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Ramanuja List Archive: Message 00070 May 2002

 
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Srimathe Ramanujaya Namaha.
Appan Thiruvdigale Saranam

"Posting of Sri Vinjamoor Venkatesh dated 16th May, 2002."

Dear Baghavathas, Accept my pranam.

The information required in this posting is " Is there any pasuram by Azhvar where the Jeeva swathantharyam is spoken of"

Adiyen is furnishing informations as understood by me to the best of my knowledge. If it is erroneous Adiyen may be corrected.

Sutras 381 onwards of "SREEVACHANA BHOOSHNAM' will be of help. PRDHAMAPRAVARTHI SWATHANTHARYAM to jeevan is to be inferred ; otherwise, Emperuman will have to be blamed for all the acts(asat acts) of the Jeeva. Also, Emperuman is granting 'moksham' to those only who are mature enough and would want nothing short of Emperuman Emperuman ONLY.They cannot remain a single second away from him. Emperuman is desireous of salvaging these jeevans to whom he has given body and 'karanas for acting' to worship HIM like Nityasuris.Unfortunately the jeevans are attracted by earthly pleasures and has fallen in 'Asatkarmas'. Emperuman remain silent at this time of first action. Thereafter, they have to undergo the results of their action . From here only, Emperuman is waiting for an oppurtunity to bestow some benifits to the jeeva. At the same time he should not be blamed as partial to some body. So, on some pretexts, the jeevan would have expressed his name without intention; like that some of the actions., say sheltering Adiyars under his roof without intention etc., Such trifile acts will be counted as 'sukrutham' and the jeevan will be bestowed by the Lord's grace. If the jeevan does not protest to this sort help, the Grace of Emperuman continues and the Atmayatra of the Jeevan has started.Slowly he gets promotion till 'moksha is attained.
----Azhvar Pasurangals:
"INRU ENNAI P PORULAKKI THANNAI ENNUL VAITHAN '( Thiruvaimozhi. 10-8-9)
'ENNANRISEITHONO ENNENCHIL THIKAZHVATHUVE' (
THIRUVAIMOZHI 10-6-8)
'NADUVE VANTHU UYYAKOLKINRA NATHAN' (Thiruvaimozhi1-7-5)
'ARIYATHANARIVITTHA ATTHA NEE SEITHANA ADIYENARIYENE' (Thiruvaimozhi 2-3-2) 'PORULALLATHA ENNAI PORULAKKI ADIMAIKONDAI' (Thiruvaimozhi. 5-3-3)
'ENNAI THEEMANAM KEDUTHTHAI' (Thiruvaimozhi 2-7-8)
'MARUVITHOZHUME MANAME THANTHAI' (Thiruvaimozhi-2-7-7)
From these Pasurams, it can be inferred that jeevan has fallen
under bad days or (ways) and Emperuman has helped him immensely without asking ( the cumulative effect of trifle acts done without intention) ie., NIRHETHUKA KRUPAI.
'VERITHE ARUL SEIVAR SEIVARKATKKU' (Thiruvaimozhi 8-7-8)
Emperuman will bestow his grace for whom he wants decide to give; for He has created a desire in the mind of the jeevan to turn towards Him; the jeevan has also responded favourably. 'ETHIRSOOZHAL PUKKU ENAITHORU PIRAPPUM ENAKKE ARULKAL SEYYA VIDHI SOOZHNTHAL ENEKELAMMAN THIRUVIKRAMANAIYE' (Thirvaimozhi 2.7.6) Emperuman THIRUVIKRAMN has determined to bestow his grace in every janma to me.. Such is my fate ' Azhvar express his joy gratitude and wonder for this NIRHETHUKA KRUPAI' 'VIDHIVAYKKU INRU KAPPAR YAR ?' (Thiruvaimozhi5-1-1) Here the Sutra 403 of Srivachanabooshanam is given...'KRUBAI PERUKAPUKKAL IRUVAR SWATHANTHARYATHHALUM TKHAYA ONNATHAPADI IRUKARAI YAZHIYA PERUGUM'. I hope the above explain the JEEVAN'S PRADHAMAPRVARTHI SWATHANTHARYM AND EMPERUMAN'S NIRHETHUKA KRUPAI. Yours Adiyan Parthasarathy Dasan.
On Thu, 16 May 2002 vinjamoor_venkatesh wrote :
srImathE rAmAnujAya namaha
srImadh varavara munayE namaha

Dear Smt Sumitra,

The worldly analogies cannot always be used to describe emberumAn's
activities. He is "otthAr mikkArai ilayAya mAmAyan" and "eedum
eduppum ilAdha eesan". There is a limit to which the worldly
analogies and logic can be used to describe emberumAn's activities.

The analogy provided by you is convincing though, to prove that there is a freedom to the jeevAthma. But, what I wanted to know was, is there any pAsuram by our AzhwArs', where this jeeva swAthanthryam is spoken of. Not to my knowledge. Well, I know only 2000 pAsuram. What I understood was that, this swAthanthryam is accepted only by the
vadakalais, in order to get rid emberumAn of the "sarva mukthi
prasanga" dOsham. If at all this is acceptable to us, surely this might have been emphasized by any AzhwAr or AchArya. Can learned
members please throw light on this.

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam
adiyEn rAmAnuja dAsan
Thirumalai Vinjamoor Venkatesh


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