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RE: [sv-poetry] Sri Vilakkoli Perumal, Thoopul/ThirutthaNkA dhiv ya Desam: Nithya AarAdhana kaimkaryam for VilakkoLi PerumAL and Swamy Desikan : Part XVII: Fourteenth SlOkam

From: TV, Venkatesh [FRCO/TOK] (Venkatesh.TV_at_frmail.fisher.co.jp)
Date: Wed Mar 27 2002 - 17:11:59 PST

srImathE rAmAnujAya namaha
srImadh varavara munayE namaha

Dear Sri Sadagopan swamy,

You wrote:
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karmasvanAdhi vishamEshu samO DayALu:
 svEnaiva kluptham apadesam avEkshamANa:
svaprApathayE tanu-bhruthAm thvarasE Mukundha
 svAbhAvikam Tava suhrutthvam idham gruNanthi

--SrI SaraNAgathi DhIpikai: SlOkam 14

(Meaning): Oh ViLakkoLi PerumALE! Oh MOksha-DhAyaka MukundhA ! The JeevAthmA
acquires a sarIram (body) because of its previous karmAs. Its karma vinais
are timeless and anAdhi. Those poorva karmAs yield the jeevan many kinds of
fruits. 

Oh Lord! You have no natural likes or dislikes about anyone. You are
equanimous in Your conduct towards all of the chEthanams. Even then,You can
only grant the fruits to each jeevAthmA according to their karmAs. Your dayA
guNam is matchless. Inspite of that abundant compassion , You will be
accused of partiality if You grant  mOksham to a ChEthanam that has not used
the means  (upAyam ) to seek Your grace. If You do that for one jeevan ,
then You have to grant the mOksham to all jeevans independent of whether
they have performed any UpAya anushtAnam or not . Theredore , You await the
performance of the easiest to practise upAyam of Prapatthi.Even that
performance of Prapatthi by the Jeevan is caused by You. You facilitate the
performance of that UpAyam and immediately after rush to the side of the
ChEthanam  to grant him the  parama gathi of Moksham. This generous and
compassionate act of Yours has been described by sages as a proof of Your
innate deep affection and friendship towards the Jeevans.
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I have a small doubt regarding the above. In this sloka Swamy Desikan states
that He is waiting for a small pretext on the jeevAthmA, i.e., performing
prapatti, to take the jeevAthmA unto Him. Swamy Desikan also says that this
performance of prapatthi by the jeevAthmA is also induced by Him only. If
that is so, what is the act on the part of the jeevAthmA [that he did
something (sAdhyOpAyam)] to earn mOksha. On the other hand, if one agrees
that the jeevAthmA is completely bound by the leela of Sriman nArAyaNan, and
that is why He Himself induces the jeevAthmA to do prapatti, then why should
He look for a vyAja (pretext) at all on the part of the jeevAthmA to grant
mOksha. Isn't this a short coming on Him that He is expecting something and
does this not go against the very title "avAptha samastha kAman" (The one
who is completely fulfilled and needs no more from anybody). 

Request you to kindly enlighten me on the above.

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam
adiyEn rAmAnuja dAsan
Thirumalai Vinjamoor Venkatesh


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