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Ramanuja List Archive: Message 00028 May 2002

 
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srImathE rAmAnujAya namaha
srImadh varavara munayE namaha

Dear Smt Sumitra,

I have some queries regarding your posting below.

---- Quote 1 -------
When we see the kalyana gunas of the Bhagavan it is no
doubt that he has Nirheduka krupai on the jeevatmas.
But if he starts showing his krupai on one and all
without any reason just because of his apaara
kaarunyam then all of us will go to moksham and the
leela vibhuti of the bhagavan will become zero. But
Bhagavan is considered to be ubhaya vibhuti nadan and
he wants to maintain both his vibhutis so Emperuman
has put a limitation to his krupai.
---- Unquote 1-------
I feel this problem of 'sarva mukhti prasangam' (mOksha to all) will be an
issue, only if WE try to fix the actions of emberumAn. If you say that He
should not grant mOksha to anybody just because He desires, isn't it an
intrusion on His independence which is unfettered. If we say that, He is
looking for a pretext on the part of the chEtana to shower His grace, isn't
it a shortcoming of His guNA of 'nirankusa swAthantriyam' (unfettered
independence).

Now regarding the existence of the ubhaya vibhUthi, please note that the
vEdAs only say that the distribution of the AtmAs in this prakruthi is
balanced. While they do not talk about 'creation' of an AtmA, they also
don't say that it is not at all possible to 'create' an AtmA. In fact, our
dearest AzhwArs are true paratantras to Sriman nArAyaNan that, they cannot
accept even a small shortcoming on the part of emberumAn even indirectly.
They talk about the jeevAtma creation in many places and use the word
"padaitthu" to denote even the creation of AtmAs. If we believe this, then
where is the question of the non-existence of this leela vibhUthi, incase
He grants mOksham to one and all. So if He grants mOksham to whoever, He
decides (true nirhEtuka krupA), then He knows to balance the jeevAtmAs in
this world and hence He will create them to balance it. Also we cannot say
that, just because the vEdAs doesn't talk explicitly about the creation of
the jeevAtmAs, this cannot be accepted. Because, if we are to accept that
He cannot create the AtmAs, then His poorNatvam is under question.

In my humble opinion, this vaishamya - nairkruNya dOsham on the part of
emberumAn is only because we shed our swaroopam of pArathanthriyam to Him
and start fixing His actions rather that follow His actions.

--------- Quote 2 --------------
Any father will like to show his love for all his sons
and daughters equally. We are all children of the
same Parabrahmam. Then why should the lord be
partial. Only to explain his impartially Emperuman
expects some good deeds from us. So he says when you
are my bhaktha and you fall to my feet and do
saranagati I am destined to save you.
--------- Unquote 2 --------------
Please note that while I don't differ in this subject, I would like to
explain more further on this. It is these lines that have caused utter
confusions and gave rise to various interpretations and hence the
difference in kalais. Actually when He tells us to fall at His feet etc.,
it has to be interpreted as that He is giving the knowledge about the
jeevAtma swaroopam which is pArathanthriyam. So when He has given this
knowledge, because of which we may fall at His feet, a misinterpretation
here leads the jeevAtmA to believe as if he/she has done some thing which
has earned the mOksha and hence the sAdhyOpAyams will get you mOksham.
Remember the thirumAlai pAsuram "mEmporuL pOga viTTu.." in which Sri
thoNdaradippodi AzhwAr says " vAzhum sOmbarai ugatthi pOlum". This very
clearly proves that while emberumAn may say that He found a pretext, one
should not consider it as mandatory on His part to grant the mOksham. It is
His swaroopam or His swAthanthriyam which makes Him to look for a pretext.
He may or may not wait for a pretext.

Explaining further, it is okay for emberumAn to grant mOksham for two types
of pretexts. One is the act which the jeevAthmA performs with knowledge
about the relationship of himself with that of paramAthmA. These are the
acts of performing saraNAgathi etc. The second is the act that the jeevAtmA
performs without the true knowledge of the nature of his soul or the
relationship with that of paramAthmA. This is what the AzhwArs have said as
"en ooraich chonnAi, en pEraich chonnAi.." etc., The AzhwArs and AchAryAs
say that He grants mOksham for the jeevAtma, by constituing the second one
also as a pretext. If we analyse both, will we agree that the acts
performed by the jeevAtma, with and without knowledge can be construed as
both equal. We will surely say that on the part of jeevAthmA, the second
type of the jeevAthmA is only lucky and that his act is in no way equal to
that of the first type of jeevAthma. So how can you justify the act on the
part of emberumAn to grant mOksha to both the type of acts. This is exactly
the nirhEtuka krupA. The second type of act is to bring out and make this
world realize His sowlabhyam and apAra kAruNyam that He will even consider
the illiterate acts of the jeevAthmA as a pretext to issue mOksha. So if we
are to say that, there needs to be a pretext for Him to grant mOksha, how
will we just the mOksha conferred on the second type of people referred
about.

So please do not interpret these pretexts as mandatory on part of jeevAthmA
, more so on the part of emberumAn. It is just His pure nirhEtuka kripa
which gives mOksha to the jeevAthma. He is unbound and unfettered. He can
do anything He wants, He can look for a pretext or even not. How can we
question His acts. If we are to question His acts then that is the utmost
ego on our parts and sure you all know what is the effect of this ego on
the jeevAthmA.

Summarizing, the pretexts what He looks for are not a mandatory ones for
Him, but it is just He wishes to look for one. So if this is understood
properly, the concept of nirhEtuka krupA will be very clear and as a FREE
GIFT the concept of siddhOpAyam will also be very clear. This will prove
that no act on the part of the jeevAthmA earns Him the mOksha and it is
only the emberumAn's nirhEtuka krupa which earns the jeevAthmA the mOksha.

The most apt words were written by Smt Sumitra as follows ;-

------ Quote 3 -----------
Doing saranagathi is not a
ritual but it is heartfelt feeling. We have to
mentally accept that we are incapable of protecting
ourselves and our sole protector is only Sriman
Narayanan and he is the only person who can grant us
the moksha. We should accept him as both the
upayam(the way) and also the Upeyam(the goal) and
surrender to his feet.
------ Unquote 3 -----------
This is the right spirit our AzhwArs and AchAryAs have been trying to
inculcate in us. We have to live true to this spirit.

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam
adiyEn rAmAnuja dAsan
Thirumalai Vinjamoor Venkatesh












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