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

We were blessed with the second anugraha Bhaashanam / Upadesam of H.H. The 45th Jeeyar of Ahobila Matam onJnauary 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 .

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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 .

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