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Oppiliappan List Archive: Message 00031 Dec 2003

 
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SrI:

  Dear BhakthAs of Swamy  Desikan :

  Today we will study the 180th Paasurams that refutes the BhAskara-
  Yaadhava Mathams ( one of the BhEdha- AbhEdha  Matham ).
  The detailed account of this matham as a group of FIVE MATHAMS
  and its refutation is housed in the 6th Chapter of SrImath Rahasya Thraya
  Saaram . During Jan 16, 1999 HH Prakrutham Azhagiya Singar gave
  a Tele-upanyAsam on this Subject that has been summarized by adiyEn
  in the Ahobila Matam Web pages:

  http://www.ahobilamutt.org/upan/jan1699

Please refer to this posting for details on the BhAskara-
YadhavaprakAsa Matham.If you have difficulty in accessing these
pages, please search with Google search engine with the string :
Bhaskara+yaadhava . Pages 2 & 3 of the 7 page posting cover
in detail the key  aspects of BhEdhAbhEdham doctrines .
adiyEn will summarize the content below.  

  180) Condemnation of the BhEdha-abhEdha Matham of Bhaskara-Yaadhava
  ************************************************************
  onRenavum palavenavum thORRuhinRa
     ulahu yellAm oru Bhiramam tAnE aakki
  nanRu yenavum theethu yenavum pirintha yellAm
     nanRu anRu theethu yenRE yena navinRAr
  kanRum alar pasuvum alar aahi ninRE
     kanRAhi PasuvAhi ninRa vaNNam
  inRu maRai mAttukku ohr idayanAna
     yEkAnthi isayinthada nAmm iyambinOmE

Introduction:
**********
BhAskara Matham: Jeevan and Braman will stay united
without any variations (BhEdham) .This kind of non-difference
(abhEdham ) is natural for Brahman. The differences (BhEdham)
from Brahaman for Jevans is thru the UpAthi of Buddhi, Indhriyam ,
SarIram et al. For the insentients ( achEthanam ) and Brahman , both
BhEdham and abhEdham are natural manifestations.

Yaadhava PrakAsa Matham: The bhEdham and abhEdham
between Brahman and Jeevan as well as that between
achEthanam and Brahman are natural manifestations(SvabhAvikam)
of Brahman . Yaadhava Matham asserts that  the Svaroopam of Brahaman
has the capacity to transform in to chEthanams and achEthanams.

BhAskara-Yaadhava (B-Y) Matham was a powerful Matham in their 
day . That was why Sudarsana Suri , the author of Srutha PrakAsikA ,
the author of the authoritative Commentary on AchArya RaamAnujA's
SrI BhAshyam spent a lot of effort to refute the above doctrines of
B-Y matham.

BHEDHABHEDHAM LITERALLY MEANS IDENTITY IN
DIFFERENCE. The authors of B-Y matham had elegant but 
illogical arguments to sustain this untenable position. How can
there be Identity in difference ? Ultimately , as history tells us
YaadhavaprAkAsa , one time AchAryan of SrI RaamAnujA 
surrendered his loyalty to B-Y matham and became a devout
SishyA of  VisishtAdhvaitham as developed by  AchArya 
RaamAnujA . From the history of Philosophy , B-Y matham
has to be looked at .The 180th Paasuram covers Swamy
Desikan's refutation based on the views of his PoorvAchAryAs.
Swamy  Desikan refutes the central doctrine of B-Y Matham  
that the Svaroopam of Brahman transforms in to ChEthanam 
and achEthanam . VisishtAdhvaitham avers that the Svaroopam
of Brahman is totally  different from ChEthanams and achEthanams 
and the Brahama-ParinAma vAdham of B-Y matham is undefendable
based on Saasthrams and Upanishads .

Issues in B-Y Matham
*****************
The issue centers on the explanation of the material 
causality of Brahman ? For reference , a lump of clay is
the material cause (UpAdhana KaaraNam ) for an
earthern pot . How does Brahman , whcih Upanishads 
assert as immutable transform in to the Universe ? How is
the material casuality of Brahman accounted for without 
affecting the Svaroopam  of Brahman ?

B-Y Matham accounted for this by stating that Brahman
itself transforms into the material universe .This is known
as the Brahma PariNAma Vaadham .

VisishtAdhvaithins connected Brahman with ChEthanam 
and AchEthanam (sentient/chith and insentient/achith) and 
held that the subtle form of assoication  of Brahman with
chith and achith ( Sookshma-chith-achith visihta form). 
The material causality of Brahman is explained through 
the Brahman becoming antharyAmi for all chith and achith
while retaining its Svaroopam (with out any vikAram or
changes) . VisishtAdhvaithin's position is therefore considered 
as a modified Brahma-PariNAma Vaadham . 

Adhvaithins hold their  view on matrerial causality  based on
the illusory nature (MaayA) of the Universe. They believe that 
Brahman is the basis of the illusory appearance of the universe 
and links it to the material cause.Swamy  Desikan classed this view 
as Vivartha Vaadham and dismissed both the Adhvaithin's and B-Y 
views  following the doctrines of VisishtAdhvaitham elaborated by
AchArya RaamAnujA. 

In YadhavaprakAsa's matham , Brahman has three fold power 
(sakthi) and transforms in to Chith , achith and Isvara sakthis.
Brahman , which is BEING (SATH)  transforms itslf in to 
a triadic form , while mintaining its svaroopam unchanged 
(abhEdham ) although its sakthi undergoes transformation
(bhEdham )  . This matham of YaadhavaprakAsa was rejected by 
Swamy  Desikan as unsound on the basis that the acceptance of
bhEdham and abhEdham in one breath amounts to
SELF-CONTRADICTION .This Aathmaikyam ( the identity 
of aathmA /ParamAthmA with prapancham (material universe)
is thus rejected. 

The key words of this Paasuram are: " OnRu yenavum 
pala yenavum thORRuhinRa ulaham yellAm oru Brahmam
tAnE aaki " (The whole world staying as one vasthu or as
many vasthus in B-Y matham is viewed as being driven by 
BhEdhAbhEdham through Brahma PariNAma Vaadham).
The Self-contradiction arising from this premise is pointed 
out by Swamy  Desikan .

Oppiliappan Koil VaradAchAri SadagOpan ,
Swamy Desikan ThiruvadikaLE SaraNam

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:






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