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Oppiliappan List Archive: Message 00167 Dec 2003

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SrI:

Dear BhakthAs of 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.

Oppiliappan Koil VaradAchAri SadagOpan ,
Swamy Desikan ThiruvadikaLE SaraNam

Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:


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