sky which we see.

In the second sutra Akshara being Jiva was ruled out. So Akshara is Paramatma.

———————-

4. The 4th Adhikarana in this pada is named as Ekshathi karma adhikarana. It has only one sutra.

The connection of this Adhikarana or sangathi with the previous Adhikarana is as follows.
In the concluding portion of the upanishadic text of the previous Adhikarana it was said that
Paramatma cannot be seen by our naked eyes which means that his Divyatma Svarupa which is every where cannot be seen.

So the doubt arises that purusha who is said in the upanishadic text of this Adhikarana as could be seen cannot be Paramatma.
This doubt is cleared in this Adhikarana.
The Vishayavakya (Upanishadic text) which comes for discussion in this Adhikarana is from Prasnopanishath.

In this Prasnopanishath six sages whose names are Sukesha, Satyakama, Gargya, Kausalya, Bhargava and Kabandhi
approach the sage Pippalada for getting initiated in the knowledge of Brahman.
Pippalada tells them to observe strict celibacy for one year and then come to him for asking questions
and getting replies to them from him.
With humility sage Pippalada tells them that if he knows the replies to their questions then he will reply.

Each of the above sages puts questions and elicits answers from him.
So this Prasnopanishath contains six questions and answers to them.

Sage Satyakama’s question is that if a person meditates on pranava till his death to which world he goes.
The meditation on pranava is called Pranava upasana. There are three types of Pranava upasana.
1. Ekamatra pranava upasana
2. Dvimatra pranava upasana
3. Trimatra pranava upasana
Matra denotes an instant or moment.
So ‘Ekamatra’ indicates the normal time taken to utter pranava mantra.
Dvimatra is the double the time taken to utter the same pranava which means slower than that of Ekamatra pranava
and thrice the time taken in Trimatra pranava upasana.

The fruits of the above Upasanas are
(1) for Ekamatra pranava the meditator attains manushya loka which in other words that
Rig veda mantras confer on him manushya loka which again means he commands respect and position in this world and
later begins to meditate on paramatma.
The meditator of Dvimatra pranava attains a or heaven and he is taken to this loka by the mantras in yajur veda
and after enjoying the pleasures he is reborn again in this world.
3. The meditator of Trimatra pranava attains Sri Vaikuntha Divyaloka and he is taken to this loka by the mantras in Samaveda.
During meditation he sees Paramatma in his own self. This Paramatma is called “parat param purisayam purusham”,
because he dwells within the heart of the meditator as antaryami.
This Antaryami is superior to Jiva ghana that is 4 headed Brahma.
The doubt that arises here is whether this “parat parampurusha” is Hiranyagarbha,
otherwise called the Chathurmukha Brahma or Paramatma.

The poorva pakshi says that he is Hiranya garba only because his loka is logically above heaven
which is above manushya loka and this parat param purusha which is the object of meditation is Hirayana garba.

This argument is refuted in the sutra “Eekshathikarma vyapadeshat sa:” which means
sa : is paramathma who is the Lord Sriman Narayana because,
“Eekshathi karma” – the object of meditation and also the object of being seen during meditation.
Vyapadesat – only for the paramatma some exclusive characteristics are mentioned in the upanishad which are,
he is without urmishatka which are hunger, thirst, sorrow, illusion, old age and death and without fear
and is supreme because he is the cause of the entire universe.

———————–

5. The fifth adhikarana in the third pada is named Daharadhikarana. This has ten sutras.

The link or ‘sangathi’ with the previous adhikara is as follows.
In the previous adhikarana the person who dwells in the heart of every body was proved as paramatma.
The same paramatma is said to be sky which is famous and which we see.
So the doubt arises that who dwells in the heart as antaryami may not be paramatma. This doubt is cleared in this adhikarana.

The upanishadic text that logically comes up for discussion is the last chapter that is
8th chapter of Chandogyopanishad which deals with Daharavidya which is a brahma vidya a means for attainment of moksha.

This upanishadic text says that the human body which has nine openings or exit points
which are 2 eyes, 2 ears, 2 noses, mouth and two excretory organs ; is the place in which the lord Sriman Narayana dwells.
This body is called brahmapura. It is said that this lord is to be meditated upon and also the
eight auspicious attributes which are within the Lord Srimath Narayana.
He is called Daharaakasha or simply Dahara because the place in the heart of human body where
he dwells is small and lotus shaped. Dahara means very small. The eight auspicious attributes are.
1. Apahatapapma – sinless or blemishless
2. Vijarah: – not having old age or not suffering from old age.
3. Vimrutyuh : – not subject to death.
4. Vishokah:- not subject to any kind of sorrow.
5. Viji ghtsah:- does not have hunger
6. Api pasah:- does not have thirst.
7. Satya kamah:- capable of getting every desire fulfilled.
8. Satya sankalpah : capable of doing everything which he wills.

These eight attributes are called “Guna ashtaka”. The Upanishad further says that this Dahara Akasha is
abundant as the sky we see and he is the support for bhogya, bhogasthana, bhogopakarana and Boktha.
Here Boktha is the enjoyer who is jiva,
Bhogya is the object of enjoyment
Bhogasthana is the place of enjoyment
Bhogo pakarana – Things which are useful for enjoyment.
In this world whatever the human being desires, is within dahara aksha which in other words means
that “daharakasha” who is ‘paramatma’ is the supreme object of enjoyment.

This Upanishad further says that one who medidates on Daharakasa and also on the eight attributes
attain the salvation after getting liberated from the bondage of samsara.
After reaching Sri Vaikuntha Divyaloka, for the ‘mukthatma’ the above eight “gunas” which are dormant
while in bondage of samsara on account of karma which comprises of punya and papa, blossom which in the words mean
that mukthatma also possesses these 8 gunas and becomes equal to the Lord Sriman Narayana.
Mukthatma becomes free to travel anywhere and everywhere and sees every object in the universe
as the body and subordinate to the Paramatma. The Mukthatma who is the liberated soul, has the freedom
to see his mothers, fathers, brothers and other relatives of his previous innumerable births in this samsara
comprising 14 worlds starting from Satyaloka the abode of the four-headed Brahma upto “Patala”.
The cluster of 14 worlds as stated is called one Brahmanda and there are infinite number of Brahmandas
in the leela vibhuthi of Lord Sriman Narayana. Leela Vibhuthi is the play field of Sriman Narayana Nitya Vibhuthi
is Sri Vaikuntha Divya loka which is three times as big as leela vibhuthi. Vibhuthi means wealth.
Just as the movable and inmovable property owned by a person is his vibhuti so also
the “Leela Vibuthi” and “Nitya Vibuthi” are owned by Lord Sriman Narayana.

Here the doubt arises whether the “daharakasha” is Jiva, Sky or Paramatma. Sky is called Bhutha Akasha.
The Poorva pakshi says that Daharakasha is bhutaakasha only because both bear the name of Akasha
and the word Akasha is famous and popular in Bhutha Akasha only.

The Sutrakara rejects this argument by saying that ‘dahara akasha’ cannot be bhuta akasha because of the fact
it is said in the upanishad that dahara akasha is to support the entire universe comprising the above said
Bhogya, Bhogopakarana, Bhogasthana and Bhokthriuvarga whereas this is not possible in the case of ‘bhuta akasha’.

The opponent also feels that ‘Dahara akasha’ may be Jiva because it is said that Jiva who is called
samprasada attains moksha where his already dormant eight gunas blossom as per the words of Prajapathi (Chathurmukha)
to Indra which is said in the latter part of this Upanishad and this portion is called ‘Prajapathi vakya’.

The Sutrakara also rules out the possibility in the first sutra of this adhikarana, which reads as “Dahara Uttarebhyah”.
The meaning of this sutra is “Daharah:” which is in other words Dahara akasha is ‘Parabrahman’ or ‘Paramatma’ because,

Uttarebhyah: The subsequent portion of this Upanishad says that dahara aksha is the supporter of the
entire universe and supreme controller of all the animate and inanimate objects in the universe
and these aspects are ruled out in the case of a Jiva. Even the blossoming of the eight gunas
in the ‘mukthatma’ in Srivaikuntha is only on account of the grace and will of Lord Sriman Narayana
without which even that is not possible.

——————–

6. The sixth adhikarana in this 3rd pada is called “Pramitha adhikarana”.
There are 4 sutras in this adhikaranam.
The logical sequential connection with the previous adhikaranam is explained.
In Dahara adhikaranam, it was said that Daharakasha who is paramatma and who dwells in the heart of
Upasaka or the meditator is of very small size and this was said for the sake of meditation.
This very small size is also applicable to Jiva and hence the doubt arises that who dwells in the heart may be Jiva.
So this Adhikarana becomes necessary or relevant to remove this doubt.

This sangathi can also be explained in another manner.
In the previous daharadhi karanam it was said that ‘Paramatma’ is of very small size.
In this adhikarana it will be established that size of the paramatma dwelling in the heart of an
upasaka or meditator is that of thumb (angushtha) of the upasaka.

An important point should be noted here and remembered always.
Lord Sriman Narayana has five forms which are as follows.
(a) Para – This form is in Sri vaikuntha Divya loka or Paramapada which is enjoyed by Nityas
like Adisesha, Garuda, Vishvak sena etc. and by ‘mukthas’ who are the liberated souls.
This para form is named as ‘Para vasudeva’. This form is to be meditated upon while doing Ashtakshara japa.
Para vasudeva is always there with his Consort Mahalakshmi.
(b) Vyuha – This form is in the Ksheerabdi which is the Ocean of Milk.
There are four Vyuha forms called Vasudeva, Sankarshana, Pradyumna and Aniruddha.
The difference between Paravasudeva and Vyuha, Vasudeva is practically nil.
Paramatma in the Sankarsana form is responsible for the destruction of the universe at the time of deluge.
Paramatma in the Pradyumna Vyuha form is responsible for the creation of the universe.
Paramatma in the Aniruddha Vyuha form is responsible for the protection of the universe.
(c). Vibhava – The incarnations of Lord Sriman Narayana as Lord Sri Rama and Lord Sri Krishna etc., are vibhava forms.
(d). Archa – Lord Sriman Narayana makes appearance to the devotees in all temples, in houses in Vigraha form or
Saligrama form and this form is called Archa form which is being worshipped by one and all.
(e). Antaryami – Lord dwells in every being whether sentient or non sentient in the form of Antaryami
who can be called ‘inner soul’ or ‘supreme soul’ or ‘inner controller’.
This Antaryami form is of two types. The first type is called Svaroopa Antharyami which is there in all
creatures including ants, mosquitoes, flies, bacteria and other living organisms etc. “svaroopa” means inherent nature.
The second is called Vigraha Antaryami in which Lord Sriman Narayana has a definite form in the hearts of the
upasakas and this form is of the thumb size of the upasakas because ‘upasaka’ has to meditate in a definite
and auspicious form of Paramatma without which, meditation is not all possible. In all the above forms including Svaroopa Antharyami and Vigraha Anthar yami, Lord Sriman Narayana is always
with his Consort Mahalakshmi.

Coming to this Adhikaranam, the Vishayavakya is from Katohpanishad in which Lord Yama teaches Nachi ketas as follows.
Paramatma who dwells in the heart of the body of the upasaka is having the size of the thumb of the upasaka.
He is the master of all beings which were there yesterday, which are here today and are going to be tomorrow.
Paramatma on account of his deep affection for upasaka ignores the defects or drawbacks of the body and does not feel disgusted.

Here the question arises whether the thum sized entity dwelling in the body of the Upasaka is Jiva or Paramatma.
The poorvapakshi says that it is jiva only because in another Upanishad it is said that jiva
who is the head of all the senses or indriyas is thumb-sized and moves throughout the body.

The Sutrakara does not accept this argument and says that he is Paramatma only and gives the sutra
“Sabdaadeva pramithah”.
Pramithah : The thumb sized entity is ‘Paramatma’ because
‘Sabdaadeva’ – it is said in this Upanishad that Lord is master of all beings,
which were in the past, are at present and will be in future.

The second sutra in this adhikarana is “hridyapekshayatau manushyaadhikaraatvat”.
This says that Paramatma is thumb-sized in the body of the upasaka because only that much of space is available in his body.
This particular fact gave room to some doubts which had to be cleared by Sutrakara.
So three ‘adhikaranas’ had to be introduced by the Sutrakara who is Sage Badarayana which are out of context.

The First Adhikarana in this is “Devathadhikarana” which establishes the fact that
celestial persons who are called devathas including Indra are eligible to do upasana or meditation and then attain Moksha.
This has five sutras.

The poorvapakshi to this adhikarana who is Nirishvara Mimamsaka says that devathas who are the celestial persons
are not eligible for doing upasana because they do not possess bodies.
They say five things are not there for devathas – physical body, accepting the offers made in the sacrifices,
making their presence simultaneously in several yagas, becoming pleased with the offers and granting fruits.
They further say that two basic prerequisites required for upasana – ‘Arthit vam’ and ‘Samarthyam’.
Samarthyam is the existence of the physical body for doing upasana. Arthith vam is the basic desire to attain moksha.
Because there is no physical body for them, they do not have ‘Arthithvam’ and ‘Samarthyam’.
So they are not eligible for doing upasana.

This argument is refuted by Sutrakara in his first sutra of this adhikarana which states as follows.
“Taduparyapi Badrayanah Sambhavaath”.
The meaning of this sutra is as follows. Badarayana says that – the upasana or meditation on
Lord Sriman Narayana and the eligibility
uparyapi – is there even to ‘devathas’ who are above human beings. Because,
‘Sambavath’ – In Devathas also the two basic prerequisites ‘atthith va’ and ‘samarthya’ are possible.
In several Vedic texts, it has been said that devathas do have physical bodies and therefore ‘samarthya’ is there.
In one of the texts it is said that Indra has Vajrayudha (thunderbolt, his weapon) in his hand. Without a body there cannot be a hand.
The ‘Devathas’ are also afflicted by ‘tapatrayas’. Tapatrayas are ‘adhyatmika’, ‘adhi bhau thika’ and ‘adhidaivika’.
Adhyatmika relates to suffering in the body due to diseases and suffering in mind on account of several factors.
Adhidaivika is the suffering on account of natural disasters like earthquake, floods etc. which are acts of providence.
Adhibhautika is the suffering on account of environmental factors.
If mokha is attained these tapatrayas automatically disappear. So devathas naturally desire to attain moksha
which means that they have ‘arthit vam’. Therefore they are eligible to do upasana.

Some interesting questions are raised here which are answered by Sutrakara.

If the ‘devathas’ possess bodies how can one devatha with one body make himself present at the same time in several yagas.
This question is answered by Sutrakara by stating that devathas who possess spiritual and yogic powers
may possess several bodies at the same time. The example of Sage Saubhari is stated in this context.
This sage, on account of his spiritual and yogic powers by his penance or tapas, assumed 50 bodies,
simultaneously to marry the 50 daughters of king Mandhatha and live with them.

The next question is, if a devatha possesses body it is mortal and it should go at one time or other.
In other words, if Indra dies then the Vedic texts dealing with Indra becomes meaningless in which case
the eternity of Vedic texts is lost.
The answer is the word “Indra” does not refer to an inpidual but it refers to the post or position.
This is called akrithivachaka. So if one in the post of Indra goes another inpidual immediately becomes Indra.
This is something similar to the famous proverb “The King is dead, long live the King”.
So the eternity and meaning fullness of Vedas remain intact.

The third question is, when Vedas are ‘apaurusheya’ ( not composed by any body including Sriman Narayana)
how could some portions of Vedas be called ‘Vasishtah suktha’ and ‘Vishvamitra suktha’ and so on?.
The answer is Sages like Vasishta and Visvamitra are the seers of some particular portions of Vedas
on account of their spiritual powers and hence those portions bear their names.
This is something similar to Newton’s Laws of Motion, Principle of Archimedes etc.
The laws of motion were there even before Newton discovered, postulated and informed the world.

So Vedas are eternal, without a beginning; they are blemishless and every syllable is an authority to us.
At the time of creation Lord Sriman Narayana remembers Vedas, creates universe and teaches the same to
Chathur mukha Brahma after creating him from his ‘Nabhikamala’.

Next to Devatha adhikaranam, comes the Madhvaadhikaranam which has three sutras.
Among devathas there is a special category called Vasus, Rudras and Adityas.
Vasus are already in the form of Brahman and the question arises whether it is necessary for them also to do
upasana or meditation and then attain Moksha. This is called Madhu vidya.

In the first two sutras sage Jaimini says that they are not eligible to do upasana because they are already in the Brahman form.

Sage Badarayana refutes the above viewpoint and says they should also do upasana to attain moksha gradually
step by step after the elapse of several kalpas.
Their mukthi is called ‘kramamukthi’ which means “moksha stage by stage”.
The first two sutras are called “Poorvapaksha Sutras” and the third one is called “Siddhantha Sutra”.

The Siddhantha sutra is “Bhavanthu Badarayanah asthihi”
which means Sage Badarayana says that Vasus are also eligible to do upasana.

The next adhikarana is called ‘apasudrathikarana’. This has seven sutras.

In this adhikarana it is stated that those who are not entitled to undergo ‘upanayana samskara’
are not eligible to learn Vedas and therefore they are not eligible to do this kind of upasana.

The doubt arose because a king called Jana sruthi who was a person of very charitable disposition was
addressed as “sudra” by Sage Raikva who initated him into the knowledge of Brahman and taught him
‘Samvarga vidya’ which is one among the 32 Brahma Vidyas.
The upanishadic text for this adhikarna is from Chandogyopanished.

Janasruthi was taking rest in the open terrace of his palace in one particular night.
Two swans called (hamsavs) flew over him and one swan asks the other, not to make noise there
because the King Janasruthi is resting there. The other swan asks whether Janasruthi is the Sage Raikva
who is the most learned person in the world, having deep knowledge of Brahman.
It is said that sum total of the knowledge possessed by the people in the world is just an iota of the knowledge of Raikva.
Janasruthi immediately got up and sent his servant to find out where sage Raikva was.
The servant was able to locate him and told the king. Then the King approached Raikva with lot of gifts
and requested him to initiate him into the knowledge of Brahman.
Raikva first refused and then accepted him after Janasruthi gave his daughter in marriage to Raikva.
Raikva addressed Janasruthi as ‘sudra’ because Janasruthi was deeply distressed since
he did not have the knowledge of Brahman.
‘Sudra’ according to Sanskrit grammar means “one who is very much distressed”.
So this establishes the fact that Janasruthi was actually a kshatriya by birth,
and that he does not belong to the 4th caste. Therefore, those born in the 4th caste are not eligible to do Upasana.

The first sutra is “Sugasya thadanaadarasravanaath thad adadravanath soochyathe hi.”
This means that Janasruthi felt insulted by the swan and therefore he rushed to Raikva
and because of his sorrow he was addressed as ‘sudra’ and this is indicated in the Upanishad.

The next adhikaranam and also the last adhikarana in this pada is called
Arthanthara Vyapadeshadhikaranam.
The topic for discussion in this adhikaranam is a passage in the Eigth chapter of Chandogyopanishath.
This passage is as below:

“Akasha:havai nama rupayoo: Nirvahitha The Yadanthara thath Brahmathath Amrutham Sa: Atma”.

The poorva pakshi contends that the word Akasha refers to makthatma (liberated soul) and not Paramatma
because he is also capable of doing Nama rupa Vyakarana (allotting name and form) to every object created.

This contention is refuted by Sutrakara in the Sutra “Akasha: Arthanthara Vyapadeshath”.
This means the word Akasha refers to Paramatma Sriman Narayana only as he is alone capable of doing namarupa vyakarana.

The remaining sutras in this adhikaranam reinforces the above point. The third pada 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-

The second pada of the first cheapter has 6 Adhikaranas
and they will deal with the Upanishadic texts in which Jiva and non-sentient beings are ruled out
from being the cause for the creation of universe. So this pada is called Anya Yoga Vyavachcheda.
In this pada it said that the entire universe is the body of Paramatma the Supreme Being.

The first Adhikarana in this pada is “Sarvatra Prasiddhi Adhikarana”
which takes up for discussion a text from the Chandogya upanishad which says that
what we see around is Brahman and he is the creator, protector and destroyer of the universe
and that He is to be meditated upon with a peaceful mind.

In the previous Adhikarana, that is Indraprana Adhikarana it was said that the cause for the creation
of the universe is Paramatma whose bodies are Indra and Prana.
In this Adhikarana the doubt is whether jiva has been mentioned as Jagathkarana vastu is dispelled.
The reason for the above doubt is that one who has assumed several bodies in innumerable births is alone fit
to be an object which we see all round and that he should be the creator of the universe.

The Sutrakarar says that Jiva cannot be the cause of the universe because this Upanishadic text
sepcifically mentions that Brahman is popular and famous in being the inner soul of all the objects in the universe
and that he alone is fit to be the creator, protector and destroyer of the universe because
it is in consonance or in agreement with other Upanishadic sayings which say in one voice that
Brahman, lord Sriman Narayana is the cause of the universe.

The sutra is “Sarvatra prasiddha upadeshath”.
Sarvatra prasiddha means that paramatma is famous everywhere in being the antaryamin
and at the same time being the cause of the universe.
The above upanishadic statement which started saying that what we see all round is Brahman,
meaning everything or object has Brahman as its inner soul and further lists out
twelve auspicious attributes (kalyana gunas) of Brahman.

They are – Brahman can be perceived by a pure mind only, he has breath(prana) as his body,
he has the most beautiful form or body, he has the will or sankalpa which cannot be altered,
he is Akasa, Atma, that is he is inner soul to Akasa or sky, he has the entire universe as his body
because it is created by him, he has all the purest and enjoyable objects, his body has all the excellent fragrance,
he has accepted all the good tastes, he does not speak to any body because he does not expect any thing from others
and because he has got with him what all he wants.

—————

The second Adhikarana in this pada is called “Attr Adhikarana”
which has a statement from Katho upanishad as the topic for discussion.
In the concluding part of the previous Adhikarana it was said that though Lord Sriman Narayana dwells in
the heart of every being along with Jiva, he is not subject to any suffering or enjoyment which jiva undergoes,
which means, that Jiva eats the fruits of his past deeds.
So the doubt arose that wherever eating is mentioned in Upanishads, the eater should be jiva only and not paramatma.
To dispel this doubt this Adhikarana came in for consideration.

The Kathopanishad is a conversation or a dialogue between Nachiketas and Lord Yama who is called Mrityu.
Yama answered all questions put forth by Nachiketas. While answering the questions, Yama tells Nachiketa that
he who will be able to perceive a person who eats like food all the moving and non moving objects in this world
( both sentient and non sentient beings or both animate and in animate entities) at the time of the deluge of
the universe with the aid of Lord Rudra who is called Mrityu in this particular context,
Using him as condiment (upasechana) is referred to in this context.
Upasechana is an eatable substance which helps in consuming rice mixed with butter milk.
In other words, Upasechana is a substance which is not only eaten but also helps in eating other things.

So the question arises here whether the eater is Jiva or Paramatma because the former is not only
the eater of the food to make himself live in the body but also the eater of the karmaphala, as stated earlier.

To remove this doubt the Sutrakara said in the sutra
“Atta charaachara grahanaath” which means,
Atta, the eater is Paramatma Sriman Narayana because of the entire universe comprising
chara-achara (sentient and non-sentient beings) is consumed by him at the time of deluge.
In fact Puranas and Azhwars say that He keeps the entire universe safe in his belly
at the time of deluge and ejects it out at the time of creation.

——————-

The third Adhikarana in this second pada is named Antaraa Adhikarana.
The topic for discussion in this adhikarana is a passage in the Chandogyopanishad in which a Guru called as
Satyakama preaches to a student called Upakosala the knowledge of Brahman.
Before teaching, Upakosala was initiated into the kinowledge of Brahman by three Agnis (fires) called
Ahavaneeya, Garhapatya, and Dakshina which were used by the Guru for doing the daily ritual of Agnihotra,
after getting pleased with Upakosala’s service to Agnis during the absense of Guru for nearly a year.

In the preceding Adhikarana it was said that the person is able to perceive the Paramatma who eats the universe
and he cannot be seen. So the doubt arises whether what could not be seen can be Paramatma.
This doubt is cleared in this adhikarana.

The Upanishadic text pertaining to this Adhikarana says that the person who is seen or appears
in the eyes of a meditator is the Paramatma who is the supreme controller of the entire universe
and he is enjoyable unlimitedly, not mixed with any sorrow even to the slightest extent and
who is infinite both with regard to his nature (svarupa) and auspicious attributes (Kalyana gunas).
Further he is the repository of all kalyana gunas and possesses a form that is
Divya mangala vigraha having unlimited brightness.

The doubt arises here whether the person appearing in the eyes of the meditator could be an image reflecting in the eye,
jiva or a celestial god (Devatavishesha) because he is actually seen in the eye whereas
Brahman or Sriman Narayana cannot be seen by naked eyes.

To clear this doubt the sage Badarayana delivers the judgement in the sutra
“Anthara Upapaththe:” which means
that person who appears in the eyes is Paramatma or Brahman only and
none else as he alone possesses the supreme virtues of Amritatva (enjoyable), Abhayatva ( not mixed with sorrow),
Brahmatva (infiniteness), Samyathvamatva (Repository of kalyana gunas),
Bhamanitva (Divya mangala vigraha of infinite brightness) which are the unique and exclusive
characteristics of Brahman and which are not applicable to jivas, images or other celestial gods.

———————-

The fourth Adhikarana in this pada is named as Antaryami adhikarana.
This adhikarana is sequentially next to the previous adhikarana because of the fact the judgement
in the previous adhikarana was that who ever appears in the eyes is paramatma. This Adhikarana reinforces the above fact.

The Upanishadic text which forms the topic for discussion and which is called Vishayavakyas is found
in the Antharyami Brahmana of Brihadranyaka upanishad.
The Antharyami Brahmana is the very foundation of the Visishtadvaitha philosophy
without which Sri Bhagavad Ramanuja could not have established the Visishtadvaitha philosophy.
The Antharyami Brahmana is also known as Ghataka Sruthi.
Ghataka means mediation which effects a compromise between two rival or diametrically opposite statements
of Upanishad which are Abheda and Bheda.
Advaita is monism, Dwaitha is dualism where as Visishtadvaitha is qualified monoism.
Advaita system was established by Sri Adisankara Bhagavatpada and Dwaitha system by Sri Madhvacharya.

Advaita is based on the upanishadic texts called Abhedha srutis which mean to say,
“You are Brahman” and “I am brahman, the Supreme Being”. The words ‘you’ and ‘I’ refer the jivas only.
So Sri Sankara says that Brahman himself is Jiva and Jiva is not different from Brahman
because of the fact that Brahman himself assumes the formof the illusory jiva or on account of Avidya, which means ignorance.
When jiva realises that he is same as Brahman from the upadesha of an Acharya he becomes one with Brahman or Brahman himself.
The upanishadic statement which tells “abhedha” is Tattvamasi which is a four syllabled one in Sanskrit.
The knowledge of “abhedha” ( non difference between jivatma and paramatma) obtained from this statement is called
“vakyajanya jnana”. For Advaitins this “vakya janya jnana” itself is the means for salvation.

Sri Madhvacharya says that Jivatma is entirely different from paramatma
and there is absolutely no relationship between them.
According to him Jivatma who is called Bhoktha in Bhedasruti, Prakriti the nonsentient being called as Bhogyam
in the same Bheda Sruti and Paramatma who is called Preritha (Controller) in the same Bheda sruti,
are entirely different from one another and the person who possesses this bhedha knowledge,
that is knowledge of difference, attains moksha.

So Abheda sruti and Bheda sruti are diametrically opposite and mutually contradicting.
But in Vedas every syllable is an authority or pramana to us and this axiom is called as “Sarvashakha Pratyayanyaya”.
So the problem arises that if the Abheda sruti is accepted, the Bheda sruti is to be rejected which means its authority is lost.
If Bheda sruti is accepted the Abheda sruti is to be rejected and it loses its authority.
Both the above are against the above Nyaya (axiom).

So Shri Bhagavad Ramanuja discovered the Ghataka sruti in the Antharyami Brahmanam and effected
a compromise between the above two contradicting srutis and restored the relevence of “Sarvashakha pratyayanyaya”.
The meaning of this Nyaya is that all Vedic texts including upanishads are of supreme authority to us.
Each and every sylable is true an only proper interpretation is required for statements which
appear to be mutally contradicting. This Ghataka sruti in a nutshell says that both sentient beings (jivas)
and non sentient beings (Animate objects and Inanimate objects) are bodies of Paramatma and this is called
“Sarira Atma Bhava”, or “body and soul” relation.
So body and soul are two distinct entities which are inseparable from each other.
This means body does not exist without soul and soul does not exist without a body.
When both sentient and non sentient beings become the body of the Supreme soul, that is paramatma,
who is identified as Lord Sriman Narayana in the Subalopanisdhad, Sriman Narayana as supreme soul or Anrtaryami
should co-exists with jivas and Achetana objects always, and He becomes inseparable from them.
So this establishes the validity of both Abhedha and Bheda srutis.

The meaning of the Antharyami Brahmana is as follows.
“He who dwells in the earth, who he is different from earth, whom the earth does not know,
to whom the earth is the body and who controls the actions of the earth from within is the supreme soul
and is Antharyami to you also” and he is most enjoyable.

The Antharyami Brahmana is a dialogue been sage Yajnavalkya and sage Uddalaka who is the son of Aruni.
In the above text the word ‘you’ refers to Uddalaka who put a question to Yajnavalkya and elicited answer from him.
Yajnavalkya identifies 21 objects and repeats the statement as mentioned above.
The 21 objects are Earth, Water, Fire, Sky (Anthariksha), Air, Heaven, Sun (Surya), Direction (Dik),
Moon and stars, Akasa, Darkness, Thejas, All bhutas, Prana (Breath), speech, eyes, ears, mind, skin, jivatma and semen.

Just as he said in relation to earth, he says that “he who dwells with jiva, who is different from jiva,
whom jiva does not know and to whom jiva is body and who controls the actions of jiva from within, is
also supreme soul or antaryami” who is Lord Sriman Narayana who is able to perceive things
without senses like eyes, ears etc. whereas in the case jiva, he is able to perceive things only through his senses.
This clearly establishes the fact that paramatma is different from jivatma.

In spite of the above, the purva pakshi (opponent) says that this Antaryami is jiva only because
the sensual perception is applicable to jiva only and not to paramatma;
it is also said that there is seer other than jivatma.

The Sutrakara refutes this argument and says that “Antaryami is paramatma only in the sutra
Antaryami Adhidaivadi lokadishu thaddharmavyapadesath.
“It means, Antaryami is paramatma only because in the Antaryami Brahmana it is said that
the Lord who is blemishless, is the Antaryami.

—————-

The fifth Adhikarana in the 2nd pada is Adrisyathvadi Gunakadhikarana.
This adhikarana comes in the wake of the fact that in the previous adhikarana
it was said that the Brahman can see even without senses.
So where the act of seeing is not heard, that object should be other than Brahman.
It can be even Prakrithi or Pradhana which is primoridal matter. In this adhikarana the above point is refuted.

The topic for discussion in this adhikarana is a text in Mundaka upanishad which belongs to Atharva veda.
In this sage Sannaka approaches the sage Angirasa and asks him,
“Which is the object by knowing which every thing else will be known in the world?”.
In other words, the question is about the person who is the cause of the universe
by knowing whom everything else in the universe can be known.
Sage Angirasa replies Sannaka saying that there are two branches of learning to be known
which are called aparavidya and paravidya.
The aparavidya refers to Rigveda, Yajur veda, Sama veda and Atharva veda and six ancillaries of these four Vedas.
These six ancillaries are siksha, vyakarana, chandas, niruktham, jyothisham and kalpa.
These have already been elaborated and need not be repeated here.
The above include epics like Srimad Ramayana, Sri Mahabharatha and puranas.

The Paravidya is about Brahman who is named as Akshara in this upanishad.
About this Akshara this upanishad says that the Supreme Being which is akshara cannot be perceived by
knowledge rising from five senses which are eyes, ears, nose, skin and tongue and
by actions of by five karmendriyas which are hands, speech, legs, excretory and genital organs.
He does not belong to any gothram or race. It does not have any caste like Brahmana, Kshatria etc.
He does not have senses. He is eternal and omnipresent.
He is capable of entering into any being as antharyami- both sentient and non-sentient because of his
atomic size and he is seen as the cause of the entire universe by the wise.
There is another statement in the same upanishad which says that Brahman is superior to jiva and
jiva is superior to prakriti which is also called Akshara.
So the doubt naturally arises whether the word Akshara mentioned in this upanishad really refers to Brahman (Paramatma).

The Poorvapakshi says that the only jiva and prakriti are relevant in this context.
To refute this argument the sutra comes here, which is
“Adrishyatvadi Gunaka Dharmoktheh:”.
This means that the person who was mentioned as not perceivable by the senses in the paravidya,
is paramatma as he is mentioned as omniscient and possessing other virtues.

——————–

The sixth or last adhikarana in this pada is named as “Vaishvanara” Adhikarana.
In the previous adhikarana it was mentioned at the end that the Lord Sriman Narayana who was named as Akshara
has the three worlds as his body and he is called Trailokya Sariraka.
The Mundaka upanishad says that for this Trailokya sariraka paramatma, Agni or fire is the head,
sun and moon are his eyes; the directions are his ears; the Vedas are his speech; Air is his breath;
the universe is his heart and the earth, his feet. Finally he was described as Sarva bhutha Antaratma,
that he is the inner soul or antaryami to all beings.

An objection was raised that Trailokya sarirakatvam need not be exclusively for Lord Sriman Narayana
and it can be even in relation to some body else.

So to reestablish that this is applicable to Sriman Narayana only this Adhikaranam has to find a place.
The Upanishadic text for discussion in this Adhikarana is from the 5th chapter in Chandogyopanishad.

The five great sages whose names are Pracheena sala, Satya yagua, Indradyumna, Jana, Budila
who were all well read, discussed among themselves regarding supreme soul that is Brahman and could not come to a conclusion.
So they went to the sage Uddalaka who was meditating on Vaisvanara for getting their doubts cleared.
But Uddalaka confessed his inability to clear their doubts and thereafter
all the six sages went to the King Aswapathi of Kekaya kingdom.

The King received the sages and asked the purpose of their visit. The sages told him that they have come to him
to get their doubts cleared and get initiated into the Vaisvanara Brama vidya which is a means for attaining salvation.
The king called each sage separately and elicited answers from them regarding the manner or way in which they are engaged in meditation.

He then corrected the view of each sage regarding Vaisvanara purusha and told them that
the combined perception of all the six sages in the form of Vaisvanara is the ultimate answer purusha
who is Lord Sriman Narayana himself.

Here the doubt is fourfold because the word Vaisvanara refers to bail juice, the third bhutha which is agni,
the celestial god Vaisvanara and Paramatma.
So the purva pakshi or the opponent says that it is very difficult to establish that Vaisvanara is
paramatma only and none else because of the above doubts.

So in the light of the above the Sutrakara delivers the judgement in the sutra.
Vaisvanara: Sadharana sabda visheshath, “which means
vaisvanara: is paramatma because there are some attributes mentioned in this context
which exclusively apply to him and to none else.

In this adhikarana sage Badarayana gives his opinion of far reaching consequence and very important to
Visishtadvaitha system of philosophy. He says that every name of the celestial god mentioned in Vedas
can be made directly applicable to Lord Sriman Narayana by examining the root of every name and suffix to the root.
For example the name Agni applies directly to paramatma by analysing the name as Agram Nayathi which means,
Sriman Narayana leads all the jivas who have done Bhakthi yoga or prapatti, to Moksha.
Similarly Vaisvanara means visvesham Naranam Neta a meaning the same thing as above.
Similarly Rudra means Lord Sriman Narayana because he alone melts the disease of samsara by granting Moksha and so on.

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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-