Let us look at Śrī Rāmānujācārya’s commentary for the above sūtra. The interpretations of the three schools of Vedanta differ from one another only in parts where it is not possible to give proof to anyone. Where it is possible to provide proof, they have no objections.
The summary is this. Daiva is hidden, a secret. It comes suddenly and unexpectedly, and cannot be grasped by the logic of causality. The word in Saṃskṛta is “ākasmika” — kasmāt means from where — “akasmāt” means that one doesn’t know from where it came. It is not possible to determine the causes and effects of such an occurrence. Since daiva is not directly perceptible, we forget it. The blow of despondency, if it hits us, becomes tolerable if we keep daiva in our minds while performing karma.
Since saṃsāris are thus different from saṃnyāsis, the interest and regard of saṃsāris towards karma is different from that of saṃnyāsis. However,the meaning that we derive from the above śloka from the point of view of saṃsāra is not conflicting with or incongruous with that derived from the point of view of saṃnyāsa. This new path will set a context for people in the present age and time.
Let us see the individual words of the above verse, one by one.
After three agnis instructed Upakosala, one amongst them, Gārhapatyāgni said, “Upakosala, I’ve four bodies, Pṛthvī, Agni, Anna and Āditya. Amongst these, the puruṣa who resides in the Āditya maṇḍala, I’m that. Whoever realizes this and does upāsanā, they will rid themselves from all the pāpa and will find prosperity.”
Managing the family is a vrata. Marriage is a dharmic ritual. The transactions with the world that is done for these are opportunities for performing dharma. Household chores that are performed with this feeling are akin to tapas. It can also be thought of as yajña. We have already seen that the Vedas extol the entire life and all the worldly transactions of a jñāni as a great yajña.
tasyaivaṃ viduṣo yajñasyātmā yajamānaḥ ।
A gṛhastha performs karmas out of desire — for the wellbeing of his wife and children and for the sake of his friends and relatives. Worldly life becomes possible only if householders have those desires. His dharma is to take care of his family. Therefore, he performs certain karmas to support his dharma. If he thinks that he is performing all the karmas as it’s dharma and not for his own pleasure and satiation, it is as good as tyāga. This feeling should be within him.