SRIMATHE RAMANUJAYA NAMAH' APPAN THIRUVADIGALE SARANAM DEAR BAGAHAVATHAS,Accept my pranams. Two postings on Karma, free will and Nirhethuka krubai have been brought into circulation. Adiyen would like to share my understanding with others. This would be a long one. So part one is presented here. Any mistake or misunderstanding may be pointed to Adiyen for correction.
The doubt of Sri. Varadharajan is ' why should a jeevan who has spent all his Punyam and Pavams and has a zero balance take rebirth in Leela vibhuti ? Is it to provide a chance to Emperuman to realise HIM and to give him Moksham ?
2. The doubt of Venkataraman is ' Is there any "free will" in our Sampradhyam ?
Has it been commented by our Poorvacharyas ? How does it relate to the Lord's Nirhetuka krubai ?The points raised in these 2 postings are worth consideration.
Let us Consider first " Punyam and Papam".It is the result of actions of jeevan. Any physical or mental action is Karma. Thinking is mental Karma. Karma is the sum total of our acts, both in the present life and in the preceding births.
So, the results are not over in a single birth or many births. If the actions of the Jeevan are towards earthly things, it will never end. He will go on taking births for ever to endure his actions. He may take birth in a good family after enjoying Swarga or take birth as inferior births as animals , insects etc.,
The birth as a rersult of karmas are dependentn on the balance of punyas and papas. The result of his deeds are stored in his account "samcita" ( meaning stored up). The present one which he under goes is known as "Prarabdha and the balance at his credit after taking account of his present birth also, will result in future births to clear off his account is Known as "AAgami".
In between Emperuman provides oppurtunities to the jeeven to know and follow him. This faith does not fructify in a single birth. It slowly developes, deep if the jeeva does not protest to Emperuman's krubai. In the course of time the jeevan comes to a position to understand that real pleasure is in doing Kainkaryam here as well as in Nithya vibhuthi. ( Emperuman does not present himself in person; but association with Sat sangam, doing good deeds, avoiding bad deeds, avoiding prohibited deeds, Nama sankeerthanam, worship etc., will lead the jeeva to understand HIM and to avoid worldly pleasures.) In the course of time he submits himself to a qulified Acharya and his Atma yatra will take him to Moksham when it becomes ripe enough, in the opinion of Emperuman.
In our Sampradhya Punyam and Papam are called as Emperuman's "Anugraham' ( If he is pleased with jeevan's good deeds) and "Nigraham" ( Emperuman's anger or discomfurture by the bad deeds of the Jeeva).
Moksham in essence is leaving the Leela vibhudhi once for all and thereafte there is no birth for that jeevan.
In defining Moksham there are difference of opinion. Advaitis hold that jeeven on realisation that he himself is Brahman, he merges in to the Brahman.
In Our Srivaishnavam Moksham is divided into 2 kinds. (1) Kaivalya Moksham and (2) attaining Paramapadam.
In Kaivalya Moksham the Jeevan does not think of Emperuman; but, it on realisation of its Atma swaroopam due its various good deeds and understanding of the world properly it gets away from rebirth and reaches a place outside samsara mandalam . It dwels somewhere in the void; but, it does not reach Emperuman as it did not want him. It remains there eternly enjoying itself.
Those who have surrendered to Emperuman reach Paramapadam. One set of people enjoy Emperuman as it is pleasent to them and to Emperuman also. Other set people consider doing Kainkaryam to Emperuman As it gives Pleasure to HIM ( Unakke Nam Adcheyvom,,Marra nam kamangal Marru elor Em paavai)
Thenkalai Sect gives importance to Emperuman, Emperuman Only and they feel Everything is Emperuman, of Him, for Him , by Him.
( To be continued....) Adiyen Ramanuja dasan T.Parthasarathy. On Sat, 29 Jun 2002 Varadarajan Sourirajan wrote :
Dear Bhagavatas,Adieyen has a basic doubt in the treatment of Jeevathma after his encounters in Sorgam and Naragam. As per my understanding, a jeevathma goes to Sorgam and enjoys the comforts there in direct proportion to the "Punniyams" in his credit. Similarly he suffers in Naragam which is also in direct proportion to the "Pavams" in his credit. Once this treatment is over, he has a zero balance of "punniams" and "pavams" and he becomes eligible for moksham, if he realises and practices the "Artha Panchakam". But my doubt is where comes the re-birth of jeevathama again in this "leela vibudhi" as he now has a zero balance of "Punniyams" and "Pavams" (They have been spent or compensated in Sorgam or Naragam). Is it an oppurtunity provided by the emperuman to realise HIM and MOKSHAM.I request the learned members of this group to clarify the same.Adiyen, Varadarajan Ramanuja Dasan. --------------------------------- Do You Yahoo!? Sign-up for Video Highlights of 2002 FIFA World Cup
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