Thiruvaheendhrapuram RathnAngi Kaimkaryam: Part 163( Paaasuram:185-186)

[Guest guest]

SrI:

 

Dear BhakthAs of Swamy Desikan :

 

Today , we will study the reasons advanced by

Swamy Desikan to assess Gouthama(NyAya ) Matham.

He criticizes it for bending over backwards to reconcile

its inconsistencies with some aspects of KaNAtha Matham .

 

Swamy Desikan criticizes Gouthama matham for having

some Soothrams that are inconsistent with the path shown by

Brahma Soothrams . Swamy Desikan's rejection of

the KaNAtha matham concepts were covered earlier .

His objections on KaNAtha Matham were (1) nonacceptance of

Sabdham as a valid PramANam (32) Treatement of Vedam as

PourushEyam (composed by a mortal instead of being created

by the eternal Lord ) and (3) Status of Jeevan in Moksham

devoid of Jn~Anam and other guNams .

 

Swamy Desikan accepts that NyAya matham as a Vaidhika Matham

except for the above cited deficencies.He says that those defects

could be removed and NyAya Matham can be made acceptable.

He likens the effort to straighten out NyAya Matham to that of

surgically removing the hunch from the hunchback with some effort .

He says that an entirely new NyAya Saasthram can be created by

accepting the portions consistent with VisishtAdhvaithic intrepretation

of Brahma Soothrams and rejecting the objectionable portions .

Swamy Desikan went ahead and created a SrI sookthi revered as

NyAya Parisuddhi (Cleansification of Gouthama Matham ) on

a three pronged approach to bring it back in to the fold of VedAntha

Saasthrams .In summary , Swamy Desikan accepts NyAya Matham

as an anukoola Matham and rejects KaNAtha Matham as

a Prathikoola Matham.Swamy Desikan's position with respect to

NyAya-VaisEshikA matham as well as any other Matham is that

of a VisihtAdhvaithin upholding the Supreme authority of Sruthi

(Vedam as unassailable PramANam) and taking positions that

are not Veda Viruddham ( inconsistent with apourushEya

Veda PramANams).

 

Dr.V.Varadachary Swamy's summing up of the criticism of

the NyAya theory is as follows: " The concepts of Parts and

whole based on AarambhavAdha is untenable (baseless).

Swamy Desikan elaborates on the theory developed by

VisishtAdhvaithins ( SathkAryavAdha) to defeat the NyAya

developed theory on matter and its parts. Swamy Desikan also

rejects the NyAya-VaisEshika views on the nature and function

of sense organs and their views on the status of the soul in

Moksham .

 

185) Criticism of Gouthama Matham

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gOthama noolakLai kuRRam illA vahai koottalamumAm

kOthu kazhitthoru kooRRil guNangaLaik-koLLavumAm

yaathum ihanthu oru neethiyai yAmE vahukkavum

vEdiyar nannaya vittharam yenpathu meyuLLatE

 

(Meaning): It is possible to consider the doctrines of

Gouthama Matham as not being totally inconsistent with Vedam

(Veda VirOdham) with some corrections . It is also possible

to remove those sections , which are Veda VirOdham

and accept the rest . We can also reject the whole NyAya

Matham and construct a new one , which is totally compatible

with the Vedam .We can do that . Respecting the insight of

Maharishis like Manu, who clearly understood the true meanings

of VedAntham and gave support for the inclusion of NyAya

Vistaram as one of the 14 VidhyA sthAnams , we accept

the Gouthama matham ( elaboration of nyAya Vistharam )

as sathyam. We (Swamy Desikan ) have however straightened out

the areas of inconsistencies with Veda PramANams , accepted

the areas that are backed up by Veda PramANams and replaced

the others with new NyAya soothrams , where they contradict

Brahma Soothrams .

 

186) Three ways to make nyAya matham acceptable

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nAnn maRaykkut-thuNayAha nallOr yeNNUm

naaliraNDil onRAna naya nool tannil

koon maRaithtal kOthu uLathu kazhitthan maRROr

kONAtha kOthil vazhi vahuthalanRi

Oon maRaitha uyir oLi pOl otthathu ovvAthu

uyirillAk-kANatham uraittha yellAm

vAnn maRaikka madi kOlum vaNNam yenROM

maRRu ithaRkku maRu mARRam pEsuvArE

 

(Meaning ): NyAya vistharam is accepted as one of

the 14 vidhyA sthAnams used to intrepret the meaning of

the four Vedams.The rest of the ten are the six angAs of

the Vedams ( SikshA , VyAkaraNam , chandas, niruktham ,

jyOthisham and Kalpam ) , MeemAmsai, nyAya vistharam ,

PurANam and dharma sAsthram . Among these ten, PurANams

and Dharma Saasthrams give the meanings of Vedams in a way

and therefore are not strictly considered as direct helps to determine

the meaning of the Vedams.Therefore the VidhyA SthAnams

needed for the determination of the precise meanings of

the VedAs are reduced to 8 from 10 .

 

Among the 8 vidhyA sthAnams , NyAya vistharam focuses on

pramANams like prathyaksham and objects experienced

by prathyaksham in a brief manner. MeemAmsai dwells in

depth on these pramANams. They (NyAya Vistharam

and MeemAmsai ) fit thus in to an overall topic for

examination of PramANams in brief and elaborate manner.

 

This VidhyA sthAnam of nyAya vistharam was taught by

Gouthama Maharishi through his nyAya soothrams . PramANams

and the pramEyams explained by those pramANams form

the content of the nyAya soothrams (Gouthamma matham).

Swamy Desikan researched them and straightened out

some areas , which were inconsistent with Vedam , Smruthi

and Braham Soothram , removed some which could not be

fixed to fit in to VedAntha Saasthrams . The results of this

scholarly research took birth as Swamy Desikan's SrI sookthi

revered as NyAya Parisuddhi .Swamy Desikan pointed out

the mistakes made by Gouthama matham in its enthusiasm to

unify its doctrines with those of KaNAtha Matham and

deemphasis on the need to be aligned with the tenets of

VedAntha Saasthams .Swamy Desikan refutes this

misplaced enthusiasm on the part of nyAya matham

of Gouthamar to bridge its doctrines to KaNAtha matham

that has totally unacceptable doctrines (Vedam is pourushEyam ,

Jeevan in the state of Moksham is like a stone or wood without

aanandha anubhavam et al) .

 

Swamy Desikan concludes that there is no one , who will

disagree with his analysis of treating Gouthama matham

(after fixes ) as an anukoola matham and KaNAtha matham

as a vipareetha matham that is not at all acceptable.

 

Oppiliappan Koil VaradAchAri SadagOpan ,

Swamy Desikan ThiruvadikaLE SaraNam

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama: