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Acharyan Swamy
Desikan
AdiyEn will commence a number
of postings now on the Desika Prabhandhams, First will bethe
scholastic Sri Sookthi of Para Matha
Bhangam in the overall series of postings linked to
Thiruvaheendhrapuram MahA Manyapa Kaimkaryam .
Introductory Comments on this
Tamil
Prabhandham ***********************************************
This is a very important
Prabhandham derived from a very famous debate of Swamy Desikan with
leaders of other Mathams in front of Lord DevanAthan on the banks of
PeNNai river . Swamy Desikan defeated all his challengers and firmly
established the Supermacy of VisishtAdhvaitham over 15 other SiddhAnthams
. Lord DevanAthan was very pleased at the accomplishment of His dear
devotee and blessed him profusely .
The avathAram of Para Matha
Bhngam **********************************
After this historic debate
, Swamy Desikan composed the major MaNipravALa SrI Sookthi named "PARA
MATHA BHANGAM " to summarize the content of his debate with the people of
Para Mathams (other SiddhAnthams) .
There are 24 chapters in that
SrI Sookthi/Rahasyam . Swamy Desikan took the first and the last paasurams
of these 24 chapters that were in chaste TamiL and strung them together as
a garland along with 6 more special Paasurams to create the FOURTH Desika
Prabhandham with the same name of "PARA MATHA BHANGAM " . There are thus
54 Tamil Paasurams in this Fourth Desika Prabhandham .
The Original SrI Sookthi in
MaNipravALam ****************************************
The original MaNipravALa Version of "Para Matha
Bhangam" is an intellectual achievement of the highest magnitude. Abhinava
Desikan , Vaikunta Vaasi , SrI UttamUr Swamy has blessed us with a
commentary for this MaNipravALa version entitled "AnapAya PrabhA ". It has
1168 pages of commentary . Erudition to grasp the fine points of this
grantham is beyond the capabilities of many of us . Only a very few
AchAryAs can help us understand atleast a small portion of this
extraordinary creation of Swamy Desikan.
Vaikunta Vaasi U.Ve. Villivalam NarayanachAr Swamy has
written an authoritative commentary on Para Matha Bhangam in Sanskrit . He
is the elder brother and mentor of the current Azhagiya singar , whose
poorvAsrama name was Sri Villivalam KrsihnamAchAr Swamy . Out of his
reverence for His elder brother , HH Prakrutham Srimath Azhagiya Singar
released the manuscript of His brother in to a monograph in Sanskrit .
The SrI Sookthis of
Swamy Desikan such as Tatthva Muktha KalApam , Satha DhUshaNi , SarvArTa
Siddhi , MeemAmsa PadhukA , The Five RakshA granthams have material
related to Para Matha Bhangam. It will take many lives and SadAchArya
KatAksham to get even a glimpse of the deep doctrines covered by Swamy
Desikan in the original SrI Sookthi of Para Matha Bhangam .
For our benefit , Swamy Desikan
has assembled the 54 Tamil Paasurams of the original SrI Sookthi to
realize the Fourth Desika Prabhandham named Para Matha Bhangam . That
Tamil Prabhandham will be the subject of the subsequent postings for the
next few days. Please bear with adiyEn's incompetence to summarize them
.
Swamy Desikan's Prayer to Lord
DevanAthan *****************************************
The original MaNipravALa
Version starts with the prayer of Swamy Desikan to Lord DEvanAthan , who
was waiting eagerly on the banks of PeNNai River during one of His
Uthsavam to witness this debate between His intimate devotee and the
challengers from the other Mathams. The prayer of Swamy Desikan to Lord
DevanAthan at the beginning of this debate is :
" apaayAsthu tama: pumsAm
anapAya prabhAnvitha: AhIndhranagarE nithyam udhithOayam ahaskara:
"
Word by Word
Meaning ********************
anapAya PrabhA anvitha : =
the Lord with never leaving lustre (prabhA) of SrI HemAbhja
Naayaki
AhIndhra NagarE = at His dhivya
dEsam of AhIndhrapuram
nithyam = always
udhitha: = rising
ayam = this Lord , the origin
of this SrI Sookthi
Ahaskara: = is shining as the
radiant Sun
PumsAm Tama: nithyam apAsyathu
= May He banish the darkness (tamas) of nescience and viparItha Jn~Anam of
the chEthanams !
( Integrated Meaning ): Lord
DEvanAthan with the unique lakshaNam of His eternal Prabhai of SrI
HemAbhja Naayaki . Her is always resplendent as the rising Sun. May this
Lord of Thiruvaheendhrapuram chase away all the spirtual darkness of
people with His matchless lustre!
This prayer is linkable to the
command of Manu in His Smruthi according to Sri UtthamUr Swamy
:
" yaa vEda-bAhyaa: smruthayO
yaasccha kaasccha kudhrushtaya: SarvasthA: nishphalA: prEthya
tamOnishtA hi taa: smruthA:"
Para Mathams are born due to
the influence of TamO guNam and are rooted in that guNam . The prayer to
the ishta dhaivam of Swamy Desikan is to remove the Tamo GuNam of people
through study of the SrI Sookthi born out of Lord DEvanAthan's grace.
Paraphrasing Manu , the First Law giver , Swamy Desikan condemns the Veda
BAhya and Kudhrushti Mathams as nishphalam (fruitless) and prays to the
Lord to banish the TamO GuNam that stands in the way of the ChEthanams to
adopt the Vedam-prescribed UpAyam of SaraNAgathy to gain freedom from the
cycles of Births and Deaths in the SamsAric world (Moksham).
The Scope of Para Matha
Bhangam *******************************
Swamy Desikan was a Master
of all Darsanams. He was one of the greatest scholars of all times to
understand the faulty assumptions and conclusions of Veda Baahya Mathams
and Kudrushti Mathams . He was also a Master of the tenets of SrI
VisishtAdhvaitham as developed by Rishis like VyAsa-ParAsara-Parankusa and
PoorvAchAryAs like Swamy Nathamuni, EmperumAnAr and other AchAryas like
NadathUr AmmAL and AathrEya RaamAnujar (His own AchAryan).
Swamy Desikan used his immense
scholarship to provide the logic-based critique about the deficiencies and
pitfalls of 15 other Mathams (SaarvAkam , Four kinds of Bhouddha Matham ,
Jainam , Adhvaitham , BhAskara-Yaadhava Matham , VyAkaraNa Matham ,
KaNAtha Matham , Gouthama Matham , MeemAmsaka Matham , Saankhya Matham ,
Yoga and Paasupatha Mathams) and established the unassailable superiority
of VisishtAdhvaitha SiddhAntham .
Swamy Desikan created the major
MaNipravALa commentary as his critique of all the other SiddhAnthams and
to establish the glories of VisishtAdhvaitha SiddhAntham over all of them
. There are 24 chapters in the MaNipravALa Rahasyam known as "Para Matha
Bhangam".
These 24 chapters of Paramatha
Bhangam are:
1.PrasthAvanAdhikAram (The
chapter serving as an Introduction / Preface to this Sri
Sookthi)
2. Jeeva TatthvAdhikAram
(Sentient Tatthvam) 3. Achith TattvAdhikAram (insentient
Tatthvam) 4. Para TatthvAdhikAram (Iswara Tatthvam)
Chapters 2, 3 and 4 deal with
the Tatthva Thrayams of ChEthanam , achEthanam and Iswaran .
5. SamudhAya
DhOshAdhikAram
This chapter deals with the
defects /blemishes (dhOshams) common to all (samudhAya dhOshams) of the
Para Mathams
6. LokAyadhika
BhangAdhikAram /SaarvAka Matham critique 7. MadhyAmika
BhangAdhikAram/ criticism of MaadhyAdhmikam 8. YogAchAra
BhangAdhikAram/Criticism of YogAchAram 9. SouuthrAndhika
BhangAdhikAram 10. VaibhAshika BhangAhikAram 11. Prachanna BHouddha
BhangAdhikAram 12. Jaina BhangAdhikAram 13. BhAskara-Yaadhava
BnagAdhikAram 14. VyAkaraNa BhangAdhikAram 15. VaisEshika
BhangAdhikAram 16. Goudhama(NyAya) BhangAdhikAram 17. NirIswara
MemAmsA BhangAdhikAram 18. NeerIswara Saankhya
NirAkaraNAdhikAram 19. Yoga SiddhAntha BhangAdhikAram/Criticism of Yoga
Matham 20. Paasupatha BhashikArAdhikAram
The above 15 chapters ( 6-20 )
serve as the criticism of the specific dhOshams of each of the above 15
Para Mathams .
21. Salutation to PaancharAthra
Saasthram/ Bhagavath Saasthra VirOdha BhangAdhikAram.
This chapter is constructed as
the defense of Paancha Raathra Aagamam and to establish that it does not
belong to the category of Para Mathams .
22. ParOkthOpAya
BhangAdhikAram 23. ParOktha PrayOjana BhangAdhikAram
These two chapters assert that
the UpAyam and Phalan / PrayOjanam advocated by the 15 Para Mathams are
insubstantial, inappropriate and not lasting to gain Moksha Sukham in
distinct contrast with the UpAyam and Phalan realizable with the Parama
Vidhika Matham of VisishtAdhvaitham.
24. Nigamana
AdhikAram
Based on Tarkam , Nigamanam
means conclusion in a Syllogism. Nigamana AdhikAram can also be
intrepreted as that which has Vedic Sanctions. This is the concluding
chapter of the illustrious SrI Sookthi of Para Matha Bhngam .
Today , we will study the first
three Paasurams of Para Matha Bhangam. The first Paasuram consists of
Swamy Desikan's salutaions to Lord Sudarsanar ,the embodiment of the
Sankalpa Sakthi of SriMan NaarAyaNan. The second and the Third Paasurams
are tributes to AchAryans for their great UpakAram to us.
154) Salutations to Sudarsana
BhagavAn **************************************
vaNN taLa ambhuyatthuL
ilankum aRu kOnam misai vaNN paNilam Thikiri vaLai vill vaLai-vaay
Musalam tiNN kaiyil ankusam seer thihazhum Gadhai senkamalam yeNN
padai yEnthi ninRAn yezhil Aazhi IRayavanE
(Meaning): Lord Sudarsanar is
standing on top of a eight petaled Lotus flower housing the six cornered
yanthram . He is radiant with the eight weapons in His eight hands :
Conch , Chakram , Bow , Axe , Pestle , Elephant Goad , Mace , Lotus shaped
weapon.
Additional
Comments: *******************
The soundharyam of Lord
Sudarsanar is saluted as "Yezhil Aazhi IRayavan" . His status as the
Master of the battle field is recognized by the choice of the name
"IRayavan " ( Lord ) . The weapons are held firm in His hands (tiNN kayil)
for immediate use (prayOgam) . " VeNN paNilam " refers to the white hued
conch. "VaLai moonRu vill" denotes the Saarngam bow bent at three places .
Lord Sudarsanar is ready to fly in to action as indicated by His
PrathyAleeDam posture with one step mounted forward . Swamy Desikan seeks
the protective power of Lord Sudarsana in the context of the imminent
debate with the Para MathasthAL.
155) The great help of AchAryAs
; A verse with 16
lines *******************************************************
This Paasuram is set in
PathinARu SeerAsiriya Chandha Viruttham . It is a majestically moving
Paasuram with beautiful Chandham and has to be recited without break to
enjoy the TaaLa PramAnam. :
vidu neRi anji
vidat-thodakkiya vithiyar adainthu thozhat-tazhaitthu yezhu vizhi
aruL tanthu vilakku adi kaLai virahil iyambi vilakki
vaitthanar
kodu vinai yenpathanai
tinatthinai koNarthal ihantha guNat-tanatthinar Kuruhayil vanthu
kozhuppu adakkiya Kulapathy tantha kuRippil Vaitthanar
Kadu narahu anbhu kazhaRRi
maRRoru kathi peRum anpil yemmaip-porutthinar Kamalai uhantha kadal
kidaikkadal karuNai uyarntha tidarkku orukkinar
padu mudhal inRi vaLarttha
naRRkkalai pala pala onRa yemakku uraitthanar pazha maRaiyanthi
nadaikku idaic-chuvar Para Matham yenRu idittha pattharE
(meaning): The Para Mathams
(Veda Baahya and Kudhrushti Mathams) were obstacles to the spreading of
our timeless Matham rooted in Veda/VedAnthams. Our parama BhAgavatha
AchAryAs refuted the incorrect doctrines of Para Mathams through their SrI
Sookthis and one-on-one debates with the challengers from Para Matham. We
went and prostrated before these AchAryAs driven by our fear of following
the sinful ways (deceptively alluring Para Mathams) .Those merciful
AchAryAs blessed us with affection and cast their auspicious glances on
us. They instructed us about (1) the misfortunes that would result from
the sins that block our pursuit of the right UpAyams (2) the need for
observance of the right upAyam to gain Moksham . Those AchAryAs have the
caring disposition to make sure that no sins come our way. They made us
follow the way shown by Swamy NammAzhwAr , who with His sweet paasurams
refuted the unsound doctrines of Para Mathams. They asked us to be
aware of the deeds that will land us in Narakam and made us long for
Moksham .They made us fit objects for approaching the Lord resting in the
Milky Ocean. They initiated us in to many eternal vidhyAs. Many indeed are
the matchless upakArams extended to us by our most merciful AchAryans
.
Special Notes based on SrI
UtthamUr Swamy's
commentary: ******************************************************
Question may arise as to
the appropraiteness of the Viraktha SikhAmaNis like our AchAryas to engage
in acts of refutation and deflation of the Para mathams. In reality , it
is the way shown by our PoorvAchAryAs. There is nothing wrong with such
refutations. This refutation is not to condemn the Para Matha AchAryAs ;
it is for the auspiciousness of the world and to spare one's own sishyAs
from being confused and agitated . It is like removing the weeds from a
planted field for the health of the crop under cultivation.In creating
this KhaNDana Grantham , Swamy Desikan points out that it is not only
dhUshaNam (finding fault with the premises of other Veda Baahya and
Kudhrushti mathams) but it is also Sva-paksha sTApanam (securing the
foundations of one 's own Matham : VisishtAdhvaitha SiddhAntham). Para
Matha nirasanam or condemnation of the faulty doctrines of other Mathams
is defended as an important duty of an AchAryan. This is the legitimate
duty of a SadAchAryan : Sva Paksha sTApanam and Para Paksha
Prathikshiptham . Both have to go together : Establishment of the
soundness of one's doctrines as well as the logical rejection of the
faulty doctrines of Para Mathams .
Additional Notes on this
Paasuram *********************************
Para Mathams were like the
blocking walls between the straight way of ancient VedAntham (Para Matham
pazha maRayanthi nadaikku idaic-chuvar). Those walls had to come
down.AchAryAs broke them down so that there are no more obstructions to
travel on the right royal road of VedAntham. AchAryAs are saluted here
as " Idaic-chuvar idittha Patthar ".
The fortunate sishyAs were
afraid to travel on the misleading routes of Para Matham and abandoned
such travel (vidu neRi anji vidat-thodakkiya vithiyar) and prostrated
before the sacred feet of their AchAryAs (adainthu Thozha) . What did the
AchAryAs do ? They cast their merciful glances on these sishyas (aruL
vizhi tanthu) and instructed them on the futile pursuit of Para Mathams
for gaining Moksham and removed their doubts like a farmer will remove the
weeds from the field to protect the main crop (vilaku adi kaLai iyampi).
They not only saved us from observance of sinful deeds but also initiated
us in the performance of the UpAyam (Bhakthi or Prapatthi yOgam) befitting
our sakthi.
The AchAryAs helped us with
additional things as well :
(1) They positioned us to
comprehend and practise the deep doctrines of our Kulapathi , Swamy
NammAzhwAr (Kulapathy tantha kuRippil vaitthanar).
(2) They removed our penchant
for committing sins through their SadhupadEsams (kodu vinai
tavirtthanar).
(3) They kindled our longing
for Moksha Sukham (maRRoru gathi peRum anbil yeMMai
porutthinar).
(4) They raised us to the
elevated plateau , where the most merciful Lord is resting (KaruNai
tidarkku orukkinar).
(5) They revealed to us many
vidhyAs bequeathed to them by PoorvAchAryAs and Sages (pala pala nall
kalai uraitthanar).
Such is the grand Compassion
and UpakAram of our AchAryAs !
156) The act of AchAryAs
instructing us only on the essence of
Doctrines ************************************************************************
pOm uraikkum poruL yaamm
aRiyOm poruL aar maRayil uraikkinRa thAmE aRiyum taram
udayArAm uraikkinra ivai aayntu yedutthu AaraNa nool vazhiyE nAmm
uraikkum vahai nall aruL yEnthi navinRanaRE
(meaning ): The Veda manthrams
with their true meanings of doctrines are like the deep ocean . We can not
know without the help of AchAryAs as to which Veda Manthrams are to be
used and which are to be discarded . Our AchAryAs have the power to see
directly , what they speak about as upadEsams. Out of their boundless
mercy towards us , they have searched deeply among the Veda manthrams and
picked those , which are indispensable for us and instructed us on them
.As a result , we (Swamy Desikan ) embraced the path of VedAntham and are
able to create this SrI Sookthi of Para Matha Bhangam .
Before the AchArya UpadEsam ,
we were ignorant ones , who had no idea about which portions of the vast
Vedam is appropriate for us and which one are not (PoruL aar maRayil pOm
uraikkum poruL yaamm aRiyOm) .
The quality of our AchAryAs is
such that they have the power to directly visualize what they teach us
(tAmm uraikkinrana tAmE aRiyum taram udayAr).
These glorious AchAryAs have
DayA towards us and have analyzed the entire gamut of Veda Manthrams ,
picked among them whatever is appropriate for us (nall aruL yEnthi ,
aaynthu ivai uraikkum aamm yenRu). Then they instructed us on those
selected manthrams in the way in which Vedam shows ( aaraNa nool vazhiyE
nAmm uraikkum vahai navinRanar).
Additional
Comments *******************
We do not know the Bhaava
Patha arTams of the Veda Manthrams. We can not use yukthi vaadham or
kutarkkam to establish which of the meanings of Veda Manthrams is lasting
and which are not . AchAryAs endowed with satthva GuNam are able to
distinguish Nithya (lasting) and anithya (non-lasting) meanings and have
the vivEkam to instruct us about the true and lasting meanings of
SaarIradhi Saasthrams.
Today , we will study the Four
Paasurams of Para Matha Bhangam of PrasthAvanAdhikAram dealing with Jeeva
and achEthana TatthvAdhikArams . There are two paasurams for each of
the two subjecs: ChEthanam and achEthanam .
157) Chastisement of the Para
Mathams that confuse even the
VivEkis *******************************************************************
chitthum achitthum
IRayumenat-teLivuRRu ninRa tatthvam moonRum tanittani kaattum tani
maRayAl mutthi vazhikku ithu moolam yenat-tuNivArkaLayum katthi
mayakkum kathakarai nAmm kadihinRanamE
(Meaning): VedAntha Saasthrams
define distinctly the individual Svaroopams and SvabhAvams of the three
tatthvams : ChEthanam , achEthnam and Iswaran . VivEkis (those with
discriminating intellect) clearly understand these distinctions. They also
know that this understanding about the Tatthva Thrayams is the basis of
gaining MOksham. We , who have been blessed with AchArya UpadEsam ,
condemn those prathivAdhis , who enchant even these vivEkis with their
ensnaring and loud arguments .
158) Removal of doubts about
the three kinds of
Jeevans *******************************************************
mutthin vadangaL yena
Mukundhan punai moovahayAm chitthil arum suruthi .c-chevvai mARiya
sinthaihaLAl patthil iraNDu meykkap-pahattum para vAdhiyar
tamm katthil vizhunthu adainthaa-avazhukkuinRu
kazhaRRinamE
(Meaning): EmperumAn adorns the
three kinds of Jevans ( Bhaddhar , Mukthar and Nithyar) as a pearl
necklace on His chest . About these three kinds of Jeevans , Para
Matha Vaadhis attack with their doctrines that areinconsistent
with the VedAs . They argue loudly to see if they can make
atleast two of their ten faulty points stick and blabber to confuse the
VivEkis. We (Swamy Dsikan ) have cleared these erroneous
statements of Para Matha Vaadhis in this chapter on Jeva Tatthva
adhikAram.
Yeka Jeeva Vadham , Aanandha
Taara Tamyam in Moksham , the confusion that Isvaran is the AathmA and
the other confusion about the AathmA being understood as the body are
some of the befuddlements that can confuse even a VivEki. Jeevan
has the eight guNams , prakruthi vilakshaNathvam and
Iswara Seshathvam as the ten guNams. Yet , the Para Matha
Vadhis conclude incorrectly that dEham is AathmA and Iswaran is the
Jeevan . Swamy Desikan states that in the JeevAthma TatthvAdhikAram ,
he engaged the Para Matha Vaadhis in debate and showed that their
intrepretations about the JeevAthmA and its realtionaships to
achEthanam andn Iswaran are utterly false .
159) The removal of the
confusion about achEthana
Tatthvam **********************************************************
nAkku iyalum vahai nammai
aLitthavar nall aruLAl bhAkkiyam yEnthip-paran adiyAr tiRam
pArtthaRppin thAkkiyar tangaL talai misai tAkkit-tanimaRai
tAnn bhOkkiyam yenRatanil poy mathangaLai pOkkuvamE
(Meaning): We , who had no
knowledge about tatthvams ( their svaroopams and SvabhAvans) have been
blessed to speak about them with confidence due to our
AchArya UpadEsam and anugraham. We presented the correct description
about the Jeevans in the previous chapter. In this adhikAram , we
criticize those , who use aabhAsa yukthis ( disgusting arguments) to
advance their incorrect doctrines about the achEthanam (BhOgyam )
enjoyed by the Jeevan ( bhOkthA).
Upanishads describe the three
Tathtvams as " BhOkthA (Jeevan, the one that enjoys) , BhOgyam ( the
vasthu that is being enjoyed by the BhOkthA ) and PrEritha (
Iswaran, the Commander ).
Boudha-VaisEshAdhikaL' s
celebration of ParamANu Vaadham , adhvaithin's view that the world is a
myth , misintrepretation of Kaalam and Nithya VibhUthi are some of the
points that Swamy Desikan attacks under the achEthana
adhikAram.
160) Explanation of AchEthanam
according to
AchAryAs ****************************************************
thee vajai mARRi anRu ohr
tEril aaraNam paadiya Devaki seer mahanAr tiRampA aruL soodiya
nAmm moovahaiyAm aRiyAt-tatthuvathtin muham aRivAr naa vahayE
nadatthum nadai paartthu nadanthanamE
(Meaning ): DEvaki's son ,
KrishNa ParamAthmA decided to uplift the Jeevans from SamsAric mire. He
stood as the charioteer for Arjunan during the great war .Our
Lord used Arjunan as an excuse to instruct the beings of the
world on the meanings of VedAnthams through His SrI Sookthi
of Geethai. We who have been blessed by th Lord explained the
intrinsic nature(Svaroopams) and SvabhAvams of achEthana entities such
as Prakruthi, Kaalam , Suddha Satthvam as our AchAryAs explained to us
from the SrI Sookthis of Sages VyAsa , ParAsarar and the
AzhwArs.
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 .
Today , we will study the two
Paasurams of SamudhAya dhOshAdhikAram of Para Matha Bhangam dealing
with the integrated analysis of the defects found in the approaches by
the Para Mathams regarding Tatthva Thrayams as well as Hitham and
Parama PurushArTam.
VeRi aar tuLavudai Vitthahan
tanmayin meyyaRivAr kuRiyAr nediyavar yenRu oru kuRRam piRarkku
urayAr aRiyAr tiratthil aruL purinthu AaraNa nanneRiyAl siRiyAr
vazhigaL azhippathum theengu kazhippathaRkkE
(Meaning) : Our AchAryAs who
fully understand the Svaroopa- SvabhAva visEshams of the Lord of
mysterious deeds adorning the fragrant TuLasi garland will not venture
to cast even the smallest of accusations (blames ) on other AchAryAs s.
It is not their nature to engage in such activities. Inspite of this
leaning , the reason for these merciful AchAryAs with deep faith in
Veda mArgam , to criticize the incorrect docrines of other mathams is
to protect the simple people , who may be enchanted and ensnared by
these alluring (bewitching) appeal of doctrines of Para Mathams even if
they have faulty premises. Our AchAryAs point out the inaccuracies and
blemishes in Para Mathams purely out of their dayA to save us , the
saadhAraNa adhikAris(the untutored).
Special
Notes: *************
The key passage of this
Paasuram is : " AaraNa nool neRiyAl siRiyAr vazhikaL azhippathum ,
aRiyAr tiRatthil aruL purinthu theengu kazhippathaRkkE " ( Following
the path laid out by the never-failing VedAs , our merciful AchAryAs
destroy the incorrect siddhAnthams that either misintrepret VedAs or
stand outside the Vedic doctrines. This they do to remove the damages
done from following these alpa darsanams by unsuspecting simple
folks).
These AchAryAs are fully aware
(mey aRivAr) of the Svaroopam and SvabhAvam (tanmai) of the Lord
(MaayOn/Vitthahan ) , who sports the fragrant TuLasi garland ( VeRiyAr
TuLavudai Vitthahan) . That is why they undertake on themselves the
duties of a SadAchAryan to instruct us on the true doctrines based
on the correct intrepretations of the VedAs .
Veda
PramANam *************
Vedams are the best among
PramANams to reveal the hollowness of other inaccurate doctrines of
Para Mathams . Therefore AchAryAs choose Sabdha (Veda ) PramANam for
their efforts .Swamy Desikan suggests that Matha DhUshaNam is not to be
mixed with manushya dhUshaNam , while they (AchAryAs) are engaged in
the criticism of mathams created by those with either alpa jn~Anam
about the true meanings of the VedAs or created by them with total
disregard for Vedic doctrines. They have no legitimate pramANams to
back them up.
PramAnam and
PramEyam *********************
PramANa is derived from the
root " PramA " meaning valid and true knowledge.PramANa means the
instrument ( reason ) for valid knowledge.
PramEya is the object of
cognition/object of knowledge.
VisishtAdhvaitha VedAntham
accepts Perception , inference and verbal testimony ( Sabdha) as
PramANmas .
ChArvaka Matham accepts
perception (prathyaksha) as the only means of valid
knowledge.
The Bhuddhists and VaisEshikAs
accept two PramANams : Perception (pratyaksha ) and inference ( anumAna
) .
PrabhAkara MeemAmsa accepts
Prathyaksha, anumAna and Sabdha along with presumption (arthApatti ) as
PramANams .
Bhatta MeemAsa and Adhvaitham
accepts the traditional three along with three more as PramANAs:
comparison , presumption and noncognition ( anupalabdhi) .
Saiva SiddhAntham accepts
Siva-chith-Sakthi as the primary pramAnam and accepts the traditional
three as secondary pramANams. DvaithAs have two kinds of PramANAs: Anu
pramANa and Kevala PramANa . Latter is defined as an object as it is.
For Dvaitha VedAnthins , the traditional three PramANAs are
grouped under the category of anu-pramANa (Source of valid knowledge)
.
Veda PrAmANyam ( True Validity
of the VedAs ) is common to Advaitha, Dhvaitha and
VisishtAdhvaitha Darsanams . Buddhism, Jainism do not accept the
validity of the VedAs and are therefore called Veda Baahya
Mathams.
164) The common dhOshams of
Para Mathams ****************************************
minDu uraikka virahu tarum
tarukkam koNDE vENDumkAl vENDuvathE viLampuhinrAr kaNDatharkku
viparItham katthuhinrAr kANAtha kuRai maRayil kAtta niRpAr PaNDu
orutthan kaNDu uraitthEn nAnE yennap- pala vahayilum upAthihaLAl
padinthu veezhvAr KoNDal okkum ThirumEni Maayak-kUtthan kurai kazhal
sEr vithi vahayil koodAthArE
(Meaning ): The followers of
KaNAtha-Gouthama- VyAkaraNa -MeemAmsa darsanams say whatever they
want at the desired times and use illogic that gives rise to futile
debates . Those who belong to the BhAskara-Yaadhava adhvaitham will
distort what they see (Prathyaksham/Perception ) and shout about
them . The ChArvAka- Bhoudda -Jaina Matham followers will declare that
Vedam is created by humans and deny its apourushEyam origin from the
Lord Himself. Those who belong to Saankhya-Yoga and Paasupatha
mathams believe in the statements of Sage Kapila, BrahmA and Siva that
they invented these mathams and eat and seek dhravyams to make their
lives comfortable. Alas ! What a pity that none of those belonging to
these Para Mathams have the good fortune of seeking the divine feet
of SrIman NaarAyaNan and enjoy them as Parama bhOgyam and
PurushArTam.
Today , we will study the two
Paasurams dealing with the criticism of the ChArvAka Matham
.
165) Condemnation of the
ChaarvAka /UlOhAyatha
Matham *****************************************************
KaNdathu mey yenil kANum
maRayil aRivu kaNDOm kaNDathu alAthathu ilathu yenil ithil kuRRam
kaNDilam kaNDathu pOl maRai kAttuvathum kaNDathu otthathanAl uMDathu
kEtkkum ulOhAyathar yenRu meeruvathE
The Doctrine of ChArvakam :
Prathyaksham alone is PramANam says ChArvaakAs.Only those recognized by
direct perception (Prathyaksham) are true according to them. Rest are
false . Therefore , every thing described by Vedam that is not seeable
by the direct perception such as Dharmam, adharmam , Iswaran , the
Other world are all false according to CharvAkAs.
These CharvAkAs equate arTa
kAmams (POruL , Inbham) as equal to PurushArTam ( Veedu). Swamy Desikan
rejects the view that Prathyaksham alone is PramANam.He goes on to
establish why anumAnam and Sabdham(Vedam) are additional necessary
PramANams. Swamy Desikan quotes Swamy ParAsara Bhattar's SrI RangarAja
Sthava SlOkam 2.5 to refute CharvAkA's claim that Vedam is not PramANam
. Here Bhattar argues that CharvAkAs hear the Vedam through their ears
, which is Prathyaksham since it is a prathyaksha indhriyam
and develop knowledge about the Meanings of the Vedam (arTa Jn~Anam
) from there. Bhattar asks how one can categorize Vedam as Meaningless
, when the knowledge about meaning is obtained through one's ears
. The chief reason for Prathyaksham is the assistance of an Indhriyam
. When the ear as an Indhriyam hears it and develops arTa Jn~Anam
, Bhattar asks how can you reject sabdham(Vedam ) as false .
Some CharvAkAs include anumAnam
and aagamam in Prathyaksham . Swamy Desikan rejects that view and
points out that Prathyaksham and anumAnam are separate PramANams .Swamy
Desikan's arguments are deep and incisive to reject ChArvaka Matham as
unacceptable as elaborated in the next paasuram.
166) The inconsistency between
the ChArvakA's doctrines and
actions *******************************************************************
KaNDathanAl kANathathu
anumikkinranar KaNDu Orutthan uraitthatanai kavaruhinRAr uNDu pasi
kedum yenRE uNarnthu uNkinrAr onRAlE onRait-tAmm sAdhikkinRAr paNDu
mulai uNDu athanaal mulai uNkinrAr pArkkinrAr pala allAt-taMMai
maRRum kaNDu mathi ketta nilai kANahillAr kANathathu ilathu yenRu
kalnguvArE
(Meaning ): ChArvakAs infer the
presence of Agni from the directly seen smoke. Another believes in the
vishayam that is directly seen and experienced by the ear and accepts
it . >From this , it is clear that the charvAkAs accept anumAnam
and sabdham. They consume food with the knowledge that hunger
will be relieved , when one is hungry. They do not know however
that hunger will be removed by eating , before eating through the power
of prathyaksham . Further , as Vaadhis , they point why they
agree with the PrathivAdhis on the reasons and state that the
unseen vasthu exits. By this act, they have agreed to the validity
of anumAnam and Sabdham.
The CharvAkAs , who only accept
the body that is seeable by prathyaksham and reject the unseeable
aathmA as nonexistent can come up with the only answer for the new
born baby drinking mother's milk because of poorva janma
vaasanai (memories of previous births). By this they have to agree
that there is an eternal aathmA other than the SarIram . Further
, the CharvAkAs who equate the body with the aathmA see the aathmA ,
which has no hand or leg or eye in the same way as the limbs of the
SarIram ( hand, leg, eye of that SarIram ) that they can see by direct
perception (Prathyaksham).
Thus the CharvAkAs know that
their doctrines are inconsistent with their actions and lose their
minds and yet wont give up their faulty doctrines.
Today , we will study the two
Paasurams dealing with Swamy Desikan's criticism of the MaadhyAmika
Matham .
Before we proceed with the
study of the meaning of the Paasurams realted to the refutation of the
doctrines of the four sects of Bhouddha Matham , it would be useful to
have an overview of this matham as elaborated in SarvArTa Siddhi of
Swamy Desikan . The excerpts from the Doctoral thesis of
Dr.V.N.SeshAdhriyAcchAr about SarvArTa Siddhi is :
" There are four schools of
Buddhism: VaibhAshika , Sautraanika , YogAchAra and Maadhyamika.They
have some common points: (1) all entities are impermanent , transitory
and in a continous state of change (2) apart from the flow of
cognitions , there is no soul or Aathman as the seat of cognition or
consciousness.
Coming to The School of
Budhdism of Maadhyamika , it has close relationship with the school of
nihilists of western philosophy in denying the real existence of every
thing seen within and around us.... The MaadhyAmikas deny the reality
of everything in the universe. Even consciousness or intellect
(chaitanya) is considered unreal . Nothing comes into existence nor
perishes. Like other schools of Buddhism , MaadhyAmikas hold that
things are momentary... There is a close relationship to Advaitham
among the doctrines of MaadhyAmikam (Samvruthi in MaadhyAmikam is the
same as the term avidhya in advaitham).Adhvaithin holds every thing
except Brahman is unreal and the appearance of thing as existing is due
to the superimposition on the basis (adhishtAna) , namely , Brahman
which alone is real as per his (adhvaitin's) contention , MaadhyAmika
finds no purpose in holding even that Brahman as real to serve as basis
(adhishtAna) for the superimposition and maintains that no cognition
requires a basis.The MaadhyAmika asks: " What harm would arise if
Brahman alone is denied reality ? . The MaadhyAmika does not accept
the authority of Vedam and has no scruples in denying the need for a
real basis (adhishtAna) for unreality. Thus, MaadhyAmikan denies the
existence of Brahman and is an atheist.
Swamy Desikan refuted soundly
the MaadhyAmika's views , which seek to prove the void of the universe
as opposed to the reality of the universe. "
167) Criticism of the
MaadhyAmika Matham ****************************************
kANa(tha)thu ilathu
yenuumkalviyinArai kaDinthathaRppin kONAr kutharkkangaL koNDE kuzhappum
bhavuttharhaLil nANAthu anaitthum ilathu yenRum nAlvahai anRu
yenRum VaazhnAL aRukkinRa matthimatthAn vazhi mARRuvamE
(Meaning): One of the four
sishyAs of Bhuddha is Maadhyamikan, who developed the doctrine :
"Sarvam Soonyam " (all is void ) and without hesitation declares that
there are no Tatthvams. He was the most favored sishyan of Buddha. It
is generally accepted that there are four kinds of vasthus in the
Prapancham (universe):
(1) Sath (Truly existing ) ,
(2) asath (nonexistent ) , (3) Sathasath ( Mixture of true and untrue )
and (4) sathasath vilakshaNam ( one which is neither Sath or
asath).
Maadhyamikan holds that the
Universe can not be classified as any one of the above four kinds. He
denies the existence of Iswaran and the vasthus of the universe
belonging to Him and therefore loses the fruits obtained through the
grace of Iswaran . In this context , MaadhyAmikan is like the women ,
who hates her living husband and cuts her MangaLa Soothram and throws
it away. Swamy Desikan says that He refutes MaadhyAmikam as the First
of the four Buddhistic systems in the 7th adhikAram of his Para Matha
Bhangam.
168) Protecting the world from
being stolen/deluded by
MaadhyAmikAs *******************************************************************
mAnam ilai mEyam ilai yenRu
maRROr Vaadha neRi ilai yenRum vaathu pooNDa thAnumilai tannurayum
poruLm ilai tatthuvathtin uNartthi sayam illai yenRum vAnavarum
mAnavarum manamum veLha vaLam pEsu mathkEdan MatthimatthAn tEna neRi
koNDu anaitthum thiruDA vaNNam sezhumathi pOl yezhum
mathiyAR-semitthOmE
(Meaning ): MaadhyAmikan's
doctrine is that all is soonyam (void). In his matham , there is no
pramANam to comprehend the different vasthus. There is no
debating method . He is not there for engaging in debate. There
is no vaakyam uttered by him and no meaning for those vAkyams. There
is no Tathtva Jn~Anam . There is no victory in debates. Inview of these
strange aspects of his matham , the DevAs and humans laugh at his
doctrines and his own mind also chuckles about his stupidity . We
(Swamy Desikan ) refuted these strange doctrines of MaadhyAmikan ,
which makes every thing void and denies the existence of Iswaran and
His sentient and insentient universe.
Today , we will study the two
Paasurams dealing with Swamy Desikan's criticism of the Second of the
Four Matham associated with Buddhism : YogAchAram.
Before we proceed further with
the study of the meaning of the Paasurams realted to the refutation of
the doctrines of the four sects of Bhouddha Matham , it would be useful
to have another summation of this matham as elaborated in SarvArTa
Siddhi of Swamy Desikan . The excerpts from the Doctoral thesis of
Dr.V.N.SeshAdhriyAcchAr about SarvArTa Siddhi is :
" There are three corner stones
of Buddhism with the exception of VaibhAshika matham : (1)Nothing is
permanent , (2) Nothing has any self or inner substratum , and (3)
NirvANa is tranquility . According to Yamakami, these three are
fundamental tenets of Buddhism , which distinguishes it from all other
religious systems in the history of the world. According to Buddhists ,
there is no being , but there is only becoming . All individual objects
are unstable nad ephemeral. Every thing , be it a person , a thing or
God , is therefore merely an aggregation of component elements. Further
in all individuals , with out any exception , the relation of their
component parts is eternally changing and is never the same even for
two consecutive moments.Putting together implies becoming , becoming
means becoming different , and becoming different can not arise without
a dissolution-- a passing away , which must inevitably and finally be
complete."
As an introduction to YogAchAra
matham , the summing up by Dr.V.N.SeshaadhriyAcchAr is pertineny
:
" Things may be considered as
permanent only if , at all times, present , past and future , they
remain the same without undergoing any change or assuming a new future.
If it suffers any alteration or acquires a new feature or peculiarity ,
which did not exist before , it can not be maintained as permanent . To
the Buddhists , there is no distinction between the attributes (dharma)
and the thing possesesing that attribute(dharmi) . The attribute and
the thing which is supposed by the scholars of other doctrines as
having that attribute are one and the same. So if a new change or
attribute or feature occurs in the thing , it is a new thing , the old
thing having ceased to exist ... YogAchAran denies the existence of
three different entities , namely , cognition , its object and the
cognizer. The existence of them as distinct entities according to
YogAchAran is due to illusion ."
Today , we will study the two
Paasurams dealing with Swamy Desikan's criticism of the Second of the
Four Matham associated with Buddhism : YogAchAram.
169) Refutation of YogAchAra
Matham ***********************************
muRRum chahatthil ilathu
yenRE pahattiya muttarai nAmm suRRum thuRanthu thuRayil ninRE
tuhaL-Aakkiya pinn maRRu onRu ilathu mathi pala uNDenRu
vanchanyAl saRRum thuRantha yOgAchAranai sathikkinRanamE
(Meaning) : One of the four
groups of Bhouddham with the name of MaadhyAthmikan propagated his
foolish doctrine that every thing is void in this world and cheated the
human beings with his trickery. Earlier , We stood firmly on
VedAnthic ground and refuted his matham and pulverized his doctrines.
Now , we refute the doctrines of the second group of Bhouddham known
as YogAchAram , which also tried to enchant the world with its
sophistry.
YogAchAran's main contention is
that Jn~Anam alone is true. It is of many kinds. Beyond that , there is
neither the knower nor the vasthus understood by that Jn~Anam. Since
he rejected himself as the knower and the objects enjoyed by him , he
is a forever loser that forefeits even the trivial phalans that he is
entitled to in this & the other world.
Dr.SeshAdriyAcchAr sums up this
philosophy of YogAchAryan this way: " Cognitions apprehend their
objects as if the objects were distinct from the cognitions and as
existing externally. Hence , the yogAchAran is called " aathma-khyAti
vaadin " . If the so-called external objects , he says , are spoken
of as being real, it is due to their having only the
empirical reality ( Samvruthi-sathyatA )... As a matter of fact ,
there is neither a separate apprehender nor even a
seperate apprehended object . One and the same apprehension appears
in three forms as apprehender , apprehension
and apprehended...".
In the next paasuram , Swamy
Desikan says that the two eyes of YogAchaaran are KshaNikathvam and
NirAkArathvam. These are his PramANam and PramEyam. Swamy
Desikan says that he used VedAnthic arguments to destroy them as
meaningless babble.
170) Establishment of the
Universe denied by
YogAchAran *******************************************************
uLak-kathiyai nAmm uLLI
uLLam tERi ulahatthAr uhanthu isaya ulahu uNDu yenROm iLakka
arithAhiya nall tarukkam sErntha yezhil maRayil Isanudan
yemmaik-kaNDOm viLakku nirai pOl mathikaL vERAy vERu onRu aRiyAthE
viLangumena viLambuhinRa kaLak-karutthan kaNNIraNDu azhitthOm
nANA kAham pOl thirinthu avan kathaRumARE
(Meaning ): The doctrine of
YogAchAryan is that Jn~Anam is born from moment to moment in new forms
and ceases to exist the next moment(KshaNikatthvam) .This Jn~Anam will
not relate to any thing other than itself. Therfore , there are
no external objects (nirAkArathvam). The successions of the
Jn~Anam that is born every second and dies is considered as AathmA
. This leads to the inevitable conclusion that AathmA is not
eternal. At the same time , consideration of AathmA as
Jn~Anam confers its firm presence as a lasting entity (sTiram).
Therefore, there is a fundamental contradiction in YogAchAran's
views. Just as the flames (JwAlAs) emanating from a lamp (Dheepam )
varies from moment to moment and yet is the same dheepam that is
behind these variations in a firm and steady manner to give the
Jn~Anam that it is the same Dheepa JwAlai , it is concluded that Aathma
is anithyam and the doctrines of YogAcchAran are incorrect.
YogAchAran negates ChEthanam ,
achEthanam and Iswaran using untenable logic. He says that " the knower
is false" and " the known vasthu is false (nonexistent)". Swamy
Desikan states that he has destroyed the above two "eyes" of
YogAchAra matham and reduced the status of YogAchaaran as a
wailing blind man . He compares the YogAcharan's status to that
of the KaakAsuran , who committed unforgivable apachArams to SithA
PirAtti and sought without success some one to protect him in all the
three worlds and finally lost one of his eyes to the blade of grass
empowered by Lord Raamachandran to serve as BrahmAsthram . Swamy
Desikan says that KakAsuran wailed over loss of one eye , where as
YogAchAran symbolically lost both his eyes(KshaNikatthvam and
NIrAkAratthvam ) in the debate with him and was wailing over that
unbearable loss.
We will study next Swamy
Deskan's refutation of the third of the Bhouddha Matham :
SouthrAnthikam.
Today , we will study the two
Paasurams dealing with Swamy Desikan's criticism of the Third of the
Four Mathams associated with Buddhism : SouthrAnthikam .
Before studying the two
Paasurams of Swamy Desikan on this branch of Buddhism , let us
summarize the key aspects of SouthrAnthikam as presentedd by
Dr.V.N.SeshAdhriyAcchAr Swamy ( Dr.V.N.S Swamy ) :
1. The MadhyAmikan focused on
Soonya Vaadham.
2. The YogAchAryan stayed with
the theory of the Phenomenality of the world.
3. SauthrAnthikan represented
that things being imperceptible are to be inferred by their forms
imprinted in the cognitions.
Buddhist's views of
momentariness of all things (KshaNikathvam ) and the theory that
substratum is no more than an aggregation of qualities (nirAkArathvam )
are broadly present in all of the four Buddhistic Mathams.
Although momentary features can
not be completely denied such as Cloud , flood et al , this does not
lead to the conclusion that non-momentary entities do not exist.
Dr.Varadachary of the French Institute of Indology points out in this
context that Recognition proves that stability (AakArathvam instead of
nirAkArathvam) is at the basis of the worldly things in most of the
Vaidhika Mathams .
Coming back to SautrAntikan ,
he hods that the external objects like pot and cloth are real but they
can not however be directly percieved by the senses . He states that
these (pot or cloth) can only be inferred by the cognition , which
bears their " form " or "likeness".
SautrAntikan 's view of the
process of generation of a perception and subsequent cognition is
described by Dr.V.N.S Swamy this way :
" There are few requisites for
every cognition: (1) Aalambana Pratyaya (2) Samanantara Pratyaya (3)
SahakAri Pratyaya and (4) Adipathi Pratyaya .
( Let us understand each of the
four Pratyayas and their interrelationships)
(1) Aalambana pratyaya relates
to the objects , which are the causes of the cognitions in which , in
the absence of those objects , can not come in to being .
(2) Samanatara pratyaya is a
cognition that enables the succeding cognition to recieve the form of
the external objects.
(3) SahakAri pratyaya refers to
light etc. which are responsible in making the cognition distinct with
regard to its object. The absence of light disables a person from
having a clear apprehension of an object placed in the
darkness.Therefore light is sahakAri (assistive).
(4) Adhipathi pratyaya refers
to the sense organs . It is the sense organs that make the objects
present their forms to the cognition in the succeeding moment
.
As the external objects present
their forms to the Cognition , so do the internal objects like
pleasure, pain and hatred ; thus they too become inferable .
"
SautrAntikan's view is based on
an untenable theory and has been criticized by the other two Mathams
associated with Buddhism ( YogAcharam and VaibhAshikam). AchArya
RaamAnuja and Swamy Desikan have soundly criticized the SautrAntrikan's
theories using Tarkam and VedAntham. Acharya Raamanuja asks the
question : " If things are contended to be MOMENTARY , the external
things would cease to exist in the moment of the presentation of their
form to the mind. In the absence of such a thing , how can its form
alone survive to be presented to the mind?
The unsoundness of the
SautrAntikan's views is severely criticized by Swamy Desikan in
SarvArTa Siddhi and Para Matha Bhangam as well as in the Desika
Prabhandham carrying the same name.
We will take up those
criticisms of Swamy Desikan in his Tamil Prabhandham ( SoutrAntika
BhangAdhikAram ) in the next posting .
Today , we will study the
two paasurams that house Swamy Desikan's criticism of the Third of the
Four Mathams associated with Buddhism : SouthrAnthikam .
171) Refutation of the
SautrAntika Matham *****************************************
PoruL onRu ilathu yenRu
bhOdham onRum kONDa poyyarai nAmm teruL kONDu theertha pinnkANavoNNA
poruL tEDuhinRa maruL koNDa soothu uraikkum SoutthhirAnthakan vaNNikkai
nAmm iruL koNDa pAzhamkiNaRu yenRu ihazhnthu Ooda
viyampuvamE
(Meaning) : YogAchAran has the
doctrine that there are no external objects and that Jn~Anam alone
exists. We (Swamy Desikan ) refuted those views with our special
Jn~Anam acquired from our AchAryAs in the previous adhikAram. The
Buddhist belonging to SautrAnthika Matham accepts the reality of
external objects. The SautrAnthikan due to his ignorance tries to use
beguiling ruses to prove the existence of the external objects and
internal entities through anumAnam (inference ). His unconvincing
arguments are like the Paazhum KiNaRu ( dark and dangerous empty well
). If any one stumbles in to this type of well will lose his life .
We (Swamy Desikan ) criticized severely the SautrAnthika Matham so
that VivEkis will develop a distaste for this Matham and stay away from
it.
172) The Inconsistencies of the
SautrAntikan's
doctrines ********************************************************
nilayillA poruL mathiyai
viLaitthu tAnn sER niRam kodutthu tAnn azhiyum tannAl
vantha nilayillA mathi tannil niRatthaik-kANum ithu kANum poruL
kANNKai yenRa neesan mulai illAt-tAai koduttha mulaip-paal
uNNUm muhamilla mozhi yenavE mozhintha vArtthai talai illAt-taaL
oorum kaNakkAi ninRa kattaLai nAmm kaNDu inRu kaattinOmE
(Meaning): In contrast to
YogAchAran , SautrAnthikan accepts the existence of external objects.
SautrAntikan's doctrine is: External objects generate Jn~Anam and
hand over the white , yellow and other colors to that Jn~Anam and
become extinct. Therefore , the Indhriyams can not apprehend
/comprehend these objects , which have the svabhAvam of extinction
after enriching Jn~Anam about their attributes like their colors. Even
id these external objects cease to exist, we can comprehend the
objects through the information transferred to Jn~Anam about the
colors through a process of anumAnam (inference). Even this Jn~Anam
with transferred information on the colors of the external objects
becomes extinct in a trice (KshaNam ). This Jn~Anam is equivalent
to the AathmA. This Jn~Anam will enjoy the colors like blue , yellow
et al that has been given to it by the external objects. This anubhavam
is termed Vasthu SaakshAthkAram.
In SautrAntikan's doctrine ,
one has to accept that Jn~Anam is generated after the birth of the
Vasthu . That vasthu exists for a KshaNam and ceases to exist after
that kshaNam . During that KshaNam of its existence , the external
object creates Jn~Anam and imparts information about itself to Jn~Anam
and thereafter the external object ceases to exist . Thus
this external object that is destined to become extinct in a kshaNam
has to be born first, Create Jn~Anam in the first second , transfer the
information to Jn~Anam in the second Second and in the third second has
to become extinct. This is totally impossible to concieve .
Further, the Jn~Anam housing the imparted information also
becomes extinct after a KshaNam . First second, Jn~Anam is born
, the next second it becomes the repository of information from the
external objects and in the third second , it has to become extinct .
How can that Jn~Anam accomplish Vasthu SaakshAthkAram ( Visualization
of external objects )? It is inconceivable and imposisble . The
situation here is similar to the baby helping itself to mother's mik
from a mother , who has no breasts; it is like speaking , when there
is no face ; it is like the movement by the feet , when there is no
head in the body to command it. Thus we refute the inconsistent and
unsound theories of SautrAnthikam says Swamy Desikan in this
Paasuram.
Today , we will study the two
Paasurams dealing with Swamy Desikan's criticism of the fourth of the
Four Mathams associated with Buddhism : VaibhAshikam .
Before studying the two
Paasurams of Swamy Desikan on this branch of Buddhism , let us
summarize the key aspects of VaibhAshikam as presented by U.Ve.
Dr.V.N.SeshAdhriyAcchAr Swamy ( Dr.V.N.S Swamy ) and his elder brother
, U.Ve. V.N.SrIrAma DesikAcchAr Swamy :
" The Four Schools of Buddhism
, namely , VaibhAshika , SautrAntika , YogAchAra and Maadhyamika ,
inspite of many differences in their principles , have some
aggrements in their viewpoints :
(1) All entities are
impermanent , transitory and in a continous state of change (2) apart
from the flow of cognitions , there is no soul or aathman as the seat
of cognition or consciousness. Unlike the two latter Buddhists
(YogAchara and MaadhyAmika) , the VaibhAshika and the SautrAntika hold
both mental and physical entities as real and existing . The
VaibhAshika contends that all external objects are real and
apprehensible by perceptions generated by the sense organs . Space and
NirvANa are , according to him , eternal ; matter and mind which is
not an entity distinct from the so-called soul or atman , are
impermanent and momentary. For the reason that some entities are held
as permanent and non-momentary , the VaibhAshika is condemned as a
non-buddhist even by his colleagues , who uphold the
momentariness of all existing entities.
The VaibhAshika is grouped with
SautrAntika because both of them maintain the reality of external
things. Consequently, they are both called Sarva-asti-vAdhins .The
VaibhAshika objects however to the contention of SautrAntika on the
point of presentation of a form by the external thing to the mind
".
173) Swamy Desikan's
condemnation of
VaibhAshikam *************************************************
KaaNkinravan ilai
kAtcchiyum kaNDathum uNDu avai tAmm yENN koNDana anRu ivaRRil guNamum
nilayum ilai sENN koNDa santhathiyAl sErnthum onRu yena niRkum
yenRa kONN koNDa kOLUrai VaibhAtikan kuRai kUruvamE
(Meaning ): VaibhAshika's
doctrine are: (1) The Jn~AthA , who knows the meaning is false ( poy
aavAn) (2) Jn~Anam , and the entity comprehended by the Jn~Anam are
real entities(3) That Jn~Anam and the vasthus comprehended by it are
limitless(4) Both of them however have no attributes (GuNams) (5) They
do not stay permanent and are destroyed in a moment. (6) Vasthus will
stay as assemblies of ParamANus ( sub-atomic entiites ).
Some weird and distorted
inferences are made form this ParamAnu theory of VaibhAshikan .
According to him , although the ParamANus are limitless , their
assembly makes the entity of similar ParmANus that we call as a Pot or
the flame made up of similar ParamANus of fire(microcosms of fire ) .
Even if the sparks of flames are similar ParamANus to make the mighty
flame , it is confusing to extend the instaneously perishing sarks to
become an existign flame. This kind of Vakra (distorted) rguments are
criticized heavily by Swamy Desikan in VaibhAshika BangAdhikAram
.
(174) The contrast between
Theory and Reality in
VaibhAshikam *************************************************************
kumbhiduvAr yAr yenRu
tEduhinRAr guNangaLayum tangaLuku kooRuhinRAr tamm padiyai tamarkku
urIaitthup-padivikkinRAr tamakku ini mEl VeedenRu sAthikkinRAr tamm
pudavai uNal kuritthu nedithu yeNkinRAr santhatikkut-tavam
palikkat-tAmm pOhinRAr sempadavar seyhinRa
siRRinippaic- chEvahap-paRRudanE nAmm sehtthittOmE
(Meaning ): VaibhAshikars
accept Jn~Anam and vasthu as real and yet reject guNams (attributes) in
them and state their existence is momentary. These doctrines counter
their behavior . VaibhAshikAs spend a lot of time and effort
to collect sishyAs for the sake of amassing wealth and glory . They
proclaim that they possess dispassion (VairAgyam ) and non-violence
(ahimsA) . They instruct the sishyAs about their doctrine that they
will secure MOksham , the moment their bodies fall down at the end of
their life span . They take a lot of trouble to amass wealth and food
and worry quite a bit on bodily matters. They state that they perform
penance for the upliftment of their sishyAs and family . All of these
are inconsistent with their doctrines that all entities are
momentary and these entities have no attributes. We (Swamy Desikan
) have refuted all these inconsitencies between the
VaibhAshikA's acts and their professed philosophies .
The use of the Tamil word in
this Paasuram "Sempadavan " has double meanings: (1) Sempadavar means
fishermen . Hers the VaibhAshikAs are compared to fishermen , who use
their distorted logic to attract the minds of the people to win them
over to their doctrines (2) Sem+padavar means one , who wears ochre
robes ( KaashAyam).
Today , we will study the two
Paasurams dealing with Swamy Desikan's criticism of Adhvaitham .At the
outset , let me request all who to read this posting to treat it
as a historical summary with no intention to hurt anybody's feelings
. This particular posting is aimed at the students of Philosophy
.
Source
Literature *****************
There are many outstanding
books on Advaitha, Dhvaitha , VisishtAdhvaitha VedAnthams by eminent
AchAryAs going back to many centuries . In most recent times , the
following books on the comparitive analysis and defense of Advaitha and
VisishtAdhvaitha Darsanams would be of immense use to the students of
such darsanams :
1. SrI Madhusoodhana Saraswathi
( 1540-1647 C.E) : Advaitha Siddhi
2. Swamy Desikan (1268-1369
C.E) : Satha DhUshaNi & Other SrI Sookthis such as AdhikaraNa
SaarAvaLi , 11th chapter of Para Matha Bhangam
3. SrI AnanthakrishNa Saasthri
( 1956) : Satha BhUshaNi
4. SrI UtthamUr Swamy ( 1959):
ParamArTa BhUshaNam
5.SrI S.M.S. Chari 1961) :
Advaita and VisishtAdhvaitha (A study based on Vedanata Desika"s Sata
DhUshaNi ).
6. SrI S.M.S. Chari ( 1998):
The Philosophy of the Vedantha SoothrAs
Before studying the two
Paasurams of Swamy Desikan on Advaitham , let us summarize the key
aspects of Advaitham as presented by U.Ve.
Dr.V.N.SeshAdhriyAcchAr Swamy ( Dr.V.N.S Swamy ) and his elder brother
, U.Ve. V.N.SrIrAma DesikAcchAr Swamy along the lines of AchArya
RaamAnujA in SrI BhAshyam (laghu and MahA SiddhAntham) and Swamy
Desikan in Satha DhUshaNi, Tatthva Muktha KalAPam , SarvArTa Siddhi
and Para Matha Bhangam (11th Chapter: Pracchanna Bhouddha
BhangAdhikAram) .
Adhi Sankara's
contributions ****************************
His contributions are many
from PrakaraNa granthams to moving sthOthrams and subhAshithams like
Bhaja Govindham. Adhi Sankara destroyed the faulty doctrines of
Veda-Baahya mathams like Bhuddhism and Jainism and established the
authority of Vedams and crushed the nihilistic theories of Bhuddhisam .
We are indebted to Adhi Sankara for these unique contributions
.
Adviatham & Buddhism
(Continued) *******************************
Dr.V.Varadachary's
observations on Adhvaitham developed by Aadhi Sankara are : " Idealism
of the Bhuddhists found room in SankarA's system in which Brahman
assumed the place of Knowledge. Brahman is without attributes and
is the only Reality. The world of animates and inanimates
(ChEthanams and achEthanams ) has only phenomenal existence and while
dividing existence thus in to absolute and phenomenal , SankarA paved
the way for living a virtous life leading finally to absolutism ". In
view of overlaps with Buddhistic doctrines in some key areas , some
have described adhvaitham as Pracchanna Bhouddham.
Some
disagreements ******************
VaishNavite Achaaryas have
over centuries disagreed with the basic premises of Advaitham in the
follwing areas as defined by Dr.S.M.S. Chari in his classical
monograph entitled "Advaitha and VisishtAdhvaitha " :
(1) The validity of PramANAs
for Advaita VedAntham (2) The nature and content of Perception (3)
TheNature of Consciousness (4) The nature of Jeevan (5) The Nature of
Brahman: SaguNa or NirguNa Brahman (6) The nature of Jagath
(Universe) (7) The doctrine of avidhya and (8) Sadhana and Mukthi
.
As Dr.S.M.S. Chari points out ,
there have been criticisms Advaitham by VisishtAdhvaitham and vice
versa over centuries and continues even today.
Darsanams wiht different view
points ************************************
Professor P.N.
SrInivAsAchAri's wise assessment has to be borne in mind, while we
treat this subject ( the Two schools of VedAnthA ) in this series
of Postings on Para Matha Bhangam .
" Every VedAnthic System has a
synthetic purpose as it claims be a criticism of and fulfilment of
previous systems. The conflicts between two schools of thought do not
in any way affect their value as a system of philosophy . On the other
hand , they enrich them in so far as they serve as an impetus to
further development of Philosophic thought " .
The Core Doctrines of
Adhvaitham ********************************
Samkara Advaitha has the
core doctrines:
" Brahma Satyam Jagan Mithya ,
JivO Brahmaiva na Para: "
This core statement of
Advaitham affirms (1) the nonduality of Brahman / the onenness of the
individual Jeevan with the absolute Brahaman/ the nondifference between
the Jevan and Brahaman (2) the nonreality of the empirical world around
us and (3) Brahman alone is True.
The key concept in Advaitha
VedAntha is avidhyA /MaayA ) . It is used to explain the distinction
between the attributeless (nirguNa ) Brahman and the One with
attributes (SaguNa Brahman ) and to explain the distinction between
non-dual reality appearing as Jeevans and as God ( Iswaran)
.
We will study the two Paasurams
dealing with the criticism of Adhvaitham by Swamy Desikan in the next
posting .
Today , we will study the two
Paasurams dealing with Swamy Desikan's criticism of Adhvaitham , which
forms the 11th Chapter of Para Matha Bhangam .
175) Refutation of
Adhvaitham *****************************
VedangaL mouli viLanga
ViyAsan virittha nal nool paadhangaL aana pathinARil Isan padi
maRaitthu BhEthangaL illai yenRu ohR birama picchu
iyambuhinRa bhOdham kazhinthavanai Bhuddhar mAttudan
poottuvamE
(Meaning): For the purpose of
understanding the true meaning of Upanishads , Sage VyAsa compiled
Brahma Soothrams in four adhyAyams containing sixteen padhams .
Adhvaithins do not accept Iswaran's anantha kalyANa guNams and
Svaroopam proclaimed by the above VedAntha Saasthram . Instead , they
describe Brahman as mere JN~Ana Svaroopan without any guNams (nirguNa
Brahman). They assert Brahman alone is Real (sathyam ) and all else are
false. They declare that MayA does make all these unreal
objects appear real to Brahman as a result of its Ajn~Anam . We have
no choice under these circumstances to link adhvaitham with
Bhouddham and reject both as unsound in this adhikAram of
Pracchanna BhouddhA Matha Bangam .
176) Condemnation of the
avidhyA sambhandham to
Brahman *******************************************************
pirivu illa iruL onRu
piNakku onRu illA peru-veyilai maRaitthu ulaham kaattum
yenna aRivillA aRivu onRai avitthai moodi aham puRam yenRu ivai
anaithtum amaikum yenpAr seRivu illA Buddharudan sErnthu
kettAr seevanayum Isanayum chithaikkap-pArthAr neRi illA nErvazhiyum
tAnE aanAn NedumAlai nAmm adainthu nilai peRROME
(Meaning ) : The main tenet of
Adhvaithis is that Brahmam alone is true (sathyam). It has no GuNams
like Jn~Anam. But it (Brahman) stands as the Jn~Ana Svaroopam . There
is no real Vasthu other than Jn~Anam .Brahma Svaroopam has
sambhandham from time immemorial to a vasthu called MaayA. The nature
of MaayA is to hide its aadhAram , Brahman.Sine Brahman is hidden by
MaayA , Brahma svaroopam does nor shine as it should in its real
nature.
This MaayA is a vasthu made up
of the three guNams , Satthvam , Rajas and Tamas ; it can not be
described either as real or unreal; it has the svabhAvam (nature ) to
hide its substratum (aadhAram); it changes constantly.It hides Brahma
Svaroopam and shows transformed vasthus like Water, Earth ( Pruthvee)
and similarly through its thirOdhanam (hiding Brahman ) , shows up
as variations such as Desire (icchA ), Jn~Anam and DhvEsham (
resentment). These are the key doctrines of Advaitham.
The description of avidhyai
hiding Brahman to create all vasthus is like saying that a mighty
darkness hides the brightest luminous body and that mighty darkness
shows all vasthus of the world to the people ( IruL onRu peru veyilai
maRaitthu ulaham kAttum yenna) .
It is YogAchAran's doctrine
that Jn~Anam alone is sathyam and the rest are false.He says that
Jn~Anam is momentary in existence.It ceases to exist every moment and
newer Jn~Anams are born and perish the next second. This
anithyathvam (impermanence) and Bhauthvam ( nature of being many
Jn~Anmas) are figments of fancy and are not consistent with Veda
PramANams. In this Bhouddha Matham , Jn~AthA (the knower ) is false (
asathyam) and the phalans of the Jn~Anam are also unreal.
Adhvaitham overlaps thus with YogachAras in some areas and
MaadhyAmikas in other areas . There are commonalities between the two
mathams. Bhouddham is an avaidhika matham ( Veda Baahya matham ) and
does not accept Vedam as PramANam. Adhvitham is indeed a Vaidhika
matham but misintreprets the true meanings of VedAntham as revealed
by Sage VyAsa in his Brahma Soothrams.The key outcome for
adhvaitham is that they do not accept that Jeevan and Iswaran are
different tatthvams. The Adhvaithins believe in the identity of Jeevan
with Brahman . In Adhvaitham , " All things other than Brahman are
unreal because they are different from Brahman, like the shell-Silver .
Avidhya (ignorance ) makes one see the universe in Brahman even
though the Universe has no real existence...This doctrine of avidhyA
or MaayA is the very life blood of Adhvaitha " .With the use of avidhyA
, the realtion between Brahman and the Universe is distorted by
adhvaithins.
VisishtAdhvathins stoutly
refute many of the above doctrines of Adhvaitham.They hold that The
Universe is Real and the Supreme Being is full of kalyAna GuNams .
Brahman is held to be playing the role of Soul to the Universe , which
is recognized as His own body. The Body-Soul relationship between the
Universe and Brahman is the life blood of VisishtAdhvaitham . All the
chEthanams and achEhtanams form the body of Brahman .
VisishtAdhvaitham's central
tenet is " Brahman (the Supreme Being) having the Universe of
ChEthanams and achEthanams as its body is the ONLY Real thing and there
is NOTHING , which is not the body of Brahman and which is independent
of the same Supreme Being .Whereas in the doctrine of Adhvaitha
, Brahman alone is real, and every thing else--Sentients
and insentients -- is false ; the VisishtAdhvaitha while
presenting the view that brahman alone is real explains that brahman
includes sentients and insentients , which are proved to be
inseparable attributes and body of Brahman. This intrepretation
reveals a vast gulf of difference between Adhvaitham
and VisishtAdhvaitham ".
Swamy Desikan states in this
slOkam : " neRi illA nEr vazhiym tAnE aanAn, NedumAlai adainthu nilai
peRROM " ( We performed the UpAyam of SaraNAgathy to the Lord , SrIman
NaarAyaNan , who has no other alternative except Himself for granting
MOksham and we as Sesha BhUthans protected out Svaroopam as
His eternal servant through rejection of other misleading
Mathams like Adhvaitham .
We will study the two Paasurams
dealing with the criticism of Jaina Matham by Swamy Desikan in the next
posting .
Today we will study the two
Paasurams that refute the avaidhika Matham of Jainam ( 12 thChapter
of Para Matha Bhangam: Jaina Matha BhangAdhikAram).
177) Refutation of
Jainism **************************
sOthanai vittu orutthan
sola meyyenac-chOhatarai sEthanai aRRavar yenRu sithaittha pinn
seevarkatkkOr vEdanai seyhai veRum maRam yenRu viLampi
vaitthE maatavam yenRu mayir paRippAr mayal maaRRuvamE
(Meaning): The Jains do not
accept the eternal VedAs as having been created by no human beings
(apourushEyam) . Tthey do not accept the Vedams bequeathed to us by the
Lord as PramAnam.Bouddhism is in the same category of Veda Baahya
Mathams . In this chapter , we refute the Jaina Matham as we did before
the four kinds of Bhouddha mathams. The key doctrine of Jainism
is nonviolence to every living being. Inspite of this
avowed doctrine not to cause any pain to living beings , they
pull out their own hair and cause harm to themselves and consider
that act of himsai as a great act of penance. We will remove their
ignorance about fundamental tatthvams.
The reason for many to like
Jaina Matham over Buddha Matham is because of its difference from
Buddhism in accepting that the world is real and that here are nithya
and anithya vasthus. They agree however with the Bhuddhists that mind
is not a distinct entity from the Soul.They preach ahimsai but
perform forcible pulling of their hairs as dhigambhara monks and
cause himsai to themselves.
The nigamana (concluding ,
suming up) paasuram on Jainism goes in to more details about the
doctrines of this Matham and its inconsistencies and contradictions
.
178) Inconsistencies of
doctrines *********************************
sonnAr tAmm sonnathu yelAm
thuravOmyenRum sonnathuvE sonnathu alathu aahum yenRum siRiyanumAm
periyanumAm seevan yenRu mannAthum mannumathum onRE
yenRum vaiyamellAm vizhuhinRathu yenRum yenRum tennAdum vada naadum
sirikka pEsum sina neRiyAr sinam yellAm sithaitthittOmE
(Meaning): Jaina Matham's chief
doctrine is that there is no Iswaran . TFor them , he ParamANus (
sub-atomic particles ) are the cause of the Universe.Every vasthu in
this world consists of the duals of Sathyam-asathyam , bhEdham-abhEdham
, nithyathvam-anithyathvam . They are made of dhvandhvams(duads) ,
which are polar opposites. If some one from other Matham points out
that the acceptance of polar opposites of the kinds pointed above would
lead to the acceptance of other dhvandhvams as well , then the
Jains accept them all without objection. If some one says that their
views are inconsistent with PramANams , then they point out there is no
problem since they consider inconsistency as a guNam in vasthus.They
say that what can be eaten and what can not be eaten among vasthus is
one and the same. They say that the Jeevan will have the same size as
one's body. They say that vasthus would be eternal (nithyam ) and
at the same time evanescent (anithyam/limited life). They state that
the Earth because of its weight is forever descending downwards . All
of these strange beliefs and statements make them national laughing
matter.We have rejected their doctrines(saptha bhangee Vaadham) in
this adhikAram .
Today we will study the two
Paasurams that refute 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 . Durign Jan 16, 1999 HH Prakrutham
Azhagiya Singar gave a Tele-upanyAsam on the Subject that has been
summarized by me in the Ahobila Matam Web pages:
http://www.ahobilamutt.org/upan/jan1699
Please refer to this posting
for details .
179) Refutation of
BhAskara-Yaadhava Matham *******************************************
yEkAnthikam illai yenRu
aasayau t-thAmuduppAr sOkAnthamAhat-thuRappunDa pinn thozhil
vaidhikam yenRu EkAnthikaL sonna Isan padiyil vikaRpam
yeNNUM lOkAntha VeeNar tamm vEdAntha Vaartthai
vilakkuvamE
(Meaning ): Jaina AchAryaas
wear the directions as their dress ( they are naked). They were saying
that there are no vasthus with the same svabhAvam. They became less
sure about that declaration after hearing our criticisms of that
concept in the earlier chapter . Sages VyAsa, ParAsara are the great
ones , who established Brahma Svaroopam as firm and having the same
nilai .In those doctrines established by Sages VyAsa and ParAsarar ,
the BhAskara-Yaahava matham followers create discord by suggesting
BhEdham and abhEdham are in Brahman .They keep telling that their
BhEdhAbhEdha doctrines are rooted in the VedAs and VedAntham.We will
refute their Matham as unsound in this chapter .
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
Today we will study the two
Paasurams that refute 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 . Durign Jan 16, 1999 HH Prakrutham
Azhagiya Singar gave a Tele-upanyAsam on the Subject that has been
summarized by me in the Ahobila Matam Web pages:
http://www.ahobilamutt.org/upan/jan1699
Please refer to this postign
for details .
179) Refutation of
BhAskara-Yaadhava
Matham *******************************************
yEkAnthikam illai yenRu
aasayau t-thAmuduppAr sOkAnthamAhat-thuRappunDa pinn thozhil
vaidhikam yenRu EkAnthikaL sonna Isan padiyil vikaRpam
yeNNUM lOkAntha VeeNar tamm vEdAntha Vaartthai vilakkuvamE
(Meaning ): Jaina AchAryaas
wear the directions as their dress ( they are naked). They were saying
that there are no vasthus with the same svabhAvam. They became less
sure about that declaration after hearing our criticisms of that
concept in AdhvaithA chapter . Sages VyAsa, ParAsara are the great ones
, who established Brahma Svaroopam as firm and having the same nilai
.In those doctrines established by Sages VyAsa and ParAsarar , the
BhAskara-Yaahava matham followers create discord by suggesting BhEdham
and abhEdham in Brahman .They keep telling that their
BhEdhAbhEdha doctrines are rooted in the VedAs and VedAntham.We will
refute their Matham as unsound in this chapter.
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 .
Today , we will study the
reasons advanced by Swamy Desikan to reject VyAkaraNa Matham for
accepting amsams(aspects ) of Adhvaitham , Yaadhava, Jaina and Bhouddha
Mathams as the planks in its foundation. Swamy Desikan dismisses
VyAkaraNa matham as Brahma Vivartha Vaadha matham .
181) chAyA maRaihaLil sattham
teLinthida c-chARRutalAl thUyAr ivar yenRu tOnRa ninRE pala
soothuhaLAna mAyA mathamum maRu sina vaathum bhavatthumum
sEr vyAkaraNar sollum maRu mARRangaL mARRuvamE
(Meaning ): VyAkaraNar came to
be considered as the pious & pure ones because they established the
precise ways to pronounce ( precise akshara , Svara , Matthirai
pronunciation ) of Veda manthrams so that the meanings of these Veda
Manthrams are not distorted through their VyAkaraNa Saasthram . Yet
they have made their arguments about the superiority of their matham by
adopting illogical doctrines from Adhvaitham , Jainism and
Bhouddham. Their Vivarttha vAdha doctrines are suspect and therefore
VyAkaraNa matham has to be rejected.
What is this Vivarttham ? In
the waterless desert , the hot Sun creates a mirage creating the
appearance of floods and waves , which really do not exist. The
phenomenon of one appearing as the other is known as Vivarttham.
Adhvaithins hold that the Universe (Prapancham ) is the Vivarttham of
Brahman .
VyAkaraNa matham holds that
there is a vasthu known as SphODam besides aksharam , word ( padham
made up of aksharam ) and Svaram . That SphODam is attributed to
produce meanings to Aksharam and Padhams and that SphODam is Brahman.
The VyAkaraNars describe the entire Prapancham to be
the vivarttham of that SphODam . Here they are close to Adhvaithins'
vivarttha Vaadham views (Prapancham is a Vivarttham of Brahman) .
Brahman never loses its svaroopam and is distinct from Prapancham (
Jeevans and insentients) according to VisishtAdhvaitham .
BhAskara-Yaadhava Matham
described derisively as Jaina VedAnthAm asserts that Brahmam transforms
in to Prapancham and undergoes vikArams. Brahman gives up its svaroopam
(thru the act of pariNAmam) to become some thing else (viz).,
Prapancham according to this Matham .Some of the VyAkaraNar believe
that sabdha roopa Brahman transforms in to Prapancham through the act
of PariNAmam . Thus VyAkaraNar agrees with BhAskara-Yaadhava matham in
the matter of adopting Brahma PariNAmam that has been rejected as
untenable by VisihtAdhvaithins .
One class of VyAkaraNar and
BhouddhAs believe that the individual words constituting a sentence
have their own meanings ( artha Jn~Anam about the Padhams forming the
Vaakyams ) and the integrated use of these words /padhams create a
Jn~Anam known as PrathibhA , which provides the true total
meaning . Here , there is correlation between the two groups
--Bhouddham and VyAkaraNam on one hand and VyAkaraNars on the other
--and this is also unacceptable..
Swamy Desikan rejects the
VyAkaraNa matham for borrowing the faulty doctrines of the three
mathams that have been proven earlier to be unsound .
182) The delusion of the
VyAkaraNars led by the nose by other
Mathams ********************************************************************* Kalahatthil
kalangi varum kANikku yellAm kaNNARu sathira vazhi kattuvAr
pOl ulahatthil maRai sErntha uraihaL tammAl oru pizhayum sErAmal
ubhaharitthAr pala katthum Bhouddhar mudhalAna paNDaip- pahar kaLLar
pahattazhikka paravum poyyAm sila kaRRu siddhAntham aRiyahillA
c- chiRvar ini mayangAmal sEmitthOmE
(Meaning ): In the case of
ownership over the boundaries of a disputed land , it is customary to
ask for the help of mediators (MadhyastharkaL) to intervene and resolve
the disputations. The correct boundary agreed upon with the help of
MadhyasthAs is known as "KaNNARu ". Similarly , VyAkaraNar served
as madhyasthAs to establish the true meanings of Veda Vaakyams using
VyAkaraNa Saasthram . Inspite of this great help, VyAkaraNars fell for
the ostentatious propaganda of BhouddhAs and accepted number of
doctrines unique to Bhouddha Matham and were travelling on dangerous
roads going no where.We (Swamy Desikan ) intervened and saved them from
the dangers of the borrowed doctrines from Jainam , Bhouddham and
adhvaitham.
Today , we will study the
reasons advanced by Swamy Desikan to reject KaNAtha Matham for
creating concepts (padhArthams) not accepted by PramANam like
Prathyaksham ; they also do not accept Iswaran as revealed by the
sabdha pramANam of Vedam . They declare that the timeless Vedams were
created by ordinary humans (PourushEyam ) instead of by the
eternal Iswaran (apourushEyam ) .
183) kaNDathu alAthana
kattuthalAl kaNDa vittathanAl paNDu uLathAna MaRaikkup-pazhamayai
maaRRuthalAl koNDathum Isanaik-koLLA vahai yenRu
kURuthalAl kaNDakarAy ninRa kaNAthar vAdham kazhaRRuvamE
(Meaning ): KaNAtha Matham
invented concepts that are not consistent with Prathyaksha PramANam
.Some of these strange concepts are different from avayavam such as
avayavee, SaamAnyam , VisEsham , SamavAyam , abhAvam et al . KaNAthAs
also reject Tatthvams approved by the VedAs such as Prakruthi , MahAn
et al. They accept Iswara tatthvam but reject Vedam as apourushEyam
. They do not recoignize Iswaran as revealed by the eternal VedAs
and accept Him as being revealed by the pramAnam of anumAnam
(inference) alone. KaNAthAs are like thorn in the flesh and we (Swamy
Desikan ) removed that thorn from the Vaidhika SiddhAnthams
.
184) The strange doctrine of
KaNAtham to explain Iswaran &
Moksham ******************************************************************
aagamatthai anumAnam
yenkayAlum azhiyAtha maRai azhikka ninaitthathAlum bhOgam aRRu ohr
upalam pOl kidakkai tAnE puNNiyarkku veedenRu puNartthalAlum maakam
ottha MaNivaNNan padiyai mARRi maRRu avanukku ohru padiyai
vahutthathAlum kAkam ottha KaaNAtan kaNNai vAngik- kAkkaikku aar
yenRu alaRRak-kaattinOmE
(Meaning): The KaNAthAs do not
accept Sabdham as separate (independent) PramANam and bury it
inside the pramANam of anumAnam . They treat the eternal , Nithya
PramANam , Vedam as apourushEyam and make it short lived . They state
that the state of Moksham enjoyed by the Jeevan is the state when it
exists without any anubhavam like a stone without possessing
any Jn~Anam or aanandham .They say that Iswaran is nimittha kAraNam
( like potter for a clay pot ) and not upAdhAna kAraNam ( like the clay
). They declare Iswaran , who is without any admixture with Prakruthi
as one without SarIram (Suddha Satthva maya sarIram) and deny Him as
possessing limitless bliss (aanandha mayan ).The KaNAthAs are
like the crow , which committed huge apachAram to SithA PirAtti and
lost its eye to the BrahmAsthram sent after it by Lord Raamachandran .
We (Swamy Desikan ) have pulled out the eye (the doctrine ) of KaNAthan
and made him cry with desperation about not having any place to resort
to in this adhikAram through our refutation of his doctrines
.
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.
Today , we will study Swamy
Desikan's criticism of MeemAmsaka Matham and its followers .
187) Criticism of the MeemAmsa
Matham *************************************
Isanum maRRa aNangum
ilathuyenRu yezhilnAnmaRayil pesiya nall vinayAl perum paazhukkuneer
iraykkum neesarai neethikaLAl nigamAnthatthin nool vazhiyE mAsu il
manam kodutthum maRu mARRangaL mARRuvamE
(Meaning): MeemAmsakAs do not
accept either the Lord or the other gods like Indhran. They believe
that the Yaagams and Yaj~nams done by humans produce a vasthu known as
apoorvam and that vasthu gives the phalans for those karmAs .They
accept sabdham as the DEvathai . This creates a situaton in their
matham , where the devathais have no sarIram , problem in acceptance of
the havis by the dEvathai , enjoyment of that havis by the accepting
devathai, granting fruits for the karmA performed and for the devathai
to be at more than one place to particpate in more than one yaj~nam
.
The MemAmsakAs do not accept
the existence of Iswaran , who is worshipped by all types of KarmAs and
who grants the fruits for those kinds of worship . Instead , they
create an insentient vasthu named apoorvam (PuNyams and
Paapams), perform karmAs enjoined by the VedAs with pomp and
expenditure of a lot of money , undergo a lot of physical sufferings
(SarIra Sramam) . Their effort is like irrigating a desert region. It
is futile and fruitless.
We (Swamy Desikan ) will refute
their foolish ways with appropriate Veda PramANams and help them
understand their follies.
188) Poorva and Utthara
MeemAmsais are one Saasthram
only *********************************************************
kanai kadal pOl oru neerAm
sootthiratthai kavunthanayum irAhuvaium pOlak-kaNDu ninaivudanE
nilait-tarumam ihanthu niRkkum neesar nilai nikai nADA vaNNam
yeNI vinai paravu saiminiyAr vEda noolai vEdAntha nooludanE virahAl
kOttha munai udaya muzhu mathi namm munivar sonna mozhi vazhiyE
vazhi yenRu muyanRittOmE
(Meaning) : Our SiddhAntham is
to accept Poorva MeemAmsai, Utthara MeemAmsai as one vEdAntha
Saasthram. Like the One ocean is called lower and upper ocean , the
MeemAmsai, which is one sAsthram is nomenclatured as Poorva and Utthara
MeemAmsais. Poorva MeemAmsai covers the KarmAs dealing with Bhagavath
AarAdhanam . The Iswaran , who is worshipped by those KarmAs is the
subject matter of Utthara MeemAmsai or Brahma KaaNDam . BhOdhAyanar ,
Swamy AaLavanthAr and AchArya RaamAnujA established this unifying
classification and accepted the two MeemAmsais as belonging to one
Saasthram. We follow this path recommended by these great intellectuals
.
The usage of the words in this
Paasuram ( Kavanthanayum IrAhuvayum pOlE ) refers to the MeemAmsakAs
calling Poorva MeemAmsam ( Karma KaaNDam) that does not accept Iswaran
and only KarmAs as trunk without head ; they call Utthara MeemAmsam
, which eschews KarmAs and talks only about Iswaran (Brahman ) as head
without trunk. Raahu has head but no trunk; Kabhandhan of SrImath
RaamAyaNam has no head but he has trunk only. Swamy Desikan gives these
apt comparisons to describe the position of the MeemAmsakAs and goes on
to assert that the united Poorva and Utthara MemAmsams are one
Saasthram (body witha head) and that they can not be seperated
.
Swamy Desikan rejects
Nireeswara MeemAmsakas , who extoll KarmAs over Iswaran with the rules
of SaarIraka Saasthram . Swamy Desikan accepts the PoorvOtthara
MeemAmsa Kramam. Swamy Desikan blessed us with two SrI Sookthis
(sEswara MeemAmsa and MeemAmsa PaadhukA ) to establish the oneness of
MeemAmsa instead of rigid separation of hte one Saasthram in to two
MeemAmsa Saasthrams.
Today , we will study Swamy
Desikan's criticism of Saankhya Matham .The full title of this
adhikAram (chapter) is NirIswara Saankya NirAkaraNAdhikAram.
There are two Sankhya Mathams:
sEswara Saankhya darsanam ( Theistic one) and nirIvara Saankhya
Darsanam (atheistic one created by Sage Kapila). Saankhya KaarikA
of Vaachaspathi Misra is a detailed statement on this
atheistic Saankhya Darsanam .There are significant differences
between VisishtAdhvaitha and SaankhyA darsanams.
189) Criticism of the Saankyaa
Matham *************************************
mukkuNamAy ninRa moola
prakruthikku azhiyA akkuNamaRRa aru tuNai athaRkku Isan
illai ikkaNanaippadi Iyainthum yeNNil munn mutthi yennum pakkaNa
veeNar pazham pahattaip-pazhuthAkkuvamE
The two key doctrines of
Saankhya darsanam are: (1) Prakruthi and (2) Jeevan.There is no Iswaran
.Satthvam , Rajas and Tamas are not GuNams but dhravyams. When
these three guNams are in exactly equal proportions , Prakruthi
is called Moola Prakruthi (MP) ; it is eternal and is not destroyable
. MP is enjoyed by the Jeevan . MP is pervasive
everywhere(Vibhu). MP will always undergo changes. This is the prime
cause for all other doctrines and transforms in to tatthvams like
MahAn.
Jeevan is eternal. It is also
Vibhu since it is pervasively present everywhere. Jeevan is without any
guNam.He is the embodiment of Jn~Anam.He ahs no activities. He stands
apart from every SarIram. Prakruthi undergoes transformation as a
result of Jeevan standing as support .Like a blind person walks with
the help of a lame person , Prakruthi performs its duties with the help
of Jeevan , which is Jn~Ana Svaroopan .Since the world's activities are
accounted by Prakruthi and Jeevan, Sankhya darsanam denies the need for
the Tattvam of Isan . Saankhya darsanam believes that one can earn
mOksham , if one understands the twenty five tattvams ( Moola Prakruthi
, MahAn , ahankAram , five bhUthams , five tanmAthrams , five
Jn~AnEndhriyams , five karmEndhriyams , manas and jeevan.
We (Swamy Desikan ) condemn the
futile assertions about its doctrines which are like the brainless
prattle of hunters in a hunter collony because of their lack of
knowledge about Iswaran and DharmAdharmams .
190) Contradictions in Saankya
Matham: Destruction is the
Phalan ****************************************************************
Isan ilan yepathanAl yenRum
seevar yengum uLar ilar uNarvai yenRavatthAl pAsamenum
prakruthitannAl yenRum palamum ilai veedum ilai yennum paNN
pAl kAsini neer mudhalaana kAriyangaL kacchapatthin kAl kai pOl
yennum katthAl nAm isayA Saankhiyatthai nAduvArkkE
(Meaning ): SaankhyAs deny the
existence of Iswaran, who is celebrated by all the VedAs . They
describe the Jeevan as Vibhu and without Jn~Anam in opposition to the
Vedic view that Jeevan is aNu (atomic in size) and filled with
Jn~Anam. First , they say that Jeevan's samsAric experineces and
MOksham are directly linked to Prakruthi and next state some thing that
is totally contradictory : Jeevan has no SamsAram and
Moksham. Prakruthi alone has SamsAram and Moksham.
SaankhyAs state that the
dissolution of the universe and its being during PraLayam and the
appearace of the Universe during Srushti Kaalam is like the shrinking
and sntretching of tortoises' head in to its shell .They link the
shrinking and expansion (sankuchitham and Vikasitham ) of the Tatthvams
to the dissolution and creation of the Universe , which is not
acceptable on the grounds of Veda PramANams.
VisishtAdhvathins point out the
need for Prakruthi being under the control of the Omniscient ,
Omnipotent Iswaran as controller of this insentient Prakruthi .
Therefore they reject the NirIswara Vaadham of the SaankhyAs. There are
differences of opinions on the Kaala Tatthvam between the two
darsanams.
Therefore says Swamy Desikan
that he rejects the strange prattlings of SaankhyAs as being
inconsistent with Veda and other PramANams .
Today , we will study Swamy
Desikan's criticism of Yoga Matham .
191) Refutation of Yoga
Matham ******************************
thAvib-bhuvnangaL thALiNai
soottiya Tanthai unthip- poovinil piRakkinum bhUthangaL yellAm
puNartthidinum naavil pirivinRi nAmangai vaazhinum
nAnmaRayil bhAvithathu anRi uraippathu pARum padhartthiraLE
(meaning): Yoga Matham was
promulgated by Chathurmukha BrahmA, who is the first-born son of SrIman
NaarAyaNan born in the Lotus arising from the navel of the Lord . Even
if Brahma were to be born as the son of SarvEswaran and given the
boon of creating the world and being the husband of Saraswathi, his
doctrines linked to Yoga Matham are fruitless husks without any
substance.
192) Yoga Matham: Variations in
Tatthva-Hitha-PurushArTams **********************************************************
KaaraNanAi ulahu aLikkum
KaNNan tEsaik- kaNNAdi nizhal pOlak-kANNkayAlum DhAraNayin mudivAna
samAthi tannait- tanakkERRum viLakkenRu tanikkaiyAlum kAraNamAm athu
tanakku payanAm seevan kai valiya nilai yenRu kaNikkayAlum kOraNiyin
kOlamenak-kuRikkalAhum kOkanahatthu ayan kooRum
samayak-kURRE
(meaning): In Yoga Matham , the
tatthva Thrayams of Prakruthi, Jeevan and Iswaran are accepted . This
matham states that Iswaran's anantha kalyANa guNams established by
the VedAs are not natural . The image that one sees in the mirror is
due to the real object standing across it . Similarly, in the mirror of
Lord , the reason for the images of the GuNams to appear is because of
their links to chethanams and achEthanams with true guNams. Yoga Matham
unfortunately emphasizes Jeevan's SaakshAthkAram over BhagavAn's
SaakshAthkAram. In other words , Yoga Matham takes the position that
Kaivalyam (Jeeva SaakshAthkAram ) is the desirable end result of
Bhakthi Yogam and not Bhagavathanubhavam in MOksha dasai. The enjoyment
of Jeevan without admixture of achEthanam is the central doctrine of
Yoga Matham and is totally the opposite position of VisishtAdhvaitha
Darsanam . Thus Yoga Matham is diametrically opposite in Tatthvam ,
Hitham and PurushArTam from the VisishtAdhvaitha Darsanam and is in
conflict with Veda PramANams , while declaring to believe in Vedic
doctrines. This matham is a crowd pleaser and is like the dance of
the buffon.
Additional Notes: Swamy Desikan
condemns this Matham and describes his approach as ViruddhAviruddhaamsa
VibhAgam . Viruddham means conflict (VirOdham ) . Brahma Is the direct
son of the Lord and the husband of the goddess of Learning , Saraswathi
Devi . He knows the meanings of the four Vedams that he recites thanks
to the anugraham of his Father. Inspite of all these pluses , he
imagines things which are not embraced by the VedAs and creates the
Yoga Matham with strange doctrines as though he (Brahma) is engaged in
an amusing dance for fools.
Yoga Matham hints at Iswara
Svaroopam , hides it and engages in the enjoyment of JeevAthma
Svaroopam (JeevAthma Kaivalyam ) , which is Veda Viruddham . Our Lord
is Sarva Vidha KaaraNan ( reason for Creation , Sustenance and
dissolution of the Universe). His Iswaryam is real and the Yoga Matham
depicts that real Iswaryam like it is an image in the mirror.The author
of Brahma Soothrams says for all these reasons that Yoga Matham
has to be cast aside ( yEthEna yOga: prathyuktha: ) .He says
that Yoga Matham has to be rejected like NirIswara Saankhya
Matham.
Today we will study the 3
paasurams that refute the Paasupatha Matham.
193) Paasupatha Matha
BahishkAra AdhikAram ******************************************
saathu sanangaLelAm
schacchai yennum salam puNartthAr gOdhama sApam onRAl kodum kOlangaL
koNDu ulahil BhUthapathikku adiyAr yena ninRu avan poyyurayAl vEdam
ahaRRi niRpAr vikaRpangaL vilakkuvamE
(Meaning): The Paasupatha
SaivAs adorn frightening attires due to the curse of Sage Gouthama.
They accepted as PramANams the Paasupatha doctrines given to them by
Siva that are full of falsehood. Following these upadEsams of SivA ,
they pushed away Vedams as PramANams. We (Swamy Desikan) refute these
Paasupatha Matham doctrines as invalid from a Saasthram point of
view.
194) The Paasupatha Matham
founded by Sivan yields alpa
phalans ***************************************************************
MaadhvanE Paran yenRu vyaam
kANa mazhu yEnthi mayar theerkka-valla Devan kaitavam onRu
uhanthavaraik-kadiya sApam kathuviyathAl athan
phalatthaik-karuthip-paNDai vEda neRi aNuhAthu vilangu thAvi vERAha
viiritthu uraittha vikaRppam yellAm odhuvathu kutthiratthukku yenRu
uraitthAn OdhAthE Odhuvikkum oruvam yenRAnE
(Meaning): PurANams state that
Sivan held the hot axe (Mazhu) in hi hand and swore that SrIman
NaarAyaNan is the Supreme dhaivam and removed the ignorance of the
people. Such a Sivan wanted to make true the curse given by Sage
GouthamA and hence created a new matham that went against the Veda
PramANams and taught them to the disciples of Sage GouthamA . Our Lord
, who can instruct all without any upadEsam from others pointed
out that the following of the Paasupatha Matham doctrines is only
tom eke out insignificant phalans.(Varaha PurANam describes the curse
of Sage Gouthama and Sivan's creatuon of Paasupatha Matham to make that
curse become true).
195) Teaching of the redeeming
way for the
PaasupathAs ******************************************************
gandha malar mahaL minnum
kArAr mEnik- karuNai muhil kaNDa kaNN mayilAi aalum antham il pER
inbatthil adiyarODE adimai yenum pEramutham arunthi vAzhat- tantha
mathi izhanthu AranAr samayam pukkut- tazhal vazhi
pOyt-tadumArit-taLarnthu veezhntheer chanda neRi nEr aRivAr saraNam
sErnthu sankEthatthut-tava muniveer tavirmineerE
(Meaning): SrI Vaikuntam is the
sacred abode of the Lord , where the eyes of the MukthAs and Nithya
Sooris dance with joy at the sight of the Lord with the hue of the
rainy season cloud housing the golden hued lightning of SrI Devi on
His chest.This sjoyous situation is similar to the peacocks dancing at
he sight of dark cluds of the rainy season.The PaasupAthAs have
equal opportunity to be guided by SadAchAryAs to enter Parama Padham
and dance joyously with MukthAs and Nithya Sooris at the sight of
SrIman NaarAyaNan. We pray that they will gain their senses ,
abandon Paasupatha matham , which can only grant insignificant boons
and save themselves by performing SaraNAgathy at SrI VaikuntanAthan's
sacred feet.
Additional Notes on Paasupatha
Matham *************************************
Sage Gouthama Saapam (Curse
) was the offending Brahmins , who accused him falsely to
become avaishNava Paashandis (non-vaishNavite deluded ones). They
followed the upadEsam of Sivan , who wanted to make Sage GouthamAs'
curse become true and abandoned Veda PramANams dealing with Tatthvams
and AchArams. Paasupatha Matham breaks up in to four
categoties: Saivam , Paasupatham , kaapAlam and KaalAmukham . In
their doctrine, Pasu , Pathi and Paasam are the triads. Pathi is Siva
Tatthvam. Pasus are the atomic sixed Jeevans. Paasam divides in to a
pentad: Malam , Karmam , Maayai, the world and ThirOdhAnam (hiding
things).Among these , Maayai, Sivan and Pasu are present during
PraLayam. Siva Tatthvam is split in to another pentad of
Sudha Tatthvams : Siva Tatthvam, Sakthi Tatthvam ,
SadhAsiva Tathtvam , Iswara Tatthvam and VidhyA Tathtvam. Asuddha
Tatthvams are: avyaktham , three GuNa Tatthvams (Satthvam, Rajas and
Tamas ) , Bhuddhi, ahankAram , Manas, five Jn~AnEndhriyams , Five
KarmEndhriyams , Five TanmAthrais and Pancha BhUthams.They have
absorbed the SaankhyA doctrines and added their own to come up with 36
Tatthvams in total. Swamy Desikan has proven the incorrectness of
dividing Suddha Satthvam in NyAya SiddhAnjanam.There Swamy Desikan
points out the fallacies of PaasupathA doctrines and refutes it on many
levels.
Today we will study the 2
paasurams of Paramatha Bhangam that answers those who criticize the
Bhagaavth Saasthram of SrI PaancharAthram .
(196) Explanation of SrI
PaancharAthram ***************************************
Yaathum ilAtha anRim yevarkkum
nanRi yeNNiya namm MaadhavanAr vadhanatthu amudhu uNNum valampuri
pOl vAdhuhaLAl azhiyA maRai mouLiyin vAnn poruLE Odhiya
PancharAtthiram uhavArai ozhukkuvamE
(Meaning): SrI PaancharAthram
was blessed to us directly by BhagavAn Himself. It houses VedAntha
Saaram that is not defeated by the other mathams . We (Swamy Desikan )
will defeat the other darsanams that do not accept SrI
PaancharAthram and correct their strange doctrines so that they can
come in to the fold of SrI PaancharAthram .
SrI PaancharAthram is equated
in this Paasuram to Paanchajanyam which is blessed to drink the nectar
of the eternal Lord's coral- hued lips .
(197) SrI PaancharAthram has
direct links to
BhagavAn *****************************************************
Poo alarum
Thiruvunthip-punithan vyaam ponn adiyAl aLanthu iruvar pORRa
ninRa nAvalarum kalaikaL yellAm Tannai naada nAdAtha nall nidhiyA
naNuhu NaaTan KovalanAi nirayaLittha niRai pOl Vedam kOvAhak-kOmAn
athan paalsErtthuk- kArtha yuhak-kathi kaNDOm karai kaNDOmE
(Meaning): When our Lord
transformed from being a short statured Brahmin (Vaamanan) in to the
gigantic sized Thrivikraman , His sacred foot extended up to Sathya
lOkam and measured all that was in between. Brahma Devan performed
Thirumnajanam for that sacred foot . The water that flowed from that
feet of the Lord was recieved by Lord Siva on His matted locks.
Both Brahma and Sivan eulogized the glories of their Lord
, Thrivikraman. All the VedAs and SaasthrAs are fatigued from their
efforts to describe precisely the svaroopam (essential nature ) and
guNams (limitless auspicious attributes ) of BhagavAn.Meanwhile ,The
Lord Himself stays as an easily approachable treasure within ready
reach of His dear BhakthAs.Like He protected the cows before , He
now stays as the cowherd and milks the cows (VedAs) to generate the
nectar of milk ( PaancharAthra Saasthram) for our benefit.He decalred
that the PaancharAthram is the best protection for the sentients. We
benefitted from this Saasthram , which clearly instructs us on the
Krutha Yuga dharmam and have found the release from drowning in the
ocean of SamsAram.
The key passage in this
Paasuram is: " Kaaval ithu nall uyrikkenRu kAttum Kaarttha Yugak-kathi
kaNDOM karai KaNDOmE ". Nall Kaaval refers to
auspicious protection.This protection is for " uyirkku" ( for the
chEthanams). PaancharAthra Saasthram is the essence of Krutha
Yuga dharmams for the benefit of the chEthanams of Kali
Yugam. Knowledge and practise of PaancharAthra Saasthram gets us
across the dangerous ocean of SamsAram . It is the gathi (auspicious
means) and helps us to get to the other shore ( Karai KaNDOm ) of the
ocean of SamsAram .
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.
Today we will study the 3
paasurams of Paramatha Bhangam that are refutations of the ineffective
UpAyams for Moksham recommended by the other Mathams and the
celebration of the Svaroopam (essential nature ) and the glory of the
UpAyam according to VisishtAdhvaitha Darsanam as the most
effective and never failing among all of the UpAyams advanced by the
other Mathams..
(198) Our Lord showing His
sacred feet as the
UpAyam ****************************************************
NamakkAr ThuNai yena Naam
yenRu aruL tarum NaaraNAr umakku aaRu ivai yenRu adiyiNai kAtta
uNarnthu adayum yeamkku Ohr baram ini illAthu iruvinai
mARRuthalil TamakkE baram yenRu ThAmm muyalaum taram
sARRuvamE
(Meaning ): The suffering
chEthanams got tossed about wildly in the horrors of SamsAram and
searched out for some one to save them .They got worried about who is
going to come to their help .SrIman NaarAyaNa responded and assured
them that He is there to save them and therefore they do not need
to worry anymore. The Lord pointed out His sacred feet as the means
for the protection of the chEthanams . After we (chEthanams)
surrendered at those redeeming feet of the Lord , He accepted the total
responsibility to destroy all the karmAs of us , the ChEthanms , and
stood in the place of other upAyams (means for Moksham) and blessed us
with the fruits of Moksham . In this adhikAram , We (Swamy Desikan)
will salute the glories of the Lord , who peforms this MahOpakAram for
the PrapannAs.
(199) The sacred feet of the
Lord ALONE is
UpAyam *************************************************
palatthil oru thuvakku aRRa
padhavi kAttip- pall uyirum tadumARap-paNNuhinRa kalitthiraLin kadum
kazhuthaik-katthu mARRik- kaNNudayAr kaNDuraittha
kathiyac-chonnOm valatthu ilahum maRu onRAl maRu
onRillA MaamaNiaayAy malar mAthar oLIyAm anann- nalatthil Ohr
niharillA NaaTan paadha nalvazhiyAm alvazhakku aar nadutthuvArE
?
(Meaning ): Those who advocate
the doctrines of Para Mathams are like the harm-causing Kali
PurushAs.They preach to the gullible people of the world the svaroopam
of UpAyam for Moksham in a distorted fashion to make sure that the
followers will not gain the Phalan from adopting these means (upAyam )
. Their debates are as horrible to listen to like the awful bleating of
an ass. We (Swamy Desikan ) revealed in this chapter the upadEsams
of our AchAryAs gifted with the eye of true knowledge about the true
and fulfilling upAyams for Moksham. The upadEsams of our AchAryAs , who
refuted the viparItha upAyams of Para Matha Vaadhins is about the truly
effective upAyam for gaining Moksham .That UpAyam is the sacred feet
of our Lord ; He is steeped in bliss and is characterized by the
mole of SrIvathsam adorning His chest and is united always with His
Piraatti residing on this very same broad chest . On this matter of the
Lord being the surest upAyam (means) for Moksham , there is no debate
.
(200) The comfort and the
Glories of of
Prapatthi *************************************************
yellArkkum yeLithAna
yERRatthAlum ini uraikkai mihayAna irakkatthAlum soll aarkkum
aLavAlum amaithalAlum thuNivu arithAyt-thuNai thuRakkum
sukaratthAlum kallArkkum kaRRAr soll kavarthalAlum KaNNan urai mudi
soodi muditthalAlum nallArkkum theeyArkkum ithuvE nanRA NaaraNaRkkE
adaikkalamAi naNUhuveerE
(Meaning): Prapatthi is easy to
perform by all chEthanams. Just like BrahmAsthram can not co-exist with
other inferior asthrams , Prapatthi can not co-exist with other
upAyams intended for gaining MOksha Siddhi. Lord's mercy makes sure
that one does not need to perform Prapatthi more than once to gain
Moksham. Even if one does not have a clear understanding of the
different angams of Prapatthi , the simple repetition of the Prapatthi
Vaakyams of one's AchAryan yields the Phalans of Moksham. Even if it is
difficult to realize the MahA VisvAsam ( an important angam
of Prapatthi) , Prapatthi is not comparable in difficulties
to Bhakthi Yogam that requires the mastery of Karam and Jn~Ana
Yogams . Even for those without any special Jn~Anam , the Prapatthi
performed by AchAryAs for them is sufficent to gain the fruits of
Moksham. Further , in the charama slOkam of SrImad GithA , Prapatthi
alone is extolled as the surest and simplest yOgam for any one , be
they sinners or virtuous ones. May You all know the supermacy of
Prapatthi over Bhakthi Yogam and perform SaraNAgathy at the
sacred feet of the Lord and gain Moksha Siddhi !
Today we will study the 2
paasurams of the 23rd Chapter of Para Matha Bhangam : ParOktha
PrayOjana BhangAdhikAram . In the previous chapter , ParOktha UpAya
BhangAdhikAram , Swamy Desikan rejected the UpAyams recommended
by the 15 Para Mathams and celebrated the glories of Prapatthi as
elaborated by GithAchAryan in His Charama SlOkam. After dismissing
ParOktha UpAyams , Swamy Desikan covers in the 23rd chapter the topic
of ParOktha PrayOjanams (Phalans cited by the other 15 Mathams ) as
wothless .Swamy Desikan points out the supermacy of our SiddhAntham and
elaborates on the true phalan worthy of pursuit resulting from the
following of our Darsanam.
(201) Refutation of the
Svaroopam of the Phalan stated by Para
Mathams **********************************************************************
PaNDai MaRaikku pahai yena
ninRa para mathnagaL koNDavar koLLUm payan onRu ilathu yenum
koormathiyAl vaNN Thuvaraikku arasAna namm Maayanai vAnuluhiR- kaNDu
kaLippathu yenum kAthal onRai karuthuvamE
(Meaning ): The followers of
Para Mathams are opponents of the timeless Vedam. We know that they are
wasting their time with no thought about the Phalans in this life or
the one thereafter. In contrast , we are deeply desirous of enjoying
ParipoorNa BrahmAnandham at SrI Vaikuntam as Parama
PurushArTam.
(202) The Svaroopam of the
Phalan as per our
SiddhAntham ********************************************************
kalanthu ihazhum bhOgangaL
kaNDu veLhik- kaariyamum kAraNamum kadanthu nAmm pOyk- kulam
thihazhum gurukkaL adi soodi mannum kuRRavEl adiyavar tamm kuzhAngaL
kooDi valam thihazhum ThirumahaLum maRRidatthE manniya MaNN
mahaLArum NeeLayArum nalam thihazha veeRRiruntha NaaTan
paadham namakkithuvE mudiyenna naNNinOmE
(meaning): Rejecting the
transient sukhams of this world , performing the UpAyam of Prapatthi,
we get release from this SamsAram. We reach SrI Vaikuntam and prostrate
there before the sacred feet of the AchAryAs and mingle with the
ghOshti of BhaagavathAs (MukthAs) . There , we place on our head the
sacred feet of SrIman NaarAyaNan , who is the embodiment of bliss and
has SrI Devi on the right and SrI BhUmi and NeeLA Devis on His left
side.
Today we will study the 3
paasurams of the 24th Summary Chapter of Para Matha Bhangam : Nigamana
AdhikAram .
(203) Mathams that are not
rooted in VedAs can not teach
Dharmam ****************************************************************
MaanangaL inRi vahutthu
uraikkinRa mathangaL yelAm dhanangaL anRu dharuma neRikkenRu sARRiya
pinn Vaanam kavarnthu maRai mudi soodiya maa tavatthOr Jn~AnangaL
onRa nadakkinRa nall vazhi nAduvamE
(meaning ): Our PoorvAchAryAs
have established that any Matham that does not accept Vedam as
PramANam can not instruct us on Dharma mArgam. Our
PoorvAchAryAs have unified the SaasthrAs without conflict to each other
. May we follow the way travelled by our PoorvAchAryAs!
(204) Following the Foot steps
of
PoorvAchAryAs ***********************************************
Tann-adik-keezh ulahu
yEzhayum vaittha Tanit-ThirumAl ponn-adikku-yERkkinRa PuNNIyar kENmin
puhalaRivAr munnadi pArthu muyuluthalaal Avar chayaai yenap- pinnadi
pArtthu nadanthu perum padham yERuvOmE
(Meaning): Oh Virtuous Ones !
Our Lord rules the world positioned under His sacred feet . All are
equally qualiifed to worship and enjoy those holy feet without
interruption. We will state one thing that is beneficial to all .
Please listen ! Our AchAryAs followed scrupulously the path travelled
by their AchAryAs. May we also travel along the path of our AchAryAs
and reach SrI Vaikuntam !
(205) The Path shown by VyAsa
Bhagavan is the Right
way *******************************************************
vyamellAm iruL neekkum maNi
ViLakkAY manniya nAnn-maRai mouLi mathiyE koNDu mey alathu
viLampAtha ViyAsan kAttum vilakillA nall-vazhiyE virainthu
selveer Iyaam-aRa aRusaamaya kuRumpu aRutthOm aNi arangar
adiyavarkkE adimai seythOm mayya kadal vaDDatthuL maRRum
thORRum Vaadhiyar tamm vAy-pahattai mARRinOmE
(meaning ): We have now
completed the refutation of Para Matha PrathivAdhis and have removed
doubts about the inappropriateness of their doctrines . Our
VisishtAdhvaitha VedAntham stands like a gem-studded dheepam to
banish the darkness of nescience in this world. BhagavAn VyAsa , who
utters nothing but truth swam over the ocean of VedAntham , reached the
other shore and compiled Brahma Soothrams as the essence
of Upanishads (VedAntham). The most auspicious way is the One shown
by Sage VYAsa to gain Parama PurushArTam. We travelled on that path and
are blessed with the boon of performing Kaimkaryam to the true servants
of Lord RanganAtha .
Today we will study the final
Two paasurams of the 24th Summary Chapter of Para Matha Bhangam
: Nigamana AdhikAram .
In the 23 chapters of Para
Matha Bhangam , Swamy Desikan elaborately critiqued the deficencies of
Para Mathams and pointed out that Para Mathams will never become Dharma
Maarga SthAnams and that the VedAntha Maargam of SaraNAgathy will alone
help us gain Moksha SthAnam without failure . Swamy Desikan
proved that Sruthi, Smruthi, IthihAsams and PurANams declare
this with a single voice ( nyAsamEshAm tapasAm athirikthamAhu:
).
Swamy Desikan has refuted on
rigorous basis of logic and PramANams the doctrines of SaarvAkan ( Only
Prathyaksham as PramANam ) , Maadhyamikan ( Sonya Vaadham) , YogAchAra
Bhouddhan , SouthrAnthikan , VaibhAshikan , Pracchana BhouddhAs
, JainAs , Bhaskara matham ( Brahma PariNAmam is Prakrtuhi
), Yadhava PrakAsa matham , VaisEshika Matham (ardha
vainAsikar compared to PoorNa VainAsikars, who are BhoudhAs),
PrabhAkara Vedaantham and SaankhyA Matham and established the
blemishlessness of Sva-matham firmly rooted in Tarkam and sound
PramANams . He established that there is no Phala PrApthi by
following other defective mathams in Para Matha Bhangam .
This SrI Sookthi of Swamy
Desikan is all about SiddhAntha Tatthva Thraya niroopaNam and Veda
BhAhya, Kudhrushti Matha Nirasanam .
(206) Para Matha Bhanga
Poorthy *************************** kOthu avam onRu illAtha tahavE
koNDa koNdalena vanthu ulahil iyvarkku onROr thUthuvanAi oru kODi
maRaikaL yellAm thodarnthu Oda t-taniyODit-thuyaram
theerttha MaadhavanAr Vada Kongil vaani aaRRin vaNNihai nannaDam
kaNDu mahizhnthu vaazhum pOthivai nAmm Ponniyanthai naharin
munnAL puNarAtha Paramathap-pOr pooritthOmE
(meaning): Lord is the
dark-hued rain season cloud (KaaLamEgham ) , who pours out the
blemishless and most merciful anugraham on the people of this world
. He incarnated as KrishNa BhagavAn for that purpose. The crores of
VedAs are powerless to see this Lord. They chase after Him and run
behind Him with their eulogies. He escapes them and runs to
DuryOdhanA's court as their ambassador and finally through His
gIthOpadEsam to ArjunA banished the sorrows of the world by
blessing us with His redeeming Charama SlOkam .
We(Swamy Desikan ) had His
darsana SoubhAgyam and feasted on His dhivya soundharyam , when He
incarnated as KrishNa at the dhivya dEsam of Thiruvaheendhrapuram
, where the Garuda Nathi flows northward (Uthara Vaahini). There ,
He delights over tthe sight of the dancing waves racing with each other
to offer salutations at His Thiruvadi. During that time , we composed
the SrI Sookthi of Para Matha Bhangam to refutate the imperfect and
fallacious doctrines of Para Mathams that have not been included in SrI
BhAshyam of Achaarya RaamAnujA and gained Para Matha Bhanga Poorthy
(Completeion of the Kaimkaryam of the refutation of Para Mathams
).
(207) The Glories of the Sacred
hands of
SudarsanAzhwAn *******************************************************
In this glorious Prabhandha
Paasuram saluting Sudarsana BhagavAn ( The Sankalpa Sakthi of SrIman
NaarAyaNa ) , Swamy Desikan thanks Lord Sudarshanan at the end of this
Prabhandham as he did at the commencement of Paramatha Bhangam
.
Thihari Mazhu uyar Kuntham
TaNDu ankusam poRi sithaRu sathamuka angi VaaL vEl
amarnthathum thezhi paNila silaikkaNNi Seeranga sevvidi sezhiya
Gathai musalunthi Soolam thihazhnthathu
akhila uluhahaL kaNDayAyi Ohr
alangalil adaya aday vill ilanga aasu inRi ninRathum adiyum
arukaruNayum aravu yenna ninRaDi adayum adiyArai anpinAl anjal
yenpathum
mahizhum amarar gaNangaL vAnam
kavarnthiDa maliyum asurar puNarttha mAyam thuranthathum vaLarum aNi
maNi minna vAnn anthi koNDida maRai muRai muRai vaNanga mARinRi
venRathum
siki Iravi madhiyam umizh dEsu
untha yeNN Disait- thiNi maruL seha uhanthu sEmangaL
seythathum Thihazh aravu aNai Arangar tEsu yenna manniya Thiri
Sudarisanar seyya Eeer yeNN bhuyangaLE
This sixteen lined ( PathinARu
Seer chantha Viruttham) has such dynamic gait that matches the speed of
the rotating Sudarsanam on the hand of Lord RanganAtha
(PrayOga Chakram) engaged in Para Matha Bhangam .
At the begining of this
Prabhandham , Swamy Desikan saluted Sudarsana BhagavAn as Ashta Bhuja
Moorthy adorning Eight weapons. Here , Swamy Desikan salutes Lord
Sudarsana as ShOdasAyudha Moorthy to destroy utterly the Para Matha
Vaadhams and to accomplish Sva-Matha NirUpaNam .
The kramam ( order) of the
salutations to the weapons are in the same order as in ShOdasAyudha
SthOthram in Sanskrit. Here , Swamy Desikan salutes the 8 weapons in
one side ( Chakram , Axe , Spear , Stick , Goad , hundred edged weapon
spitting agni , Sword and Sakthi aayudham.
On the other side , Sudarshanar
holds eight more weapons ( the Conch , Bow , Noose , Plough ,
VajrAyudham , Pestle, Gathai and Trident ).
Swamy Desikan visualizes
Sudarsanar with rows and rows of garlands and rathna hArams and giving
abhaya pradhAanam to devotees like AadhisEshan and DevAs ,while
destroying the asurAs . Swamy Desikan enjoys the Sarva
TejOmaya Sudarshanar saluted by the VedAs shining as the radiance of
the Lord of SrIrangam Himself . In the seven of the sixteen lines
(Paadhams) of this Paasuram , Swamy Desikan sums up the seven kinds of
anugraha kAryams of Sudarshana BhagavAn.
Swamy Desikan started this
Prabhandham and concluded it at Thiruvheendhrapuram .Yet , He refers to
Lord RanganAtha ( Thihazh AravaNai Arangar tEsu). It is Swamy Desikan's
prayer that in future that the Lord of SrIrangam should protect His
BhagavathAs with Dhaiva Sampath and destroy Bhagavath Kaimkarya
VirOdhis (asurAs) just like he refuted the Para Mathams through the
creation of the SrI Sookthi of Paramatha Bhangam with the blessings of
Lord DevanAthan of Thiruvaheendhrapuram .
Swamy Desikan ThiruvadigaLE
SaraNam .
NaarAyaNa , NaarAyaNa ,
NaarAyaNa Daasan , Oppiliappan Koil VaradachAri Sadagopan
SrimathE SrI Lakshminrusimha
Dhivya PaadhukA Sevaka SrIvaNN SaThakOpa SrI NaarAyaNa YathIndhra MahA
DesikAya Nama:
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