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 the Bhakti List Archives
TV, Venkatesh [FRCO/TOK] • April 1, 2002
  [ As this discussion has less to do with poetry and more to
    do with doctrine, I request members to continue this
    discussion in sv-general and not in sv-poetry. Thanks -- Moderator ]

srImathE rAmAnujAya namaha
srImadh varavara munayE namaha

Dear srImAn Sadagopan swamy,

While I await your clarification on the below matter, another thought came
into my mind about it. Though at the outset, the mother-child analogy looks
fit enough for some act on the part of the jeevAthmA, this is the one which
will very clearly prove against it. 

When the child is born, who is teaching the child to suck the milk and how
are they teaching. Does the mother teach the child? No. The child by nature
does this job of sucking the milk. This is exactly the position of the
jeevAthmA before ajnyAnA pervades him. Like the sucking is natural for the
child, the knowledge that the jeevAthmA is a servant and slave of paramAtmA
is very natural for the jeevAthmA and indeed it is one of the attributes of
the jeevAthmA. Also does the child suck the milk, because it knows that,
otherwise it will die? No. Again it is its nature or swaroopam. The child
does not know that the action of sucking the milk is an upAya for its life.
Like wise doing prapatti in its true form as "tvamEva upAya bhoothO me bhava
ithi prArthanA mathi: saraNAgathi" (that is the prayer for emberumAn Himself
to be upAyam is called prapatti) is natural or swaroopam for the jeevAthmA
and it cannot be construed as a sAdhyOpAyam. On part of the mother (or
emberumAn at the macro level), whether the child asks for milk (by way of
crying) or not, she knows the right time to feed the child as she has utmost
krupA over the child and anything to the child will be a loss to her. So
here emberumAn knows when to feed the jeevAtmA with His grace and does it at
the right time. When the flow of grace is there all that jeevAtmA has to do
is to accept it . Again, for example a grown up child (grown enough to do
some mischief but still on breast feeding) makes a mistake, does the mother
make the child starve, especially if it is only her milk which is the diet
for the child. No way. This is the kAruNyam of the mother towards her child
and the same on part of emberumAn towards the chEtana. Here it is only the
grace of emberumAn that can save the chEtana and the emberumAn knows this,
even if the chEtana is not aware of this.

Based on all the above, the analogy of Mother-Child only goes to prove that
there is nothing on the part of the chEtana that he can do as an upAya to
attain the grace of emberumAn. Request you to kindly clarify on the above
lines too.

AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam
adiyEn rAmAnuja dAsan
Thirumalai Vinjamoor Venkatesh


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