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Ramanuja List Archive: Message 00031 May 2002

 
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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


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