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

From the Bhakti List Archives

Sadagopan • April 3, 1999 


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