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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