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Oppiliappan List Archive: Message 00055 Dec 2003

 
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SrI:
 
Dear BhakthAs of Swamy  Desikan :
 
Today , we will study the reasons advanced by
Swamy  Desikan to assess Gouthama(NyAya ) Matham.
He criticizes it  for bending over backwards to reconcile 
its inconsistencies with some aspects of KaNAtha Matham .

Swamy Desikan criticizes Gouthama matham for having 
some Soothrams that are inconsistent with the path shown by
Brahma Soothrams . Swamy Desikan's rejection of 
the KaNAtha matham  concepts were covered  earlier .
His objections on KaNAtha Matham were (1) nonacceptance of 
Sabdham as a valid PramANam (32) Treatement of Vedam as
PourushEyam (composed by a mortal instead of being created
by the eternal Lord ) and (3) Status of Jeevan in Moksham 
devoid of  Jn~Anam and other guNams . 

Swamy  Desikan accepts that NyAya matham as a Vaidhika Matham
except for the above cited deficencies.He says that those defects
could be removed and NyAya Matham can be made acceptable.
He likens the effort to straighten out NyAya Matham to that of
surgically removing the hunch from the hunchback with some effort .  
He says that an entirely new NyAya Saasthram can be created by
accepting the portions consistent with VisishtAdhvaithic intrepretation 
of Brahma Soothrams and rejecting the objectionable portions .
Swamy  Desikan went ahead and created a SrI sookthi revered as 
NyAya Parisuddhi (Cleansification of Gouthama Matham ) on 
a three pronged approach to bring it back in to the fold of VedAntha
Saasthrams .In summary , Swamy  Desikan accepts NyAya Matham
as an anukoola Matham and rejects KaNAtha Matham as 
a Prathikoola Matham.Swamy  Desikan's position with respect to
NyAya-VaisEshikA matham as well as any other Matham is that
of a VisihtAdhvaithin upholding the Supreme authority of Sruthi
(Vedam as unassailable PramANam) and taking positions that 
are not Veda Viruddham ( inconsistent with apourushEya 
Veda PramANams).

Dr.V.Varadachary Swamy's summing up of the criticism of
the NyAya theory is as follows: " The concepts of Parts and 
whole based on AarambhavAdha is untenable (baseless). 
Swamy  Desikan elaborates on the theory developed by 
VisishtAdhvaithins ( SathkAryavAdha) to defeat the NyAya
developed theory on matter and its parts. Swamy  Desikan also
rejects the NyAya-VaisEshika views on the nature and function 
of sense organs and their views on the status of the soul in
Moksham .  

185) Criticism of Gouthama Matham
******************************
gOthama noolakLai kuRRam illA vahai koottalamumAm
    kOthu kazhitthoru kooRRil guNangaLaik-koLLavumAm
yaathum ihanthu oru neethiyai yAmE vahukkavum 
    vEdiyar nannaya vittharam yenpathu meyuLLatE 

(Meaning): It is possible to consider the doctrines of
Gouthama Matham as not being totally inconsistent with Vedam
(Veda VirOdham) with some corrections . It is also possible 
to remove those sections , which are Veda VirOdham 
and accept the rest . We can also reject the whole NyAya 
Matham and construct a new one , which is totally compatible 
with the Vedam  .We can do that . Respecting the insight of 
Maharishis like Manu, who clearly understood the true meanings 
of VedAntham and gave support for the inclusion of NyAya 
Vistaram as one of the 14 VidhyA sthAnams ,  we accept 
the Gouthama matham ( elaboration of nyAya Vistharam ) 
as sathyam. We (Swamy Desikan ) have however straightened out 
the areas of  inconsistencies with Veda PramANams , accepted 
the areas that are backed up by Veda PramANams and replaced
the others with new NyAya soothrams , where they contradict 
Brahma Soothrams .

186) Three ways to make nyAya matham acceptable
****************************************
nAnn maRaykkut-thuNayAha nallOr yeNNUm
   naaliraNDil onRAna naya nool tannil
koon maRaithtal kOthu uLathu kazhitthan maRROr
  kONAtha kOthil vazhi vahuthalanRi
Oon maRaitha uyir oLi pOl otthathu ovvAthu
  uyirillAk-kANatham uraittha yellAm
vAnn maRaikka madi kOlum vaNNam yenROM 
  maRRu ithaRkku maRu mARRam pEsuvArE 

(Meaning ): NyAya vistharam is accepted as one of 
the 14 vidhyA sthAnams used to intrepret the meaning of 
the four Vedams.The rest of the ten are  the six angAs of
the Vedams ( SikshA , VyAkaraNam , chandas, niruktham ,
jyOthisham and Kalpam ) ,  MeemAmsai, nyAya vistharam ,
PurANam and dharma sAsthram . Among these ten, PurANams
and Dharma Saasthrams give the meanings of Vedams in a way 
and therefore are not strictly considered as direct helps to determine 
the  meaning of the Vedams.Therefore the VidhyA SthAnams 
needed for the determination of the precise meanings of
the VedAs are reduced to 8 from 10 .

Among the 8 vidhyA sthAnams , NyAya vistharam focuses on 
pramANams like prathyaksham and objects experienced 
by prathyaksham in  a brief manner. MeemAmsai dwells in
depth on these pramANams. They (NyAya Vistharam
and MeemAmsai ) fit thus in to an overall topic for 
examination of PramANams in brief and elaborate manner.

This VidhyA sthAnam of nyAya vistharam was taught by 
Gouthama Maharishi through his nyAya soothrams . PramANams
and the pramEyams explained by those pramANams form
the content of the nyAya soothrams (Gouthamma matham). 
Swamy  Desikan researched  them and straightened out
some areas , which were inconsistent with Vedam , Smruthi 
and Braham Soothram ,  removed some which could not be
fixed to fit in to VedAntha Saasthrams . The results of this
scholarly research took birth as Swamy  Desikan's SrI sookthi
revered as NyAya Parisuddhi .Swamy  Desikan pointed out
the mistakes made by Gouthama matham in its enthusiasm to
unify its doctrines with those of KaNAtha Matham and
deemphasis on the need to be aligned with the tenets of
VedAntha Saasthams .Swamy Desikan refutes this 
misplaced enthusiasm on the part of nyAya matham
of Gouthamar to bridge its doctrines to KaNAtha matham
that has totally unacceptable doctrines (Vedam is pourushEyam ,
Jeevan in the state of Moksham is like a stone or wood without
aanandha anubhavam et al) . 

Swamy  Desikan concludes that there is no one , who will 
disagree with his analysis of treating Gouthama matham
(after fixes ) as an anukoola matham and KaNAtha matham
as a vipareetha matham that is not at all acceptable.   
           
Oppiliappan Koil VaradAchAri SadagOpan ,
Swamy Desikan ThiruvadikaLE SaraNam
 
 Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama:
 
 


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