srImathE rAmAnujAya namaha srImadh varavara munayE namaha Dear Sri Krishna You wrote === Quote=== Unless one has completely burned all the karmas vision of God will not be continuous. One thing common to all these devotees is that they probably are closer to bhakti yogis rather than prapannas. for example sri Prahlada was asked to meditate for 12000 years more after he experienced the nrisimhavataram, which probably indicates the amount of prarabhdham or some thing which might have been left out. THis brings another question as to what happens to statements such as " bhidyate hridaya granthih chiddhyante sarva samsayah.... tasmin driste paravare" - ie. all knots of doubts are cut asunder when he is seen". I guess Prahladan had no doubts from that point though he lived for 12000 years after seeing Nrisimhar. =====Unquote==== I have a doubt here. W.r.t to the first line, atleast to my knowledge, I understood that the effects of dOsha, hence karma, will be negated, once the divine grace of Sriman nArAyaNan falls on the jeevAtmA. While there may be a difference of opnion in this aspect between Thenkalais and Vadagalais, as to how it is negated, atleast I understood that the karma has no role to play before His divine grace. The only difference between Thenkalais and Vadagalais is that, in Thenkalai, once the prapanna surrenders completely, His dOsha (again may be interpreted as the karma) becomes bhOgya for Sriman nArAyaNan, while in Vadagalai, He does not look into the prapanna's dOsha if the bharanyAsam is done. So how is that He makes the prapanna wait until the prArabhdha karmAs are completely gotten rid of. If He has to wait for the prapanna to burn down his prArabhdha karmAs and only then He will take him, will it not become a short coming of His 'sarva swAmitvam' (Being the lord of everything and anything), and the 'nirankusa swAthanthriyam'(Unfettered independence) In the same lines as above , in my humble opinion, Sri PrahalAdhA's case must have been just due to His command ( again nirankusa swAthanthriyam) and it has nothing to do with Sri PrahalAdhA's prArabhdha karma. For, just think about the fact that Sri Narasimha, after the HiraNaya vadham, is said to have blessed prahalAdha directly. Can one think that, such a great bhAgavatha, even after getting His diving blessings, will still remain to burn out his karma. Your last three lines exactly mentions the above, in my humble opinion, but may be in a different perspective. Also if the karma is bound to continue with the prapannA even after His divine blessings, then how can we justify Sri poigaiyAzhwAr's pAsuram " kunRanaiya kuRRam seiyyinum guNam koLLum, inRu mudhalAga en nenjE". As is clear, AzhwAr here refers the day of doing surrender, to the words "inRu mudhalAga". So he is clear that, from the day when the jeevAtmA realises the true nature of his, i.e, the sEshatvam, and does prapatti, emberumAn considers all his past deeds (good and bad both) as bhOgya for Him. And from here is there a way back for such a jeevAtmA into this materialistic world? Request you to kindly enlighten me based on my about doubts. AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam adiyEn rAmAnuja dAsan Thirumalai Vinjamoor Venkatesh
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