Sri Parthasarathi thunai Srimathe Ramanujaya Namaha Dear Sri Venkatesh, > 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). Here you have to note one thing i didn't mean to say that we fix things. Everything is said and done only by the bhagavan. In Rama charama sloka Sri chakravarthi Thirumagan says "Sakrudeva prapannaya davasmethecha yachathe abhayam sarva bhoodhepyo dadam yetat vratham mama" Here he clearly says, please say that rama I belong to you and my vratham is to save all beings. There is no short coming in bhagavans kalyana gunas. When a nastika asks if your bhagavan is loka pita then why does people suffer or why doesnt he grant moksha to all then comes the answer of doing saranagathi. He has given us the answer for his impartiallity. It is not that he cannot shower his blessings on all and grant moksha but his maya is not explainable and hence he has chosen this method which is clear from his own words. So there is no way his kalyana gunas are affected due to this. > > 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. I also accept that bhagavan is capable of creating jeevatmas but is it necessary that he should grant moksha to all then create jeevatmas why can't he play like this see till the jeevatmas do something and then grant them moksham. Here I will like tell that all jeevatmas actions are based on only the wishes of the bhagavan. Here adiyen will quote the first meeting of sugreva and Sri Rama. Both were in the same place for quite sometime. Sugreeva didn't even notice Sri rama but when Perumal told lakshmana "Lakshmana, kabandan said that there was a king called sugreeva here who could help us. Why don't you go and see where he is?" Then sugreeva immediately saw Perumal and sent Hanuman to him. This shows that sangalpa of perumal is necessary for us to even see him. So whatever sarangathi which we do is again the sankalpa of bhagavan only. As in the Bharata yudam emperuman shows to arjuna that all the kings in the opposite side including bheeshma, karna etc dying in the vishvaroopa darshanam itself. Arjuna just killed the dead bodies but we say arjuna as the warrior who fought the war but actually krishna was behind everything. Similarly emperuman plays a game in this world. It is like when a kid is learning to write the mother holds the hand and writes for the kid and then says the kid has written well and gives marks, though the actual writing was done by the mother only. Similarly emperuman does everything but gives credit to us. 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. Take for instance you are not feeling well you very well know that a particular medicine will cure your disease. So you take the medicine willingly. But if a kid has the same problem it doesnt know that the particular medicine the mother is giving will cure it's problem. The kid doesn't like the medicine so it cries and doesn't the take the medicine willingly. Do you mean to say the medicine will give effect only to you and not the kid. Emperuman is the medicine for our samsara noi as our alwars and acharyas say. So it is only necessary for us to take the medicine it can be with will or without will knowing the effect or without knowing the effect. As bhagavatham also says that Bhagavan nama gives you the effect even if you say it as helanam(talking ill), the nama still gives its effect. But there is absolutely no doubt in the Nirheduka Krupai of Bhagavan but when we surrender to him it does make him happy. Taking care of a child is always a duty of the parents but when the child respects them and does what they say they are more enthusiastic to take care of their kid. But if the child is unruly then the parents sometimes tend to punish too does that mean that the parents dont love their child? So Bhagavan will shower his krupai on us irrespective of our actions but when we do saranagathi and act according to his words he becomes more attracted towards us. Whatever we do is due to his krupai. If this is strongly understood there never comes a doubt about siddhopayam or sadyopayam. Even the Nama japam we do should be done to see the happiness of the bhagavan and not for anything else in mind. As Kulasekara alwar says "padiyai kidanthu vun pavalavai kanbene" so all the kainkaryams we do are for his happiness and even the sarangathi is for his happiness that we have kept his words. A fisherman got hold of a coral after a lot of difficulty. He didnt know the value of it but he wanted to sell it for the days food. He went to a coral merchant to sell it for a low price. The coral merchant knew the value of it so he took to the king and sold it for a huge price. The king will not sell it but knowing its beauty he will adorn his queen or himself with it. This is how different people value the same thing. A samsari things Bhagavan is capable of solving his samsara problems and give him riches so his devotion is for that(artharthi and aartha bhakthas), whereas the mumukshu wants kaivalya or moksha for his devotion like the coral merchant(jignyasu) but a jnani or prapanna does everything for the happiness of the bhagavan and things his bhakthi as svayamprayojanam (Vasudeva sarvamithi sa mahathma). But the coral remains the same in all cases so is bhagavan and regards all these bhakthas equal but has special attraction towards a jnani so he says "Priyohi Jyaninorthyartham aham sacha mama priyaha:" AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam Adiyen Ramanuja Dasyai sumithra varadarajan __________________________________________________ Do You Yahoo!? Yahoo! Health - your guide to health and wellness http://health.yahoo.com
Home Page
http://www.ibiblio.org/sripedia |
ramanuja-subscribe@yahoogroups.com To subscribe to the list |