Srimadh Azhagiya Singar's third Tele-Upanyaasam of February 13: Part 1

[Guest guest]

Dear BhakthAs :

 

Srimadh Azhagiya Singar blessed us on February 13

(the first day of BahudhAnya Maasi month ) from

Sriranga KshEthram with his Third Tele-UpanyAsam .

He was on his way to Ahobilam for celebrating the Maasi

BrahmOthsavam for PrahlAdha varadhan .

 

In the previous two upanyAsams , H.H. The Jeeyar

had covered the topics of Tattvam and Hitham (SaraNAgathi) .

The topic for today was PurushArtham ( Moksham ). The subject

matter was commented upon brilliantly by him with the focus

on one of the most meaningful slOkam that is positioned

by Swami Sri Desikan at the beginning of the Twenty second

chapter of Srimadh Rahasya Thraya Saaram known as ParipUrNa-

BhrammAnubhava adhikAram dealing with the enjoyment

of the Parama Purushan by the muktha jeevan in

His Parama Padham .

 

Srimadh Azhagiya Singar elaborated on the above slOkam

with ample illustrative quotations from Sri AaLavandhAr ,

Ahirbudhnya samhithai , VishNu PurAnam , Srimadh

RaamAyaNam (5.35-51) , Parama Samhithai and JithanthA

sthOthram of Sownaka Maharshi , AchArya RaamAnujA's

three gadhyams and Swami Desikan's Parama-Padha sOpAnam .

His central message was that the parama-purushArtham

that one should seek is Moksham and nithya kaimkaryam to

Paramapadhanaathan in Sri Vaikuntam through the attainment

of the coveted status of Saayujyam .

 

H.H .,the Jeeyar explained further that the anubhavam of

the muktha jeevan as taught by our Sri VaishNavite AchAryAs

and compared that anubhavam to the other views held by

the Dhvaitins ( Taara Tamyam )and Adhvaitins ( Jeeva-Brahma

Eikyam ) and rejected them . He dwelt on the differnce between

" TaadhrukEva Bhavathi" and " TadhEva Bhavathi" aspects

of the relationship between Muktha Jeevan and Parama Purushan .

This section of the UpanyAsam was referring to two of the famous

Brhama Soothrams commented upon by Sri BhAshyakArar on

the "equality " of the Muktha Jeevan with Isvaran :

 

Jagadh vyApAra varjam prakaraNAth, asannihithathvaaccha -4.4.17

 

(meaning): The muktha jeevan attains all powers of the Lord

except in the matter of Jagath VyApAram ( Cosmic activities

and cosmic control )such as creation , sustentation and

destuction . While the muktha Jeevan enjoys Brahman

unconditionally , it does not have control over cosmic

activity , which is the exclusive domain of the Lord

in His role as Isvaran .

 

BhOgamAthra-saamya lingAccha --Brahma Soothram:4.4.21

 

(meaning ): The equality of enjoyment of the muktha jeevan

is absolute , except in one area: the ruling and controlling

of all the worlds .

 

In this context , he quoted the phala sruthi of

VaishNava Yaagam in karma KhANDam of the VedAs

(VishNurEva BhoothvA )and distinguished it from

the intrepretation of the mahA Vaakhyams of

the Vedams ( Tatthvamasi , Aham BrahmAsmi ),

which lead to the Advaithin's assertion ,

"Brahmaiva Bhavathi" . The revered Jeeyar

pointed out the important differences arising

from combining yEva and iva to Brhama sabdham .

Brahma yEva bahvathi means that the Muktha Jeevan

becomes like Brhaman . Brhama iva Bahvathi means

that he has Saamyam (equality ) with Brhaman in

all aspects and respects arising from Jeeva-Brahma Eikyam ,

a position that is not accepted by the Bhagaavdh RaamAnuja

SiddhAntham elaborated in Sri BhAshyam.

 

The revered Jeeyar connected the Saayujya Moksham to

anaavruthti ( non-return to the karma bhUmi ) status for

the muktha jeevan as a fitting finale to his three part

series upanyAsam on Tattvam , Hitham and PurushArtham .

Thus ," Svacchandha Kaimkarya paryantha paripUrna anubhava-

roopa (Saayujya) Mukthi Isvaryam " was the focal point for

the last and most informative and important upanyasam .

 

In the next posting , I will cover the slOkam from

Srimadh Rahasya Thraya Saaram that formed the basis

of this Tele-UpanyAsam :

 

Vithamasi padhE Lakshmi-kaantham vichithra vibhUthikam

sachiva gamitha: sampadha aavirbhavath sahaja aakruthi:

sputa tadh apruthakithsaddhi: siddhyath guNAshtaka tathpalO

bhajathi PARAMAM SAAMYAM bhOgE nivrutthi kathA unjitham

 

AchAryan ThiruvadigalE SaraNam ,

Oppiliappan Koil VaradAchAri Sadagopan

BhaudhAnya Panguni SvAthi Dinam