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Srimath Azhagiya Singar's Second UpanyAsam : January 16, 1999 :

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Sadagopan • January 30, 1999 


>Dear BhakthAs :

I am attching excerpts from my summary of 
the 2nd UpanyAsam of Srimadh Azhagiya Singar
of Ahobila Matam . It is slightly long  in
content and may or may not be of interest to
every one.Those , who wish to have the complete
Text , please send me a note and I will forward it
to You.
Best Wishes,
V.Sadagopan 
  
>
>We were blessed with the second anugraha Bhaashanam /
>Upadesam of H.H. The 45th Jeeyar of Ahobila Matam on
>Jnauary 16 , the day before the Thirunakshathram of
>H.H The 42nd Jeeyar , Sri Sriranga Ranganatha Satakopa
>Yatheendhra Mahaa Desikan . H.H. The 45th Jeeyar was at 
>the Vedantha Desikan Mantapam at Mylapore , Chennai 
>during his sanchaaram and took the time at the end of 
>a busy day full of official duties to bless us with 
>his upadesam . The subject was the essence of the sixth
>Chapter of Swami Desikan's Srimath Rahasya Thraya Saaram (RTS):
>Paradevathaa paaramaarthyaadhikhaaram . 
>
>The long title of the afore-mentioned Sixth chapter of 
>RTS breaks up into two words , Paradevathaa and Paaramaarthyam . 
>The word Paradevathaa refers to the Supreme Most Being .
>The word Paaramaarthyam stands for the True State (uNmai nilai ).
>In this sixth chapter of RTS , Swami Sri Desikan establishes 
>unequivocally that Sriman Naaraayanan is the true Supreme Being 
>with the help of Pramaanams from Sruthi , Smruthi ,Ithihaasams 
>Divya Prabhandhams and the Poorvaachaarya's Sri Sookthis .
>
>In his own unique and inimitable style and clarity , 
>H.H.The 45th Jeeyar focussed on the following key points 
>of the 6th chapter of RTS :
>
>1. Comprehension of Para Tattvam is the true Jn~Anam .
>   ( Para Tattvam =Knowledge of the true svaroopam
>     of our Lord as the Supreme One. Para Tattvam is 
>     one of the triad of tattva thrayam. The others are
>     chethanam and achethanam , which are part of the body of 
>     Isvaran , the Para Tattvam ).
>
>2. Without Sadaachaarya Upadesam , it will not be 
>   possible to understand Para Tattvam , which is
>   the same as paramaartha Tattvam .
>
>3. Achaarya Bhakthi is essential to understand the upadesam 
>   on Para  Tattvam . The Jeeyar cited the example of two disciples of 
>   the same AchArya (viz)., Sanjayan and Dhriuthiraashtran .
>   Latter gave a lot of Guru Dakshinai with ego and the former 
>   listened to the upadesams of his Acharya with great Bhakthi
>   and understood the true nature of Lord Krishna  as Para Devatha
>   ( the supreme One ). Dhriuthiraashtran could not succeed in
>   gaining a true understanding of the Lord's status as Para Devathai
>   because of his vanchaka buddhi and ostentation .Therefore ,
>   Dhriuthiraashtran ended up by playing games with the Lord and 
>   lost every thing ultimately .
>
>4. H.H The Jeeyar pointed out that the true comprehension of 
>   Para Tattvam is very difficult ; even more difficult
>   is the comprehension of the divya dampathis as the manifestors
>   of the doctrine of Ekaseshithvam ( mithunam's anyOnya lakshyam ).
>   They are Veda Prathipaadhya dampathis and have to be worshipped 
>   jointly as " bhaavaaroodhou Bhagavathi yuvaam Dampathi
>   dhaivatham na: ". He commented that if BHAGAVATH GITAA is 
>   the TREASURE given to us by the Lord as Para DevathA ,
>   BHAGAVATHI GITAA is the TREASURE given to us by ANDAL ,
>   the Patta Mahishi of the Lord . The Jeeyar instructed us
>   that we should not meditate separately on one of the dampathis
>   and they have to be meditated upon as the divine pair (mithunam ).
>   The Lord then becomes Sriman Naaraayanan and Sriya: Pathi .
>   This paradevathaa Mithunam are our true refuge and they 
>   inquire about our yoga Kshemam and and compete with
>   each other to liberate us from the horrors of Samsaaram  
>   and bless us with Mokshaanugraham .


5 to 9 ( Left out)


>10. H.H. The Jeeyar quoted the most illustrative
>statement of Ahirbudhnyan ( Lord Sivan ) in 
>the manthra Raaja padha SthOthram to shed light 
>on the Para Tattvam of Sriman NaarAyaNan :
>
>dhAsa bhUthA; svathassarvE hyAthmaAna: ParamAthmana:
>athOahamapi tE dhAsa: ithi mathvA namAmyaham 
>
>(meaning ): Oh Lord NarasimhA ! All the Jivans in
>this universe are natural dhAsAs of Yours. As one
>of these dhAsAs belonging to Jeeva vargham , I am also
>Your servant . Understanding this realtionship clearly ,
>I offer my slautations to You as my supreme Master .
>
>11. Our Lord differs from BrahmA RudhrAdhIs in
>a very important way .Latter are SamAdhika sampannars
>( they have many equals and superiors ). In contrast ,
>Sriman NaarAyaNan is SamAdhika Dharidhran ( He is poor
>in the matter of having any one , who is His equal 
>or superior ).VyAsa Maharishi's upadEsam , " na dhaivam
>KesavAth param , na VaasudEvAth paramasthi Paavanam ,"
>has to be kept in mind in this context .Sri KulasEkara
>AzhwAr's VitthuvakkOttammAn Paasuram passage is 
>also equally revelatory here :
>
>" VitthuvakkOttammA ! ninnayE thaann vENdi niRpan adiyEnE "
> . 
>Bhagavathi GitA passage : "NaarAyaNanE NamakkE Parai 
>TharuvAn" is equally important for us to understand the 
>doctrine of para dEvathA PaaramArthyam elaborated by 
>H.H. The Jeeyar following the lines of reasoning used by 
>Swami Sri Desikan . This then is the central 
>message of the Second UpanyAsam of His Holiness ,
>The 45th Jeeyar of Sri AhObila Matam .
>
>Daasan , Oppiliappan Koil Varadachari SadagOpan .