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SRIMATHE RAMANUJAYA NAMAHA
APPAN THIRUVADIGALE SARANAM

Free will (1)

Dear Bhagavathas, Accept my pranam. Once again along posting is rendered 
byAdiyen .
The intention and wish of Adiyen is that followers of Emperumanar 
Dharsanamshould understand their heritage and issues clearly.

The ideas about ?free will ? still revolve in the mind. Adiyen feel that the 
salient points regarding this issue should be explained well as expressed by 
our Poorvacharys.

This issue is a good old one. ?Acharya Hrudhayam reveals the conflicting ideas 
prevailing during that period of Pillai Lokacharyar. The reason behind this 
issue is as follows.

Prior to the advent of Sri. Ramanuja, Acharyas were selective in accepting 
sishyas. 
Sri. Ramanuja adopted a different process. He conquered many 
Vedhanthins(Brahmins) and they became his disciples. . Even after Ramanuja?s 
period vedanthins came into the fold of srivaishnavism. But, some of them were 
not able to appreciate the greatness of the path followed by Azhvars. Their 
mindswere still reeling under the influence of the ritualistic part of veda 
rather to realize the vedhantic contents of Arulicheyals. There was no 
difficulty with other people as they were ready to accept authority of Sri. 
Ramanuja with out any question.

Srivaishnavam has its base on Rahasya traya. Thirumantram. Dwayam and sarama 
slokam.
?Thirumantram? or ?Ashtakshara mantram? is said to be the essence of all vedas 
by our elders.
?Dwayam? is an explanation to ?Thirumantram?
?Sarama slokam?explains the way.

The way in which ?Thirumantram ? is explained gives the idea for the difference 
of opinions. 

What is that?

?Thirumantram? ? OM NAMO NARAYANAYA? is divided into three parts
?OM? + NAMO + NARYANAYA.

?OM? Pranavam is made of 3 letters 
?A?KARAM?
?U?KARAM AND 
?MA?KARAM.

Akaram..?A? stands for Emperuman. who is the Lord of every thing Sriman 
Narayanan.
Makaram ? ?M? stands for Jeevathma(Chethana) the 25th letter. He is subordinate 
to the Lord. 
?U?karam ?u? stands for the explanation of the relation between Lord and 
Chethana.

It is explained that ?A? karam contains hidden ?AYA? 4th case
By this all jeevas are the servants (Seshathvam) of Sriman Narayana and 
(Bhokthruthvam) Sriman Narayana enjoys the jeevathmas.
In other words the swaroopam of Jeevathmas are ?Seshathvam? and ?Bhokthruthvam?.
Here one difficulty will be experienced.

That is 
Seshathvam to Sriman Narayana alone or to others also?
Seshathvam (servitude) is at the will of jeevathmas or at the will of Sriman 
Narayana?
Bhogthruthvam (enjoyment): Is it for Emperuman alone?
Or Jeeva has also eligible for it?

These difficulties are removed with the 2nd and 3rd parts of Thirumantram.
That is ?NAMAH;? AND ?AYA? IN ?NARAYANAYA?

?NAMAHA:? = NA + MAHA: If it is ?MAMAHA:? jeeva can stake a claim. When the 
negation ?NA? is prefixed it is settled that is not for Jeevas. ?Aya? in 
?Narayanaya? confirms it that Emperuman alone is important and it is for him 
only. Jeevas has no option for self-effort for theirredemption. They are to 
serve Sriman Narayana only at his will and it is for his pleasure.

These qualities ?Parathantharyam? (absolute dependence) and 
Bhogyathai?(enjoyable?) are said to be the real qualities (Yathathmya 
swaroopam) of Jeevas

These qualities are enshrined in Azhvar?s Pasurangals.

In Emperumanar?s Darsanam importance is given to Emperuman only. His greatness 
should never be undermined. Every action done is at his will and forhis 
pleasure only. Service is for him only. Every thing is for Emperuman and the 
thought of ?self? is completely avoided. He looks after us once we have faith 
in him. He mends us, removes our obstacles and takes care of us till the last. 
This is the way shown by Azhvars and Poorvacharyas. 

?ENNAN SEIKEN ? YARE KALAIKAN? ENNAI EN SEIKINRAYEE?
UNNALLAL YAAVARAALUM KURAI VENDEN?(TVM.5.8.3)

?UNAKKE NAAM AADCHEYVOM? (Thiruppavai.29)

?SANMA SANMANTHARAM KAATHU ADIYARKALAI KONDUPOYEE
THANMAI PERRITHI THAN THALINAI KEEZH KOLLUM APPANAI? (TVM.3.7.7)
?
?SARTHNTHA IRU VALVINAIKALUM CHARITHU MAYA PARRARUTHU
THEERTHU THAN PAL MANAM VAIKKA THIRUTHI VEEDU THRUTHUVAN? (T.V.M.1.5.10)

? MARUVI THOZHUM MANME THANTHAYEE? (TVM. 2.7.7)

Many more illustrations can be given. Why? The entire Arulicheyal speak of this 
feature only.
If such is the case, then why there should be different kinds of approach?

?Seshathvam and Bhogthruthvam are the ? swaroopam? of Jeevathma. 
There is no difference of opinion on this point
. ?Parathantharyam? (absolute dependence) and Bhogyathai( Enjoyable) are held 
as vital (Yathathmaya swaroopam) qualities by Poorvacharyas.
But, a section of Srivaishnavites desire the part of chethana also should be 
recognised. This is the desire the ?free will?.as Adiyen have mentioned 
earlier. This thought is not a new one. It is a good old one and let us know 
more about it in the next part.

To be continued?.>.2
------------------------------------------------------------------------------------------------------------------

SRIMATHE RAMANUJAYA NAMAHA
APPAN THIRUVADIGALE SARANAM

Free will (2)

Dear Bhagavathas, accept my pranam. This is in continuation of earlier posting.


PART-II.

Emperuman, embodiment of compassion gave Vedas and other sastras for the 
redemption of souls toiling in the samsara. with a view that people will 
gainknowledge through the sastras and will get relieved of their ignorance. 
They should follow whatever is good and avoid bad things. People who are 
governed by Satva, Rajas and Thamas gunas were mainly interested in sastras by 
which they can get worldly pleasures. Their actions became the cause for their 
birth again and again in samsara to enjoy or suffer for the results oftheir 
actions. The chain of birth and death is never ending..

# Why should Emperuman give sastras that will bind the people in samsara?Why 
did he not give such sastras only that will lead all to Moksha ?
 
The reasons are two folds.

The relation between Atmas and him is eternal. He is the lord of all.
?Pathim visvasya? (Thaitriya upanishad)
He is Sriman Narayanan. 
Everything rests in him and he protects every thing, (Narankal + Ayanam)
His compassion is unlimited.
Just like a compassionate mother who allows the child to eat mud and thereafter 
treats it with medicine his relations with jeevas are according to their tastes.

?ELLA EVVUIYIRKKUM THAYON? (TVM.1.5.3)

His desire that all jeevathmas toiling in samsara should reach him and enjoy 
like Nithya suris. (Sutra 381 of Srivachana bhooshanam)
But, the jeevathmas are in various level of understanding and their knowledges 
are varied.
Most of them are dominated by Thamas and Rajas gunas. The satva guna in them is 
very little. Their tastes are for worldly pleasures. They will not understand 
the sastras governing ?Moksha. Therefore, their knowledge should be brought up 
slowly in various stages. .

That is why sastras for getting worldly pleasures which are liked by them and
Moksha sastras for people in advanced stages longing for release from Samsara
are given by Lord .

The people in the lowest stages (possessing Rajas and Thamas gunas in 
abundance) will like themselves to be dominant. They will be happy if their 
opponents are extinguished. If sastras come to their help they will believe in 
it and develop a taste and regard for them.(Abhichara Karmas). Now he is 
anAsthika.
The next stage .is intelligence. He will learn that he can go to ?Swarga? by 
good deeds and to hell by bad deeds. Slowly he learns that ?Atma? is different 
from the physical body. Gradually by various experiences and faith in sastras 
the desire to get liberated from ?Samsara? developes in him and that may lead 
the jeevan to Kaivalya Moksham.

But, to reach Sriman Narayana :

? ODI YADI PALA PIRAPPUM PIRANTHU MARRORU THEIVAM
PADI YADI PANINTHU PAL PADIKAL VAZHIYERIK KANDEER?(TVM.4.10.7)

This is ?Anya seshthva Nivruthi? Shunning away the worship of lesser deities. 

Next stage is ?Swaswathantarya Nivruthi?(Removal of the obsession that he has 
freedom to act) . 
HERE comes the ?free will? So far, the chethana was successful in his actions 
and the means he utilized for results. These achievements can make him to 
believe that he can get moksha in the same way by his efforts.
Knowledge of sastras regarding Moksha and observance thereof: - Karma, Gnana, 
Bhakti Yogas. Very tough, strenuous, time consuming, requiring rigorous life. 
One is not sure when he will attain the result. By observing the sastras alone 
the result is not automatic. There is Lord who should get pleased. You may 
think that you have done correctly. But, the lord at the other end should say it

The sense of dominance felt in the lowest stage vanishes gradually and the 
realization that everything is Emperuman?s is felt.(absolute parathantharyam) 
The ?self is longing to be possessed by Emperuman? 
Next is Prapatti..

?PARATHANTHARYAM? (Absolute dependence on Emperuman)


?THIRUMALE NAANUM UNAKKU PAZHAVADIYEN? (Thirupallandu.11)
Jeevathma is dependent on Emperuman from time immemorial. Emperuman is the 
master and jeevan is servant to him. Jeevan is absolutely dependent on him.He 
does everything, as Emperuman desires to his satisfaction. There is no question 
of his free will.

# How do we come to know of this?

?ENNAL EMPERUMAN UNTHANAKKU ADIYOMENRU EZHUTHUPATTA ANNALE*(Thirupallandu..10)

When we surrendered to our Acharyan he affixes the impressions of ?Chanku? and 
?chakkaram? on our person and teaches ?Thirumantram? etc.,
?Samasrayanam is over. Our prapatti has begun. We follow the way shown byour 
Poorvacharyas..    

# This sounds best and simple. How come then differences of opinions on 
Prapatti?

It is necessary to understand properly the ?PARATHANTHARYAM?(Absolute 
dependence)
?BHOGYATHAI?( to be enjoyed by Emperuman only as he likes) represented by 
(NAMAHA) and (AAYA) .
If the swaroopam of Jeevan is to be understood as ?Seshathvam?(Servitude) and 
?Bhogthruthvam? (Enjoyment) alone it gives room for misconceptions.

Knowledge is necessary and welcome. But, at times it lands us in trouble.
As an illustration by the way of an anecdote is given below.

One learned vedhantin and one Bhagavatha used to frequent Sri.Bhattar?s 
Thirumalikai.
Sri. Bhattar used to welcome the vedhanthin with due honours, converse withhim 
and give him a send off. But, when the Bhagavatha approached the Thirumaligai, 
Sri.Bhattar used to rush to the entrance, welcome him, entertain him and will 
give him a warm send off. Once, a sishya who happened to see these two events 
was appalled. He asked 
Sri. Bhattar the reason for the differential treatments while the learned 
vedhanthin deserved a better treatment. Sri Bhattar replied ?Wait and see?. 
Next day both vedhanthin and Bhagavatha visited the Thirumalikai. As usual both 
were received. Sri.Bhattar raised a question to the vedhanthin asto whom he 
considered as ?Paramathma? The vedhanthin replied 
?This is a very difficult question. There are conflicting authorities( sruthis) 
on this point. So a satisfactory answer could not be given.? He was sent off as 
usual. The same question was put to the Bhagavatha. He cried?Swamin what kind 
of Apacharam is this? You only taught Adiyen that Sriman Narayanan is 
Paramathama. Whom else could Adiyen think of??

Now the picture is clear. The sishya was convinced of Sri.Bhattar?s action.
Too much of knowledge. Vedhanthin could not identify his master, the Lord of 
the Universe.
?PARATHANTHARYAM? (Absolute dependence) (on Acharya) Acharya, learned person 
has guided him and he knows the master.
Such is the influence of correct knowledge
We may see what ?Acharya Hrudhaym has got to say on the point of ?differences 
of opinion?.

To be continued to?????>3







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