Free will 1&2

[Guest guest]

SRIMATHE RAMANUJAYA NAMAHA

APPAN THIRUVADIGALE SARANAM

 

Free will (1)

 

Dear Bhagavathas, Accept my pranam. Once again along posting is rendered by

Adiyen .

The intention and wish of Adiyen is that followers of Emperumanar Dharsanam

should 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

minds were 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 their redemption. 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 for his

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 gain

knowledge 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 of their 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 an Asthika.

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 by our

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 with him

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 as to 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