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Thirukkudanthai Andavan has constructed 235 Sahasra NaamAs to cover
the doctrines elaborated in Tatthva Muktha Kalaapam and SarvArTa Siddhi
( NaamAs 206-440) . There are five items that are covered thru these 235 NaamAs:
 
1) JaDa dhravyam ( NaamAs 206-250 )
2) JeevAthmaa ( NaamAs 251-291)
3)Iswaran ( NaamAs  292-325)
4)Buddhi ( NaamAs 326-393)
5)adhravyam ( NaamAs 394-440) .
 
Here is a brief  Naama by Naama commentary based on the exhaustive
coverage by Dr.Navalpakkam Vaasudevacchar Swamy and Dr.S.M.S. Chari.
Tatthva Muktha KalApam is not an easy one to browse thru . The need for
Saasthra Jn~Anam to understand the individual slOkmas of  Tatthva Muktha
KalApam can be understood from a sampler slOkam (57th slOkam ) covered
currently by Sri KaaNiyampAkkam DEvanAthAcchAr Swamy in the Avyaya Iypaasi
issue of Sri Nrusimha Priya :
 
bhAshyE bhAsvath prabhAdhou prathihathi-BahuLee-bhAvapoorvam yadhuktham
tEna srOtha: samAdhim paramathanayatha: prAhurEkE prabhAyAam
vasthunyastE vikalpE sphuDavigaDanayO: vakthurApthasya vaachO:
tAthparyam tarkamAnAnuguNam adhiguNai: chinthyam anthEvasadhbhi:
 
In the earlier slOkam (56th) , Swamy Desikan dealt with the relationship between
the lit dheepam and the lustre ( Prabhaa)  associated with it . He pointed out that
the lustre is a guNam of the dheepam . The oLi ( PrabhA/lustre) is a dhravyam
(substance) and it never is disassociated from the dheepam and hence it can be
recognized as a guNam of the dheepam . It was made clear the dheepam has to be 
concieved with the prabhaa. 
 
In the 57th slOkam , Swamy examines whether the avayavams of the Prabhaa
spread out ( ViSeerNaa: ) . Allof this subtle points are housed in the form of a poem
in the sragdharaa metre chosen for this Sri Sookthi . It is mind boggling to think of
the multifaceted genius of Swamy  Desikan .
 
In the 57th slOkam , Swamy Desikan reminds the intelligent sihyAsabout the need 
for using PramANams and tarkams to arrive at answers for resolving concepts that
collide with each other ( paraspara Viruddham) .Swamy is a genius in analyzing
conflicting points of view and establishing the correct view based on ParamANams 
and Tarkam . He suggsts this firm route to his sishyas in upadEsam form:
" Vasthuni vikalpE asththE sathi , Aapthasya vakthu: , sphuDa vigaDanayO: 
VaachO: tarkamAnuguNam tAthparyam --chinthyam ". 
 
Swamy points out that there is no room for conflict in the case of Siddha Vasthus.
When one comes across mutually contradictory statements , tarkam and PramANam
based approach should be taken to settle the issues .
 
The gentle firmness of a skilled diplomat engaged in conflict resolution is seen here .
 
Now , let us move on to the summary of Thirukkudanthai Desikan 
on the upadEsams of Swamy Desikan in the Sri Sookthi of  Tatthva
Mukthaa Kalaapam :                 
 
206)dhravyAdhravya bhidhaa tatthatth lakshaNokthi VichakshaNa :
 
( Meaning ) Salutations to the AchAryan who was skillful to describe
the two major categories of the Tatthvams /PadhArTams and their
subdivisions. The two major categories of te Tathvams are : Dhravyam
and adhravyam .Dhravyam is is the  PadhArTam serving as the substratum
for modification ( avasthAvathi ). A limp of clay is a dhravyam . It can exist
as a pot or as its broken pieces t or as the pulverized entity of that pot  .
Clay however is the dhravyam (substratum) , which can undergo changes
as pot or shreds or powder  .
 
adravyam is a non-substance , " an attribute which can not be the basis
for another Quality ". adravyam can not serve as the substratum of anything
else anupAdAna) although it is necessarily dependent ondhravya .
 
Swamy Desikan lists six dhravyAs : Prakruthi ( cosmic matter) ,Kaala ( Time) ,
Iswara ( God) ,Jivaa ( individual Soul) , Jn~Ana ( knowledge) and nitya vibhUthi
( " transcendental spiritual matter ) .
 
The six dhravyAs themselves have two categories : JaDam ( Material) and ajaDam 
(non-material) .Prakruthi and Kaala belong to JaDa . The remaining four are ajaDams or
non-material ( spiritual) substances .Jadam shine thru other Jn~Anam , where as 
ajaDam is self-luminous ( Svayam JyOthi) .Among these non-material ( spiritual )
substances , Iswara and Jivaa are PraTyak ( self-revealed or shines on its own)
and Jn~Anam and Nithya VibhUthi are Paraak ( revelation for another such as 
Jn~Ana for Jeevan).
 
There are thus 6 dhravyAs and ten adhravyAs .Together they constitute 16 TatthvAs.
The ten adhravyAs are : the three guNAs ( Sattva , Rajas and Tamas) ;the five qualities of 
the pancha bhUthAs ( gross elements) :   sabdha ( sound) , sparsa ( touch or tactile) ,
roopa ( color) , rasa ( taste) and gandha ( odour) .The remainin gtwo of the ten adhhravyAs
are : sakthi ( potency) and samyOga ( conjunction) .
 
SlOkams 6-7 of Tathva Muktha  Kalaapam covers these divisions of Tatthvams 
and their lakshaNams .
 
207) thraikAlyAnEka siddhAntha nirAsAsambhavaanthaka: ( Based on SlOkam 5)
 
(Meaning ) :  Salutations to the AchAryan , who showed the way to refute many
vipareetha siddhanthams of the present , past and future thru a clear understanding of 
the Tattvams and thereby avoid the delusions caused by Para Matha siddhAnthams.
Swamy Desikan declars right at the beginning of Tatthva Muktha Kalaapam that he will
win in the debates with Para Matha Vaadhis and establish the correctness of our
Matham ( VisishtAdhvaitham) .
 
208) roopAdhi panchakAdhArA bhAva Vaadha nirAsaka:( Based on SlOkam 8)
 
(Meaning ) : Roopam ( color) ,rasam ( taste) ,Gandham ( fragrance) , sparsam
and Sabdham are guNams .Their AadhArams are dhravyams. For iinstance , Flower
is a dhravyam ; it has roopam and rasam . This is our Matham .BhouddhAs deny
that the above five have no aadhAram. Swamy Desikan rejected these views and defended
the division of PathArTams into two categories : dhravyam and adhtavayam .
 
209) dharma-dharmithva apalAbha-vAdha dhvAntha dhivAkara: (Based on SlOkam 9)
 
(Meaning ) : dharma is the attribute ; dharmi is the substantive aspect of an entity
or substratum for that attribute . A pot is the Dharmi and the roopam et al , the attributes
of that pot are its dharma. We have to understand the distinctions between dharma and
dharmi .The sambhnadham between dharma and dharmi is dharma-dharmI bhAvam .
In Brahma Soothrams, Brahmam , the dharmi  is established thru dharma . This is our
Matham .Bhouddha Matham does not accept dharma-dharmi bhAvam.
 
210) pruTivAdhi chathur-dhravyamAthra paksha vibhEdaka: ( Based on SlOkam 11)
 
(Meaning) : Here Swamy Desikan refutes the Naasthika Matham of ChArvAkam ,
which accepts only 4 dhravyams that can be percieved such as PruTvee , Jalam ,
tEjas ( agni) and Vaayu . They do not accept other dhravyams , which are not
comprehended diretly by the senses ( prathyaksham) . For them AakAsam ,AathmA ,
Kaalam beyond direct perception level are not acceptable as dhravyams. Swamy
stats that sabdha ( Veda)  pramANam has to be used in determining the list of
dhravyams and can not dismiss some because they are not Prathyaksham .
For instance , there is a pot in adark room that one can not see . The pot can not
be declared as nonexistent because one can not see it in the dark room . 
 
211) thriguNEndhriya vargAnadhyaksha bhAva vidhAyaka:( Based on slOkam 11)
 
(Meaning) : Salutations to the AchAryan , who established that Prakruthi and
Indhriya vargams will not become prathyaksham and they can not be seen or
felt . Prakruthi is a dhravyam with three guNams .It is the moola kaaraNam for
achEtanams .Prakruthi , which is KaaraNam becomes kaaryam , when it becomes
PruTvee ( earth ) . During its kaaryam stage , the KaaraNam ( Prakruthi) becomes
prathyaksham and can not be seen in its kaaraNam state .Same with the assembly of
indhriyams
 
     
 
 
 
        
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