Hamsa-amma, namaskaram.

The dictionary meaning of the word ‘yogam’ is ‘to join’ or ‘to merge’ ‘to bring together’ different things. (for example, we often hear this word in the astrological context, where it refers to the amplified beneficial effects due to  combination of two or more beneficial factors/ planetary alignments).

In the Vaishnava context, the word yogam refers to our ‘joining back in the pure kainkaryam of Perumal’. To always render kainkaryam to Perumal is our natural state; but in this lila vibhuti we are covered by ahankaram and mamakaram and all allied bad qualities; so we try to please ourselves in all our endeavors. When we give up this tendency and become pure again (totally free from ahamkaram and mamakaram) and engage in kainkaryam that is our Yogam with Perumal.

To enable our gradual progress towards this ultimate pure state, Perumal has arranged a gradual systematic system.

To begin with, He has given through sastras certain prescriptions and proscriptions. If we follow this nicely our life here will be smooth and nice, free from difficulties. Such following is called anushtanam. In our practise of anushtanam, the purpose of us following sastram is because it will bring good to us; we are not explicitly doing anushtanam for the purpose of pleasing Perumal.

When we gradually progress to the stage of doing all our activities for the purpose of pleasing Perumal, that will be karma yogam.

Similarly, the process of jnanam when progresses to the stage where we are eager to know about Perumal, our relationship with Him, His glories etc, that is Jnana yogam.

Similarly when we apply ourselves to the prescribed Bhakthi practises and progress to the stage of rendering all devotional service for the exclusive and explicit purpose of pleasing Perumal that is Bhakthi yogam.

Even a bhakthi yogi can do the anushtanam activities, but now he is doing them for the purpose of pleasing Perumal; not simply because it brings him good. He is depended only on Perumal for his own maintenance.

People like us, we are so steeped in self absorption that any of the above mentioned ‘yogam’ processes are very difficult for us. For us, the easiest way for ‘yogam’ with Perumal is the saranagathi process. Udaiyavar has assured this yogam for all of us; simply by his thiruvadi sambandam we are assured of this yogam.

Having received thiruvadi sambandam, now we can do the anushtanam activities, jnana process and bhathi activities; the difference now is we are doing all this simply for pleasing our acharyan and Perumal. We know very well that our half baked application to these activities is not what is going to get us back to Vaikuntam. It is acharya sambandam that is taking us back. In gratitude to that acharya sambandam, we apply ourselves to the prescribed processes.

I do not know about ‘ Aagnya kainkaryam & anugyna kainkaryam’. I hope some other member may be able to help us understand.

adiyen dasan.

Amma, I searched the internet for Aagnya – and anugnya kainkaryam. The below link explains these two terms in the first half of the essay.

https://ramanuja.org/sri/BhaktiListArchives/Article?p=dec2001%2F0203.html

I feel the writing is authentic to sampradaya philosophy. Kindly check for yourself.

I have only one reservation about this article. The author mentions: :

This is illustrated by the following verse from the Bhagavat Gita-
"Shrui:smriti: mamaiva AgyA-yastAm ullanghya vartatE
AgyAcchEdI mama drOhI mama bhaktOpi na Vaishnava:"

However, this sloka is not from Bhagavad Gita; it must be from some other source; it is likely some oversight or error occured in the citing the reference..

adiyen dasan.

adiyen dasan.

Where can we find the glossary of terms (sanskrit) used in our sampradayam. Any ref in single source. adiyen feel difficult to remember several things because of lack of sanskrit knowledge.