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Oppiliappan List Archive: Message 00184 Mar 2005

 
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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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