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Re: Free will Vs Predetermination

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tg_ramkumar • August 8, 2002 


SrImate rAmAnujAya nama:

The jIva  would reduce to an ontological absurdity 
in viSishTAdvaita, if the brahman were completely 
responsible for the jIva's gyAtRtva, kaRtRtva and bhOktRtva.

The brahman by Its Will originally provides the jIva with 
gyAtRtva, kaRtRtva & bhOktRtva.
Therefore the jIva, should *actively* utilize these abilities 
with the realization that these are provided by the 
brahman for brahman.
ie the jIva learns, acts & experiences in the mood of sAtvika-tyAga 
in subservience to the brahman (remeber Sesha-Seshi bhAva)

sAtvika-tyAga = kaRtRtva-tyAga + mamatA-tyAga + 
                phala-tyAga + phala-sanga-tyAga.

kaRtRtva-tyAga = the ability to act is accorded by the brahman.
                 therefore I give up (tyAga) the notion that
                 'I am the independent doer'.

mamatA-tyAga = give up ownership of the act.

phala-tyAga = Offer the outcome (whatever it may be), to the brahman.

phala-sanga-tyAga = Give up attachment to choosing *a* particular 
outcome out of many.

'tyAga' in sAtvika-tyAga would be meaningless, if the jIva were not
originally provided with gyAtRtva, kaRtRtva and bhOktRtva 
by the brahman.

In other words, the word, "tyAga" indicates that jIva has to 
*actively* utilize these provided capabilities, but give up (tyAga) 
notion these faculties were provided for its own individual 
gratification but rather for utilization in Sesha-vRtti 
(active service) to the brahman.


Otherwise the concept of jIva would reduce to the passive 
insentient (jaDa) 'achit' tattva like a stone or log of wood.

All veda-s, bhagavad-gIta and other sAStra-s are addressed to
the sentient (chit) baddha-jIva in order to guide it to
perform dAsya-vRtti *actively* for the brahman.

When was last time any of us starved in refusal until 
the brahman personally brought food?  


aDiyEn rAmAnuja-dAsa
//Ramkumar



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