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Ramanuja List Archive: Message 00083 Sep 2006

 
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SrI:
SrImathE Ramanujaya namah:

Dearest all,

Amudhanaar?s enjoyment of Ramanuja?s immersing himself
in Thiruvaymozhi and says we are blessed to have taken
refuge at His Feet. 

kooRum chamayangaL aaRum kulaiyak kuvalayaththE
maaRan paNiththa maraiyuNarn^ thOnai mathiyiliyEn
thERum patiyen manamputhun^ thaanaith
thichaiyanaiththum
ERum kuNanai iraamaa Nnuchanai iRainchinamE. 46

Emperumaanaar- Sri Ramanujacharya studied
Thiruvaaymozhi of NammAzhwAr, which by its rich and
deep narration of Vedic truths, chased away and
destroyed completely the other six religions, (that
could survive only by a mere play of words and logic
with no examples or proofs, pramaaNams and
clarifications of their contradictions). 

What Sri Ramanuja did to me is this: Since I do not
have the required jn~Anam nor the capacity to grasp
the same, He simply resided in my heart as the means
and the end for me to take refuge at His Lotus feet
and be saved. I simply lost to His greatest KalyANa
guNAs of such merciful Nature of YathirAjar, and my
obeisance to Him. 

Saankhyam, Yogam, tharkkam, bhouddha, Jainam,
pAsupatham are the six religions as enlisted and
rejected by Vyasa as non-vedic in Brhamasoothram.
Reference to these six religions are mentioned in
Nammaazhwaar Thiruvaymozhi as well. 

What are these six religions mentioned in
Thiruvaaymozhi? [extract from Sri Satakopan Swami?s
write up:] ThiruvAimozhi Paasuram : 4.10.5]

viLampumARu samayumum avaiyAhium maRRUm tanpAl
aLanthu kaaNdaRkariyanAhiya Aadhip pirAnamarum
vaLamkoLL taNNpaNai soozhnthu azhahAya Thirukkukuranai
uLamkoLL jn~Anathtu vaimin ummai uyyak koNDu pORilE

(meaning): There are six systems religion ranging from
totally Vedic to those with different degrees of
connection to the VedAs. He became these religions and
others, which declare themselves to be based on the
VedAs, but are misguided (Kudhrushti mathams).
They shout in shrill tones of logic and get hoarse.
None of them can however surpass the greatness of Lord
AdhippirAn, who presides over ThirukkuruhUr known for
its shady groves. Hold Him (AadhippirAn) deep in Your
heart before the external senses ambush you and make 
you go astray. Holding Him tightly would be the only
way to secure your salvation.

The six darsanams that NammAzhwAr refers to here have
been counted in number of ways to add up to a total of
Six :

(1) The six religionslisted by  AchArya RaamAnujA are 
    Bhouddham, ChArvAkam, NaiyAyka-VaisEshikams of
GouthamA, Jainam , Saankhyam and Yogam .These six are
also known as Saakhya, ulUkhya, AkshapAtha ,KshapaNa ,
Kapila and Pathanjali darsanams based on the people ,
who developed them or wrote commentaries .

(2) In another counting , these six are recognized as 
    Saankhyam , Yogam ,Bhouddham ,VaisEshikam ,Jainam
and Paasupatham .

(3) In yet another counting , these six are :
ChArvAkam , Jainam and four types of Bhouddham (
VaibhAshikam and   SautrAntikam of HeenayAnam and
yOgAchAram and nihilism of MahAyAnam sects).

The various darsanams listed above fall into the
categories of Naasthika and Aasthika darsanams . The
Naasthika darsanams like ChArvAkam ( materialistic
atheism), Buddhism and Jainism are systems of thought
that do not accept the authority of the VedAs and deny
the tattvams such as Soul (Jevan ) and God (Isvaran ),
which Aasthika mathams accept as fundamental to their
beliefs .Naasthika mathams are called Veda Baahya
mathams and the Aasthika Mathams are saluted as
Vaidhika Mathams. 

The six Aasthika mathams are: NyAya, VaisEshika
,Saankhya, Yoga, MimAmsa and VEDHAANTHA darsanams .
Around 1000 CE, the NyAyA and vaisEshikA systems came
together and became amalgamated into one system.There
is not much of a difference between them now.

Even among the set of six Aasthika mathams , there are

different degrees of acceptance of the VedAs . NyAya ,

VaisEshika , Saankhya and YogA have admitted the
validity of the VedAs in a tangential way , while
staking their claims to be aasthika mathams.The
MimAmsA and the VedAnthA are the truly Aasthika
mathams . 

Swami Desikan describes at great length these
darsanams and their deficencies and sufficencies in
His Paramatha Bhangam, Tattva muktha kalApam and its
commentary , SarvArtha siddhi.

Swami Desikan thoroughly evaluates these darsanams to
establish the unimpeachable doctrines of Sri
VisihtAdvaidham over all the other darsanams .

Among the mathams rooted in VedAntham, there are many
such as 
Adhvaitham of SankarA, 
Dhvaitham of MaadhvAchArya, VisishtAdhvaitham of
Naathamuni- AalavandhAr - RaamAnujA, 
SuddhAdhvaitham of  VallabhAchAryA, 
BhEdhAbhEdham , DhvaidhAdhvaitham of Nimbarkar 
et al. 
Among these VedAthantha darsanams , VisishtAdhvaitham
, 
Dhvaitham , SuddhAdhvaitham and dhvaithAdhvaitham
accept a personal God in the form of VISHNU . 

In his SathadhUshaNi, Swami Desikan has severely
criticized the deficiencies of Adhvaitham with clarity
and precision. Swami Desikan dealt in great detail
about the untenability of key doctrines of Adhvaitham
in one of his magnum opus, Tattva Muktha kalApA and
focused on proving the untenability of these
Adhvaithic concepts:
(1) NirguNa nirvisEsha Brahmam (2) nature of nescience
(avidhyA) (3) anivarchanIyakhyAti (4) AkhaNDArtha
Vaadham and (5) Illusory nature of the world. 

Swami used the teachings of AchArya RaamAnujA in Sri
Bhaashyam and its commentary , Srutha PrakAsikA in
constructing his irrefutable arguments . 

Swami Desikan went on to correct the misreading of 
the NyAya and MeemAmsa darsanams that were prevalent
and established their compatibility with
VisishtAdhvaic
doctrines in his Sri Sookthis known as NyAya
parisudhdi , NyAya SiddhAnkjanam, SEsvara MeemAmsA. In
the first two Sri Sookthis , Swami travelled on the 
path pointed out by AchArya  Naathamuni in his Sri
Sookthi, NyAya tattvam. In that classic Sri Sookthi ,
AchArya Naathamuni recast the NyAyA darsanam to suit
the needs of VisishtAdhvaitham. 

Swami Desikan refined the presentation of the NyAyA
system by AkshapAdhA ;in NyAya SiddhAnjanam , Swami
Desikan clarified the metaphysical concepts of
VaisEshikA system in the light of VisishtAdhvaitham .
In SEsvara MimAmsA, Swami Desikan showed that the
Poorva MimAmsa SoothrAs of Jaimini is in harmony with
the Brahma soothrAs of BaadarAyaNA. He rejected 
the view that PoorvamimAmsA was opposed to Uttara
MimAmsA or VedAnthA. 

Swami established that MimAmsA is a unitary Saasthram
(Yeka Saasthram ) in two parts (Poorva and Uttara ).
The greatness of the Swami Desikan?s contributions 
is very evident in the Para matha Bhangam created
in front of Sri DevanAtha PerumAL on the banks of
Garuda nathi in the environs of ThiriuvahIdhrapuram 
to defend Sri VisishtAdhvaitham as the soundest 
among all VedAntha darsanams.
 
EmperumAnAr ThiruvadigaLE SaraNam
Regards
Namo Narayana  
dAsan

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