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Ramanuja List Archive: Message 00032 May 2002

 
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srImathE rAmAnujAya namaha
srImadh varavara munayE namaha

Dear Smt Sumitra,

I find that you have misunderstood my postings in some places. I will 
try to clarify your questions. However, I also confess, I too 
misunderstood your postings earlier. But your clarifications are 
really well crafted and one should really agree with certain views of 
yours here.

-----Quote 1 -----------
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. 
-----Unquote 1----------

This is precisely what I was trying to convey. If I rephrase what I 
had written, the pretext is chosen by Him only. What I was saying is 
that, since He is looking for a pretext and if He considered an act 
of us as a pretext, it should not be considered as if that act has 
earned the mOksham to us. In other words whether to look for pretext 
itself or not is purely His wish. We cannot say that He WILL look for 
a pretext and only then grant mOksham. Only when we try to say this, 
his "nirankusa swAthanthriyam" gets affected.

----Quote 2------
why can't he play
> like this see till the jeevatmas do something and then
> grant them moksham. 
-----Unquote 2----

Dear members, these words are to be embossed. Read through the 
sentences carefully. This is the actual state of affairs with respect 
to emberumAn's conduct. Yes, if He makes us to do something and then 
considers it as a pretext to grant mOksham, it is only He who is 
actually doing everything. No act on the part of jeevAtma is earning 
Him the mOksha. Very true words.

To answer Smt Sumitra's earlier lines in this para, I agree 
completely with your words that He need not give mOksha to all, empty 
the prakruthi and then create the jeevAthmAs. He can also do the way 
you have indicated above. I am only striving hard for every body to 
know this and you have explained in just very very simple sentences.
Hats off for this.

----Quote 3 -----
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.
---- Unquote 3 -----
Yes, this is clearly what all our AchAryAs have said. So He only 
gives credit to us for what ever HE has done through us and this is 
again nothing else but His apAra kAruNyam and vAtsalyam and dayA. It 
is completely unfair on our parts to say that we have done something 
but we attribute it to Him in order to get rid of our ego.

----Quote 4-----
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. 
----Unquote 4-----

I thought I conveyed the same meaning. I did not say that He will not 
grant mOksha to the second type of jeevAtmA who does some act out of 
ignorance. I said that if we are to say that He grants mOksha only 
based on a pretext, then the act due to ignorance will only take a 
back seat, while the act due to knowledge only can be construed as a 
proper pretext and if this is done, then, there will be a guNa hAni 
on the part of emberumAn which means He has lost His swAthanthryam. I 
too have the same opinion as you in that He grants mOksham to 
everyone or anyone and it is purely as per His wish. However, having 
noted that there is no difference of view I think we can agree to 
agree on this aspect.

I am sure I have no problem with your other interpretations. Hope I 
too have clarified my stance on this.

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam
adiyEn rAmAnuja dAsan
Thirumalai Vinjamoor Venkatesh




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