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SRIMATHE RAMANUJAYA NAMAH'
APPAN THIRUVADIGALE SARANAM


Dear Baghavathas, Accept my Pranams.


This is the last posting posting dealing with Free will and Nirhethuka krubai. The subject is tough and difficult one to explain. Adiyen has tried my best to present it The informations on this subject is avilable in Srivachana bhooshanam To quote Sutras and to explain them in english is a difficult task and some time it will be boring. This is one of the points of difference between Vadakalai and Thenkalai. Some scholars of Vadakalai attempt to depecit that there is no difference or the difference is superficial. Infact,the views are JUST OPPOSITE. That is why Adiyen have explained the Nirhethuka krubai with reference to Vadakalai's view. Any mistake or misunderstanding may be pointed out for correction.



' Free will ': If Sri. Venkataraman has mentioned the context in which the topic"free will was discussed , it would have been helpful to elucidate easily. However, the topic is dealt with in general.

In srivaishnava Philosophy Chethana(Jeevan ) has no free will( no swatantra) . He is parathantra to Emperuman. If he exercises free will or free to choose as he likes, it will end in eternal bondage in samsara. Emperuman alone is absolute, all powerful and swatantra. He can do things as per his free will and that will not be questioned.

Acharya Hrudhayam Sutra 106. " PATTATHUKKU URIYA ANAIYUM ARASUM AVAI AARAYATHU." In olden days it is customary to choose the successor to the king, if no one legitemately is there, by giving a garland to the Royal elephant. It can garland any body and that person will be the future King.

The action of the elephant will not be questioned. Similarly,the actions of Emperuman who is absolutely "swatantra" are not questionable.


"Nirhethuka krubai':..While explaining this point another kind of krubai ..Sahetuka krubai also has to be discussed to understand the point clearly.


This is one of the points in which differences of opinions exist between Thenkalai and Vadakalai

The Theory of Nirhethuka KrupA versus Human Effort
***********************************************************
First the definitons for the two terms are as follows :Nirhethuka KrupA is unconditioned grace or
compassion of the Lord .( Thenkalai)

Sahethuka KrupA is the grace that is in response to some good deed by the seeker of MokshA .
( Vada kalai)

The " controversy " is over the Lord"s spontaneous grace versus conscious human effort to secure it .The question is whether the grace of God should flow freely towards the devotees like the spontaneous flow of the mother's milk towards the newly born, helpless infant .

" . Thenkala views that the expectation of the observance of Sadhana by an afflictedindividual for the purpose of MokshA is unwarranted , since God , the KaruNAnidhi , is understood as the one , who removes our sufferings without any selfish-motives .If God were to grant Moksham only in response to Sadhana , there would be no need for KrupA " --------- " according to this school of thought , MokshA is not a goal to be won by effort , but it should come as a gift of God outof His grace . If the supreme being Himself is both UpayA (means ) and UpeyA ( goal ) , the idea of separate sadhana for seeking His grace amounts to self contradiction " .


The main point of criticism of the vada kalai that " the denial of human effort as a requisite condition of redemption would amount to arbitrariness on the part of God ( arbitrariness and cruely /Vaishamya and NairghaNyA )

.( STRANGE !!!..Emperuman is all powerful, extremely compassionate and Swatantra. His actions are beyond question. How a Compassionate one be cruel ?)

Vada kalai holds that God showers His grace only on those , who become qualified for it by observing the prescribed sadhana or other religious acts sanctioned by the sacred texts . They contend that the grace of God is dependent onhuman endeavour It does not flow automatically to one , who has been passive . Even in the illustration of the mother and the infant ,the flow of the mother's milk may be natural , but nevertheless , the child is required to suck it , which involves some effort on its part . The need for human effort to receive God's grace does not negate the importance of God"s krupA . On the other hand ,it emphasises the fact that in order to make krupa or compassion operative , a valid excuse is called for on the part of an individual so that God escapes the criticism of being partial and cruel . "

( In the example of infant awaiting mother's milk, it is argued that effort on the part of child is necessary by sucking. STRANGE !!!. SUPPOSE the child is not able to suck for one reason other will the mother neglect the child ? Will she not feed the child by force ? The excuse presented is not valid. Again, there are some class of people who cannot practise sadhanas. Are these
people to be neglected by the Emperuman ??? )



The Vadakalai school accepts both bhakti and prapatti as the means for attainment of moksha.

The Tenkalai school does not accept bhakti as a means or upaya. They state that accepting or adopting bhakti yoga as a means is against the nature of the dependent soul. The soul is absolutely dependent on the Lord. So, he should not, by himself, adopt bhakti yoga.

The Vadakalai school states that prapatti has to be a positive, specific act of surrender, by the Jivatma to the Lord.

The Tenkalai school does not consider that a positive act of surrender is necessary. They say that i) knowledge of the essential nature of the Jivatma, and ii) mental acceptance (non-rejection) on the part of the Jivatma to Iswara granting him salvation, are required. So the Jivatma need not specifically adopt any means for salvation, as a positive act. He may, however, do good things and service to God, for the pleasure of the Lord.

The Vadakalai school holds that a positive effort is necessary, on the part of the Jivatma to attain the Lord's grace. The Lord can be accused of partiality or unkindness, if He gives moksha to some and not to others. Further, the Lord cannot grant moksha to all people. So, the Vadakalai school says that the Lord's grace has to have some reason, like the efforts by the individual soul.




Then kalai sect holds the view that Nirhethuka krubai is the grace showered on devotees by Emperuman without any condition

Infact, He is the creator of the Leela Vibhuthi consisting of Jeevas and prakruthi.. HE desires that all jeevas should reach him in paramapada and enjoy just like Nitya suris. He is waiting for the consent of jeevas to redeem them from samsara. He waits patiently and try to create interest among jeevas about him by various means. He is all merciful, easy to approach to those who have faith in him. Having created interest in them He slowly developes it till it becomes mature enough to reach him. Prapathi is the intense desire on the part of Jeeva to attain Emperuman. We are all Srivaishnavas and have undergone samarayanam under one Acharya who will guide us in the Atma yatra. No seperate exercise is necessary to show our faith.


The authority for Nirhethuka krupa, prapathi and allied matters are avilable in Srivachana bhooshanam by Sri. Pillai Lokachariar.

Thiruvaimozhi by Nammazhvar describes the effort of Emperuman to reddem the jeevas.
It contain the full meaning of Artha Panchakam.

The first verse itself contains immense meaning to be explained by an Acharya.
Let us take a glimpse of it.

UYARVARA UYAR NALAM UDAYAVAN EVAN AVAN HE ( SRIMAN NARAYANA) have all Kalyana gunas)

Here Para swroopam is explained.

MAYARVARA MATHI NALAM ARULINAN EVEN AVAN HE gave unblemished knowledge

To whom He gave ? Did he ask for it ? He gave it to Azhvar without asking Nirhethuka krubai He is the upaya .
Swaswaroopam Upaya swaroopm
( Mayarvara...Ignorance is removed .. Virodhi is eliminated (Virodhi swaroopam)

Ayarvarum amararkal athipathi evan avan He is the supreme Lord of all devas
ParA SWAROOPAM again,

THUARARU CHUDARADI THOZHUTHU EZHU MANANE. OH!. MIND pray his Glorious feet
It removes all our woes. It has elevated you.
'Prapyam" / pala swaroopam





Adiyen Ramanuja dasan. T.Parthasarathy




















t

On Fri, 28 Jun 2002 venkatramanan krishnan wrote :
dear sri venkatesh and other Bhagavatas,
jai sriman Narayan

I need some help in understanding a point in our
sampradayam.Please excuse my ignorance.Today, I got
into arguing with an iskcon devotee on
the matter of "free will"..
is there any such thing as "free will" in our
sampradayam? Has it been commented upon by
poorvacharyas? How does it relate to the Lord's
Nirhetuka Krupai?


Daasan venkat ramanan



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