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Oppiliappan List Archive: Message 00177 Dec 2003

 
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SrI:

Dear BhakthAs of Swamy  Desikan :

Today , we will elaborate on  the 2 paasurams of Paramatha Bhangam
in which Swamy Desikan defends the Bhagavath Saasthram of
SrI PaancharAthram against the criticism of  Para Matha VaadhikaLs..

Swamy  Desikan's arguments are in the 21st Chapter of
the 24 chaptered SrI Sookthi of Paramatha Bhangam
that came in to being at Thiruvaheendhrapuram suburbs
in front of Lord DevanAthan .We will follow closely
the magnificent commentary ( AnapAya PrabhA) of
Vaikunta Vaasi UtthamUr Abhinava Desikar on
Swamy  Desikan's Para Matha Bhangam .

Swamy Desikan 's PaancharAthra RakshA will be born
later as a part of the Five RakshA granthams . We will include
excerpts from the Thirukkudanthai Desikan's Sahasra Naamas
on the section related to PaancharAthra RakshA at the end of
this posting .

Swamy Desikan follows the Aagama PrAmANyam of
Swamy  ALavanthAr and bases His arguments on
the BrahmasoothrAdhikaraNams( UthpathyasambhavAdhikaraNam ).

Here Swamy  Desikan discards the arguments of those that lump
PaancharAthram (Bhagavath Saasthram) with Viruddha VyAmisrams
( unacceptable and inconsistent Mathams like Saankhyam and Yogam).
In Prabhandha Paasuram  196 , Swamy points out that  PaancharAthram
arose from the lips of BhagavAn Himself like the Paanchajanya dhvani
that arose from the lips of BhagavAn  ( MaadhavanAr vadhaanatthu amudhu
uNNum   valampuri pOl). He says that PaancharAthram deals with
eternal and imperishable Veda-VedAnthic doctrines just like the ghOsham
of the divine conch of the Lord ( Paanchajanyam) , which seeks
the hitham of the pancha janams( Five kinds of people: Four VarNams
and SankeerNa Jaathi members).

Swamy  Desikan examines the basis for the criticisms stating that
PaancharAthram is aprAmANikam ( without the support of PramANams)
and dismisses those criticisms as unsustainable and flimsy .
These objections can be classed under the categories of
(1) PourushEyam / created by mere mortals and therefore
containing the normal dhOshams associated with such people
(2) Inconsistency with the  VedAs (Veda Viruddham) ,
(3) Tatthva viruddham (4) AchAra Viruddham.

Regarding the objections that it is PourushEyam and hence has vakthru
dhOsham ( defects arising from association with speaker , who is a mere
mortal) ;
these defects of human creations are: Ajn~Anam , ViparItha Jn~Anam ,
powerlessness to create the text (vachana asakthi) and  Vanjanai (deciet) .
This PaancharAthra Saasthram is authored by the Sarvaj~nan , BhagavAn
Himself and therefore is free of Vakthru dhOsham .Hence , there is no
basis for ajn~Anam , Viparitha Jn~Amnam and the like. It has no Vanchanais
( misleading decietful upadEsam like others done for MohanArTam or
causing delusions like Bhoudhdam ). It arose out of compassion for
devotees (Bhathaanukampaa). It was taught by BhagavAn to Sanathkumaarar,
Saandilyar and Naaradha Rishis , who are the propagators of SamhithAs
(SamhithA PrachArakars).Therefore , there is no basis for Vanjanai/deciet.

PaancharAthram is intended for archA mUrthy aarAdhanam. In addition ,
it deals with the upAyams for Moksham.There is therefore no varaitions
or departures from Veda Maargam .It is for Veda Maarga PrathishtApanam.
There are no insignificant and nonlasting objectives (Kshudhra Phalams) that
are sought in PaancharAthram.

PaancharAthram covers the very same trinity of Tatthvams ( ChEthanam,
achEthanam and Iswaran) taught by Vedams and VedAnthams (Upanishads).
Hence , there is no Veda VirOdham (Conflict with Vedam or Upanishads).
As Tarkika Simham ( Lion among logicians) , Swamy Desikan uses Tarkam
brilliantly to lay to rest the objections of critics brelonging to Yaadhava
PrakAsa-Saankara-BhAskara darsanams and Saivam about Tatthva
VirOdham arguments.

Next , Swamy  Desikan takes up the criticisms about AachAra-AnushtAna
viruddhams (KriyA, CharyA visEshams being in conflict with pramANams) .
PaancharAthram goes in to great lengths about Aalaya nirmANam ( Construction
of the temple for BhagavAn) , Moorthy nirmANma ( Construction of images of
the Lord for consecration) . AarAdhana -NithyOthsava- MaasOthsava-kriyAs).
Swamy  Desikan points out that these are consistent with Veda PramANams.
The Veda Moolam (Basis inthe VedAs) of such kriyAs based on the anushtAna
kramam ( the procedures established by Kalpa Soothrams as angAs of
the Vedams) is pointed out.

PaancharAthram divides the day in to five units fit for BhagavadhArAdhanam
and NithyAnushtAnams : Abhigamanam , IjyA , SvAdhyAya Yoga Kaalams .
Here Swamy  Desikan quotes the defense of Sage SounakA for such VishNu
AarAdhanam based on the Rg Veda Manthram dealing with VishNu aarAdhanam.
Sages VyAsa and Yaaj~navalkhyA elaborate similarly on Hari Archanam
and the methods of doing it in a manner consistent with Vedams , which
is akin to PaancharAthram.Bhagavath archanam precedes Bhakthi Yogam
and hence the necessity of PaancharAthram for gaining the fruits of Bhakthi
yOgam (Moksham ) is stressed .

The KarmAs of PaanchrAthram are divided in to Three kinds:
Vaidhikam (2) Kevala Taanthrikam and (3) Vaidhika Taantrikam .
The Vaidhikam for Brahmins; Vaidhika Taantrikam is for
KshathriyAs ; Kevala Taantrikam  is for VaisuyAs and SoodhrAs.
This PaancharAtram covers the needs of all four VarNams.

The above approach is consistent with Dharma Saasthrams.Each
VarNam has rites customized for them as in Sroudha SoothrAs
blessed by Sage AapasthambhA and others. For instance ,during
the samarpaNam of Havis , Brahmin is invited with the term ,
"YEhi " ; Kshathrian with invocation , "AagAhi ";, Vaisyan with
"Aadhrava " and Soodhran with the invitation , "AadhAva ". No one
is left out .Similarly , the time for dhIkshAs for AarAdhanam
are set at different seasons  (Vasantha Ruthu for Brahmin , Ghreeshma
Ruthu for Kshathriyan , Sarad  ruthu for Vaisyan and Hemantha
ruthu for Soodhran). This is for PaancharAthra DheekshA for
Bhagavath AarAdhanam.This is Vaidhikam .Thus PaancharAthram
defends the VarNAsrama Dharmams and is consistent with BhagavAn's
apourushEya VedAs . PaancharAthra DheekshA prohibits the worship of
DevathAntharams for ParamaikAnthis .PaanchrAthram has PoorNa
PrAmANyam (Complete consistency with Veda PramANams).
It is based on SarvAntharyAmithvam of BhagavAn SrIman NaarAyaNan.
There is no asArAmsam ( insignificant admixture ) in PaancharAthram.
It is like the nectar churned from the Milky ocean since it is created by
SrIman NaarAyaNan . Sages Manu, SukrAcchAr ( Asura Guru) and
Bruhaspathi (Deva Guru) practise PaancharAthram and its four
divisions/siddhAnthams (Aagamam , Manthram , Tanthram and
TantrAntharam).

Thirukkudanthai Desikan's salutations
******************************
The founder of Munithraya SampradhAyam ,
Thirukkudanthai Desikan composed a beautiful
Sahasra Naamam for Swamy  Desikan .Here ,
the great AchAryan salutes Swamy  Desikan as
the defender of Paancha Raathram ( PaancharAthra
RakshAkruth ). and as "PaancharAthra PramANa vith" .
Swamy  Desikan points out that PaancharAthram
is based on the Veda BhAgam of yEkAyana Sruthi
and therefore has Veda PramANam.

Swamy  Desikan is saluted by Thirukkudanthai Desikan
as " SrI PaancharAthra SarvOpajeevyathva ukthi vichakshaNa:"
( the competent AchAryan , who could point out that
SrI PaancharAthram as being  fit for observance by all the four
VarNams).

Swamy  Desikan is saluted once again for his comprehensive
knowledge about the ThiruvArAdhanam (ijyai) for the Lord
and its 8 divisions , which is the heart of SrI PaancharAthram :

" dEvEjyA -ashtAngathA-uthkarsha-varNanaikia-vichakshaNa:"

Ijyai is peformed with its 8 parts for gaining  Moksham by
ParamaikAnthis . These eight parts are :

(1) Abhigamanam: from Hrudh thyAgam  /Maanasa AarAdhanam
      to Aathma SamarpaNam .This is not the same as the abhigamanam
      linked to PanchakAla Prakiyai.

2)  BhOgam ( external upachArams like presenting argyam ,
     flowers et al).

3)  Madhuparga dhAnam

4) Anna nivEdhanam

5) SampradhAnam ( distribution of Bhagavth PrasAdham).

6) Vahni SandharpaNam ( separate hOmam associated
     with Ijyai ; not in practise now).

7) Pithru Yaagam ( Yaj~nam done with VaasudEva nAmams).

8) anuyAgam: Partaking of Bhagavan nivEdhitha annam
    ( PrANAgnihothram /antharyAmi nivEdhanam).

The greatness of PaancharAthram as Bhagavath Saasthram
is thus upheld by Swamy  Desikan brilliantly.

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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