SrI:
From 181 to 196 ,
Thirukkudanthai Desikan devotes
the coverage to the content
of Taathparya Chandrikai .
From 197 to 205 , Swamy
refers to a few PrakaraNa granthams
(Tatthva Muktha KalApam ,
SarvArTa Siddhi , AdhikaraNa SaarAvaLi,
AdhikaraNa DarpaNam , NyAya
parisuddhi , NyAya SiddhAnjanam
and VirOdha ParihAram
created by him in
defense of our Darsanam .
( 181) (PraNavam)
PishtapasvAdhi gATOkthi vyavasthAkaraNa
kshamAya
nama:
(meaning) : Salutations to that
VedAnthAchAryan , who had the capabilities to
discern the meanings of the slOkams
dealing with the use of "Pishta Pasu "
( animals made of flour or
ghee) in Yaagams as sacrificial objects instead of
the real animals
.
(Commentary ) : In Yaagams , Pasu
himsai is involved ( prescribed by SaasthrAs) .
Manu Smruthi suggests that animal
form made of flour or ghee ( Pishta or
Ghrutha Pasu) can be
used in place of the real goat .There are specific
conditions
under which
such substitution should be made . Kruta yuga
dharma nishtar alone
can make this substitution . There
is thus Yuga dharmam . At other yugams , only
those Bhagavatha dharma nishtAs
with a compassionate heart can use Pishta
or Grutha Pasu . In today's
PaalakkAdu , NambhUdhri Brahmins routinely use
these Pishta Pasus in Soma Yaagams .
Swamy Desikan had the clear knowledge
about these slOkAs defining
adhikAram for use of Pishta or Ghrutha Pasus .
TherazhandhUr Sthala PurANam has
reference to the correctness or otherwise of
using Pishta Pasu in Yaj~nams and
what happened to a king , who did not rule right
on this matter , when DevAs and
Rishis took opposite points of view . The king swerved
from his neutrality and was partial
to the DevAs and lost his ability to travel in the
skies
with his chariot . His Chariot
descended from the skies and landed in TherazhundhUr .
He recieved the anugraham
of the Lord of that Dhivya dEsam to resume his aereal
Journey .Swamy Desikan would
have been a better
moderator in deciding on
\Pishta Pasu
adhikArithvam.
(182) (PraNavam )
Pradhvamsa prAgabhAvAdhi vyavasTAkaraNa
kashamAya
nama:
( Meaning) : Salutations to the
SrEshta AchAryan , who can intrepret the complexities
behind PrAga bhAvam and
PradhvamsAbhAvam and define their differences .
(Commentary ) : AbhAvam is the term
to denote "illamai " ( absence /nonexistence) .
abhAvams
are of four kinds as
per Saasthrams :(1) PrAgabhAvam (2)
PradhvamsAbhAvam
(3) athyanthAbhAvam and (4)
anyOnyAbhavam . These abhAvams & their limits are discussed
in
Taathparya Chandrikai and their
uniqueness are clearly outlined by Swamy Desikan
as elaborations of doctrines
covered by AchArya
RaamAnujA in his GeethA BhAshyam .
VisishtAdhavitham differs from other mathams in
defining abhAvam and
classifies abhAvam in four
states .
(183) (PraNavam) VaidhahimsA
ahisathAsTApana neethi suneethikAya Nama:
(Meaning ): Salutations to that
AchAryan , who followed as dharmam the anushtAanam
that considered " the himsai " in
Yaagam as not being himsai at all from a SaasthrEic
point of view
.
( Commentary ) : As per VedAs ,
Yaagams require use of consecrated animal sacrifice
as aahUthi. The same Vedam commands
that no himsai should be invoked against
living entities .The doubt arises
about reconciling these totally different points of
view . Swamy Desikan believed in the
dictum that " the himsai " for the Pasu in
the Yaagam is not himsai at all for
the Pasu since it reaches Svarga lOkam after
the sacrifice and enjoys BhOgams
there . Tp attain that bhogam , it undergoes
"the himsai " just as one udergoes
sugery to gain good health and long life .
Swamy Desikan cleared these doubts
and established the basis for such "a himsai "
in Yaagams
.
(184) (PraNavam)
Mumukshusooktha vaadhAdhi phalOkthitathi
neethividhE
Nama:
(Meaning) : Salutations to the
AchAryan , who understood the subtle points about
the meanings of Vedic SookthavAkams
, when they are applied to one who desires
Moksham ( Mumukshu) .
(Commentary ) : For a Mumukshu ,
Moksham is the PradhAna ( Primary ) Phalan .
There are SookthavAkams in Vedams
and Upanishadic Vaakyams that bless
the Mumukshu with long life
(aayurAsasthE ) , auspicious progeny etc . One may
wonder , why the Sruthi bothers to
bless these Ihika ( worldly) Phalans ) to a Mumukshu ,
whos Pradhana goal is Moksham .
Swamy Desikan points out that MOksham is still
the Primary phalan for a Mumukshu
and the rest are those granted by BhagavAn
without the Mumukshu asking for them
(avAnthara Phalans ) . They help to gain
the Moksha Phalan . For instance ,
long life provides the time span needed to
practise succssefully Bhakthi yOgam
to gain Moksham at the end .
(185) (PraNavam)
avAptha-sarvakAmathva guNa-nirNaya gOvidhAya nama:
(Meaning) : Salutations to that
AchAryan , who could provide a befitting description
of the Lord's guNam of avAptha
Samastha Kaamathvam .
(Commentary ) : The superficial
meaning for this guNam is that our Lord has fulfilled
every one of His desires and
therefore He has no want.He does not need to gain or
acquire anything . He has got every
thing in His possession .In this context , question
may
arise about His enjoying the fruits
( LeelA rasam) of His vyApAram of Srushti et al .
If He already has every thing and
has enjoyed every thing , where is the need for
Him to enjoy leelaa rasam afresh ?
We can not then say that the fruits of His Srushti
is new leelA rasam . Hence the name
of "AvAptha Samastha Kaaman " or one who
has every thing and enjoyed
every thing does not fit . Another question on the appropriateness
of this title relates to His many
avathArams . He takes these avathArams to fulfill a purpose
or other ( prayOjanams)
. If he has alrady all these prayOjanams , there is
no reason
to take these avathArams . Otherwise , one has to assume that He did not
acquire
all these prayOjanams before . In that case , How can one call Him as
"AvAptha Samastha Kaaman " ?
SamaadhAnam : The name AvAptha Samastha Kaaman does not mean that
He has attained all He desired
or fulfilled all His wishes . On the contrary , it
means
that He is the One , who can attain
any wish of His at the time He thinks about them .
Through the power of His sankalpam
alone , He can attain them . He is not like us ,
who suffer from our inability to
attain what we wish for. He takes on activities like
Srushti and avathArams to execute
what He has already willed ( IcchA mAthrENa
sarvam PrApnOthi ) .
Swamy Desikan ThiruvadigaLE SaraNam
,
SrIMath Azhagiya Singar Thiruvadi,
Oppiliappan KOil V.Sadagopan
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