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Ramanuja List Archive: Message 00079 Apr 2003

 
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Sri:

Respected BhAgavathAs,

I have been reading quite a number of articles on Prapatti and Bhakti, etc. 
While doing so, I landed on this ever-controversial topic of Nirhetuka Kripa 
and Sahetuka Kripa, the main difference between the Vadakalai and Thenkalai 
Sampradayams. Maybe due to my lack of intelligence, I had tonnes of doubts 
based on my understanding on the concept of Nirhetuka Kripa:

1) Perumal grants Moksham to whomever HE CHOOSES. Am I wrong if I turn 
judgemental and say its not fair if he doesn't grant moksha to somebody who 
does the best of Bhakti and Prapatti practices, just because he is not the 
"Chosen one"??

2) Perumal is both the upaya and upeya. Even performing devotional activities 
is considered to be sort of "sinful" (at that supreme transendental level of 
understanding), so what is the jivatma supposed to do, then??

3) If the Jivatma is not supposed (or required) to do devotional activities, 
then what is he supposed to do?? One thing he must do as I understand, is 
surrendering to an acarya. But then, even that is done only if the Jivatma 
INTENDS, right?? So, if a JIvatma surrenders to an Acarya and he is granted 
Moksham, it becomes Sahetukam becomes his action is that he surrenders to an 
Acharya. Isn't it paradoxical, when we say that according to the TK 
sampradayam, one has to surrender to an Acarya to attain moksham, but still 
Moksham is due to Nirhetuka Kripai??

4) Why should we chant the 4000?? Why should we glorify the AcAyas?? Why should 
we even follow SV practices?? If perumal grants moksham arbitrarily based on 
his choice, why sweat then??

4) It is said that "Prapatti" is a state of (mental) surrender. So what does 
one do after he surrenders?? What are his activities??

5) The reason that I said that I have "issues" is because, if perumal grants 
moksha to whomever he chooses, according to his choice, then isn't he being 
partial?? Like a teacher awarding the best grades to the student who is 
perceived to be unworthy by his classmates??

6) What about the shloka from the GIta, "TasmAt Sarvesu KAlesu mAm Anusmara 
Yudhya Ca Mayi arpita ManO buddhih mAm evaisyasi asamsayah"?? Perumal says that 
if he think of him all the time (even when fighting in a war) we can go back to 
him without doubt. He guarantees moksha if he think of him all the time, again, 
my (maybe flawed) interpretation is that, since if he think of him all the time 
he gives us Moksha, we are making the spiritial endeavour to think of him all 
the time to attain Moksha. Isn't it Sahetukam, again??

The above are queries that arose from whatever intelligence (or the lack of it) 
that I have. I request the BhagavathAs to kindly address this concept in a 
logical manner, and graciously forgive me for whatever aparadhaas perceived in 
this mail.

AzhwAr EmperumanAr JIyar ThiruvadigalE Saranam.

Dasan,

KidAmbi SoundararAjan. 

AparAdha sahasrAni kriyante har nisam mayA 

DAsoham iti mam matvA ksamashvA MadhusoodhanA ||



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