Thiruvaheendhrapuram MahA MantaPam Kaimkaryam : Part V : Para matha Bhangam

[Guest guest]

SrI:

 

Dear Sri VaishNavAs :

 

One of the monumental Sri Sookthi of Swamy Desikan is the One having the name of

Para Matha Bhangam .Here the acute and probing mind of Swamy Desikan sums up

the doctrines of 15 Mathams and shows their deficencies to establish the unassailable

quality of VisishtAdhvaitham . The introductory section covers the context under which

such a Sri Sookthi was created . Ths is the essence of a debate between Swamy Desikan

and the proponents of the other Mathams on the banks of PeNNARu and in front of

Lord DevanAthan .

 

The text will need multiple readings because of the complexities of the subject matter

and to keep pace with the rigor with which Swamy Desikan debates to reveal the hollowness

of the Para (other) Mathams .

 

I am very happy to hear that Dr.S.M.S. Chari is working on a monograph on Para Matha

Bhangam . It will be wonderful , when it is completed and published . It will be a scholarly

reference work , when it gets completed .

 

Meanwhile , here is my humble attempt to cover the high points of this extraordinary

Sri Sookthi of Swamy Desikan .

 

Na Dhaivam DesikAth Param ,

Daasan , Oppiliappan Koil V.Sadagopan

 

ThirvahIndrapuram rathnangi kaimkaryam

 

Para Matha Bhangam

Acharyan Swamy Desikan

 

AdiyEn will commence a number of postings now on the Desika

Prabhandhams, First will bethe scholastic Sri Sookthi of Para Matha

Bhangam in the overall series of postings linked to

Thiruvaheendhrapuram MahA Manyapa Kaimkaryam .

Introductory Comments on this Tamil Prabhandham***********************************************

This is a very important Prabhandham derived from a very famous debate

of Swamy Desikan with leaders of other Mathams in front of Lord

DevanAthan on the banks of PeNNai river . Swamy Desikan defeated all

his challengers and firmly established the Supermacy of

VisishtAdhvaitham over 15 other SiddhAnthams . Lord DevanAthan was

very pleased at the accomplishment of His dear devotee and blessed

him profusely .

The avathAram of Para Matha Bhngam**********************************

After this historic debate , Swamy Desikan composed the major

MaNipravALa SrI Sookthi named "PARA MATHA BHANGAM " to summarize the

content of his debate with the people of Para Mathams (other

SiddhAnthams) .

There are 24 chapters in that SrI Sookthi/Rahasyam . Swamy Desikan

took the first and the last paasurams of these 24 chapters that were

in chaste TamiL and strung them together as a garland along with 6

more special Paasurams to create the FOURTH Desika Prabhandham with

the same name of "PARA MATHA BHANGAM " . There are thus 54 Tamil

Paasurams in this Fourth Desika Prabhandham .

The Original SrI Sookthi in MaNipravALam****************************************

The original MaNipravALa Version of "Para Matha Bhangam" is an

intellectual achievement of the highest magnitude. Abhinava Desikan ,

Vaikunta Vaasi , SrI UttamUr Swamy has blessed us with a commentary

for this MaNipravALa version entitled "AnapAya PrabhA ". It has 1168

pages of commentary . Erudition to grasp the fine points of this

grantham is beyond the capabilities of many of us . Only a very few

AchAryAs can help us understand atleast a small portion of this

extraordinary creation of Swamy Desikan.

Vaikunta Vaasi U.Ve. Villivalam NarayanachAr Swamy has written an

authoritative commentary on Para Matha Bhangam in Sanskrit . He is

the elder brother and mentor of the current Azhagiya singar , whose

poorvAsrama name was Sri Villivalam KrsihnamAchAr Swamy . Out of his

reverence for His elder brother , HH Prakrutham Srimath Azhagiya

Singar released the manuscript of His brother in to a monograph in

Sanskrit .

The SrI Sookthis of Swamy Desikan such as Tatthva Muktha KalApam ,

Satha DhUshaNi , SarvArTa Siddhi , MeemAmsa PadhukA , The Five RakshA

granthams have material related to Para Matha Bhangam. It will take

many lives and SadAchArya KatAksham to get even a glimpse of the deep

doctrines covered by Swamy Desikan in the original SrI Sookthi of Para

Matha Bhangam .

For our benefit , Swamy Desikan has assembled the 54 Tamil Paasurams

of the original SrI Sookthi to realize the Fourth Desika Prabhandham

named Para Matha Bhangam . That Tamil Prabhandham will be the subject

of the subsequent postings for the next few days. Please bear with

adiyEn's incompetence to summarize them .

Swamy Desikan's Prayer to Lord DevanAthan*****************************************

The original MaNipravALa Version starts with the prayer of Swamy

Desikan to Lord DEvanAthan , who was waiting eagerly on the banks of

PeNNai River during one of His Uthsavam to witness this debate

between His intimate devotee and the challengers from the other

Mathams. The prayer of Swamy Desikan to Lord DevanAthan at the

beginning of this debate is :

" apaayAsthu tama: pumsAm anapAya prabhAnvitha:AhIndhranagarE nithyam udhithOayam ahaskara: "

Word by Word Meaning********************

anapAya PrabhA anvitha : = the Lord with never leaving lustre(prabhA) of SrI HemAbhja Naayaki

AhIndhra NagarE = at His dhivya dEsam of AhIndhrapuram

nithyam = always

udhitha: = rising

ayam = this Lord , the origin of this SrI Sookthi

Ahaskara: = is shining as the radiant Sun

PumsAm Tama: nithyam apAsyathu = May He banish the darkness (tamas) of

nescience and viparItha Jn~Anam of the chEthanams !

( Integrated Meaning ): Lord DEvanAthan with the unique lakshaNam of

His eternal Prabhai of SrI HemAbhja Naayaki . Her is always

resplendent as the rising Sun. May this Lord of Thiruvaheendhrapuram

chase away all the spirtual darkness of people with His matchless

lustre!

This prayer is linkable to the command of Manu in His Smruthi according to Sri UtthamUr Swamy :

" yaa vEda-bAhyaa: smruthayO yaasccha kaasccha kudhrushtaya:SarvasthA:

nishphalA: prEthya tamOnishtA hi taa: smruthA:"

Para Mathams are born due to the influence of TamO guNam and are

rooted in that guNam . The prayer to the ishta dhaivam of Swamy

Desikan is to remove the Tamo GuNam of people through study of the

SrI Sookthi born out of Lord DEvanAthan's grace. Paraphrasing Manu ,

the First Law giver , Swamy Desikan condemns the Veda BAhya and

Kudhrushti Mathams as nishphalam (fruitless) and prays to the Lord to

banish the TamO GuNam that stands in the way of the ChEthanams to

adopt the Vedam-prescribed UpAyam of SaraNAgathy to gain freedom from

the cycles of Births and Deaths in the SamsAric world (Moksham).

The Scope of Para Matha Bhangam*******************************

Swamy Desikan was a Master of all Darsanams. He was one of the

greatest scholars of all times to understand the faulty assumptions

and conclusions of Veda Baahya Mathams and Kudrushti Mathams . He was

also a Master of the tenets of SrI VisishtAdhvaitham as developed by

Rishis like VyAsa-ParAsara-Parankusa and PoorvAchAryAs like Swamy

Nathamuni, EmperumAnAr and other AchAryas like NadathUr AmmAL and

AathrEya RaamAnujar (His own AchAryan).

Swamy Desikan used his immense scholarship to provide the logic-based

critique about the deficiencies and pitfalls of 15 other Mathams

(SaarvAkam , Four kinds of Bhouddha Matham , Jainam , Adhvaitham ,

BhAskara-Yaadhava Matham , VyAkaraNaMatham , KaNAtha Matham ,

Gouthama Matham , MeemAmsaka Matham , Saankhya Matham , Yoga and

Paasupatha Mathams) and established the unassailable superiority of

VisishtAdhvaitha SiddhAntham .

Swamy Desikan created the major MaNipravALa commentary as his critique

of all the other SiddhAnthams and to establish the glories of

VisishtAdhvaitha SiddhAntham over all of them . There are 24 chapters

in the MaNipravALa Rahasyam known as "Para Matha Bhangam".

These 24 chapters of Paramatha Bhangam are:

1.PrasthAvanAdhikAram (The chapter serving as an Introduction / Preface to this Sri Sookthi)

2. Jeeva TatthvAdhikAram (Sentient Tatthvam)3. Achith TattvAdhikAram

(insentient Tatthvam)4. Para TatthvAdhikAram (Iswara Tatthvam)

Chapters 2, 3 and 4 deal with the Tatthva Thrayams of ChEthanam , achEthanam and Iswaran .

5. SamudhAya DhOshAdhikAram

This chapter deals with the defects /blemishes (dhOshams) common to

all (samudhAya dhOshams) of the Para Mathams

6. LokAyadhika BhangAdhikAram /SaarvAka Matham critique7. MadhyAmika

BhangAdhikAram/ criticism of MaadhyAdhmikam8. YogAchAra

BhangAdhikAram/Criticism of YogAchAram9. SouuthrAndhika

BhangAdhikAram10. VaibhAshika BhangAhikAram11. Prachanna BHouddha

BhangAdhikAram12. Jaina BhangAdhikAram13. BhAskara-Yaadhava

BnagAdhikAram14. VyAkaraNa BhangAdhikAram15. VaisEshika

BhangAdhikAram16. Goudhama(NyAya) BhangAdhikAram17. NirIswara MemAmsA

BhangAdhikAram18. NeerIswara Saankhya NirAkaraNAdhikAram19. Yoga

SiddhAntha BhangAdhikAram/Criticism of Yoga Matham20. Paasupatha

BhashikArAdhikAram

The above 15 chapters ( 6-20 ) serve as the criticism of the specific

dhOshams of each of the above 15 Para Mathams .

21. Salutation to PaancharAthra Saasthram/ Bhagavath Saasthra VirOdha BhangAdhikAram.

This chapter is constructed as the defense of Paancha Raathra Aagamam

and to establish that it does not belong to the category of Para

Mathams .

22. ParOkthOpAya BhangAdhikAram23. ParOktha PrayOjana BhangAdhikAram

These two chapters assert that the UpAyam and Phalan / PrayOjanam

advocated by the 15 Para Mathams are insubstantial, inappropriate and

not lasting to gain Moksha Sukham in distinct contrast with the UpAyam

and Phalan realizable with the Parama Vidhika Matham of

VisishtAdhvaitham.

24. Nigamana AdhikAram

Based on Tarkam , Nigamanam means conclusion in a Syllogism. Nigamana

AdhikAram can also be intrepreted as that which has Vedic Sanctions.

This is the concluding chapter of the illustrious SrI Sookthi of Para

Matha Bhngam .

Today , we will study the first three Paasurams of Para Matha Bhangam.

The first Paasuram consists of Swamy Desikan's salutaions to Lord

Sudarsanar ,the embodiment of the Sankalpa Sakthi of SriMan

NaarAyaNan. The second and the Third Paasurams are tributes to

AchAryans for their great UpakAram to us.

154) Salutations to Sudarsana BhagavAn**************************************

vaNN taLa ambhuyatthuL ilankum aRu kOnam misaivaNN paNilam Thikiri

vaLai vill vaLai-vaay MusalamtiNN kaiyil ankusam seer thihazhum

Gadhai senkamalamyeNN padai yEnthi ninRAn yezhil Aazhi IRayavanE

(Meaning): Lord Sudarsanar is standing on top of a eight petaled Lotus

flower housing the six cornered yanthram . He is radiant with the

eight weapons in Hiseight hands : Conch , Chakram , Bow , Axe ,

Pestle , Elephant Goad , Mace , Lotus shaped weapon.

Additional Comments:*******************

The soundharyam of Lord Sudarsanar is saluted as "Yezhil Aazhi

IRayavan" . His status as the Master of the battle field is

recognized by the choice of the name "IRayavan " ( Lord ) . The

weapons are held firm in His hands (tiNN kayil) for immediate use

(prayOgam) . " VeNN paNilam " refers to the white hued conch. "VaLai

moonRu vill" denotes the Saarngam bow bent at three places . Lord

Sudarsanar is ready to fly in to action as indicated by His

PrathyAleeDam posture with one step mounted forward . Swamy Desikan

seeks the protective power of Lord Sudarsana in the context of the

imminent debate with the Para MathasthAL.

155) The great help of AchAryAs ; A verse with 16

lines*******************************************************

This Paasuram is set in PathinARu SeerAsiriya Chandha Viruttham . It

is a majestically moving Paasuram with beautiful Chandham and has to

be recited without break to enjoy the TaaLa PramAnam. :

vidu neRi anji vidat-thodakkiyavithiyar adainthu thozhat-tazhaitthu

yezhuvizhi aruL tanthu vilakku adi kaLaivirahil iyambi vilakki

vaitthanar

kodu vinai yenpathanai tinatthinaikoNarthal ihantha

guNat-tanatthinarKuruhayil vanthu kozhuppu adakkiyaKulapathy tantha

kuRippil Vaitthanar

Kadu narahu anbhu kazhaRRi maRRorukathi peRum anpil

yemmaip-porutthinarKamalai uhantha kadal kidaikkadalkaruNai uyarntha

tidarkku orukkinar

padu mudhal inRi vaLarttha naRRkkalaipala pala onRa yemakku

uraitthanarpazha maRaiyanthi nadaikku idaic-chuvarPara Matham yenRu

idittha pattharE

(meaning): The Para Mathams (Veda Baahya and Kudhrushti Mathams) were

obstacles to the spreading of our timeless Matham rooted in

Veda/VedAnthams. Our parama BhAgavatha AchAryAs refuted the incorrect

doctrines of Para Mathams through their SrI Sookthis and one-on-one

debates with the challengers from Para Matham. We went and prostrated

before these AchAryAs driven by our fear of following the sinful ways

(deceptively alluring Para Mathams) .Those merciful AchAryAs blessed

us with affection and cast their auspicious glances on us. They

instructed us about (1) the misfortunes that would result from the

sins that block our pursuit of the right UpAyams (2) the need for

observance of the right upAyam to gain Moksham . Those AchAryAs have

the caring disposition to make sure that no sins come our way. They

made us follow the way shown by Swamy NammAzhwAr , who with His sweet

paasurams refuted the unsound doctrines of Para Mathams. They asked

usto be aware of the deeds that will land us in Narakam and made us

long for Moksham .They made us fit objects for approaching the Lord

resting in the Milky Ocean. They initiated us in to many eternal

vidhyAs. Many indeed are the matchless upakArams extended to us by

our most merciful AchAryans .

Special Notes based on SrI UtthamUr Swamy's

commentary:******************************************************

Question may arise as to the appropraiteness of the Viraktha

SikhAmaNis like our AchAryas to engage in acts of refutation and

deflation of the Para mathams. In reality , it is the way shown by

our PoorvAchAryAs. There is nothing wrong with such refutations. This

refutation is not to condemn the Para Matha AchAryAs ; it is for the

auspiciousness of the world and to spare one's own sishyAs from being

confused and agitated . It is like removing the weeds from a planted

field for the health of the crop under cultivation.In creating this

KhaNDana Grantham , Swamy Desikan points out that it is not only

dhUshaNam (finding fault with the premises of other Veda Baahya and

Kudhrushti mathams) but it is also Sva-paksha sTApanam (securing the

foundations of one 's own Matham : VisishtAdhvaitha SiddhAntham).

Para Matha nirasanam or condemnation of the faulty doctrines of other

Mathams is defended as an important duty of an AchAryan. This is the

legitimate duty of a SadAchAryan : Sva Paksha sTApanam and Para

Paksha Prathikshiptham . Both have to go together : Establishment of

the soundness of one's doctrines as well as the logical rejection of

the faulty doctrines of Para Mathams .

Additional Notes on this Paasuram*********************************

Para Mathams were like the blocking walls between the straight way of

ancient VedAntham (Para Matham pazha maRayanthi nadaikku

idaic-chuvar). Those walls had to come down.AchAryAs broke them down

so that there are no more obstructions to travel on the right royal

road of VedAntham. AchAryAs are saluted here as" Idaic-chuvar idittha

Patthar ".

The fortunate sishyAs were afraid to travel on the misleading routes

of Para Matham and abandoned such travel (vidu neRi anji

vidat-thodakkiya vithiyar) and prostrated before the sacred feet of

their AchAryAs (adainthu Thozha) . What did the AchAryAs do ? They

cast their merciful glances on these sishyas (aruL vizhitanthu) and

instructed them on the futile pursuit of Para Mathams for gaining

Moksham and removed their doubts like a farmer will remove the weeds

from the field to protect the main crop (vilaku adi kaLai iyampi).

They not only saved us from observance of sinful deeds but also

initiated us in the performance of the UpAyam (Bhakthi or Prapatthi

yOgam) befitting our sakthi.

The AchAryAs helped us with additional things as well :

(1) They positioned us to comprehend and practise the deep doctrines

of our Kulapathi , Swamy NammAzhwAr (Kulapathy tantha kuRippil

vaitthanar).

(2) They removed our penchant for committing sins through their

SadhupadEsams (kodu vinai tavirtthanar).

(3) They kindled our longing for Moksha Sukham (maRRoru gathi peRum anbil yeMMai porutthinar).

(4) They raised us to the elevated plateau , where the most merciful

Lord is resting (KaruNai tidarkku orukkinar).

(5) They revealed to us many vidhyAs bequeathed to them by

PoorvAchAryAs and Sages (pala pala nall kalai uraitthanar).

Such is the grand Compassion and UpakAram of our AchAryAs !

156) The act of AchAryAs instructing us only on the essence of

Doctrines************************************************************************

pOm uraikkum poruL yaamm aRiyOm poruL aar maRayiluraikkinRa thAmE

aRiyum taram udayArAmuraikkinra ivai aayntu yedutthu AaraNa nool

vazhiyEnAmm uraikkum vahai nall aruL yEnthi navinRanaRE

(meaning ): The Veda manthrams with their true meanings of doctrines

are like the deep ocean . We can not know without the help of

AchAryAs as to which Veda Manthrams are to be used and which are to

be discarded . Our AchAryAs have the power to see directly , what

they speak about as upadEsams. Out of their boundless mercy towards

us , they have searched deeply among the Veda manthrams and picked

those , which are indispensable for us and instructed us on them .As

a result , we (Swamy Desikan ) embraced the path of VedAntham and are

able to create this SrI Sookthi of Para Matha Bhangam .

Before the AchArya UpadEsam , we were ignorant ones , who had no idea

about which portions of the vast Vedam is appropriate for us and

which one are not (PoruL aar maRayil pOm uraikkum poruL yaamm aRiyOm)

..

The quality of our AchAryAs is such that they have the power to

directly visualize what they teach us (tAmm uraikkinrana tAmE aRiyum

taram udayAr).

These glorious AchAryAs have DayA towards us and have analyzed the

entire gamut of Veda Manthrams , picked among them whatever is

appropriate for us (nall aruL yEnthi , aaynthu ivai uraikkum aamm

yenRu). Then they instructed us on those selected manthrams in the

way in which Vedam shows ( aaraNa nool vazhiyE nAmmuraikkum vahai

navinRanar).

Additional Comments*******************

We do not know the Bhaava Patha arTams of the Veda Manthrams. We can

not use yukthi vaadham or kutarkkam to establish which of the

meanings of Veda Manthrams is lasting and which are not . AchAryAs

endowed with satthva GuNam are able to distinguish Nithya (lasting)

and anithya (non-lasting) meanings and have the vivEkam to instruct

us about the true and lasting meanings of SaarIradhi Saasthrams.

Today , we will study the Four Paasurams of Para Matha Bhangam of

PrasthAvanAdhikAram dealing with Jeeva and achEthana TatthvAdhikArams

..There are two paasurams for each of the two subjecs: ChEthanam and

achEthanam .

157) Chastisement of the Para Mathams that confuse even the

VivEkis*******************************************************************

 

chitthum achitthum IRayumenat-teLivuRRu ninRatatthvam moonRum

tanittani kaattum tani maRayAlmutthi vazhikku ithu moolam

yenat-tuNivArkaLayumkatthi mayakkum kathakarai nAmm kadihinRanamE

(Meaning): VedAntha Saasthrams define distinctly the individual

Svaroopams and SvabhAvams of the three tatthvams : ChEthanam ,

achEthnam and Iswaran . VivEkis (those with discriminating intellect)

clearly understand these distinctions. They also know that this

understanding about the Tatthva Thrayams is the basis of gaining

MOksham. We , who have been blessed with AchArya UpadEsam , condemn

those prathivAdhis , who enchant even these vivEkis with their

ensnaring and loud arguments .

158) Removal of doubts about the three kinds of

Jeevans*******************************************************

mutthin vadangaL yena Mukundhan punai moovahayAmchitthil arum suruthi

..c-chevvai mARiya sinthaihaLAlpatthil iraNDu meykkap-pahattum para

vAdhiyar tammkatthil vizhunthu adainthaa-avazhukkuinRu kazhaRRinamE

(Meaning): EmperumAn adorns the three kinds of Jevans( Bhaddhar ,

Mukthar and Nithyar) as a pearl necklace onHis chest . About these

three kinds of Jeevans , Para MathaVaadhis attack with their

doctrines that areinconsistent withthe VedAs . They argue loudly to

see if they can make atleasttwo of their ten faulty points stick and

blabber to confuse the VivEkis.We (Swamy Dsikan ) have cleared these

erroneous statementsof Para Matha Vaadhis in this chapter on Jeva

Tatthva adhikAram.

Yeka Jeeva Vadham , Aanandha Taara Tamyam in Moksham ,the confusion

that Isvaran is the AathmA and the other confusionabout the AathmA

being understood as the body are some ofthe befuddlements that can

confuse even a VivEki. Jeevan hasthe eight guNams , prakruthi

vilakshaNathvam and IswaraSeshathvam as the ten guNams. Yet , the

Para Matha Vadhisconclude incorrectly that dEham is AathmA and

Iswaran isthe Jeevan . Swamy Desikan states that in the

JeevAthmaTatthvAdhikAram , he engaged the Para Matha Vaadhis in

debateand showed that their intrepretations about the JeevAthmAand

its realtionaships to achEthanam andn Iswaran are utterly false .

159) The removal of the confusion about achEthana

Tatthvam**********************************************************

nAkku iyalum vahai nammai aLitthavar nall aruLAlbhAkkiyam

yEnthip-paran adiyAr tiRam pArtthaRppinthAkkiyar tangaL talai misai

tAkkit-tanimaRai tAnnbhOkkiyam yenRatanil poy mathangaLai pOkkuvamE

(Meaning): We , who had no knowledge about tatthvams( their svaroopams

and SvabhAvans) have been blessed tospeak about them with confidence

due to our AchAryaUpadEsam and anugraham. We presented the

correctdescription about the Jeevans in the previous chapter.In this

adhikAram , we criticize those , who use aabhAsayukthis ( disgusting

arguments) to advance their incorrectdoctrines about the achEthanam

(BhOgyam ) enjoyed bythe Jeevan ( bhOkthA).

Upanishads describe the three Tathtvams as " BhOkthA(Jeevan, the one

that enjoys) , BhOgyam ( the vasthu thatis being enjoyed by the

BhOkthA ) and PrEritha ( Iswaran,the Commander ).

Boudha-VaisEshAdhikaL' s celebration of ParamANu Vaadham ,adhvaithin's

view that the world is a myth , misintrepretation ofKaalam and Nithya

VibhUthi are some of the points that SwamyDesikan attacks under the

achEthana adhikAram.

160) Explanation of AchEthanam according to

AchAryAs****************************************************

thee vajai mARRi anRu ohr tEril aaraNam paadiyaDevaki seer mahanAr

tiRampA aruL soodiya nAmmmoovahaiyAm aRiyAt-tatthuvathtin muham

aRivArnaa vahayE nadatthum nadai paartthu nadanthanamE

(Meaning ): DEvaki's son , KrishNa ParamAthmA decidedto uplift the

Jeevans from SamsAric mire. He stood asthe charioteer for Arjunan

during the great war .Our Lordused Arjunan as an excuse to instruct

the beings of the worldon the meanings of VedAnthams through His SrI

Sookthi ofGeethai. We who have been blessed by th Lord explainedthe

intrinsic nature(Svaroopams) and SvabhAvams ofachEthana entities such

as Prakruthi, Kaalam , SuddhaSatthvam as our AchAryAs explained to us

from the SrI Sookthisof Sages VyAsa , ParAsarar and the AzhwArs.

Today , we will study the two Paasurams ofPara Matha Bhangam dealing

with Isvara (Para )TatthvAdhikArams .This is the Fourth adhikAramof

Para Matha Bhangam.The second and the thirdadhikArams were about he

Jeevan and achEthanaTathtvams .

For additional information on the three Tatthvams andParadEvathA

nirUpaNam , the bhakthAs are referred toSWamy D esikan's SrImth

Rahasya Thrayam Chapters of(1) Tatthva Thraya ChinthanAdhikAram and

(2) ParadEvathAPaaramArTyAdhikaram.

161) Isvara Tatthvam : Explanation according to

AchAryAs********************************************************

velaip-puRam aham kANpathu pOl vEda nannERi sErnoolaip-puRam aham

kANDalil nuNN aRivnRi ninReerMaalaip-peRa vazhi kAttiya Desikar

VaachakamEOlaip-puRatthil yezhuthuhinROm uLL yezhuthumin

(Meaning ) : Oh AaasthikAs ! It is impossible to seethe inside and

outside of the great ocean. Similarly , itis a difficult task to

comprehend the simple andthe deeper inner meanings of the SaasthrAs

thatdescribe Veda mArgam . You do not have the sharpintellect to

accomplish that task.Therefore , we arewriting the essence of the

AchArya UpadEsams onthe UpAyam for Moksham . May You inscribe

thismessage in your mind and benefit from it !

162) Isvaran: Explanation to remove confusions**********************************************

siRai nilayAm bhavatthil siRu tEn inbham uNDu uzhlvArmaRai nilai kaNDu

aRiyA mayal mARRiya mann aruLAlthuRai nilai pAram yenat-tuLangA

amuthak-kadalAmiRai nilai yAmm uraitthOm yemm gurukkaL iyambinavE

This SamsAric life is like the life in prison. The happiness(Sukham )

that one experiences in this SamsAric life islike an insignificant

drop of honey that is tasted in betweenall the sufferings . The

chEthanams deeply comitted to SamsAramthink of this trivial sukham as

great and are enveloped inajn~Anam that prevents them from engaging in

the learning ofthe meanings of VedAntham (VaakyArTams and

TaathparyArTams.Sath SampradhAyam isessential for the understanding

of theseVedArTams .Our AchAryAs are powerful to destroy our

ajn~Anamwith their DayA for us through their merciful upadEsams on

ourSath SampradhAyam .Our AchAryAs reveal Isvaran as(1) the

descending steps (ThuRai) for the ocean of Bliss(2) as our enduring

home (3) as the other bank of the ocean ofSamsAram and (4) as the

tranquil ocean of nectar . Following ourAchAryan's upadEsams , we

(Swamy Desikan ) reveal the Svaroopamand SvabhAvam of Iswaran .

Special Notes about the Fourth AdhikAram (Para Tatthva

adhikAram)*****************************************************************

We will follow the commentary of UtthamUr Swamy now .The second and

the third adhikArams were about Jeevan (BhOkthA)and AchEthana

(BhOgyam ) Tathvams. The fourth adhikAram isabout Iswaran (PrErithA )

and His Svaroopam as well as SvabhAvamaccording to VisishtAdhvaitha

SiddhAntham.

PrErithA means one who commands (niyamikkiRavan/yEvuhiravan).He is the

One who orders the chEthanams as their indweller.He is Omniscient

(Sarvajn~an) .He can only be seen throughSaasthrAs ( Saasthraika

vEdhyan). He (Vaikunta NaaTan)can not be seen with one 's own

physical eyes on this earth.Our inability to see Him and enjoy His

physical form , guNamsand Iswaryams here is known as anulabdhi. It

can be overcomeby the knowledge about His SaasthrAs that reveal His

presence here.He can be seen & enjoyed only in His archA roopam on

this earthby us until we reach SrI Vaikuntam by practising one of the

twoMokshOpAyams.

The Creation , protection and destruction of the universeand its

beings is carried out by this Iswaran . He is UpAdhAna andNimittha

KaaraNan.Thus , He is Sarva Sakthan with SarIrAthmaSambhandham and as

One Brahman carries out the Srushti, STithiand PraLayam .He becomes

the UpAsyan ( the One to be meditatedupon ) for Mumukshus ( those who

desire MOksham).

Iswaran is avAptha Samastha Kaaman ( one who has gainedall

fruits/phalans and needs nothing ).Therefore He has no

PrayOjanApEkshai( want for any gain ).

In this Para Tatthva adhikAram (Para Tatthva NirNaya adhikAram ),Swamy

Desikan proves the invalidity of the assumptions of ParaMathams about

Iswara Tathvam and instructs us on the Veda MaargaprathishtApitha

Iswara Tatthvam in all its correctnness and glories.Swamy Desikan

reminds us of the Atarava Sikhpanishad Vaakyam:"KaaraNam tu dhyEya: "

( One who is the Jagath KaaraNan shouldbe the object of one's dhyAnam

) and proves that He is SrIman NaarAyaNan ,the Supreme Tatthvam, Para

Brahmam and Param JyOthi . He is full ofall auspicious attributes and

is free from any blemishes .

This Iswaran is the One who is SaasthrIya Sarva Karma SamArAdhyan( all

karmAs sanctioned by the Vedams is NaarAyaNa AarAdhanam;whatever is a

dreesed to other DevathAs , who are all influenced bytheir karmAs (

karma VasyALs) reach Him ). This Iswaran is SarvaKarma Phala pradhan

(as RaajAdhi Raajan , He grants the fruitsfor all KarmAs ).He is the

One , who can say with clarity , convictionand authority : "

MokshayishyAmi Maa sucha: " ( Do not grieve; I willchase away all

your sins and grant you freedom from the cycles ofbirths and

deaths).Thus He is Moksha Phala Pradhan .

Summing up, Swamy Desikan states here that for those ,who were

incessantly tasting the bitterness (kasappu ) ofthe Taapa Thrayams of

SamsAram , he has shownthe sukhAnubhavam of the taste of a little drop

ofthe honey of Iswaran in this Para Tatthva adhikAramand attempted to

remove their ajn~Anam & ViparIthaJn~Anam.

The three adhikArams covered so far are elaborations of"Sva -paksha

sTApana pEtikai " ( Statement and defense ofone's SiddhAntham ); the

next 17 adhikArams are aboutthe logical criticisms and condemnations

of the other Pakshams( Para Paksha prathikshEpa pEtikai) , where

Swamy Desikanreaches dizzying heights of scholarship and

AchAryakathvam .

Today , we will study the two Paasurams ofSamudhAya dhOshAdhikAram of

Para Matha Bhangamdealing with the integrated analysis of the defects

foundin the approaches by the Para Mathams regardingTatthva Thrayams

as well as Hitham and Parama PurushArTam.

VeRi aar tuLavudai Vitthahan tanmayin meyyaRivArkuRiyAr nediyavar

yenRu oru kuRRam piRarkku urayAraRiyAr tiratthil aruL purinthu AaraNa

nanneRiyAlsiRiyAr vazhigaL azhippathum theengu kazhippathaRkkE

(Meaning) : Our AchAryAs who fully understand the Svaroopa-SvabhAva

visEshams of the Lord of mysterious deeds adorningthe fragrant TuLasi

garland will not venture to cast even the smallestof accusations

(blames ) on other AchAryAs s. It is not their natureto engage in

such activities. Inspite of this leaning , the reason forthese

merciful AchAryAs with deep faith in Veda mArgam , to criticizethe

incorrect docrines of other mathams is to protect the simple people

,who may be enchanted and ensnared by these alluring

(bewitching)appeal of doctrines of Para Mathams even if they have

faulty premises.Our AchAryAs point out the inaccuracies and blemishes

in Para Mathamspurely out of their dayA to save us , the saadhAraNa

adhikAris(theuntutored).

Special Notes:*************

The key passage of this Paasuram is : " AaraNa nool neRiyAlsiRiyAr

vazhikaL azhippathum , aRiyAr tiRatthil aruL purinthutheengu

kazhippathaRkkE " ( Following the path laid out bythe never-failing

VedAs , our merciful AchAryAs destroythe incorrect siddhAnthams that

either misintrepret VedAsor stand outside the Vedic doctrines. This

they do to removethe damages done from following these alpa

darsanamsby unsuspecting simple folks).

These AchAryAs are fully aware (mey aRivAr) of the Svaroopamand

SvabhAvam (tanmai) of the Lord (MaayOn/Vitthahan ) ,who sports the

fragrant TuLasi garland ( VeRiyAr TuLavudaiVitthahan) . That is why

they undertake on themselves the dutiesof a SadAchAryan to instruct

us on the true doctrines based onthe correct intrepretations of the

VedAs .

Veda PramANam*************

Vedams are the best among PramANams to reveal the hollownessof other

inaccurate doctrines of Para Mathams . Therefore AchAryAschoose

Sabdha (Veda ) PramANam for their efforts .Swamy Desikansuggests that

Matha DhUshaNam is not to be mixed with manushyadhUshaNam , while they

(AchAryAs) are engaged in the criticism ofmathams created by those

with either alpa jn~Anam about the true meaningsof the VedAs or

created by them with total disregard for Vedic doctrines.They have no

legitimate pramANams to back them up.

PramAnam and PramEyam*********************

PramANa is derived from the root " PramA " meaning valid and

trueknowledge.PramANa means the instrument ( reason ) for

validknowledge.

PramEya is the object of cognition/object of knowledge.

VisishtAdhvaitha VedAntham accepts Perception ,inference and verbal

testimony ( Sabdha) as PramANmas .

ChArvaka Matham accepts perception (prathyaksha) asthe only means of valid knowledge.

The Bhuddhists and VaisEshikAs accept two PramANams :Perception

(pratyaksha ) and inference ( anumAna ) .

PrabhAkara MeemAmsa accepts Prathyaksha, anumAna andSabdha along with

presumption (arthApatti ) as PramANams .

Bhatta MeemAsa and Adhvaitham accepts the traditional threealong with

three more as PramANAs: comparison , presumptionand noncognition (

anupalabdhi) .

Saiva SiddhAntham accepts Siva-chith-Sakthi as the primarypramAnam and

accepts the traditional three as secondary pramANams.DvaithAs have two

kinds of PramANAs: Anu pramANa andKevala PramANa . Latter is defined

as an object as it is. ForDvaitha VedAnthins , the traditional three

PramANAs are groupedunder the category of anu-pramANa (Source of

valid knowledge) .

Veda PrAmANyam ( True Validity of the VedAs ) iscommon to Advaitha,

Dhvaitha and VisishtAdhvaithaDarsanams . Buddhism, Jainism do not

accept the validityof the VedAs and are therefore called Veda Baahya

Mathams.

164) The common dhOshams of Para Mathams****************************************

minDu uraikka virahu tarum tarukkam koNDEvENDumkAl vENDuvathE

viLampuhinrArkaNDatharkku viparItham katthuhinrArkANAtha kuRai

maRayil kAtta niRpArPaNDu orutthan kaNDu uraitthEn nAnE yennap-pala

vahayilum upAthihaLAl padinthu veezhvArKoNDal okkum ThirumEni

Maayak-kUtthankurai kazhal sEr vithi vahayil koodAthArE

(Meaning ): The followers of KaNAtha-Gouthama-VyAkaraNa -MeemAmsa

darsanams say whateverthey want at the desired times and use illogic

thatgives rise to futile debates . Those who belong tothe

BhAskara-Yaadhava adhvaitham will distortwhat they see

(Prathyaksham/Perception ) andshout about them . The ChArvAka-

Bhoudda -JainaMatham followers will declare that Vedam is created

byhumans and deny its apourushEyam origin from the LordHimself. Those

who belong to Saankhya-Yoga andPaasupatha mathams believe in the

statements of Sage Kapila,BrahmA and Siva that they invented these

mathams andeat and seek dhravyams to make their lives

comfortable.Alas ! What a pity that none of those belonging to

thesePara Mathams have the good fortune of seekingthe divine feet of

SrIman NaarAyaNan and enjoythem as Parama bhOgyam and PurushArTam.

Today , we will study the two Paasurams dealingwith the criticism of the ChArvAka Matham .

165) Condemnation of the ChaarvAka /UlOhAyatha

Matham*****************************************************

KaNdathu mey yenil kANum maRayil aRivu kaNDOmkaNDathu alAthathu ilathu

yenil ithil kuRRam kaNDilamkaNDathu pOl maRai kAttuvathum kaNDathu

otthathanAluMDathu kEtkkum ulOhAyathar yenRu meeruvathE

The Doctrine of ChArvakam : Prathyaksham alone is PramANam

saysChArvaakAs.Only those recognized by direct perception

(Prathyaksham)are true according to them. Rest are false . Therefore

, every thingdescribed by Vedam that is not seeable by the direct

perceptionsuch as Dharmam, adharmam , Iswaran , the Other world are

all falseaccording to CharvAkAs.

These CharvAkAs equate arTa kAmams (POruL , Inbham) asequal to

PurushArTam ( Veedu). Swamy Desikan rejects the viewthat Prathyaksham

alone is PramANam.He goes on to establish whyanumAnam and

Sabdham(Vedam) are additional necessary PramANams.Swamy Desikan

quotes Swamy ParAsara Bhattar's SrI RangarAja SthavaSlOkam 2.5 to

refute CharvAkA's claim that Vedam is not PramANam .Here Bhattar

argues that CharvAkAs hear the Vedam through their ears ,which is

Prathyaksham since it is a prathyaksha indhriyam anddevelop knowledge

about the Meanings of the Vedam (arTa Jn~Anam )from there. Bhattar

asks how one can categorize Vedam as Meaningless ,when the knowledge

about meaning is obtained through one's ears .The chief reason for

Prathyaksham is the assistance of an Indhriyam .When the ear as an

Indhriyam hears it and develops arTa Jn~Anam ,Bhattar asks how can

you reject sabdham(Vedam ) as false .

Some CharvAkAs include anumAnam and aagamam in Prathyaksham .Swamy

Desikan rejects that view and points out that Prathyaksham

andanumAnam are separate PramANams .Swamy Desikan's argumentsare deep

and incisive to reject ChArvaka Matham as unacceptableas elaborated in

the next paasuram.

166) The inconsistency between the ChArvakA's doctrines and

actions*******************************************************************

KaNDathanAl kANathathu anumikkinranarKaNDu Orutthan uraitthatanai

kavaruhinRAruNDu pasi kedum yenRE uNarnthu uNkinrAronRAlE onRait-tAmm

sAdhikkinRArpaNDu mulai uNDu athanaal mulai uNkinrArpArkkinrAr pala

allAt-taMMai maRRumkaNDu mathi ketta nilai kANahillArkANathathu

ilathu yenRu kalnguvArE

(Meaning ): ChArvakAs infer the presence of Agni fromthe directly seen

smoke. Another believes in the vishayamthat is directly seen and

experienced by the ear and accepts it .>From this , it is clear that

the charvAkAs accept anumAnam andsabdham. They consume food with the

knowledge that hunger willbe relieved , when one is hungry. They do

not know however thathunger will be removed by eating , before eating

through the power ofprathyaksham . Further , as Vaadhis , they point

why they agreewith the PrathivAdhis on the reasons and state that the

unseenvasthu exits. By this act, they have agreed to the validity

ofanumAnam and Sabdham.

The CharvAkAs , who only accept the body that isseeable by

prathyaksham and reject the unseeable aathmAas nonexistent can come

up with the only answer for the new bornbaby drinking mother's milk

because of poorva janma vaasanai(memories of previous births). By

this they have to agree thatthere is an eternal aathmA other than the

SarIram . Further ,the CharvAkAs who equate the body with the aathmA

seethe aathmA , which has no hand or leg or eye in the same wayas the

limbs of the SarIram ( hand, leg, eye of that SarIram )that they can

see by direct perception (Prathyaksham).

Thus the CharvAkAs know that their doctrines are inconsistentwith

their actions and lose their minds and yet wont give up theirfaulty

doctrines.

Today , we will study the two Paasurams dealing withSwamy Desikan's

criticism of the MaadhyAmika Matham .

Before we proceed with the study of the meaning of the

Paasuramsrealted to the refutation of the doctrines of the four sects

of BhouddhaMatham , it would be useful to have an overview of this

mathamas elaborated in SarvArTa Siddhi of Swamy Desikan . The

excerpts fromthe Doctoral thesis of Dr.V.N.SeshAdhriyAcchAr about

SarvArTa Siddhi is :

" There are four schools of Buddhism: VaibhAshika , Sautraanika

,YogAchAra and Maadhyamika.They have some common points:(1) all

entities are impermanent , transitory and in a continous state

ofchange (2) apart from the flow of cognitions , there is no soul

orAathman as the seat of cognition or consciousness.

Coming to The School of Budhdism of Maadhyamika , it has

closerelationship with the school of nihilists of western philosophy

in denyingthe real existence of every thing seen within and around

us....The MaadhyAmikas deny the reality of everything in the

universe.Even consciousness or intellect (chaitanya) is considered

unreal .Nothing comes into existence nor perishes. Like other schools

ofBuddhism , MaadhyAmikas hold that things are momentary...There is a

close relationship to Advaitham among the doctrines ofMaadhyAmikam

(Samvruthi in MaadhyAmikam is the same asthe term avidhya in

advaitham).Adhvaithin holds every thing exceptBrahman is unreal and

the appearance of thing as existing is due to thesuperimposition on

the basis (adhishtAna) , namely , Brahman which aloneis real as per

his (adhvaitin's) contention , MaadhyAmika finds no purposein holding

even that Brahman as real to serve as basis (adhishtAna) for

thesuperimposition and maintains that no cognition requires a

basis.TheMaadhyAmika asks: " What harm would arise if Brahman alone

is denied reality? .The MaadhyAmika does not accept the authority of

Vedamand has no scruples in denying the need for a real basis

(adhishtAna) forunreality. Thus, MaadhyAmikan denies the existence of

Brahmanand is an atheist.

Swamy Desikan refuted soundly the MaadhyAmika's views , whichseek to

prove the void of the universe as opposed to the reality ofthe

universe. "

167) Criticism of the MaadhyAmika Matham****************************************

kANa(tha)thu ilathu yenuumkalviyinArai kaDinthathaRppinkONAr

kutharkkangaL koNDE kuzhappum bhavuttharhaLilnANAthu anaitthum ilathu

yenRum nAlvahai anRu yenRumVaazhnAL aRukkinRa matthimatthAn vazhi

mARRuvamE

(Meaning): One of the four sishyAs of Bhuddha is Maadhyamikan,who

developed the doctrine : "Sarvam Soonyam " (all is void )and without

hesitation declares that there are no Tatthvams. He wasthe most

favored sishyan of Buddha. It is generally accepted that thereare

four kinds of vasthus in the Prapancham (universe):

(1) Sath (Truly existing ) , (2) asath (nonexistent ) , (3) Sathasath(

Mixture of true and untrue ) and (4) sathasath vilakshaNam( one which

is neither Sath or asath).

Maadhyamikan holds that the Universe can not be classified asany one

of the above four kinds. He denies the existence ofIswaran and the

vasthus of the universe belonging to Him and thereforeloses the

fruits obtained through the grace of Iswaran . In this context

,MaadhyAmikan is like the women , who hates her living husband

andcuts her MangaLa Soothram and throws it away. Swamy Desikansays

that He refutes MaadhyAmikam as the First of the four

Buddhisticsystems in the 7th adhikAram of his Para Matha Bhangam.

168) Protecting the world from being stolen/deluded by

MaadhyAmikAs*******************************************************************

mAnam ilai mEyam ilai yenRu maRROrVaadha neRi ilai yenRum vaathu

pooNDathAnumilai tannurayum poruLm ilaitatthuvathtin uNartthi sayam

illai yenRumvAnavarum mAnavarum manamum veLhavaLam pEsu mathkEdan

MatthimatthAntEna neRi koNDu anaitthum thiruDA vaNNamsezhumathi pOl

yezhum mathiyAR-semitthOmE

(Meaning ): MaadhyAmikan's doctrine is that all issoonyam (void). In

his matham , there is no pramANamto comprehend the different vasthus.

There is no debatingmethod . He is not there for engaging in debate.

There isno vaakyam uttered by him and no meaning for those

vAkyams.There is no Tathtva Jn~Anam . There is no victory in

debates.Inview of these strange aspects of his matham , the DevAs

andhumans laugh at his doctrines and his own mind also chucklesabout

his stupidity . We (Swamy Desikan ) refuted thesestrange doctrines of

MaadhyAmikan , which makes every thing voidand denies the existence of

Iswaran and His sentient and insentientuniverse.

Today , we will study the two Paasurams dealing withSwamy Desikan's

criticism of the Second of the FourMatham associated with Buddhism :

YogAchAram.

Before we proceed further with the study of the meaning of the

Paasuramsrealted to the refutation of the doctrines of the four sects

of BhouddhaMatham , it would be useful to have another summation of

this mathamas elaborated in SarvArTa Siddhi of Swamy Desikan . The

excerpts fromthe Doctoral thesis of Dr.V.N.SeshAdhriyAcchAr about

SarvArTa Siddhi is :

" There are three corner stones of Buddhism with the exception

ofVaibhAshika matham : (1)Nothing is permanent , (2) Nothing has any

self orinner substratum , and (3) NirvANa is tranquility . According

to Yamakami,these three are fundamental tenets of Buddhism , which

distinguishes itfrom all other religious systems in the history of

the world. According toBuddhists , there is no being , but there is

only becoming . All individualobjects are unstable nad ephemeral.

Every thing , be it a person ,a thing or God , is therefore merely an

aggregation of componentelements. Further in all individuals , with

out any exception ,the relation of their component parts is eternally

changing andis never the same even for two consecutive

moments.Puttingtogether implies becoming , becoming means becoming

different ,and becoming different can not arise without a

dissolution--a passing away , which must inevitably and finally be

complete."

As an introduction to YogAchAra matham , the summing up byDr.V.N.SeshaadhriyAcchAr is pertineny :

" Things may be considered as permanent only if , at all times,present

, past and future , they remain the same without undergoingany change

or assuming a new future. If it suffers any alteration oracquires a

new feature or peculiarity , which did not exist before ,it can not

be maintained as permanent . To the Buddhists , there isno

distinction between the attributes (dharma) and the thingpossesesing

that attribute(dharmi) . The attribute and the thingwhich is supposed

by the scholars of other doctrines as having thatattribute are one and

the same. So if a new change or attribute orfeature occurs in the

thing , it is a new thing , the old thing havingceased to exist ...

YogAchAran denies the existence of threedifferent entities , namely ,

cognition , its object and the cognizer.The existence of them as

distinct entities according to YogAchAranis due to illusion ."

Today , we will study the two Paasurams dealing withSwamy Desikan's

criticism of the Second of the FourMatham associated with Buddhism :

YogAchAram.

169) Refutation of YogAchAra Matham***********************************

muRRum chahatthil ilathu yenRE pahattiya muttarai nAmmsuRRum thuRanthu

thuRayil ninRE tuhaL-Aakkiya pinnmaRRu onRu ilathu mathi pala uNDenRu

vanchanyAlsaRRum thuRantha yOgAchAranai sathikkinRanamE

(Meaning) : One of the four groups of Bhouddham withthe name of

MaadhyAthmikan propagated his foolish doctrinethat every thing is

void in this world and cheated the humanbeings with his trickery.

Earlier , We stood firmly on VedAnthicground and refuted his matham

and pulverized his doctrines. Now ,we refute the doctrines of the

second group of Bhouddhamknown as YogAchAram , which also tried to

enchant the worldwith its sophistry.

YogAchAran's main contention is that Jn~Anam aloneis true. It is of

many kinds. Beyond that , there is neitherthe knower nor the vasthus

understood by that Jn~Anam.Since he rejected himself as the knower

and the objectsenjoyed by him , he is a forever loser that forefeits

eventhe trivial phalans that he is entitled to in this & the other

world.

Dr.SeshAdriyAcchAr sums up this philosophy of YogAchAryanthis way: "

Cognitions apprehend their objects as if the objects weredistinct

from the cognitions and as existing externally. Hence ,the yogAchAran

is called " aathma-khyAti vaadin " .If the so-called external objects

, he says , are spoken ofas being real, it is due to their having

only the empiricalreality ( Samvruthi-sathyatA )... As a matter of

fact , thereis neither a separate apprehender nor even a

seperateapprehended object . One and the same apprehensionappears in

three forms as apprehender , apprehension andapprehended...".

In the next paasuram , Swamy Desikan says that the two eyes

ofYogAchaaran are KshaNikathvam and NirAkArathvam.These are his

PramANam and PramEyam. Swamy Desikansays that he used VedAnthic

arguments to destroy themas meaningless babble.

170) Establishment of the Universe denied by

YogAchAran*******************************************************

uLak-kathiyai nAmm uLLI uLLam tERiulahatthAr uhanthu isaya ulahu uNDu

yenROmiLakka arithAhiya nall tarukkam sErnthayezhil maRayil Isanudan

yemmaik-kaNDOmviLakku nirai pOl mathikaL vERAy vERuonRu aRiyAthE

viLangumena viLambuhinRakaLak-karutthan kaNNIraNDu azhitthOm

nANAkAham pOl thirinthu avan kathaRumARE

(Meaning ): The doctrine of YogAchAryan is that Jn~Anam isborn from

moment to moment in new forms and ceases to existthe next

moment(KshaNikatthvam) .This Jn~Anam will notrelate to any thing

other than itself. Therfore , there are noexternal objects

(nirAkArathvam). The successions of the Jn~Anamthat is born every

second and dies is considered as AathmA .This leads to the inevitable

conclusion that AathmA is not eternal.At the same time , consideration

of AathmA as Jn~Anamconfers its firm presence as a lasting entity

(sTiram). Therefore,there is a fundamental contradiction in

YogAchAran's views.Just as the flames (JwAlAs) emanating from a lamp

(Dheepam ) variesfrom moment to moment and yet is the same dheepam

that is behindthese variations in a firm and steady manner to give

the Jn~Anamthat it is the same Dheepa JwAlai , it is concluded that

Aathma isanithyam and the doctrines of YogAcchAran are incorrect.

YogAchAran negates ChEthanam , achEthanam and Iswaranusing untenable

logic. He says that " the knower is false"and " the known vasthu is

false (nonexistent)". Swamy Desikanstates that he has destroyed the

above two "eyes" of YogAchAramatham and reduced the status of

YogAchaaran as a wailingblind man . He compares the YogAcharan's

status to that ofthe KaakAsuran , who committed unforgivable

apachArams toSithA PirAtti and sought without success some one to

protect him inall the three worlds and finally lost one of his eyes

to the blade ofgrass empowered by Lord Raamachandran to serve as

BrahmAsthram .Swamy Desikan says that KakAsuran wailed over loss of

one eye ,where as YogAchAran symbolically lost both his

eyes(KshaNikatthvamand NIrAkAratthvam ) in the debate with him and

was wailing overthat unbearable loss.

We will study next Swamy Deskan's refutation of the third ofthe Bhouddha Matham : SouthrAnthikam.

Today , we will study the two Paasurams dealing withSwamy Desikan's

criticism of the Third of the FourMathams associated with Buddhism :

SouthrAnthikam .

Before studying the two Paasurams of Swamy Desikan onthis branch of

Buddhism , let us summarize the key aspects ofSouthrAnthikam as

presentedd by Dr.V.N.SeshAdhriyAcchArSwamy ( Dr.V.N.S Swamy ) :

1. The MadhyAmikan focused on Soonya Vaadham.

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

3. SauthrAnthikan represented that things being imperceptible are to

beinferred 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-momentaryentities do not exist. Dr.Varadachary of the French

Institute of Indologypoints out in this context that Recognition

proves that stability(AakArathvam instead of nirAkArathvam) is at the

basis ofthe worldly things in most of the Vaidhika Mathams .

Coming back to SautrAntikan , he hods that the external objects like

potand cloth are real but they can not however be directly percieved

bythe senses . He states that these (pot or cloth) can only be

inferred bythe cognition , which bears their " form " or "likeness".

SautrAntikan 's view of the process of generation of a perceptionand

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 arethe causes of

the cognitions in which , in the absence of thoseobjects , can not

come in to being .

(2) Samanatara pratyaya is a cognition that enables the

succedingcognition to recieve the form of the external objects.

(3) SahakAri pratyaya refers to light etc. which are responsible

inmaking the cognition distinct with regard to its object. The

absence oflight disables a person from having a clear apprehension of

an objectplaced in the darkness.Therefore light is sahakAri

(assistive).

(4) Adhipathi pratyaya refers to the sense organs . It is the

senseorgans that make the objects present their forms to the

cognitionin the succeeding moment .

As the external objects present their forms to the Cognition , so

dothe internal objects like pleasure, pain and hatred ; thus they

toobecome inferable . "

SautrAntikan's view is based on an untenable theory and has

beencriticized by the other two Mathams associated with Buddhism(

YogAcharam and VaibhAshikam). AchArya RaamAnuja andSwamy Desikan have

soundly criticized the SautrAntrikan's theoriesusing Tarkam and

VedAntham. Acharya Raamanuja asks the question :" If things are

contended to be MOMENTARY , the external thingswould cease to exist

in the moment of the presentation of their form tothe mind. In the

absence of such a thing , how can its form alonesurvive to be

presented to the mind?

The unsoundness of the SautrAntikan's views is severely criticized

bySwamy Desikan in SarvArTa Siddhi and Para Matha Bhangam aswell as

in the Desika Prabhandham carrying the same name.

We will take up those criticisms of Swamy Desikan in his

TamilPrabhandham ( SoutrAntika BhangAdhikAram ) in the nextposting .

Today , we will study the two paasurams that houseSwamy Desikan's

criticism of the Third of the FourMathams associated with Buddhism :

SouthrAnthikam .

171) Refutation of the SautrAntika Matham*****************************************

PoruL onRu ilathu yenRu bhOdham onRum kONDa poyyarai nAmmteruL kONDu

theertha pinnkANavoNNA poruL tEDuhinRamaruL koNDa soothu uraikkum

SoutthhirAnthakan vaNNikkai nAmmiruL koNDa pAzhamkiNaRu yenRu

ihazhnthu Ooda viyampuvamE

(Meaning) : YogAchAran has the doctrine that there are no

externalobjects and that Jn~Anam alone exists. We (Swamy Desikan

)refuted those views with our special Jn~Anam acquired fromour

AchAryAs in the previous adhikAram. The Buddhist belongingto

SautrAnthika Matham accepts the reality of external objects.The

SautrAnthikan due to his ignorance tries to use beguilingruses to

prove the existence of the external objects and internalentities

through anumAnam (inference ). His unconvincing argumentsare like the

Paazhum KiNaRu ( dark and dangerous empty well ).If any one stumbles

in to this type of well will lose his life . We(Swamy Desikan )

criticized severely the SautrAnthika Mathamso that VivEkis will

develop a distaste for this Matham andstay away from it.

172) The Inconsistencies of the SautrAntikan's

doctrines********************************************************

nilayillA poruL mathiyai viLaitthu tAnn sERniRam kodutthu tAnn azhiyum

tannAl vanthanilayillA mathi tannil niRatthaik-kANumithu kANum poruL

kANNKai yenRa neesanmulai illAt-tAai koduttha mulaip-paal

uNNUmmuhamilla mozhi yenavE mozhintha vArtthaitalai illAt-taaL oorum

kaNakkAi ninRakattaLai nAmm kaNDu inRu kaattinOmE

(Meaning): In contrast to YogAchAran , SautrAnthikanaccepts the

existence of external objects. SautrAntikan'sdoctrine is: External

objects generate Jn~Anam and handover the white , yellow and other

colors to that Jn~Anamand become extinct. Therefore , the Indhriyams

can notapprehend /comprehend these objects , which havethe svabhAvam

of extinction after enriching Jn~Anamabout their attributes like

their colors. Even id these externalobjects cease to exist, we can

comprehend the objectsthrough the information transferred to Jn~Anam

aboutthe colors through a process of anumAnam (inference).Even this

Jn~Anam with transferred information onthe colors of the external

objects becomes extinct ina trice (KshaNam ). This Jn~Anam is

equivalent tothe AathmA. This Jn~Anam will enjoy the colors likeblue

, yellow et al that has been given to it by the externalobjects. This

anubhavam is termed Vasthu SaakshAthkAram.

In SautrAntikan's doctrine , one has to accept thatJn~Anam is

generated after the birth of the Vasthu .That vasthu exists for a

KshaNam and ceases toexist after that kshaNam . During that KshaNamof

its existence , the external object creates Jn~Anamand imparts

information about itself to Jn~Anam andthereafter the external object

ceases to exist . Thus thisexternal object that is destined to become

extinct ina kshaNam has to be born first, Create Jn~Anam inthe first

second , transfer the information to Jn~Anamin the second Second and

in the third second has to becomeextinct. This is totally impossible

to concieve . Further,the Jn~Anam housing the imparted information

also becomesextinct after a KshaNam . First second, Jn~Anam is born

,the next second it becomes the repository of informationfrom the

external objects and in the third second , it hasto become extinct .

How can that Jn~Anam accomplishVasthu SaakshAthkAram ( Visualization

of external objects )?It is inconceivable and imposisble . The

situation here issimilar to the baby helping itself to mother's mik

froma mother , who has no breasts; it is like speaking , whenthere is

no face ; it is like the movement by the feet , whenthere is no head

in the body to command it. Thus we refutethe inconsistent and unsound

theories of SautrAnthikamsays Swamy Desikan in this Paasuram.

Today , we will study the two Paasurams dealing withSwamy Desikan's

criticism of the fourth of the FourMathams associated with Buddhism :

VaibhAshikam .

Before studying the two Paasurams of Swamy Desikan onthis branch of

Buddhism , let us summarize the key aspects ofVaibhAshikam as

presented by U.Ve. Dr.V.N.SeshAdhriyAcchArSwamy ( Dr.V.N.S Swamy )

and his elder brother ,U.Ve. V.N.SrIrAma DesikAcchAr Swamy :

" The Four Schools of Buddhism , namely , VaibhAshika ,SautrAntika ,

YogAchAra and Maadhyamika , inspite ofmany differences in their

principles , have some aggrementsin their viewpoints :

(1) All entities are impermanent , transitory and in a continousstate

of change (2) apart from the flow of cognitions , there isno soul or

aathman as the seat of cognition or consciousness.Unlike the two

latter Buddhists (YogAchara and MaadhyAmika) ,the VaibhAshika and the

SautrAntika hold both mental andphysical entities as real and existing

.. The VaibhAshika contends thatall external objects are real and

apprehensible by perceptionsgenerated by the sense organs . Space and

NirvANa are ,according to him , eternal ; matter and mind which is

notan entity distinct from the so-called soul or atman ,are

impermanent and momentary. For the reason that someentities are held

as permanent and non-momentary ,the VaibhAshika is condemned as a

non-buddhisteven by his colleagues , who uphold the momentarinessof

all existing entities.

The VaibhAshika is grouped with SautrAntika becauseboth of them

maintain the reality of external things. Consequently,they are both

called Sarva-asti-vAdhins .The VaibhAshika objectshowever to the

contention of SautrAntika on the point of presentationof a form by

the external thing to the mind ".

173) Swamy Desikan's condemnation of VaibhAshikam*************************************************

KaaNkinravan ilai kAtcchiyum kaNDathum uNDu avai tAmmyENN koNDana anRu

ivaRRil guNamum nilayum ilaisENN koNDa santhathiyAl sErnthum onRu yena

niRkum yenRakONN koNDa kOLUrai VaibhAtikan kuRai kUruvamE

(Meaning ): VaibhAshika's doctrine are: (1) The Jn~AthA , whoknows the

meaning is false ( poy aavAn) (2) Jn~Anam , and the entitycomprehended

by the Jn~Anam are real entities(3) That Jn~Anamand the vasthus

comprehended by it are limitless(4) Both of themhowever have no

attributes (GuNams) (5) They do not stay permanentand are destroyed

in a moment. (6) Vasthus will stay as assemblies ofParamANus (

sub-atomic entiites ).

Some weird and distorted inferences are made form this ParamAnutheory

of VaibhAshikan . According to him , although the ParamANusare

limitless , their assembly makes the entity of similar ParmANusthat

we call as a Pot or the flame made up of similar ParamANus

offire(microcosms of fire ) . Even if the sparks of flames are

similarParamANus to make the mighty flame , it is confusing to

extendthe instaneously perishing sarks to become an existign

flame.This kind of Vakra (distorted) rguments are criticized

heavilyby Swamy Desikan in VaibhAshika BangAdhikAram .

(174) The contrast between Theory and Reality in

VaibhAshikam*************************************************************

kumbhiduvAr yAr yenRu tEduhinRArguNangaLayum tangaLuku kooRuhinRArtamm

padiyai tamarkku urIaitthup-padivikkinRArtamakku ini mEl VeedenRu

sAthikkinRArtamm pudavai uNal kuritthu nedithu

yeNkinRArsanthatikkut-tavam palikkat-tAmm pOhinRArsempadavar seyhinRa

siRRinippaic-chEvahap-paRRudanE nAmm sehtthittOmE

(Meaning ): VaibhAshikars accept Jn~Anam and vasthuas real and yet

reject guNams (attributes) in them and statetheir existence is

momentary. These doctrines counter theirbehavior . VaibhAshikAs spend

a lot of time and effort tocollect sishyAs for the sake of amassing

wealth and glory .They proclaim that they possess dispassion

(VairAgyam )and non-violence (ahimsA) . They instruct the

sishyAsabout their doctrine that they will secure MOksham , the

momenttheir bodies fall down at the end of their life span . They

takea lot of trouble to amass wealth and food and worry quitea bit on

bodily matters. They state that they perform penancefor the upliftment

of their sishyAs and family . All of these areinconsistent with their

doctrines that all entities are momentaryand these entities have no

attributes. We (Swamy Desikan )have refuted all these inconsitencies

between the VaibhAshikA'sacts and their professed philosophies .

The use of the Tamil word in this Paasuram "Sempadavan " hasdouble

meanings: (1) Sempadavar means fishermen . Hers the VaibhAshikAsare

compared to fishermen , who use their distorted logic to attractthe

minds of the people to win them over to their doctrines(2)

Sem+padavar means one , who wears ochre robes ( KaashAyam).

Today , we will study the two Paasurams dealing withSwamy Desikan's

criticism of Adhvaitham .At the outset ,let me request all who to

read this posting to treat it asa historical summary with no

intention to hurt anybody's feelings .This particular posting is

aimed at the students of Philosophy .

Source Literature*****************

There are many outstanding books on Advaitha, Dhvaitha

,VisishtAdhvaitha VedAnthams by eminent AchAryAs going back tomany

centuries . In most recent times , the following books onthe

comparitive analysis and defense of Advaitha and

VisishtAdhvaithaDarsanams would be of immense use to the students of

such darsanams :

1. SrI Madhusoodhana Saraswathi ( 1540-1647 C.E) : Advaitha Siddhi

2. Swamy Desikan (1268-1369 C.E) : Satha DhUshaNi & Other SrI

Sookthissuch as AdhikaraNa SaarAvaLi , 11th chapter of Para Matha

Bhangam

3. SrI AnanthakrishNa Saasthri ( 1956) : Satha BhUshaNi

4. SrI UtthamUr Swamy ( 1959): ParamArTa BhUshaNam

5.SrI S.M.S. Chari 1961) : Advaita and VisishtAdhvaitha(A study based

on Vedanata Desika"s Sata DhUshaNi ).

6. SrI S.M.S. Chari ( 1998): The Philosophy of the Vedantha SoothrAs

Before studying the two Paasurams of Swamy Desikan onAdvaitham , let

us summarize the key aspects of Advaithamas presented by U.Ve.

Dr.V.N.SeshAdhriyAcchArSwamy ( Dr.V.N.S Swamy ) and his elder brother

,U.Ve. V.N.SrIrAma DesikAcchAr Swamy alongthe lines of AchArya

RaamAnujA in SrI BhAshyam(laghu and MahA SiddhAntham) and Swamy

Desikan inSatha DhUshaNi, Tatthva Muktha KalAPam ,SarvArTa Siddhi and

Para Matha Bhangam (11th Chapter:Pracchanna Bhouddha BhangAdhikAram) .

Adhi Sankara's contributions****************************

His contributions are many from PrakaraNa granthamsto moving

sthOthrams and subhAshithams like Bhaja Govindham.Adhi Sankara

destroyed the faulty doctrines of Veda-Baahyamathams like Bhuddhism

and Jainism and established the authority ofVedams and crushed the

nihilistic theories of Bhuddhisam . We areindebted to Adhi Sankara

for these unique contributions .

Adviatham & Buddhism (Continued)*******************************

Dr.V.Varadachary's observations on Adhvaitham developedby Aadhi

Sankara are : " Idealism of the Bhuddhists foundroom in SankarA's

system in which Brahman assumedthe place of Knowledge. Brahman is

without attributes and isthe only Reality. The world of animates and

inanimates (ChEthanamsand achEthanams ) has only phenomenal existence

and while dividingexistence thus in to absolute and phenomenal ,

SankarA paved the way forliving a virtous life leading finally to

absolutism ". In view ofoverlaps with Buddhistic doctrines in some

key areas ,some have described adhvaitham as Pracchanna Bhouddham.

Some disagreements******************

VaishNavite Achaaryas have over centuries disagreedwith the basic

premises of Advaitham in the follwing areasas defined by Dr.S.M.S.

Chari in his classical monographentitled "Advaitha and

VisishtAdhvaitha " :

(1) The validity of PramANAs for Advaita VedAntham(2) The nature and

content of Perception (3) TheNature ofConsciousness (4) The nature of

Jeevan (5) The Nature of Brahman:SaguNa or NirguNa Brahman (6) The

nature of Jagath (Universe)(7) The doctrine of avidhya and (8)

Sadhana and Mukthi .

As Dr.S.M.S. Chari points out , there have been criticismsAdvaitham by

VisishtAdhvaitham and vice versa overcenturies and continues even

today.

Darsanams wiht different view points************************************

Professor P.N. SrInivAsAchAri's wise assessmenthas to be borne in

mind, while we treat this subject( the Two schools of VedAnthA ) in

this series ofPostings on Para Matha Bhangam .

" Every VedAnthic System has a synthetic purpose as it claims bea

criticism of and fulfilment of previous systems. The conflicts

betweentwo schools of thought do not in any way affect their value as

a system ofphilosophy . On the other hand , they enrich them in so far

as they serve asan impetus to further development of Philosophic

thought " .

The Core Doctrines of Adhvaitham********************************

Samkara Advaitha has the core doctrines:

" Brahma Satyam Jagan Mithya , JivO Brahmaiva na Para: "

This core statement of Advaitham affirms (1) the nonduality of Brahman

/the onenness of the individual Jeevan with the absolute Brahaman/the

nondifference between the Jevan and Brahaman(2) the nonreality of the

empirical world around us and(3) Brahman alone is True.

The key concept in Advaitha VedAntha is avidhyA /MaayA ) .It is used

to explain the distinction between the attributeless (nirguNa

)Brahman and the One with attributes (SaguNa Brahman ) and toexplain

the distinction between non-dual reality appearing as Jeevansand as

God ( Iswaran) .

We will study the two Paasurams dealing with the criticism of

Adhvaithamby Swamy Desikan in the next posting .

Today , we will study the two Paasurams dealing withSwamy Desikan's

criticism of Adhvaitham , which formsthe 11th Chapter of Para Matha

Bhangam .

175) Refutation of Adhvaitham*****************************

VedangaL mouli viLanga ViyAsan virittha nal noolpaadhangaL aana

pathinARil Isan padi maRaitthuBhEthangaL illai yenRu ohR birama

picchu iyambuhinRabhOdham kazhinthavanai Bhuddhar mAttudan poottuvamE

(Meaning): For the purpose of understanding the true meaning

ofUpanishads , Sage VyAsa compiled Brahma Soothrams in fouradhyAyams

containing sixteen padhams . Adhvaithins do not acceptIswaran's

anantha kalyANa guNams and Svaroopam proclaimedby the above VedAntha

Saasthram . Instead , they describe Brahman asmere JN~Ana Svaroopan

without any guNams (nirguNa Brahman).They assert Brahman alone is

Real (sathyam ) and all else are false.They declare that MayA does

make all these unreal objectsappear real to Brahman as a result of

its Ajn~Anam . We have nochoice under these circumstances to link

adhvaitham with Bhouddhamand reject both as unsound in this adhikAram

of PracchannaBhouddhA Matha Bangam .

176) Condemnation of the avidhyA sambhandham to

Brahman*******************************************************

pirivu illa iruL onRu piNakku onRu illAperu-veyilai maRaitthu ulaham

kaattum yennaaRivillA aRivu onRai avitthai moodiaham puRam yenRu ivai

anaithtum amaikum yenpArseRivu illA Buddharudan sErnthu

kettArseevanayum Isanayum chithaikkap-pArthArneRi illA nErvazhiyum

tAnE aanAnNedumAlai nAmm adainthu nilai peRROME

(Meaning ) : The main tenet of Adhvaithis is that Brahmamalone is true

(sathyam). It has no GuNams like Jn~Anam.But it (Brahman) stands as

the Jn~Ana Svaroopam . There is no realVasthu other than Jn~Anam

..Brahma Svaroopam has sambhandhamfrom time immemorial to a vasthu

called MaayA. The nature of MaayAis to hide its aadhAram ,

Brahman.Sine Brahman is hidden by MaayA ,Brahma svaroopam does nor

shine as it should in its real nature.

This MaayA is a vasthu made up of the three guNams , Satthvam ,Rajas

and Tamas ; it can not be described either as real or unreal;it has

the svabhAvam (nature ) to hide its substratum (aadhAram);it changes

constantly.It hides Brahma Svaroopam and showstransformed vasthus

like Water, Earth ( Pruthvee) and similarlythrough its thirOdhanam

(hiding Brahman ) , shows up asvariations such as Desire (icchA ),

Jn~Anam and DhvEsham( resentment). These are the key doctrines of

Advaitham.

The description of avidhyai hiding Brahman to create allvasthus is

like saying that a mighty darkness hides the brightestluminous body

and that mighty darkness shows all vasthusof the world to the people

( IruL onRu peru veyilai maRaitthuulaham kAttum yenna) .

It is YogAchAran's doctrine that Jn~Anam alone is sathyamand the rest

are false.He says that Jn~Anam is momentary inexistence.It ceases to

exist every moment and newer Jn~Anamsare born and perish the next

second. This anithyathvam(impermanence) and Bhauthvam ( nature of

being many Jn~Anmas)are figments of fancy and are not consistent with

Veda PramANams.In this Bhouddha Matham , Jn~AthA (the knower ) is

false ( asathyam)and the phalans of the Jn~Anam are also unreal.

Adhvaithamoverlaps thus with YogachAras in some areas and

MaadhyAmikasin other areas . There are commonalities between the two

mathams.Bhouddham is an avaidhika matham ( Veda Baahya matham ) and

doesnot accept Vedam as PramANam. Adhvitham is indeed a Vaidhika

mathambut misintreprets the true meanings of VedAntham as revealed

bySage VyAsa in his Brahma Soothrams.The key outcome for adhvaithamis

that they do not accept that Jeevan and Iswaran are different

tatthvams.The Adhvaithins believe in the identity of Jeevan with

Brahman .In Adhvaitham , " All things other than Brahman are unreal

becausethey are different from Brahman, like the shell-Silver .

Avidhya(ignorance ) makes one see the universe in Brahman even

thoughthe Universe has no real existence...This doctrine of avidhyA

orMaayA is the very life blood of Adhvaitha " .With the use of

avidhyA ,the realtion between Brahman and the Universe is distortedby

adhvaithins.

VisishtAdhvathins stoutly refute many of the above doctrinesof

Adhvaitham.They hold that The Universe is Real and the SupremeBeing

is full of kalyAna GuNams . Brahman is held to be playing the roleof

Soul to the Universe , which is recognized as His own body.The

Body-Soul relationship between the Universe and Brahmanis the life

blood of VisishtAdhvaitham . All the chEthanamsand achEhtanams form

the body of Brahman .

VisishtAdhvaitham's central tenet is " Brahman (the Supreme

Being)having the Universe of ChEthanams and achEthanams as its bodyis

the ONLY Real thing and there is NOTHING , which is notthe body of

Brahman and which is independent of the sameSupreme Being .Whereas in

the doctrine of Adhvaitha ,Brahman alone is real, and every thing

else--Sentients andinsentients -- is false ; the VisishtAdhvaitha

while presentingthe view that brahman alone is real explains that

brahman includessentients and insentients , which are proved to be

inseparableattributes and body of Brahman. This intrepretation

revealsa vast gulf of difference between Adhvaitham

andVisishtAdhvaitham ".

Swamy Desikan states in this slOkam : " neRi illA nEr vazhiymtAnE

aanAn, NedumAlai adainthu nilai peRROM " ( We performedthe UpAyam of

SaraNAgathy to the Lord , SrIman NaarAyaNan ,who has no other

alternative except Himself for granting MOkshamand we as Sesha

BhUthans protected out Svaroopam as Hiseternal servant through

rejection of other misleading Mathamslike Adhvaitham .

We will study the two Paasurams dealing with the criticism ofJaina

Matham by Swamy Desikan in the next posting .

Today we will study the two Paasurams that refutethe avaidhika Matham

of Jainam ( 12 thChapter ofPara Matha Bhangam: Jaina Matha

BhangAdhikAram).

177) Refutation of Jainism**************************

sOthanai vittu orutthan sola meyyenac-chOhataraisEthanai aRRavar yenRu

sithaittha pinn seevarkatkkOrvEdanai seyhai veRum maRam yenRu viLampi

vaitthEmaatavam yenRu mayir paRippAr mayal maaRRuvamE

(Meaning): The Jains do not accept the eternal VedAsas having been

created by no human beings (apourushEyam) .Tthey do not accept the

Vedams bequeathed to us by the Lordas PramAnam.Bouddhism is in the

same category ofVeda Baahya Mathams . In this chapter , we refutethe

Jaina Matham as we did before the four kinds ofBhouddha mathams. The

key doctrine of Jainism isnonviolence to every living being. Inspite

of this avoweddoctrine not to cause any pain to living beings , they

pullout their own hair and cause harm to themselves andconsider that

act of himsai as a great act of penance.We will remove their

ignorance about fundamental tatthvams.

The reason for many to like Jaina Matham over Buddha Mathamis because

of its difference from Buddhism in accepting thatthe world is real

and that here are nithya and anithya vasthus.They agree however with

the Bhuddhists that mind is nota distinct entity from the Soul.They

preach ahimsai but performforcible pulling of their hairs as

dhigambhara monks and causehimsai to themselves.

The nigamana (concluding , suming up) paasuram on Jainismgoes in to

more details about the doctrines of this Mathamand its

inconsistencies and contradictions .

178) Inconsistencies of doctrines*********************************

sonnAr tAmm sonnathu yelAm thuravOmyenRumsonnathuvE sonnathu alathu

aahum yenRumsiRiyanumAm periyanumAm seevan yenRumannAthum mannumathum

onRE yenRumvaiyamellAm vizhuhinRathu yenRum yenRumtennAdum vada naadum

sirikka pEsumsina neRiyAr sinam yellAm sithaitthittOmE

(Meaning): Jaina Matham's chief doctrine is thatthere is no Iswaran .

TFor them , he ParamANus ( sub-atomicparticles ) are the cause of the

Universe.Every vasthuin this world consists of the duals of

Sathyam-asathyam ,bhEdham-abhEdham , nithyathvam-anithyathvam .

Theyare made of dhvandhvams(duads) , which are polar opposites.If

some one from other Matham points out that the acceptanceof polar

opposites of the kinds pointed above would lead tothe acceptance of

other dhvandhvams as well , then the Jainsaccept them all without

objection. If some one says thattheir views are inconsistent with

PramANams , then theypoint out there is no problem since they

consider inconsistencyas a guNam in vasthus.They say that what can be

eatenand what can not be eaten among vasthus is one and the same.They

say that the Jeevan will have the same size as one's body.They say

that vasthus would be eternal (nithyam ) and atthe same time

evanescent (anithyam/limited life). Theystate that the Earth because

of its weight is foreverdescending downwards . All of these strange

beliefs andstatements make them national laughing matter.We

haverejected their doctrines(saptha bhangee Vaadham)in this adhikAram

..

Today we will study the two Paasurams that refute the

BhAskara-Yaadhava Mathams ( one of the BhEdha- AbhEdha Matham ).The

detailed account of this matham as a group of FIVE MATHAMSand its

refutation is housed in the 6th Chapter of SrImath Rahasya

ThrayaSaaram . Durign Jan 16, 1999 HH Prakrutham Azhagiya Singar

gavea Tele-upanyAsam on the Subject that has been summarized by me

inthe Ahobila Matam Web pages:

http://www.ahobilamutt.org/upan/jan1699

Please refer to this posting for details .

179) Refutation of BhAskara-Yaadhava Matham*******************************************

yEkAnthikam illai yenRu aasayau t-thAmuduppArsOkAnthamAhat-thuRappunDa

pinn thozhil vaidhikamyenRu EkAnthikaL sonna Isan padiyil vikaRpam

yeNNUMlOkAntha VeeNar tamm vEdAntha Vaartthai vilakkuvamE

(Meaning ): Jaina AchAryaas wear the directions as their dress( they

are naked). They were saying that there are no vasthus withthe same

svabhAvam. They became less sure about that declarationafter hearing

our criticisms of that concept in the earlier chapter .Sages VyAsa,

ParAsara are the great ones , who established BrahmaSvaroopam as firm

and having the same nilai .In those doctrinesestablished by Sages

VyAsa and ParAsarar , the BhAskara-Yaahavamatham followers create

discord by suggesting BhEdham andabhEdham are in Brahman .They keep

telling that their BhEdhAbhEdhadoctrines are rooted in the VedAs and

VedAntham.We will refute theirMatham as unsound in this chapter .

180) Condemnation of the BhEdha-abhEdha Matham of

BHaskara-Yaadhava*******************************************************************

 

onRenavum palavenavum thORRuhinRaulahu yellAm oru Bhiramam tAnE

aakkinanRu yenavum theethu yenavum pirintha yellAmnanRu anRu theethu

yenRE yena navinRArkanRum alar pasuvum alar aahi ninREkanRAhi

PasuvAhi ninRa vaNNaminRu maRai mAttukku ohr idayanAnayEkAnthi

isayinthada nAmm iyambinOmE

Today we will study the two Paasurams that refute the

BhAskara-Yaadhava Mathams ( one of the BhEdha- AbhEdha Matham ).The

detailed account of this matham as a group of FIVE MATHAMSand its

refutation is housed in the 6th Chapter of SrImath Rahasya

ThrayaSaaram . Durign Jan 16, 1999 HH Prakrutham Azhagiya Singar

gavea Tele-upanyAsam on the Subject that has been summarized by me

inthe Ahobila Matam Web pages:

http://www.ahobilamutt.org/upan/jan1699

Please refer to this postign for details .

179) Refutation of BhAskara-Yaadhava Matham*******************************************

yEkAnthikam illai yenRu aasayau t-thAmuduppArsOkAnthamAhat-thuRappunDa

pinn thozhil vaidhikamyenRu EkAnthikaL sonna Isan padiyil vikaRpam

yeNNUMlOkAntha VeeNar tamm vEdAntha Vaartthai vilakkuvamE

(Meaning ): Jaina AchAryaas wear the directions as their dress( they

are naked). They were saying that there are no vasthus withthe same

svabhAvam. They became less sure about that declarationafter hearing

our criticisms of that concept in AdhvaithA chapter .Sages VyAsa,

ParAsara are the great ones , who established BrahmaSvaroopam as firm

and having the same nilai .In those doctrinesestablished by Sages

VyAsa and ParAsarar , the BhAskara-Yaahavamatham followers create

discord by suggesting BhEdham andabhEdham in Brahman .They keep

telling that their BhEdhAbhEdhadoctrines are rooted in the VedAs and

VedAntham.We will refute theirMatham as unsound in this chapter.

Today we will study the 180th Paasurams that refutes the

BhAskara-Yaadhava Mathams ( one of the BhEdha- AbhEdha Matham ).The

detailed account of this matham as a group of FIVE MATHAMSand its

refutation is housed in the 6th Chapter of SrImath Rahasya

ThrayaSaaram . During Jan 16, 1999 HH Prakrutham Azhagiya Singar

gavea Tele-upanyAsam on this Subject that has been summarized by

adiyEnin the Ahobila Matam Web pages:

http://www.ahobilamutt.org/upan/jan1699

Please refer to this posting for details on the

BhAskara-YadhavaprakAsa Matham.If you have difficulty in accessing

thesepages, please search with Google search engine with the string

:Bhaskara+yaadhava . Pages 2 & 3 of the 7 page posting coverin detail

the key aspects of BhEdhAbhEdham doctrines .adiyEn will summarize the

content below.

180) Condemnation of the BhEdha-abhEdha Matham of

Bhaskara-Yaadhava*******************************************************************

onRenavum palavenavum thORRuhinRaulahu yellAm oru Bhiramam tAnE

aakkinanRu yenavum theethu yenavum pirintha yellAmnanRu anRu theethu

yenRE yena navinRArkanRum alar pasuvum alar aahi ninREkanRAhi

PasuvAhi ninRa vaNNaminRu maRai mAttukku ohr idayanAnayEkAnthi

isayinthada nAmm iyambinOmE

Introduction:************

BhAskara Matham: Jeevan and Braman will stay unitedwithout any

variations (BhEdham) .This kind of non-difference(abhEdham ) is

natural for Brahman. The differences (BhEdham)from Brahaman for

Jevans is thru the UpAthi of Buddhi, Indhriyam ,SarIram et al. For

the insentients ( achEthanam ) and Brahman , bothBhEdham and abhEdham

are natural manifestations.

Yaadhava PrakAsa Matham: The bhEdham and abhEdhambetween Brahman and

Jeevan as well as that betweenachEthanam and Brahman are natural

manifestations(SvabhAvikam)of Brahman . Yaadhava Matham asserts that

the Svaroopam of Brahamanhas the capacity to transform in to

chEthanams and achEthanams.

BhAskara-Yaadhava (B-Y) Matham was a powerful Matham in theirday .

That was why Sudarsana Suri , the author of Srutha PrakAsikA ,the

author of the authoritative Commentary on AchArya RaamAnujA'sSrI

BhAshyam spent a lot of effort to refute the above doctrines ofB-Y

matham.

BHEDHABHEDHAM LITERALLY MEANS IDENTITY INDIFFERENCE. The authors of

B-Y matham had elegant butillogical arguments to sustain this

untenable position. How canthere be Identity in difference ?

Ultimately , as history tells usYaadhavaprAkAsa , one time AchAryan

of SrI RaamAnujAsurrendered his loyalty to B-Y matham and became a

devoutSishyA of VisishtAdhvaitham as developed by AchAryaRaamAnujA .

>From the history of Philosophy , B-Y mathamhas to be looked at .The

180th Paasuram covers SwamyDesikan's refutation based on the views of

his PoorvAchAryAs.Swamy Desikan refutes the central doctrine of B-Y

Mathamthat the Svaroopam of Brahman transforms in to ChEthanamand

achEthanam . VisishtAdhvaitham avers that the Svaroopamof Brahman is

totally different from ChEthanams and achEthanamsand the

Brahama-ParinAma vAdham of B-Y matham is undefendablebased on

Saasthrams and Upanishads .

Issues in B-Y Matham********************

The issue centers on the explanation of the materialcausality of

Brahman ? For reference , a lump of clay isthe material cause

(UpAdhana KaaraNam ) for anearthern pot . How does Brahman , whcih

Upanishadsassert as immutable transform in to the Universe ? How

isthe material casuality of Brahman accounted for withoutaffecting

the Svaroopam of Brahman ?

B-Y Matham accounted for this by stating that Brahmanitself transforms

into the material universe .This is knownas the Brahma PariNAma

Vaadham .

VisishtAdhvaithins connected Brahman with ChEthanamand AchEthanam

(sentient/chith and insentient/achith) andheld that the subtle form

of assoication of Brahman withchith and achith (

Sookshma-chith-achith visihta form).The material causality of Brahman

is explained throughthe Brahman becoming antharyAmi for all chith and

achithwhile retaining its Svaroopam (with out any vikAram orchanges)

.. VisishtAdhvaithin's position is therefore consideredas a modified

Brahma-PariNAma Vaadham .

Adhvaithins hold their view on matrerial causality based onthe

illusory nature (MaayA) of the Universe. They believe thatBrahman is

the basis of the illusory appearance of the universeand links it to

the material cause.Swamy Desikan classed this viewas Vivartha Vaadham

and dismissed both the Adhvaithin's and B-Yviews following the

doctrines of VisishtAdhvaitham elaborated byAchArya RaamAnujA.

In YadhavaprakAsa's matham , Brahman has three fold power(sakthi) and

transforms in to Chith , achith and Isvara sakthis.Brahman , which is

BEING (SATH) transforms itslf in toa triadic form , while mintaining

its svaroopam unchanged(abhEdham ) although its sakthi undergoes

transformation(bhEdham ) . This matham of YaadhavaprakAsa was

rejected bySwamy Desikan as unsound on the basis that the acceptance

ofbhEdham and abhEdham in one breath amounts toSELF-CONTRADICTION

..This Aathmaikyam ( the identityof aathmA /ParamAthmA with prapancham

(material universe)is thus rejected.

The key words of this Paasuram are: " OnRu yenavumpala yenavum

thORRuhinRa ulaham yellAm oru BrahmamtAnE aaki " (The whole world

staying as one vasthu or asmany vasthus in B-Y matham is viewed as

being driven byBhEdhAbhEdham through Brahma PariNAma Vaadham).The

Self-contradiction arising from this premise is pointedout by Swamy

Desikan .

Today , we will study the reasons advanced bySwamy Desikan to reject

VyAkaraNa Mathamfor accepting amsams(aspects ) of Adhvaitham ,

Yaadhava,Jaina and Bhouddha Mathams as the planks in its

foundation.Swamy Desikan dismisses VyAkaraNa matham as BrahmaVivartha

Vaadha matham .

181) chAyA maRaihaLil sattham teLinthida c-chARRutalAlthUyAr ivar

yenRu tOnRa ninRE pala soothuhaLAnamAyA mathamum maRu sina vaathum

bhavatthumum sErvyAkaraNar sollum maRu mARRangaL mARRuvamE

(Meaning ): VyAkaraNar came to be considered as the pious & pureones

because they established the precise ways to pronounce (

preciseakshara , Svara , Matthirai pronunciation ) of Veda

manthramsso that the meanings of these Veda Manthrams are not

distorted throughtheir VyAkaraNa Saasthram . Yet they have made their

arguments aboutthe superiority of their matham by adopting illogical

doctrines fromAdhvaitham ,Jainism and Bhouddham. Their Vivarttha

vAdha doctrines are suspectand therefore VyAkaraNa matham has to be

rejected.

What is this Vivarttham ? In the waterless desert , the hot Sun

createsa mirage creating the appearance of floods and waves , which

reallydo not exist. The phenomenon of one appearing as the other

isknown as Vivarttham. Adhvaithins hold that the Universe (Prapancham

)is the Vivarttham of Brahman .

VyAkaraNa matham holds that there is a vasthu known as SphODam

besidesaksharam , word ( padham made up of aksharam ) and Svaram .

That SphODamis attributed to produce meanings to Aksharam and Padhams

and that SphODamis Brahman. The VyAkaraNars describe the entire

Prapancham to be thevivartthamof that SphODam . Here they are close

to Adhvaithins' vivarttha Vaadhamviews(Prapancham is a Vivarttham of

Brahman) . Brahman never loses its svaroopamand is distinct from

Prapancham ( Jeevans and insentients) according toVisishtAdhvaitham .

BhAskara-Yaadhava Matham described derisively as Jaina

VedAnthAmasserts that Brahmam transforms in to Prapancham and

undergoes vikArams.Brahman gives up its svaroopam (thru the act of

pariNAmam) to becomesome thing else (viz)., Prapancham according to

this Matham .Some of theVyAkaraNarbelieve that sabdha roopa Brahman

transforms in to Prapancham throughthe act of PariNAmam . Thus

VyAkaraNar agrees with BhAskara-Yaadhavamatham in the matter of

adopting Brahma PariNAmam that has been rejectedas untenable by

VisihtAdhvaithins .

One class of VyAkaraNar and BhouddhAs believe that the individualwords

constituting a sentence have their own meanings ( artha Jn~Anam

aboutthe Padhams forming the Vaakyams ) and the integrated use of

these words/padhamscreate a Jn~Anam known as PrathibhA , which

provides the true total meaning.Here , there is correlation between

the two groups --Bhouddham andVyAkaraNamon one hand and VyAkaraNars

on the other --and this is also unacceptable..

Swamy Desikan rejects the VyAkaraNa matham for borrowing the

faultydoctrines of the three mathams that have been proven earlier to

be unsound .

182) The delusion of the VyAkaraNars led by the nose by other

Mathams*********************************************************************Kalahatthil

kalangi varum kANikku yellAmkaNNARu sathira vazhi kattuvAr

pOlulahatthil maRai sErntha uraihaL tammAloru pizhayum sErAmal

ubhaharitthArpala katthum Bhouddhar mudhalAna paNDaip-pahar kaLLar

pahattazhikka paravum poyyAmsila kaRRu siddhAntham aRiyahillA

c-chiRvar ini mayangAmal sEmitthOmE

(Meaning ): In the case of ownership over the boundaries ofa disputed

land , it is customary to ask for the help of

mediators(MadhyastharkaL) to intervene and resolve the

disputations.The correct boundary agreed upon with the help of

MadhyasthAsis known as "KaNNARu ". Similarly , VyAkaraNar served

asmadhyasthAs to establish the true meanings of Veda Vaakyamsusing

VyAkaraNa Saasthram . Inspite of this great help, VyAkaraNarsfell for

the ostentatious propaganda of BhouddhAs and acceptednumber of

doctrines unique to Bhouddha Matham and were travelling ondangerous

roads going no where.We (Swamy Desikan ) intervened andsaved them

from the dangers of the borrowed doctrines from Jainam ,Bhouddham and

adhvaitham.

Today , we will study the reasons advanced bySwamy Desikan to reject

KaNAtha Mathamfor creating concepts (padhArthams) not accepted

byPramANam like Prathyaksham ; they also do not acceptIswaran as

revealed by the sabdha pramANam of Vedam .They declare that the

timeless Vedams were created byordinary humans (PourushEyam ) instead

of by the eternalIswaran (apourushEyam ) .

183) kaNDathu alAthana kattuthalAl kaNDa vittathanAlpaNDu uLathAna

MaRaikkup-pazhamayai maaRRuthalAlkoNDathum Isanaik-koLLA vahai yenRu

kURuthalAlkaNDakarAy ninRa kaNAthar vAdham kazhaRRuvamE

(Meaning ): KaNAtha Matham invented concepts that are notconsistent

with Prathyaksha PramANam .Some of these strangeconcepts are

different from avayavam such as avayavee, SaamAnyam ,VisEsham ,

SamavAyam , abhAvam et al . KaNAthAs also rejectTatthvams approved by

the VedAs such as Prakruthi , MahAn et al.They accept Iswara tatthvam

but reject Vedam as apourushEyam .They do not recoignize Iswaran as

revealed by the eternalVedAs and accept Him as being revealed by the

pramAnamof anumAnam (inference) alone. KaNAthAs are like thorn in the

fleshand we (Swamy Desikan ) removed that thorn from the

VaidhikaSiddhAnthams .

184) The strange doctrine of KaNAtham to explain Iswaran &

Moksham******************************************************************

aagamatthai anumAnam yenkayAlumazhiyAtha maRai azhikka

ninaitthathAlumbhOgam aRRu ohr upalam pOl kidakkai tAnEpuNNiyarkku

veedenRu puNartthalAlummaakam ottha MaNivaNNan padiyai mARRimaRRu

avanukku ohru padiyai vahutthathAlumkAkam ottha KaaNAtan kaNNai

vAngik-kAkkaikku aar yenRu alaRRak-kaattinOmE

(Meaning): The KaNAthAs do not accept Sabdham asseparate (independent)

PramANam and bury it insidethe pramANam of anumAnam . They treat the

eternal ,Nithya PramANam , Vedam as apourushEyam andmake it short

lived . They state that the state of Mokshamenjoyed by the Jeevan is

the state when it exists withoutany anubhavam like a stone without

possessing anyJn~Anam or aanandham .They say that Iswaran is

nimitthakAraNam ( like potter for a clay pot ) and not

upAdhAnakAraNam ( like the clay ). They declare Iswaran , who

iswithout any admixture with Prakruthi as one without SarIram(Suddha

Satthva maya sarIram) and deny Him as possessinglimitless bliss

(aanandha mayan ).The KaNAthAs are likethe crow , which committed

huge apachAram to SithA PirAttiand lost its eye to the BrahmAsthram

sent after it by LordRaamachandran . We (Swamy Desikan ) have pulled

outthe eye (the doctrine ) of KaNAthan and made him crywith

desperation about not having any place to resort to inthis adhikAram

through our refutation of his doctrines .

Today , we will study the reasons advanced bySwamy Desikan to assess

Gouthama(NyAya ) Matham.He criticizes it for bending over backwards

to reconcileits inconsistencies with some aspects of KaNAtha Matham .

Swamy Desikan criticizes Gouthama matham for havingsome Soothrams that

are inconsistent with the path shown byBrahma Soothrams . Swamy

Desikan's rejection ofthe KaNAtha matham concepts were covered

earlier .His objections on KaNAtha Matham were (1) nonacceptance

ofSabdham as a valid PramANam (32) Treatement of Vedam asPourushEyam

(composed by a mortal instead of being createdby the eternal Lord )

and (3) Status of Jeevan in Mokshamdevoid of Jn~Anam and other guNams

..

Swamy Desikan accepts that NyAya matham as a Vaidhika Mathamexcept for

the above cited deficencies.He says that those defectscould be removed

and NyAya Matham can be made acceptable.He likens the effort to

straighten out NyAya Matham to that ofsurgically removing the hunch

from the hunchback with some effort .He says that an entirely new

NyAya Saasthram can be created byaccepting the portions consistent

with VisishtAdhvaithic intrepretationof Brahma Soothrams and

rejecting the objectionable portions .Swamy Desikan went ahead and

created a SrI sookthi revered asNyAya Parisuddhi (Cleansification of

Gouthama Matham ) ona three pronged approach to bring it back in to

the fold of VedAnthaSaasthrams .In summary , Swamy Desikan accepts

NyAya Mathamas an anukoola Matham and rejects KaNAtha Matham asa

Prathikoola Matham.Swamy Desikan's position with respect

toNyAya-VaisEshikA matham as well as any other Matham is thatof a

VisihtAdhvaithin upholding the Supreme authority of Sruthi(Vedam as

unassailable PramANam) and taking positions thatare not Veda

Viruddham ( inconsistent with apourushEyaVeda PramANams).

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

theory is as follows: " The concepts of Parts andwhole based on

AarambhavAdha is untenable (baseless).Swamy Desikan elaborates on the

theory developed byVisishtAdhvaithins ( SathkAryavAdha) to defeat the

NyAyadeveloped theory on matter and its parts. Swamy Desikan

alsorejects the NyAya-VaisEshika views on the nature and functionof

sense organs and their views on the status of the soul inMoksham .

185) Criticism of Gouthama Matham*********************************

gOthama noolakLai kuRRam illA vahai koottalamumAmkOthu kazhitthoru

kooRRil guNangaLaik-koLLavumAmyaathum ihanthu oru neethiyai yAmE

vahukkavumvEdiyar nannaya vittharam yenpathu meyuLLatE

(Meaning): It is possible to consider the doctrines ofGouthama Matham

as not being totally inconsistent with Vedam(Veda VirOdham) with some

corrections . It is also possibleto remove those sections , which are

Veda VirOdhamand accept the rest . We can also reject the whole

NyAyaMatham and construct a new one , which is totally compatiblewith

the Vedam .We can do that . Respecting the insight ofMaharishis like

Manu, who clearly understood the true meaningsof VedAntham and gave

support for the inclusion of NyAyaVistaram as one of the 14 VidhyA

sthAnams , we acceptthe Gouthama matham ( elaboration of nyAya

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

outthe areas of inconsistencies with Veda PramANams , acceptedthe

areas that are backed up by Veda PramANams and replacedthe others

with new NyAya soothrams , where they contradictBrahma Soothrams .

186) Three ways to make nyAya matham acceptable***********************************************

nAnn maRaykkut-thuNayAha nallOr yeNNUmnaaliraNDil onRAna naya nool

tannilkoon maRaithtal kOthu uLathu kazhitthan maRROrkONAtha kOthil

vazhi vahuthalanRiOon maRaitha uyir oLi pOl otthathu

ovvAthuuyirillAk-kANatham uraittha yellAmvAnn maRaikka madi kOlum

vaNNam yenROMmaRRu ithaRkku maRu mARRam pEsuvArE

(Meaning ): NyAya vistharam is accepted as one ofthe 14 vidhyA

sthAnams used to intrepret the meaning ofthe four Vedams.The rest of

the ten are the six angAs ofthe Vedams ( SikshA , VyAkaraNam ,

chandas, niruktham ,jyOthisham and Kalpam ) , MeemAmsai, nyAya

vistharam ,PurANam and dharma sAsthram . Among these ten, PurANamsand

Dharma Saasthrams give the meanings of Vedams in a wayand therefore

are not strictly considered as direct helps to determinethe meaning

of the Vedams.Therefore the VidhyA SthAnamsneeded for the

determination of the precise meanings ofthe VedAs are reduced to 8

from 10 .

Among the 8 vidhyA sthAnams , NyAya vistharam focuses onpramANams like

prathyaksham and objects experiencedby prathyaksham in a brief manner.

MeemAmsai dwells indepth on these pramANams. They (NyAya Vistharamand

MeemAmsai ) fit thus in to an overall topic forexamination of

PramANams in brief and elaborate manner.

This VidhyA sthAnam of nyAya vistharam was taught byGouthama Maharishi

through his nyAya soothrams . PramANamsand the pramEyams explained by

those pramANams formthe content of the nyAya soothrams (Gouthamma

matham).Swamy Desikan researched them and straightened outsome areas

, which were inconsistent with Vedam , Smruthiand Braham Soothram ,

removed some which could not befixed to fit in to VedAntha Saasthrams

.. The results of thisscholarly research took birth as Swamy Desikan's

SrI sookthirevered as NyAya Parisuddhi .Swamy Desikan pointed outthe

mistakes made by Gouthama matham in its enthusiasm tounify its

doctrines with those of KaNAtha Matham anddeemphasis on the need to

be aligned with the tenets ofVedAntha Saasthams .Swamy Desikan

refutes thismisplaced enthusiasm on the part of nyAya mathamof

Gouthamar to bridge its doctrines to KaNAtha mathamthat has totally

unacceptable doctrines (Vedam is pourushEyam ,Jeevan in the state of

Moksham is like a stone or wood withoutaanandha anubhavam et al) .

Swamy Desikan concludes that there is no one , who willdisagree with

his analysis of treating Gouthama matham(after fixes ) as an anukoola

matham and KaNAtha mathamas a vipareetha matham that is not at all

acceptable.

Today , we will study Swamy Desikan's criticism ofMeemAmsaka Matham and its followers .

187) Criticism of the MeemAmsa Matham*************************************

Isanum maRRa aNangum ilathuyenRu yezhilnAnmaRayilpesiya nall vinayAl

perum paazhukkuneer iraykkumneesarai neethikaLAl nigamAnthatthin nool

vazhiyEmAsu il manam kodutthum maRu mARRangaL mARRuvamE

(Meaning): MeemAmsakAs do not accept either the Lord or the other

godslike Indhran. They believe that the Yaagams and Yaj~nams done by

humansproduce a vasthu known as apoorvam and that vasthu gives the

phalansfor those karmAs .They accept sabdham as the DEvathai . This

createsa situaton in their matham , where the devathais have no

sarIram ,problem in acceptance of the havis by the dEvathai ,

enjoyment of that havisby the accepting devathai, granting fruits for

the karmA performedand for the devathai to be at more than one place

to particpate inmore than one yaj~nam .

The MemAmsakAs do not accept the existence of Iswaran ,who is

worshipped by all types of KarmAs and who grantsthe fruits for those

kinds of worship . Instead , they create aninsentient vasthu named

apoorvam (PuNyams and Paapams),perform karmAs enjoined by the VedAs

with pomp and expenditure ofa lot of money , undergo a lot of

physical sufferings (SarIra Sramam) .Their effort is like irrigating

a desert region. It is futile and fruitless.

We (Swamy Desikan ) will refute their foolish ways with

appropriateVeda PramANams and help them understand their follies.

188) Poorva and Utthara MeemAmsais are one Saasthram

only*********************************************************

kanai kadal pOl oru neerAm sootthiratthaikavunthanayum irAhuvaium

pOlak-kaNDuninaivudanE nilait-tarumam ihanthu niRkkumneesar nilai

nikai nADA vaNNam yeNIvinai paravu saiminiyAr vEda noolaivEdAntha

nooludanE virahAl kOtthamunai udaya muzhu mathi namm munivar

sonnamozhi vazhiyE vazhi yenRu muyanRittOmE

(Meaning) : Our SiddhAntham is to accept Poorva MeemAmsai,Utthara

MeemAmsai as one vEdAntha Saasthram. Like the One oceanis called

lower and upper ocean , the MeemAmsai, which is one sAsthramis

nomenclatured as Poorva and Utthara MeemAmsais. Poorva

MeemAmsaicovers the KarmAs dealing with Bhagavath AarAdhanam . The

Iswaran ,who is worshipped by those KarmAs is the subject matter of

UttharaMeemAmsai or Brahma KaaNDam . BhOdhAyanar , Swamy

AaLavanthArand AchArya RaamAnujA established this unifying

classification and acceptedthe two MeemAmsais as belonging to one

Saasthram. We follow this pathrecommended by these great

intellectuals .

The usage of the words in this Paasuram ( Kavanthanayum IrAhuvayum

pOlE )refers to the MeemAmsakAs calling Poorva MeemAmsam ( Karma

KaaNDam)that does not accept Iswaran and only KarmAs as trunk without

head ; theycallUtthara MeemAmsam , which eschews KarmAs and talks only

about Iswaran(Brahman ) as head without trunk. Raahu has head but no

trunk; Kabhandhanof SrImath RaamAyaNam has no head but he has trunk

only. Swamy Desikangives these apt comparisons to describe the

position of the MeemAmsakAsand goes on to assert that the united

Poorva and Utthara MemAmsams areone Saasthram (body witha head) and

that they can not be seperated .

Swamy Desikan rejects Nireeswara MeemAmsakas , who extollKarmAs over

Iswaran with the rules of SaarIraka Saasthram .Swamy Desikan accepts

the PoorvOtthara MeemAmsa Kramam.Swamy Desikan blessed us with two

SrI Sookthis (sEswara MeemAmsaand MeemAmsa PaadhukA ) to establish

the oneness of MeemAmsainstead of rigid separation of hte one

Saasthram in to two MeemAmsaSaasthrams.

Today , we will study Swamy Desikan's criticism ofSaankhya Matham .The

full title of this adhikAram (chapter)is NirIswara Saankya

NirAkaraNAdhikAram.

There are two Sankhya Mathams: sEswara Saankhyadarsanam ( Theistic

one) and nirIvara Saankhya Darsanam(atheistic one created by Sage

Kapila). Saankhya KaarikA ofVaachaspathi Misra is a detailed

statement on this atheisticSaankhya Darsanam .There are significant

differences betweenVisishtAdhvaitha and SaankhyA darsanams.

189) Criticism of the Saankyaa Matham*************************************

mukkuNamAy ninRa moola prakruthikku azhiyAakkuNamaRRa aru tuNai

athaRkku Isan illaiikkaNanaippadi Iyainthum yeNNil munn mutthi

yennumpakkaNa veeNar pazham pahattaip-pazhuthAkkuvamE

The two key doctrines of Saankhya darsanam are:(1) Prakruthi and (2)

Jeevan.There is no Iswaran .Satthvam ,Rajas and Tamas are not GuNams

but dhravyams. When thesethree guNams are in exactly equal

proportions , Prakruthi iscalled Moola Prakruthi (MP) ; it is eternal

and is not destroyable .MP is enjoyed by the Jeevan . MP is pervasive

everywhere(Vibhu).MP will always undergo changes. This is the prime

cause for allother doctrines and transforms in to tatthvams like

MahAn.

Jeevan is eternal. It is also Vibhu since it is pervasively

presenteverywhere. Jeevan is without any guNam.He is the embodiment

ofJn~Anam.He ahs no activities. He stands apart from every

SarIram.Prakruthi undergoes transformation as a result of Jeevan

standingas support .Like a blind person walks with the help of a lame

person ,Prakruthi performs its duties with the help of Jeevan , which

is Jn~AnaSvaroopan .Since the world's activities are accounted by

Prakruthi andJeevan, Sankhya darsanam denies the need for the Tattvam

of Isan .Saankhya darsanam believes that one can earn mOksham , if

oneunderstands the twenty five tattvams ( Moola Prakruthi , MahAn

,ahankAram , five bhUthams , five tanmAthrams , five Jn~AnEndhriyams

,five karmEndhriyams , manas and jeevan.

We (Swamy Desikan ) condemn the futile assertions about itsdoctrines

which are like the brainless prattle of hunters in a huntercollony

because of their lack of knowledge about Iswaran andDharmAdharmams .

190) Contradictions in Saankya Matham: Destruction is the

Phalan****************************************************************

Isan ilan yepathanAl yenRum seevaryengum uLar ilar uNarvai

yenRavatthAlpAsamenum prakruthitannAl yenRumpalamum ilai veedum ilai

yennum paNN pAlkAsini neer mudhalaana kAriyangaLkacchapatthin kAl kai

pOl yennum katthAlnAm isayA Saankhiyatthai nAduvArkkE

(Meaning ): SaankhyAs deny the existence of Iswaran,who is celebrated

by all the VedAs . They describe the Jeevanas Vibhu and without

Jn~Anam in opposition to the Vedic viewthat Jeevan is aNu (atomic in

size) and filled with Jn~Anam.First , they say that Jeevan's samsAric

experineces and MOkshamare directly linked to Prakruthi and next state

some thing that istotally contradictory : Jeevan has no SamsAram and

Moksham.Prakruthi alone has SamsAram and Moksham.

SaankhyAs state that the dissolution of the universeand its being

during PraLayam and the appearace of the Universeduring Srushti

Kaalam is like the shrinking and sntretching oftortoises' head in to

its shell .They link the shrinking and expansion(sankuchitham and

Vikasitham ) of the Tatthvams to the dissolutionand creation of the

Universe , which is not acceptable on the grounds ofVeda PramANams.

VisishtAdhvathins point out the need for Prakruthi being underthe

control of the Omniscient , Omnipotent Iswaran as controllerof this

insentient Prakruthi . Therefore they reject the NirIswaraVaadham of

the SaankhyAs. There are differences of opinionson the Kaala Tatthvam

between the two darsanams.

Therefore says Swamy Desikan that he rejects the strange prattlings

ofSaankhyAs as being inconsistent with Veda and other PramANams .

Today , we will study Swamy Desikan's criticism ofYoga Matham .

191) Refutation of Yoga Matham******************************

thAvib-bhuvnangaL thALiNai soottiya Tanthai unthip-poovinil piRakkinum

bhUthangaL yellAm puNartthidinumnaavil pirivinRi nAmangai vaazhinum

nAnmaRayilbhAvithathu anRi uraippathu pARum padhartthiraLE

(meaning): Yoga Matham was promulgated by ChathurmukhaBrahmA, who is

the first-born son of SrIman NaarAyaNanborn in the Lotus arising from

the navel of the Lord . Even ifBrahma were to be born as the son of

SarvEswaran and giventhe boon of creating the world and being the

husband of Saraswathi,his doctrines linked to Yoga Matham are

fruitless husks withoutany substance.

192) Yoga Matham: Variations in

Tatthva-Hitha-PurushArTams**********************************************************

KaaraNanAi ulahu aLikkum KaNNan tEsaik-kaNNAdi nizhal

pOlak-kANNkayAlumDhAraNayin mudivAna samAthi tannait-tanakkERRum

viLakkenRu tanikkaiyAlumkAraNamAm athu tanakku payanAm seevankai

valiya nilai yenRu kaNikkayAlumkOraNiyin

kOlamenak-kuRikkalAhumkOkanahatthu ayan kooRum samayak-kURRE

(meaning): In Yoga Matham , the tatthva Thrayams ofPrakruthi, Jeevan

and Iswaran are accepted . This mathamstates that Iswaran's anantha

kalyANa guNams establishedby the VedAs are not natural . The image

that one sees inthe mirror is due to the real object standing across

it . Similarly,in the mirror of Lord , the reason for the images of

the GuNamsto appear is because of their links to chethanams and

achEthanamswith true guNams. Yoga Matham unfortunately emphasizes

Jeevan'sSaakshAthkAram over BhagavAn's SaakshAthkAram. In other words

,Yoga Matham takes the position that Kaivalyam (Jeeva SaakshAthkAram

)is the desirable end result of Bhakthi Yogam and not

Bhagavathanubhavamin MOksha dasai. The enjoyment of Jeevan without

admixture of achEthanamis the central doctrine of Yoga Matham and is

totally the oppositeposition of VisishtAdhvaitha Darsanam . Thus Yoga

Matham isdiametrically opposite in Tatthvam , Hitham and PurushArTam

fromthe VisishtAdhvaitha Darsanam and is in conflict with Veda

PramANams ,while declaring to believe in Vedic doctrines. This matham

is a crowdpleaserand is like the dance of the buffon.

Additional Notes: Swamy Desikan condemns this Matham and describeshis

approach as ViruddhAviruddhaamsa VibhAgam . Viruddham meansconflict

(VirOdham ) . Brahma Is the direct son of the Lord andthe husband of

the goddess of Learning , Saraswathi Devi . He knowsthe meanings of

the four Vedams that he recites thanks to the anugrahamof his Father.

Inspite of all these pluses , he imagines things which arenot embraced

by the VedAs and creates the Yoga Matham with strangedoctrines as

though he (Brahma) is engaged in an amusing dance for fools.

Yoga Matham hints at Iswara Svaroopam , hides it and engages inthe

enjoyment of JeevAthma Svaroopam (JeevAthma Kaivalyam ) ,which is

Veda Viruddham . Our Lord is Sarva Vidha KaaraNan( reason for

Creation , Sustenance and dissolution of the Universe).His Iswaryam

is real and the Yoga Matham depicts that realIswaryam like it is an

image in the mirror.The author of BrahmaSoothrams says for all these

reasons that Yoga Matham hasto be cast aside ( yEthEna yOga:

prathyuktha: ) .He says thatYoga Matham has to be rejected like

NirIswara Saankhya Matham.

Today we will study the 3 paasurams that refutethe Paasupatha Matham.

193) Paasupatha Matha BahishkAra AdhikAram******************************************

saathu sanangaLelAm schacchai yennum salam puNartthArgOdhama sApam

onRAl kodum kOlangaL koNDu ulahilBhUthapathikku adiyAr yena ninRu

avan poyyurayAlvEdam ahaRRi niRpAr vikaRpangaL vilakkuvamE

(Meaning): The Paasupatha SaivAs adorn frighteningattires due to the

curse of Sage Gouthama. They acceptedas PramANams the Paasupatha

doctrines given to themby Siva that are full of falsehood. Following

these upadEsamsof SivA , they pushed away Vedams as PramANams.We

(Swamy Desikan) refute these Paasupatha Mathamdoctrines as invalid

from a Saasthram point of view.

194) The Paasupatha Matham founded by Sivan yields alpa

phalans***************************************************************

 

MaadhvanE Paran yenRu vyaam kANamazhu yEnthi mayar theerkka-valla

Devankaitavam onRu uhanthavaraik-kadiya sApamkathuviyathAl athan

phalatthaik-karuthip-paNDaivEda neRi aNuhAthu vilangu thAvivERAha

viiritthu uraittha vikaRppam yellAmodhuvathu kutthiratthukku yenRu

uraitthAnOdhAthE Odhuvikkum oruvam yenRAnE

(Meaning): PurANams state that Sivan held the hotaxe (Mazhu) in hi

hand and swore that SrIman NaarAyaNanis the Supreme dhaivam and

removed the ignorance ofthe people. Such a Sivan wanted to make true

the cursegiven by Sage GouthamA and hence created a new mathamthat

went against the Veda PramANams and taught them tothe disciples of

Sage GouthamA . Our Lord , who caninstruct all without any upadEsam

from others pointed outthat the following of the Paasupatha Matham

doctrines isonly tom eke out insignificant phalans.(Varaha

PurANamdescribes the curse of Sage Gouthama and Sivan's creatuonof

Paasupatha Matham to make that curse become true).

195) Teaching of the redeeming way for the

PaasupathAs******************************************************

gandha malar mahaL minnum kArAr mEnik-karuNai muhil kaNDa kaNN mayilAi

aalumantham il pER inbatthil adiyarODEadimai yenum pEramutham arunthi

vAzhat-tantha mathi izhanthu AranAr samayam pukkut-tazhal vazhi

pOyt-tadumArit-taLarnthu veezhntheerchanda neRi nEr aRivAr saraNam

sErnthusankEthatthut-tava muniveer tavirmineerE

(Meaning): SrI Vaikuntam is the sacred abode ofthe Lord , where the

eyes of the MukthAs andNithya Sooris dance with joy at the sight

ofthe Lord with the hue of the rainy season cloudhousing the golden

hued lightning of SrI Devion His chest.This sjoyous situation is

similar tothe peacocks dancing at he sight of dark cluds ofthe rainy

season.The PaasupAthAs have equalopportunity to be guided by

SadAchAryAs to enterParama Padham and dance joyously with MukthAsand

Nithya Sooris at the sight of SrIman NaarAyaNan.We pray that they

will gain their senses , abandonPaasupatha matham , which can only

grant insignificantboons and save themselves by performing

SaraNAgathyat SrI VaikuntanAthan's sacred feet.

Additional Notes on Paasupatha Matham*************************************

Sage Gouthama Saapam (Curse ) was the offendingBrahmins , who accused

him falsely to becomeavaishNava Paashandis (non-vaishNavite deluded

ones).They followed the upadEsam of Sivan , who wanted tomake Sage

GouthamAs' curse become true and abandonedVeda PramANams dealing with

Tatthvams and AchArams.Paasupatha Matham breaks up in to four

categoties:Saivam , Paasupatham , kaapAlam and KaalAmukham .In their

doctrine, Pasu , Pathi and Paasam are the triads.Pathi is Siva

Tatthvam. Pasus are the atomic sixed Jeevans.Paasam divides in to a

pentad: Malam , Karmam , Maayai,the world and ThirOdhAnam (hiding

things).Among these ,Maayai, Sivan and Pasu are present during

PraLayam.Siva Tatthvam is split in to another pentad of

SudhaTatthvams : Siva Tatthvam, Sakthi Tatthvam , SadhAsivaTathtvam ,

Iswara Tatthvam and VidhyA Tathtvam.Asuddha Tatthvams are: avyaktham ,

three GuNa Tatthvams(Satthvam, Rajas and Tamas ) , Bhuddhi, ahankAram

, Manas,five Jn~AnEndhriyams , Five KarmEndhriyams , Five

TanmAthraisand Pancha BhUthams.They have absorbed the SaankhyA

doctrinesand added their own to come up with 36 Tatthvams in

total.Swamy Desikan has proven the incorrectness of dividingSuddha

Satthvam in NyAya SiddhAnjanam.There SwamyDesikan points out the

fallacies of PaasupathA doctrines andrefutes it on many levels.

Today we will study the 2 paasurams of Paramatha Bhangamthat answers

those who criticize the Bhagaavth Saasthram ofSrI PaancharAthram .

(196) Explanation of SrI PaancharAthram***************************************

 

Yaathum ilAtha anRim yevarkkum nanRi yeNNiya nammMaadhavanAr

vadhanatthu amudhu uNNum valampuri pOlvAdhuhaLAl azhiyA maRai

mouLiyin vAnn poruLEOdhiya PancharAtthiram uhavArai ozhukkuvamE

(Meaning): SrI PaancharAthram was blessed to us directlyby BhagavAn

Himself. It houses VedAntha Saaram that is notdefeated by the other

mathams . We (Swamy Desikan ) willdefeat the other darsanams that do

not accept SrI PaancharAthramand correct their strange doctrines so

that they can come in tothe fold of SrI PaancharAthram .

SrI PaancharAthram is equated in this Paasuram to Paanchajanyamwhich

is blessed to drink the nectar of the eternal Lord's coral- huedlips

..

(197) SrI PaancharAthram has direct links to

BhagavAn*****************************************************

Poo alarum Thiruvunthip-punithan vyaamponn adiyAl aLanthu iruvar pORRa

ninRanAvalarum kalaikaL yellAm Tannai naadanAdAtha nall nidhiyA naNuhu

NaaTanKovalanAi nirayaLittha niRai pOl VedamkOvAhak-kOmAn athan

paalsErtthuk-kArtha yuhak-kathi kaNDOm karai kaNDOmE

(Meaning): When our Lord transformed from beinga short statured

Brahmin (Vaamanan) in to the giganticsized Thrivikraman , His sacred

foot extended up toSathya lOkam and measured all that was in

between.Brahma Devan performed Thirumnajanam for that sacredfoot .

The water that flowed from that feet of the Lordwas recieved by Lord

Siva on His matted locks. BothBrahma and Sivan eulogized the glories

of their Lord ,Thrivikraman. All the VedAs and SaasthrAs are

fatiguedfrom their efforts to describe precisely the

svaroopam(essential nature ) and guNams (limitless

auspiciousattributes ) of BhagavAn.Meanwhile ,The Lord Himselfstays

as an easily approachable treasure within ready reach ofHis dear

BhakthAs.Like He protected the cows before ,He now stays as the

cowherd and milks the cows (VedAs)to generate the nectar of milk (

PaancharAthra Saasthram)for our benefit.He decalred that the

PaancharAthram isthe best protection for the sentients. We benefitted

fromthis Saasthram , which clearly instructs us on the KruthaYuga

dharmam and have found the release from drowningin the ocean of

SamsAram.

The key passage in this Paasuram is: " Kaaval ithunall uyrikkenRu

kAttum Kaarttha Yugak-kathi kaNDOMkarai KaNDOmE ". Nall Kaaval refers

to auspiciousprotection.This protection is for " uyirkku" ( for the

chEthanams).PaancharAthra Saasthram is the essence of Krutha

Yugadharmams for the benefit of the chEthanams of Kali

Yugam.Knowledge and practise of PaancharAthra Saasthramgets us across

the dangerous ocean of SamsAram . It isthe gathi (auspicious means)

and helps us to get to the othershore ( Karai KaNDOm ) of the ocean

of SamsAram .

Today , we will elaborate on the 2 paasurams of Paramatha Bhangamin

which Swamy Desikan defends the Bhagavath Saasthram ofSrI

PaancharAthram against the criticism of Para Matha VaadhikaLs..

Swamy Desikan's arguments are in the 21st Chapter ofthe 24 chaptered

SrI Sookthi of Paramatha Bhangamthat came in to being at

Thiruvaheendhrapuram suburbsin front of Lord DevanAthan .We will

follow closelythe magnificent commentary ( AnapAya PrabhA) ofVaikunta

Vaasi UtthamUr Abhinava Desikar onSwamy Desikan's Para Matha Bhangam .

Swamy Desikan 's PaancharAthra RakshA will be bornlater as a part of

the Five RakshA granthams . We will includeexcerpts from the

Thirukkudanthai Desikan's Sahasra Naamason the section related to

PaancharAthra RakshA at the end ofthis posting .

Swamy Desikan follows the Aagama PrAmANyam ofSwamy ALavanthAr and

bases His arguments onthe BrahmasoothrAdhikaraNams(

UthpathyasambhavAdhikaraNam ).

Here Swamy Desikan discards the arguments of those that

lumpPaancharAthram (Bhagavath Saasthram) with Viruddha VyAmisrams(

unacceptable and inconsistent Mathams like Saankhyam and Yogam).In

Prabhandha Paasuram 196 , Swamy points out that PaancharAthramarose

from the lips of BhagavAn Himself like the Paanchajanya dhvanithat

arose from the lips of BhagavAn ( MaadhavanAr vadhaanatthu

amudhuuNNum valampuri pOl). He says that PaancharAthram deals

witheternal and imperishable Veda-VedAnthic doctrines just like the

ghOshamof the divine conch of the Lord ( Paanchajanyam) , which

seeksthe hitham of the pancha janams( Five kinds of people: Four

VarNamsand SankeerNa Jaathi members).

Swamy Desikan examines the basis for the criticisms stating

thatPaancharAthram is aprAmANikam ( without the support of

PramANams)and dismisses those criticisms as unsustainable and flimsy

..These objections can be classed under the categories of(1)

PourushEyam / created by mere mortals and thereforecontaining the

normal dhOshams associated with such people(2) Inconsistency with the

VedAs (Veda Viruddham) ,(3) Tatthva viruddham (4) AchAra Viruddham.

Regarding the objections that it is PourushEyam and hence has

vakthrudhOsham ( defects arising from association with speaker , who

is a meremortal) ;these defects of human creations are: Ajn~Anam ,

ViparItha Jn~Anam ,powerlessness to create the text (vachana asakthi)

and Vanjanai (deciet) .This PaancharAthra Saasthram is authored by the

Sarvaj~nan , BhagavAnHimself and therefore is free of Vakthru dhOsham

..Hence , there is nobasis for ajn~Anam , Viparitha Jn~Amnam and the

like. It has no Vanchanais( misleading decietful upadEsam like others

done for MohanArTam orcausing delusions like Bhoudhdam ). It arose out

of compassion fordevotees (Bhathaanukampaa). It was taught by BhagavAn

to Sanathkumaarar,Saandilyar and Naaradha Rishis , who are the

propagators of SamhithAs(SamhithA PrachArakars).Therefore , there is

no basis for Vanjanai/deciet.

PaancharAthram is intended for archA mUrthy aarAdhanam. In addition

,it deals with the upAyams for Moksham.There is therefore no

varaitionsor departures from Veda Maargam .It is for Veda Maarga

PrathishtApanam.There are no insignificant and nonlasting objectives

(Kshudhra Phalams) thatare sought in PaancharAthram.

PaancharAthram covers the very same trinity of Tatthvams (

ChEthanam,achEthanam and Iswaran) taught by Vedams and VedAnthams

(Upanishads).Hence , there is no Veda VirOdham (Conflict with Vedam

or Upanishads).As Tarkika Simham ( Lion among logicians) , Swamy

Desikan uses Tarkambrilliantly to lay to rest the objections of

critics brelonging to YaadhavaPrakAsa-Saankara-BhAskara darsanams and

Saivam about TatthvaVirOdham arguments.

Next , Swamy Desikan takes up the criticisms about

AachAra-AnushtAnaviruddhams (KriyA, CharyA visEshams being in

conflict with pramANams) .PaancharAthram goes in to great lengths

about Aalaya nirmANam ( Constructionof the temple for BhagavAn) ,

Moorthy nirmANma ( Construction of images ofthe Lord for

consecration) . AarAdhana -NithyOthsava- MaasOthsava-kriyAs).Swamy

Desikan points out that these are consistent with Veda PramANams.The

Veda Moolam (Basis inthe VedAs) of such kriyAs based on the

anushtAnakramam ( the procedures established by Kalpa Soothrams as

angAs ofthe Vedams) is pointed out.

PaancharAthram divides the day in to five units fit for

BhagavadhArAdhanamand NithyAnushtAnams : Abhigamanam , IjyA ,

SvAdhyAya Yoga Kaalams .Here Swamy Desikan quotes the defense of Sage

SounakA for such VishNuAarAdhanam based on the Rg Veda Manthram

dealing with VishNu aarAdhanam.Sages VyAsa and Yaaj~navalkhyA

elaborate similarly on Hari Archanamand the methods of doing it in a

manner consistent with Vedams , whichis akin to

PaancharAthram.Bhagavath archanam precedes Bhakthi Yogamand hence the

necessity of PaancharAthram for gaining the fruits of BhakthiyOgam

(Moksham ) is stressed .

The KarmAs of PaanchrAthram are divided in to Three kinds:Vaidhikam

(2) Kevala Taanthrikam and (3) Vaidhika Taantrikam .The Vaidhikam for

Brahmins; Vaidhika Taantrikam is forKshathriyAs ; Kevala Taantrikam is

for VaisuyAs and SoodhrAs.This PaancharAtram covers the needs of all

four VarNams.

The above approach is consistent with Dharma Saasthrams.EachVarNam has

rites customized for them as in Sroudha SoothrAsblessed by Sage

AapasthambhA and others. For instance ,duringthe samarpaNam of Havis

, Brahmin is invited with the term ,"YEhi " ; Kshathrian with

invocation , "AagAhi ";, Vaisyan with"Aadhrava " and Soodhran with

the invitation , "AadhAva ". No oneis left out .Similarly , the time

for dhIkshAs for AarAdhanamare set at different seasons (Vasantha

Ruthu for Brahmin , GhreeshmaRuthu for Kshathriyan , Sarad ruthu for

Vaisyan and Hemantharuthu for Soodhran). This is for PaancharAthra

DheekshA forBhagavath AarAdhanam.This is Vaidhikam .Thus

PaancharAthramdefends the VarNAsrama Dharmams and is consistent with

BhagavAn'sapourushEya VedAs . PaancharAthra DheekshA prohibits the

worship ofDevathAntharams for ParamaikAnthis .PaanchrAthram has

PoorNaPrAmANyam (Complete consistency with Veda PramANams).It is

based on SarvAntharyAmithvam of BhagavAn SrIman NaarAyaNan.There is

no asArAmsam ( insignificant admixture ) in PaancharAthram.It is like

the nectar churned from the Milky ocean since it is created bySrIman

NaarAyaNan . Sages Manu, SukrAcchAr ( Asura Guru) andBruhaspathi

(Deva Guru) practise PaancharAthram and its

fourdivisions/siddhAnthams (Aagamam , Manthram , Tanthram

andTantrAntharam).

Thirukkudanthai Desikan's salutations*************************************

The founder of Munithraya SampradhAyam ,Thirukkudanthai Desikan

composed a beautifulSahasra Naamam for Swamy Desikan .Here ,the great

AchAryan salutes Swamy Desikan asthe defender of Paancha Raathram (

PaancharAthraRakshAkruth ). and as "PaancharAthra PramANa vith"

..Swamy Desikan points out that PaancharAthramis based on the Veda

BhAgam of yEkAyana Sruthiand therefore has Veda PramANam.

Swamy Desikan is saluted by Thirukkudanthai Desikanas " SrI

PaancharAthra SarvOpajeevyathva ukthi vichakshaNa:"( the competent

AchAryan , who could point out thatSrI PaancharAthram as being fit

for observance by all the fourVarNams).

Swamy Desikan is saluted once again for his comprehensiveknowledge

about the ThiruvArAdhanam (ijyai) for the Lordand its 8 divisions ,

which is the heart of SrI PaancharAthram :

" dEvEjyA -ashtAngathA-uthkarsha-varNanaikia-vichakshaNa:"

Ijyai is peformed with its 8 parts for gaining Moksham byParamaikAnthis . These eight parts are :

(1) Abhigamanam: from Hrudh thyAgam /Maanasa AarAdhanamto Aathma

SamarpaNam .This is not the same as the abhigamanamlinked to

PanchakAla Prakiyai.

2) BhOgam ( external upachArams like presenting argyam ,flowers et al).

3) Madhuparga dhAnam

4) Anna nivEdhanam

5) SampradhAnam ( distribution of Bhagavth PrasAdham).

6) Vahni SandharpaNam ( separate hOmam associatedwith Ijyai ; not in practise now).

7) Pithru Yaagam ( Yaj~nam done with VaasudEva nAmams).

8) anuyAgam: Partaking of Bhagavan nivEdhitha annam( PrANAgnihothram /antharyAmi nivEdhanam).

The greatness of PaancharAthram as Bhagavath Saasthramis thus upheld by Swamy Desikan brilliantly.

Today we will study the 3 paasurams of Paramatha Bhangamthat are

refutations of the ineffective UpAyams for Mokshamrecommended by the

other Mathams and the celebration ofthe Svaroopam (essential nature )

and the glory of the UpAyamaccording to VisishtAdhvaitha Darsanam as

the most effectiveand never failing among all of the UpAyams advanced

bythe other Mathams..

(198) Our Lord showing His sacred feet as the

UpAyam****************************************************

NamakkAr ThuNai yena Naam yenRu aruL tarum NaaraNArumakku aaRu ivai

yenRu adiyiNai kAtta uNarnthu adayumyeamkku Ohr baram ini illAthu

iruvinai mARRuthalilTamakkE baram yenRu ThAmm muyalaum taram

sARRuvamE

(Meaning ): The suffering chEthanams got tossed about wildlyin the

horrors of SamsAram and searched out for some oneto save them .They

got worried about who is going to come totheir help .SrIman NaarAyaNa

responded and assured themthat He is there to save them and therefore

they do not need toworry anymore. The Lord pointed out His sacred

feet asthe means for the protection of the chEthanams . After

we(chEthanams) surrendered at those redeeming feet of the Lord ,He

accepted the total responsibility to destroy all the karmAs ofus ,

the ChEthanms , and stood in the place of other upAyams(means for

Moksham) and blessed us with the fruits of Moksham .In this adhikAram

, We (Swamy Desikan) will salute the glories ofthe Lord , who peforms

this MahOpakAram for the PrapannAs.

(199) The sacred feet of the Lord ALONE is UpAyam*************************************************

palatthil oru thuvakku aRRa padhavi kAttip-pall uyirum

tadumARap-paNNuhinRakalitthiraLin kadum kazhuthaik-katthu

mARRik-kaNNudayAr kaNDuraittha kathiyac-chonnOmvalatthu ilahum maRu

onRAl maRu onRillAMaamaNiaayAy malar mAthar oLIyAm anann-nalatthil

Ohr niharillA NaaTan paadhanalvazhiyAm alvazhakku aar nadutthuvArE ?

(Meaning ): Those who advocate the doctrines of Para Mathamsare like

the harm-causing Kali PurushAs.They preach to the gulliblepeople of

the world the svaroopam of UpAyam for Moksham ina distorted fashion

to make sure that the followers will notgain the Phalan from adopting

these means (upAyam ) . Theirdebates are as horrible to listen to like

the awful bleating of an ass.We (Swamy Desikan ) revealed in this

chapter the upadEsams ofour AchAryAs gifted with the eye of true

knowledge aboutthe true and fulfilling upAyams for Moksham. The

upadEsamsof our AchAryAs , who refuted the viparItha upAyams ofPara

Matha Vaadhins is about the truly effective upAyamfor gaining Moksham

..That UpAyam is the sacred feet ofour Lord ; He is steeped in bliss

and is characterized bythe mole of SrIvathsam adorning His chest and

is united alwayswith His Piraatti residing on this very same broad

chest .On this matter of the Lord being the surest upAyam (means)for

Moksham , there is no debate .

(200) The comfort and the Glories of of Prapatthi*************************************************

yellArkkum yeLithAna yERRatthAlumini uraikkai mihayAna

irakkatthAlumsoll aarkkum aLavAlum amaithalAlumthuNivu

arithAyt-thuNai thuRakkum sukaratthAlumkallArkkum kaRRAr soll

kavarthalAlumKaNNan urai mudi soodi muditthalAlumnallArkkum

theeyArkkum ithuvE nanRANaaraNaRkkE adaikkalamAi naNUhuveerE

(Meaning): Prapatthi is easy to perform by all chEthanams.Just like

BrahmAsthram can not co-exist with other inferiorasthrams , Prapatthi

can not co-exist with other upAyamsintended for gaining MOksha Siddhi.

Lord's mercy makessure that one does not need to perform Prapatthi

more thanonce to gain Moksham. Even if one does not have a

clearunderstanding of the different angams of Prapatthi , the

simplerepetition of the Prapatthi Vaakyams of one's AchAryanyields

the Phalans of Moksham. Even if it is difficult torealize the MahA

VisvAsam ( an important angam ofPrapatthi) , Prapatthi is not

comparable in difficulties toBhakthi Yogam that requires the mastery

of Karam andJn~Ana Yogams . Even for those without any specialJn~Anam

, the Prapatthi performed by AchAryAs for themis sufficent to gain the

fruits of Moksham. Further , in the charamaslOkam of SrImad GithA ,

Prapatthi alone is extolled asthe surest and simplest yOgam for any

one , be they sinners orvirtuous ones. May You all know the supermacy

of Prapatthiover Bhakthi Yogam and perform SaraNAgathy at the

sacredfeet of the Lord and gain Moksha Siddhi !

Today we will study the 2 paasurams of the 23rd Chapter ofPara Matha

Bhangam : ParOktha PrayOjana BhangAdhikAram .In the previous chapter

, ParOktha UpAya BhangAdhikAram ,Swamy Desikan rejected the UpAyams

recommended bythe 15 Para Mathams and celebrated the glories of

Prapatthias elaborated by GithAchAryan in His Charama SlOkam.After

dismissing ParOktha UpAyams , Swamy Desikancovers in the 23rd chapter

the topic of ParOktha PrayOjanams(Phalans cited by the other 15

Mathams ) as wothless .Swamy Desikanpoints out the supermacy of our

SiddhAntham and elaborates onthe true phalan worthy of pursuit

resulting from the followingof our Darsanam.

(201) Refutation of the Svaroopam of the Phalan stated by Para

Mathams**********************************************************************

PaNDai MaRaikku pahai yena ninRa para mathnagaLkoNDavar koLLUm payan

onRu ilathu yenum koormathiyAlvaNN Thuvaraikku arasAna namm Maayanai

vAnuluhiR-kaNDu kaLippathu yenum kAthal onRai karuthuvamE

(Meaning ): The followers of Para Mathams are opponents ofthe timeless

Vedam. We know that they are wasting their timewith no thought about

the Phalans in this life or the one thereafter.In contrast , we are

deeply desirous of enjoying ParipoorNaBrahmAnandham at SrI Vaikuntam

as Parama PurushArTam.

(202) The Svaroopam of the Phalan as per our

SiddhAntham********************************************************

kalanthu ihazhum bhOgangaL kaNDu veLhik-kaariyamum kAraNamum kadanthu

nAmm pOyk-kulam thihazhum gurukkaL adi soodi mannumkuRRavEl adiyavar

tamm kuzhAngaL kooDivalam thihazhum ThirumahaLum maRRidatthEmanniya

MaNN mahaLArum NeeLayArumnalam thihazha veeRRiruntha NaaTan

paadhamnamakkithuvE mudiyenna naNNinOmE

(meaning): Rejecting the transient sukhams of this world ,performing

the UpAyam of Prapatthi, we get release fromthis SamsAram. We reach

SrI Vaikuntam and prostrate therebefore the sacred feet of the

AchAryAs and mingle with the ghOshti ofBhaagavathAs (MukthAs) . There

, we place on our head the sacredfeet of SrIman NaarAyaNan , who is

the embodiment of bliss and hasSrI Devi on the right and SrI BhUmi

and NeeLA Devis on His left side.

Today we will study the 3 paasurams of the 24th Summary Chapter ofPara

Matha Bhangam : Nigamana AdhikAram .

(203) Mathams that are not rooted in VedAs can not teach

Dharmam****************************************************************

MaanangaL inRi vahutthu uraikkinRa mathangaL yelAmdhanangaL anRu

dharuma neRikkenRu sARRiya pinnVaanam kavarnthu maRai mudi soodiya

maa tavatthOrJn~AnangaL onRa nadakkinRa nall vazhi nAduvamE

(meaning ): Our PoorvAchAryAs have established thatany Matham that

does not accept Vedam as PramANamcan not instruct us on Dharma

mArgam. Our PoorvAchAryAshave unified the SaasthrAs without conflict

to each other .May we follow the way travelled by our PoorvAchAryAs!

(204) Following the Foot steps of PoorvAchAryAs***********************************************

Tann-adik-keezh ulahu yEzhayum vaittha

Tanit-ThirumAlponn-adikku-yERkkinRa PuNNIyar kENmin

puhalaRivArmunnadi pArthu muyuluthalaal Avar chayaai yenap-pinnadi

pArtthu nadanthu perum padham yERuvOmE

(Meaning): Oh Virtuous Ones ! Our Lord rules the worldpositioned under

His sacred feet . All are equally qualiifedto worship and enjoy those

holy feet without interruption. We willstate one thing that is

beneficial to all . Please listen ! Our AchAryAsfollowed scrupulously

the path travelled by their AchAryAs.May we also travel along the path

of our AchAryAs andreach SrI Vaikuntam !

(205) The Path shown by VyAsa Bhagavan is the Right

way*******************************************************

vyamellAm iruL neekkum maNi ViLakkAYmanniya nAnn-maRai mouLi mathiyE

koNDumey alathu viLampAtha ViyAsan kAttumvilakillA nall-vazhiyE

virainthu selveerIyaam-aRa aRusaamaya kuRumpu aRutthOmaNi arangar

adiyavarkkE adimai seythOmmayya kadal vaDDatthuL maRRum

thORRumVaadhiyar tamm vAy-pahattai mARRinOmE

(meaning ): We have now completed the refutation ofPara Matha

PrathivAdhis and have removed doubtsabout the inappropriateness of

their doctrines . Our VisishtAdhvaithaVedAntham stands like a

gem-studded dheepamto banish the darkness of nescience in this

world.BhagavAn VyAsa , who utters nothing but truthswam over the

ocean of VedAntham , reached the othershore and compiled Brahma

Soothrams as the essence ofUpanishads (VedAntham). The most

auspicious way is the Oneshown by Sage VYAsa to gain Parama

PurushArTam.We travelled on that path and are blessed with the boon

ofperforming Kaimkaryam to the true servants of LordRanganAtha .

Today we will study the final Two paasurams ofthe 24th Summary Chapter

of Para Matha Bhangam :Nigamana AdhikAram .

In the 23 chapters of Para Matha Bhangam , Swamy Desikanelaborately

critiqued the deficencies of Para Mathams and pointedout that Para

Mathams will never become Dharma Maarga SthAnamsand that the VedAntha

Maargam of SaraNAgathy will alone help usgain Moksha SthAnam without

failure . Swamy Desikan provedthat Sruthi, Smruthi, IthihAsams and

PurANams declare thiswith a single voice ( nyAsamEshAm tapasAm

athirikthamAhu: ).

Swamy Desikan has refuted on rigorous basis of logic and PramANamsthe

doctrines of SaarvAkan ( Only Prathyaksham as PramANam )

,Maadhyamikan ( Sonya Vaadham) , YogAchAra Bhouddhan ,SouthrAnthikan

, VaibhAshikan , Pracchana BhouddhAs ,JainAs , Bhaskara matham (

Brahma PariNAmam is Prakrtuhi ),Yadhava PrakAsa matham , VaisEshika

Matham (ardha vainAsikarcompared to PoorNa VainAsikars, who are

BhoudhAs), PrabhAkaraVedaantham and SaankhyA Matham and established

the blemishlessnessof Sva-matham firmly rooted in Tarkam and sound

PramANams .He established that there is no Phala PrApthi by

followingother defective mathams in Para Matha Bhangam .

This SrI Sookthi of Swamy Desikan is all about SiddhAnthaTatthva

Thraya niroopaNam and Veda BhAhya, Kudhrushti MathaNirasanam .

(206) Para Matha Bhanga Poorthy***************************kOthu avam

onRu illAtha tahavE koNDakoNdalena vanthu ulahil iyvarkku

onROrthUthuvanAi oru kODi maRaikaL yellAmthodarnthu Oda

t-taniyODit-thuyaram theertthaMaadhavanAr Vada Kongil vaani

aaRRinvaNNihai nannaDam kaNDu mahizhnthu vaazhumpOthivai nAmm

Ponniyanthai naharin munnALpuNarAtha Paramathap-pOr pooritthOmE

(meaning): Lord is the dark-hued rain season cloud(KaaLamEgham ) , who

pours out the blemishless andmost merciful anugraham on the people of

this world .He incarnated as KrishNa BhagavAn for that purpose.The

crores of VedAs are powerless to see this Lord.They chase after Him

and run behind Him with theireulogies. He escapes them and runs to

DuryOdhanA'scourt as their ambassador and finally through His

gIthOpadEsamto ArjunA banished the sorrows of the world by blessingus

with His redeeming Charama SlOkam .

We(Swamy Desikan ) had His darsana SoubhAgyamand feasted on His dhivya

soundharyam , when He incarnatedas KrishNa at the dhivya dEsam of

Thiruvaheendhrapuram ,where the Garuda Nathi flows northward (Uthara

Vaahini).There , He delights over tthe sight of the dancing

wavesracing with each other to offer salutations at His

Thiruvadi.During that time , we composed the SrI Sookthi of Para

MathaBhangam to refutate the imperfect and fallacious doctrines

ofPara Mathams that have not been included in SrI BhAshyamof Achaarya

RaamAnujA and gained Para Matha BhangaPoorthy (Completeion of the

Kaimkaryam of the refutation ofPara Mathams ).

(207) The Glories of the Sacred hands of

SudarsanAzhwAn*******************************************************

In this glorious Prabhandha Paasuram saluting Sudarsana BhagavAn( The

Sankalpa Sakthi of SrIman NaarAyaNa ) , Swamy Desikanthanks Lord

Sudarshanan at the end of this Prabhandham as he didat the

commencement of Paramatha Bhangam .

Thihari Mazhu uyar Kuntham TaNDu ankusam poRisithaRu sathamuka angi

VaaL vEl amarnthathumthezhi paNila silaikkaNNi Seeranga

sevvidisezhiya Gathai musalunthi Soolam thihazhnthathu

akhila uluhahaL kaNDayAyi Ohr alangaliladaya aday vill ilanga aasu

inRi ninRathumadiyum arukaruNayum aravu yenna ninRaDiadayum adiyArai

anpinAl anjal yenpathum

mahizhum amarar gaNangaL vAnam kavarnthiDamaliyum asurar puNarttha

mAyam thuranthathumvaLarum aNi maNi minna vAnn anthi koNDidamaRai

muRai muRai vaNanga mARinRi venRathum

siki Iravi madhiyam umizh dEsu untha yeNN Disait-thiNi maruL seha

uhanthu sEmangaL seythathumThihazh aravu aNai Arangar tEsu yenna

manniyaThiri Sudarisanar seyya Eeer yeNN bhuyangaLE

This sixteen lined ( PathinARu Seer chantha Viruttham)has such dynamic

gait that matches the speed of the rotatingSudarsanam on the hand of

Lord RanganAtha (PrayOgaChakram) engaged in Para Matha Bhangam .

At the begining of this Prabhandham , Swamy Desikansaluted Sudarsana

BhagavAn as Ashta Bhuja Moorthyadorning Eight weapons. Here , Swamy

Desikan salutesLord Sudarsana as ShOdasAyudha Moorthy to

destroyutterly the Para Matha Vaadhams and to accomplishSva-Matha

NirUpaNam .

The kramam ( order) of the salutations to the weaponsare in the same

order as in ShOdasAyudha SthOthramin Sanskrit. Here , Swamy Desikan

salutes the 8 weaponsin one side ( Chakram , Axe , Spear , Stick ,

Goad ,hundred edged weapon spitting agni , Sword and Sakthi aayudham.

On the other side , Sudarshanar holds eight more weapons( the Conch ,

Bow , Noose , Plough , VajrAyudham , Pestle,Gathai and Trident ).

Swamy Desikan visualizes Sudarsanar with rows and rows ofgarlands and

rathna hArams and giving abhaya pradhAanam todevotees like

AadhisEshan and DevAs ,while destroyingthe asurAs . Swamy Desikan

enjoys the Sarva TejOmayaSudarshanar saluted by the VedAs shining as

the radianceof the Lord of SrIrangam Himself . In the seven of the

sixteenlines (Paadhams) of this Paasuram , Swamy Desikan sums upthe

seven kinds of anugraha kAryams of Sudarshana BhagavAn.

Swamy Desikan started this Prabhandham and concluded it

atThiruvheendhrapuram .Yet , He refers to Lord RanganAtha( Thihazh

AravaNai Arangar tEsu). It is Swamy Desikan's prayerthat in future

that the Lord of SrIrangam should protect His BhagavathAswith Dhaiva

Sampath and destroy Bhagavath Kaimkarya VirOdhis(asurAs) just like he

refuted the Para Mathams through the creation ofthe SrI Sookthi of

Paramatha Bhangam with the blessings of LordDevanAthan of

Thiruvaheendhrapuram .

Swamy Desikan ThiruvadigaLE SaraNam .

NaarAyaNa , NaarAyaNa , NaarAyaNaDaasan , Oppiliappan Koil VaradachAri Sadagopan

SrimathE SrI Lakshminrusimha Dhivya PaadhukA SevakaSrIvaNN SaThakOpa

SrI NaarAyaNa YathIndhra MahA DesikAya Nama:

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namo sri devanaathayaa

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