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Oppiliappan List Archive: Message 00203 Nov 2003

 
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SrI:

Dear Swamy Desika BhakthAs:

Today , we will study  the  two Paasurams dealing with
Swamy  Desikan's  criticism of  the Third of the Four
Mathams associated with Buddhism : SouthrAnthikam .

Before studying the two Paasurams of Swamy  Desikan on
this branch of Buddhism , let us summarize the key aspects of
SouthrAnthikam as presentedd  by Dr.V.N.SeshAdhriyAcchAr
Swamy ( Dr.V.N.S Swamy ) :

1. The MadhyAmikan focused on Soonya Vaadham.

2. The YogAchAryan stayed with the theory of the Phenomenality of
the world.

3. SauthrAnthikan represented that things being imperceptible are to be
inferred by their forms imprinted in the cognitions.

Buddhist's views of momentariness of all things (KshaNikathvam )
and the theory that substratum is no more than an aggregation of qualities
(nirAkArathvam )  are broadly present in all of the four Buddhistic Mathams.

Although momentary features can not be completely denied such as Cloud ,
flood et al , this does not lead to the conclusion that non-momentary
entities do not exist. Dr.Varadachary of the French Institute of Indology
points out in this context that Recognition proves that stability
(AakArathvam instead of nirAkArathvam) is at the basis of
the worldly things in most of the Vaidhika Mathams .

Coming back to SautrAntikan , he hods that the external objects like pot
and cloth are real but they can not however be directly percieved by
the senses . He states that these (pot or cloth) can only be inferred by
the cognition , which bears their " form " or "likeness".

SautrAntikan 's view of the process of generation of a perception
and subsequent cognition  is described by Dr.V.N.S Swamy this way :

"  There are few requisites for every cognition: (1) Aalambana Pratyaya
(2) Samanantara Pratyaya (3) SahakAri Pratyaya and (4) Adipathi Pratyaya .

( Let us understand each of the four Pratyayas and their interrelationships)

(1) Aalambana   pratyaya relates to the objects , which are
the causes of the cognitions in which , in the absence of those
objects , can not come in to being .

(2) Samanatara pratyaya is a cognition that enables the succeding
cognition to recieve the form of the external objects.

(3) SahakAri pratyaya refers to light etc. which are responsible  in
making the cognition distinct  with regard to its object. The absence of
light disables a person from having  a clear apprehension of an object
placed in the darkness.Therefore light is sahakAri (assistive).

(4) Adhipathi pratyaya  refers to the sense organs . It is the sense
organs that make the objects present their forms to the cognition
in the succeeding moment .

As the external objects present their forms to the Cognition , so do
the internal objects like pleasure, pain and hatred ; thus they too
become inferable . "

SautrAntikan's view  is based on an untenable theory and has been
criticized by the other two Mathams associated with Buddhism
( YogAcharam and VaibhAshikam). AchArya RaamAnuja and
Swamy Desikan have soundly criticized the SautrAntrikan's theories
using Tarkam and VedAntham. Acharya Raamanuja  asks the question :
" If things are contended to be MOMENTARY , the external things
would cease to exist in the moment of the presentation of their form to
the mind. In the absence of such a thing , how can its form  alone
survive to be presented to the mind?

The unsoundness of the SautrAntikan's views is severely criticized by
Swamy  Desikan in SarvArTa Siddhi  and Para Matha Bhangam as
well as in the Desika Prabhandham carrying the same name.

We will take up those criticisms of Swamy  Desikan in his Tamil
Prabhandham ( SoutrAntika BhangAdhikAram ) in the next
posting .

Daasan , Oppiliappan KOil Varadachari Sadagopan

SrImate SrI Lakshminrusimha PaadhukA sEvaka
SrI  Aadhi VaNN SaThakOpa SrI NaarAyaNa YathIndhra
MahA DesikAya Nama:


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