Fw: Thiruvaheendhrapuram RathnAngi Kaimakryam: Part 147 ( Desika Prabhandham-- XXXVIII : Paasuram 157-160

[Guest guest]

SrI:

 

Dear Swamy Desika BhakthAs:

 

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 ninRa

tatthvam moonRum tanittani kaattum tani maRayAl

mutthi vazhikku ithu moolam yenat-tuNivArkaLayum

katthi 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 moovahayAm

chitthil arum suruthi .c-chevvai mARiya sinthaihaLAl

patthil iraNDu meykkap-pahattum para vAdhiyar tamm

katthil vizhunthu adainthaa-avazhukkuinRu kazhaRRinamE

 

(Meaning): EmperumAn adorns the three kinds of Jevans

( Bhaddhar , Mukthar and Nithyar) as a pearl necklace on

His chest . About these three kinds of Jeevans , Para Matha

Vaadhis attack with their doctrines that areinconsistent with

the VedAs . They argue loudly to see if they can make atleast

two of their ten faulty points stick and blabber to confuse the VivEkis.

We (Swamy Dsikan ) have cleared these erroneous statements

of 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 confusion

about the AathmA being understood as the body are some of

the befuddlements that can confuse even a VivEki. Jeevan has

the eight guNams , prakruthi vilakshaNathvam and Iswara

Seshathvam as the ten guNams. Yet , the Para Matha Vadhis

conclude incorrectly that dEham is AathmA and Iswaran is

the Jeevan . Swamy Desikan states that in the JeevAthma

TatthvAdhikAram , he engaged the Para Matha Vaadhis in debate

and showed that their intrepretations about the JeevAthmA

and its realtionaships to achEthanam andn Iswaran are utterly false .

 

159) The removal of the confusion about achEthana Tatthvam

************************************************

nAkku iyalum vahai nammai aLitthavar nall aruLAl

bhAkkiyam yEnthip-paran adiyAr tiRam pArtthaRppin

thAkkiyar tangaL talai misai tAkkit-tanimaRai tAnn

bhOkkiyam yenRatanil poy mathangaLai pOkkuvamE

 

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

( their svaroopams and SvabhAvans) have been blessed to

speak about them with confidence due to our AchArya

UpadEsam and anugraham. We presented the correct

description about the Jeevans in the previous chapter.

In this adhikAram , we criticize those , who use aabhAsa

yukthis ( disgusting arguments) to advance their incorrect

doctrines about the achEthanam (BhOgyam ) enjoyed by

the Jeevan ( bhOkthA).

 

Upanishads describe the three Tathtvams as " BhOkthA

(Jeevan, the one that enjoys) , BhOgyam ( the vasthu that

is 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 of

Kaalam and Nithya VibhUthi are some of the points that Swamy

Desikan attacks under the achEthana adhikAram.

 

160) Explanation of AchEthanam according to AchAryAs

********************************************

thee vajai mARRi anRu ohr tEril aaraNam paadiya

Devaki seer mahanAr tiRampA aruL soodiya nAmm

moovahaiyAm aRiyAt-tatthuvathtin muham aRivAr

naa vahayE nadatthum nadai paartthu nadanthanamE

 

(Meaning ): DEvaki's son , KrishNa ParamAthmA decided

to uplift the Jeevans from SamsAric mire. He stood as

the charioteer for Arjunan during the great war .Our Lord

used Arjunan as an excuse to instruct the beings of the world

on the meanings of VedAnthams through His SrI Sookthi of

Geethai. We who have been blessed by th Lord explained

the intrinsic nature(Svaroopams) and SvabhAvams of

achEthana entities such as Prakruthi, Kaalam , Suddha

Satthvam as our AchAryAs explained to us from the SrI Sookthis

of Sages VyAsa , ParAsarar and the AzhwArs.

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri SadagOpan

 

SrimatE SrI Lakshminrusimha Dhivya PaadhukA Sevaka

SrI SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama:

[Guest guest]

SrI:

 

Dear Swamy Desika BhakthAs:

 

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 ninRa

tatthvam moonRum tanittani kaattum tani maRayAl

mutthi vazhikku ithu moolam yenat-tuNivArkaLayum

katthi 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 moovahayAm

chitthil arum suruthi .c-chevvai mARiya sinthaihaLAl

patthil iraNDu meykkap-pahattum para vAdhiyar tamm

katthil vizhunthu adainthaa-avazhukkuinRu kazhaRRinamE

 

(Meaning): EmperumAn adorns the three kinds of Jevans

( Bhaddhar , Mukthar and Nithyar) as a pearl necklace on

His chest . About these three kinds of Jeevans , Para Matha

Vaadhis attack with their doctrines that areinconsistent with

the VedAs . They argue loudly to see if they can make atleast

two of their ten faulty points stick and blabber to confuse the VivEkis.

We (Swamy Dsikan ) have cleared these erroneous statements

of 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 confusion

about the AathmA being understood as the body are some of

the befuddlements that can confuse even a VivEki. Jeevan has

the eight guNams , prakruthi vilakshaNathvam and Iswara

Seshathvam as the ten guNams. Yet , the Para Matha Vadhis

conclude incorrectly that dEham is AathmA and Iswaran is

the Jeevan . Swamy Desikan states that in the JeevAthma

TatthvAdhikAram , he engaged the Para Matha Vaadhis in debate

and showed that their intrepretations about the JeevAthmA

and its realtionaships to achEthanam andn Iswaran are utterly false .

 

159) The removal of the confusion about achEthana Tatthvam

************************************************

nAkku iyalum vahai nammai aLitthavar nall aruLAl

bhAkkiyam yEnthip-paran adiyAr tiRam pArtthaRppin

thAkkiyar tangaL talai misai tAkkit-tanimaRai tAnn

bhOkkiyam yenRatanil poy mathangaLai pOkkuvamE

 

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

( their svaroopams and SvabhAvans) have been blessed to

speak about them with confidence due to our AchArya

UpadEsam and anugraham. We presented the correct

description about the Jeevans in the previous chapter.

In this adhikAram , we criticize those , who use aabhAsa

yukthis ( disgusting arguments) to advance their incorrect

doctrines about the achEthanam (BhOgyam ) enjoyed by

the Jeevan ( bhOkthA).

 

Upanishads describe the three Tathtvams as " BhOkthA

(Jeevan, the one that enjoys) , BhOgyam ( the vasthu that

is 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 of

Kaalam and Nithya VibhUthi are some of the points that Swamy

Desikan attacks under the achEthana adhikAram.

 

160) Explanation of AchEthanam according to AchAryAs

********************************************

thee vajai mARRi anRu ohr tEril aaraNam paadiya

Devaki seer mahanAr tiRampA aruL soodiya nAmm

moovahaiyAm aRiyAt-tatthuvathtin muham aRivAr

naa vahayE nadatthum nadai paartthu nadanthanamE

 

(Meaning ): DEvaki's son , KrishNa ParamAthmA decided

to uplift the Jeevans from SamsAric mire. He stood as

the charioteer for Arjunan during the great war .Our Lord

used Arjunan as an excuse to instruct the beings of the world

on the meanings of VedAnthams through His SrI Sookthi of

Geethai. We who have been blessed by th Lord explained

the intrinsic nature(Svaroopams) and SvabhAvams of

achEthana entities such as Prakruthi, Kaalam , Suddha

Satthvam as our AchAryAs explained to us from the SrI Sookthis

of Sages VyAsa , ParAsarar and the AzhwArs.

 

Swamy Desikan ThiruvadigaLE SaraNam ,

Daasan , Oppiliappan Koil VaradAchAri SadagOpan

 

SrimatE SrI Lakshminrusimha Dhivya PaadhukA Sevaka

SrI SaThakOpa SrI NaarAyaNa YathIndhra MahA DesikAya Nama: