SrI:
Dear Swamy Desika BhakthAs:
Today , we will study the two Paasurams of
Para Matha Bhangam dealing with Isvara (Para )
TatthvAdhikArams .This is the Fourth adhikAram
of Para Matha Bhangam.The second and the third
adhikArams were about he Jeevan and achEthana
Tathtvams .
For additional information on the three Tatthvams and
ParadEvathA nirUpaNam , the bhakthAs are referred to
SWamy D esikan's SrImth Rahasya Thrayam Chapters of
(1) Tatthva Thraya ChinthanAdhikAram and (2) ParadEvathA
PaaramArTyAdhikaram.
161) Isvara Tatthvam : Explanation according to AchAryAs
**********************************************
velaip-puRam aham kANpathu pOl vEda nannERi sEr
noolaip-puRam aham kANDalil nuNN aRivnRi ninReer
Maalaip-peRa vazhi kAttiya Desikar VaachakamE
Olaip-puRatthil yezhuthuhinROm uLL yezhuthumin
(Meaning ) : Oh AaasthikAs ! It is impossible to see
the inside and outside of the great ocean. Similarly , it
is a difficult task to comprehend the simple and
the deeper inner meanings of the SaasthrAs that
describe Veda mArgam . You do not have the sharp
intellect to accomplish that task.Therefore , we are
writing the essence of the AchArya UpadEsams on
the UpAyam for Moksham . May You inscribe this
message in your mind and benefit from it !
162) Isvaran: Explanation to remove confusions
*************************************
siRai nilayAm bhavatthil siRu tEn inbham uNDu uzhlvAr
maRai nilai kaNDu aRiyA mayal mARRiya mann aruLAl
thuRai nilai pAram yenat-tuLangA amuthak-kadalAm
iRai nilai yAmm uraitthOm yemm gurukkaL iyambinavE
This SamsAric life is like the life in prison. The happiness
(Sukham ) that one experiences in this SamsAric life is
like an insignificant drop of honey that is tasted in between
all the sufferings . The chEthanams deeply comitted to SamsAram
think of this trivial sukham as great and are enveloped in
ajn~Anam that prevents them from engaging in the learning of
the meanings of VedAntham (VaakyArTams and TaathparyArTams.
Sath SampradhAyam isessential for the understanding of these
VedArTams .Our AchAryAs are powerful to destroy our ajn~Anam
with their DayA for us through their merciful upadEsams on our
Sath SampradhAyam .Our AchAryAs reveal Isvaran as
(1) the descending steps (ThuRai) for the ocean of Bliss
(2) as our enduring home (3) as the other bank of the ocean of
SamsAram and (4) as the tranquil ocean of nectar . Following our
AchAryan's upadEsams , we (Swamy Desikan ) reveal the Svaroopam
and SvabhAvam of Iswaran .
Special Notes about the Fourth AdhikAram ( Para Tatthva adhikAram)
******************************************************
We will follow the commentary of UtthamUr Swamy now .
The second and the third adhikArams were about Jeevan (BhOkthA)
and AchEthana (BhOgyam ) Tathvams. The fourth adhikAram is
about Iswaran (PrErithA ) and His Svaroopam as well as SvabhAvam
according to VisishtAdhvaitha SiddhAntham.
PrErithA means one who commands (niyamikkiRavan/yEvuhiravan).
He is the One who orders the chEthanams as their indweller.
He is Omniscient (Sarvajn~an) .He can only be seen through
SaasthrAs ( Saasthraika vEdhyan). He (Vaikunta NaaTan)
can not be seen with one 's own physical eyes on this earth.
Our inability to see Him and enjoy His physical form , guNams
and Iswaryams here is known as anulabdhi. It can be overcome
by the knowledge about His SaasthrAs that reveal His presence here.
He can be seen & enjoyed only in His archA roopam on this earth
by us until we reach SrI Vaikuntam by practising one of the two
MokshOpAyams.
The Creation , protection and destruction of the universe
and its beings is carried out by this Iswaran . He is UpAdhAna and
Nimittha KaaraNan.Thus , He is Sarva Sakthan with SarIrAthma
Sambhandham and as One Brahman carries out the Srushti, STithi
and PraLayam .He becomes the UpAsyan ( the One to be meditated
upon ) for Mumukshus ( those who desire MOksham).
Iswaran is avAptha Samastha Kaaman ( one who has gained
all fruits/phalans and needs nothing ).Therefore He has no PrayOjanApEkshai
( want for any gain ).
In this Para Tatthva adhikAram (Para Tatthva NirNaya adhikAram ),
Swamy Desikan proves the invalidity of the assumptions of Para
Mathams about Iswara Tathvam and instructs us on the Veda Maarga
prathishtApitha Iswara Tatthvam in all its correctnness and glories.
Swamy Desikan reminds us of the Atarava Sikhpanishad Vaakyam:
"KaaraNam tu dhyEya: " ( One who is the Jagath KaaraNan should
be the object of one's dhyAnam ) and proves that He is SrIman NaarAyaNan ,
the Supreme Tatthvam, Para Brahmam and Param JyOthi . He is full of
all auspicious attributes and is free from any blemishes .
This Iswaran is the One who is SaasthrIya Sarva Karma SamArAdhyan
( all karmAs sanctioned by the Vedams is NaarAyaNa AarAdhanam;
whatever is a dreesed to other DevathAs , who are all influenced by
their karmAs ( karma VasyALs) reach Him ). This Iswaran is Sarva
Karma Phala pradhan (as RaajAdhi Raajan , He grants the fruits
for all KarmAs ).He is the One , who can say with clarity , conviction
and authority : " MokshayishyAmi Maa sucha: " ( Do not grieve; I will
chase away all your sins and grant you freedom from the cycles of
births and deaths).Thus He is Moksha Phala Pradhan .
Summing up, Swamy Desikan states here that for those ,
who were incessantly tasting the bitterness (kasappu ) of
the Taapa Thrayams of SamsAram , he has shown
the sukhAnubhavam of the taste of a little drop of
the honey of Iswaran in this Para Tatthva adhikAram
and attempted to remove their ajn~Anam & ViparItha
Jn~Anam.
The three adhikArams covered so far are elaborations of
"Sva -paksha sTApana pEtikai " ( Statement and defense of
one's SiddhAntham ); the next 17 adhikArams are about
the logical criticisms and condemnations of the other Pakshams
( Para Paksha prathikshEpa pEtikai) , where Swamy Desikan
reaches dizzying heights of scholarship and AchAryakathvam .
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppiliappan Koil VaradAchAri SadagOpan
SrimatE SrI Lakshminrusimha Dhivya PaadhukA Sevaka
SrI SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama:
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