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srImathE rAmAnujAya namaha
srImadh varavara munayE namaha

Dear Members,

Please read through this avathArikai of Sri PVP very nicely essayed by Smt
Sumitra. Thanks a lot Smt Sumitra for this.

Please read every line with open mind and it will clearly tell you how
emberumAn's krupa is nirhEtuka and not sahEtuka.

---Quote------
Whenever we call them to
bhagavat vishayam they have some way to say no. They
consider many more things important and highly urgent
to be done when it comes to bhagavat vishayam.
---Unquote---

This is exactly what, Sri nammAzhwAr says in his Thiruviruttham. He calls
this attitude of the samsaaris as "yAdhAnum paRRi neengum viradham". See
how sarcastically he calls this attitude as "viradham" of the samsaaris to
get away from reaching emberumAn. So these samsaaris are the gone case. But
if they come back to emberumAn, what did they do to earn His grace. Think
of it ! Nothing. It is only emberumAn's wish that they come back to the
fold of emberumAnadiyAr. This is what Sri nammAzhwAr develops as " yAdhAnum
paRRi neegum viradhatthai 'nal veeDu seiyyum mAdhAvinaip pidhuvai'
thirumAlai vaNanguvanE ". As you all know, when the child goes astray, it
is the duty of its parents to bring it back to the right path. Does the
child beg to them to bring to the right path? No. That is why Sri
nammAzhwAr calls emberumAn as both mother and father who corrects that
wrong viradham of the jeevAthmA and bring him to His fold. Please note
here, the AzhwAr says that he prays to emberumAn. But if the lines are
followed clearly, he is only praying to emberumAn after He brought AzhwAr
back to the fold. Once in the fold, the true swaroopam of the AzhwAr, which
is nothing but "sEshitvam" gets prominence and hence he prays. This prayer
of course, has nothing to do with earning the grace of emberumAn, as it is
being made after receiving His grace. So again it is proved clearly that,
no act on the part of the jeevAthmA earns His grace, but only His nirhEtuka
krupA.

However, Smt Sumitra you have written :
-----Quote -------
After creating, emperuman gives the
jeevatmas two options to choose. The jeevans can
either enjoy the pleasures of the leela vibhuthi as
per their wish or they can shed the miseries of the
leela vibhuthi and fall under the feet of the
emperuman to grant them the divine moksha where there
is only 'aanandam aanandam", from where the jeevan
never returns to the miseries of this world('Na cha
Punaraavarthathe').
----Unquote----

Can you please clarify this. Is there an independence attributed on the
part of the jeevAthmAs, who are originally slaves in nature. I don't think
our AzhwArs have, in any place, spoken about this jeevaswAthanthryam. What
I understood from these lines of yours is that the jeevAthmA is given a
choice to select. This means that there is some swAthanthriyam on the part
of jeevAthmA. How is that possible? Remember, Sri nammAzhwAr says, "en
uNarvinuLLE irutthinEn". This looks like AzhwAr did something to bring Him
in his thoughts. But immediately he says, "adhuvum avanadhinnaruLE". So
every action of jeevAthmA is only because of emberumAn's sankalpam. So how
is it that the jeevAthmA gets a choice and hence freedom?. Please clarify

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam
adiyEn rAmAnuja dAsan
Thirumalai Vinjamoor Venkatesh



              
sumithra               
varadarajan To: oppiliappan@xxxxxx,           
<sumivaradan@y ramanuja@xxxxxxxxxxxxxxx               
ahoo.com>< > cc:               
Subject: [ramanuja] Thirumaalai-2          
15-05-02 09:32               
PM               
Please respond               
to ramanuja               
              
              




Sri Parthasarathi thunai,
Srimathe Ramanujaya Namaha

" Mattrondrum Venda Maname Madhilarangar
Kattrinum meitha kazhalinai keezh- uttra
Thirumaalai paadum seer Thondaradipodi Emperumaanai
Eppozhudum peesu"

"Srimat Krishna samahvaya Namo yaamuna soonave
yetkadakshai kalakshyanam sulabha: Sridara: sadaa"

Pranams,

"Manisarukkai Padadana Pattu" - Emperuman undergoes
number of hardships for the sake of we Jeevatmas. Let
us now see what all hardships the emperuman undergoes.
In the last posting we said that PVP starts the
avadharikai with a question. Who a samsari is? Sri
Periya vaachan pillai asks such a question because he
doesn't belong to that category and wants to keep
himself away from them. But all of us know who a
samsari is. "Asaare Samsare Vishaya visha
sangaakudiya:". The samsaris are always at the back
of some vishayam(matter). Whenever we call them to
bhagavat vishayam they have some way to say no. They
consider many more things important and highly urgent
to be done when it comes to bhagavat vishayam. But
saddhus like PVP considered the samsaaric pleasures to
be equal to a poison which kills us little by little.
Samsaaric pleasures are like a disease and only
medicine to this disease is Emperuman and bhagavat
vishayam. But leaving this medicine the samsaris
prefer to drink the poison. But can the Emperuman who
is the father of all simply see his children drink
poison? So he by his apaara Kaarunyam tries to pull
us out of this.

But if he says don't go at the back of samsaaric
pleasures instead fall under my feet I will protect
you then there is not even a single person to listen
to him. When a child eats mud though we condemn its
act it tends to eat but now without our knowledge. So
the mother now lets it to eat and also keeps the
medicine necessary handy. When the child suffers she
gives the medicine and teaches the child a lesson.
Similarly we jeevatmas will never listen to advices so
the emperuman lets us in our own way and then teaches
us a lesson. But unfortunately even after a lot of
miseries the vaasana of the jeevatmas still pulls him
only towards the worldly pleasures and never turns his
attention towards the bhagavan.
So as Nammazhvar says "Maari Maari pala pirappum
pirandhu" and Sri Adisankarar says " Punarappi Maranam
Punarappi Jananam" the cycle of life and death
continues. The jeevatma does papam or punyam in this
world and undergoes the svarga vaasam or Naraga vaasam
and then comes back to the world with the vaasanas of
the previous birth. In Vedanta such a jeevatma is
called Anusayi. Vedantha also says "Gatha Gatham Kaama
kaama labhanthe" . Thus the jeevatmas do punyam or
papam in this world, both of which will ultimately
bring them back to this world only. You may all
wonder why PVP is telling all these things in the
avatharikai to this Prabhandam! It is to increase our
Vairakhyam. Only when we get little detached from
this world we can think about the other
world(Bhagavan and Bhagavat vishayam). Even when we
have to sit in a upanyasam for 2 hours we have to
leave other activities in this world, right? That
again needs some vairakhyam. Only to build this
vairakhyam Sri PVP starts his vyakhyanam with such an
avadharikai. As our acharyas say when we see the world
we cannot see bhagavan and when we see bhagavan the
world never enters our vision.

The jeevan which has nullified its punyams in the
Svargam and papams in the naragam then returns back to
the Mega mandalam from where he reaches the bhoomi
through the rain water and then he combines with the
annam (grains) which is grown in the soil and then
from the Annam he reaches the purusha sareeram, from
the purusha sareeram (man) he reaches the Stree
Sareeram(women) and then he undergoes Karbha vaasam.
The child develops in the womb of the mother which is
supposed to be the Jail sentence for the Jeevan. It
has to be inside the womb for 10 months and undergo a
lot of suffering. Even after undergoing so much
suffering inside the womb only a very few are born as
jnani's rest start enjoying life and get involved in
worldly pleasures. The child starts crying for milk,
then for food and toys, then for so many other things
and then the crying continues till his end. When a
child is born his mother feeds it with milk and at the
last people put rice in the mouth of the dead so the
improvement in a man's life is only from milk to rice.
For this In between he undergoes such a lot of
sufferings. Still people do not realize the truth
they do no get vairakhyam, they don't realize that
everything in this world is temperory and emperuman is
only permanent. This is the sad state of a samsari.

But does Emperuman enjoy seeing us suffer? No not at
all. He is so much pained by seeing our hardships
that he keeps on doing many things to release us from
this samsaram. What does Bhagavan do? He first does
the creation to wake up the jeevatmas who where
sleeping in the pralayam. It is like a mother waking
up a child to feed if the child sleeps without eating.
The child doesn't know about its hunger but the
mother knows. Similarly emperuman wakes us all up
after pralayam. After creating, emperuman gives the
jeevatmas two options to choose. The jeevans can
either enjoy the pleasures of the leela vibhuthi as
per their wish or they can shed the miseries of the
leela vibhuthi and fall under the feet of the
emperuman to grant them the divine moksha where there
is only 'aanandam aanandam", from where the jeevan
never returns to the miseries of this world('Na cha
Punaraavarthathe'). If we choose the
sittrinbum(worldly pleasures) he grants us them with
stained mind and if we prefer the perinbam (moksha)
then he grants us that with lot of joy. The shrusti,
stiti and samharam what ever the emperuman does is
only for the welfare of the jeevatmas.

After the creation he then gave us the sastras to show
us the right path. "Tene Brahmahrudhaya Adikavaye"
says Bhagavatham and Nammazhvar says "peedhagavaadai
peraanaar parama guru vaagi vandu" that emperuman
delivered the sastras to the world as the first guru.
A man should have two types of knowledge. He should
be capable of differentiating between Dharma and
Adharma and Nityam and Anityam(nature of objects). If
a man is not able to differentiate which object will
stay permanently and which will not and which is
dharma and which is adharma then he can be equated to
an animal. Only this knowledge differentiates a man
and an animal. So a man has to act according to the
sastras. "Tasmat Sastram Pramanam te karya karyau
Vyavastitow" (only the sastras are the pramanas to
tell the do's and don't's). Still the jeevatmas
refused to accept the sastras and act accordingly.
Then what did bhagavan do did he get angry with them?
Let's see in the next posting.

Adiyen Ramanuja dasyai
Sumithra Varadarajan.


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azhwAr emberumAnAr jeeyAr thiruvadigalE saranam


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