Thiruvaheendhrapuram RathnAngi Kaimakryam: Part 149 ( Desika Prabhandham-- 40: Paasuram 163-164

[Guest guest]

SrI:

 

Dear Swamy Desika BhakthAs:

 

Today , we will study the two Paasurams of

SamudhAya dhOshAdhikAram of Para Matha Bhangam

dealing with the integrated analysis of the defects found

in the approaches by the Para Mathams regarding

Tatthva Thrayams as well as Hitham and Parama PurushArTam.

 

VeRi aar tuLavudai Vitthahan tanmayin meyyaRivAr

kuRiyAr nediyavar yenRu oru kuRRam piRarkku urayAr

aRiyAr tiratthil aruL purinthu AaraNa nanneRiyAl

siRiyAr vazhigaL azhippathum theengu kazhippathaRkkE

 

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

SvabhAva visEshams of the Lord of mysterious deeds adorning

the fragrant TuLasi garland will not venture to cast even the smallest

of accusations (blames ) on other AchAryAs s. It is not their nature

to engage in such activities. Inspite of this leaning , the reason for

these merciful AchAryAs with deep faith in Veda mArgam , to criticize

the 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 Mathams

purely out of their dayA to save us , the saadhAraNa adhikAris(the

untutored).

 

Special Notes:

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

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

siRiyAr vazhikaL azhippathum , aRiyAr tiRatthil aruL purinthu

theengu kazhippathaRkkE " ( Following the path laid out by

the never-failing VedAs , our merciful AchAryAs destroy

the incorrect siddhAnthams that either misintrepret VedAs

or stand outside the Vedic doctrines. This they do to remove

the damages done from following these alpa darsanams

by unsuspecting simple folks).

 

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

and SvabhAvam (tanmai) of the Lord (MaayOn/Vitthahan ) ,

who sports the fragrant TuLasi garland ( VeRiyAr TuLavudai

Vitthahan) . That is why they undertake on themselves the duties

of a SadAchAryan to instruct us on the true doctrines based on

the correct intrepretations of the VedAs .

 

Veda PramANam

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

Vedams are the best among PramANams to reveal the hollowness

of other inaccurate doctrines of Para Mathams . Therefore AchAryAs

choose Sabdha (Veda ) PramANam for their efforts .Swamy Desikan

suggests that Matha DhUshaNam is not to be mixed with manushya

dhUshaNam , while they (AchAryAs) are engaged in the criticism of

mathams created by those with either alpa jn~Anam about the true meanings

of 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 true

knowledge.PramANa means the instrument ( reason ) for valid

knowledge.

 

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) as

the only means of valid knowledge.

 

The Bhuddhists and VaisEshikAs accept two PramANams :

Perception (pratyaksha ) and inference ( anumAna ) .

 

PrabhAkara MeemAmsa accepts Prathyaksha, anumAna and

Sabdha along with presumption (arthApatti ) as PramANams .

 

Bhatta MeemAsa and Adhvaitham accepts the traditional three

along with three more as PramANAs: comparison , presumption

and noncognition ( anupalabdhi) .

 

Saiva SiddhAntham accepts Siva-chith-Sakthi as the primary

pramAnam and accepts the traditional three as secondary pramANams.

DvaithAs have two kinds of PramANAs: Anu pramANa and

Kevala PramANa . Latter is defined as an object as it is. For

Dvaitha VedAnthins , the traditional three PramANAs are grouped

under the category of anu-pramANa (Source of valid knowledge) .

 

Veda PrAmANyam ( True Validity of the VedAs ) is

common to Advaitha, Dhvaitha and VisishtAdhvaitha

Darsanams . Buddhism, Jainism do not accept the validity

of the VedAs and are therefore called Veda Baahya Mathams.

 

164) The common dhOshams of Para Mathams

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

minDu uraikka virahu tarum tarukkam koNDE

vENDumkAl vENDuvathE viLampuhinrAr

kaNDatharkku viparItham katthuhinrAr

kANAtha kuRai maRayil kAtta niRpAr

PaNDu orutthan kaNDu uraitthEn nAnE yennap-

pala vahayilum upAthihaLAl padinthu veezhvAr

KoNDal okkum ThirumEni Maayak-kUtthan

kurai kazhal sEr vithi vahayil koodAthArE

 

(Meaning ): The followers of KaNAtha-Gouthama-

VyAkaraNa -MeemAmsa darsanams say whatever

they want at the desired times and use illogic that

gives rise to futile debates . Those who belong to

the BhAskara-Yaadhava adhvaitham will distort

what they see (Prathyaksham/Perception ) and

shout about them . The ChArvAka- Bhoudda -Jaina

Matham followers will declare that Vedam is created by

humans and deny its apourushEyam origin from the Lord

Himself. Those who belong to Saankhya-Yoga and

Paasupatha mathams believe in the statements of Sage Kapila,

BrahmA and Siva that they invented these mathams and

eat and seek dhravyams to make their lives comfortable.

Alas ! What a pity that none of those belonging to these

Para Mathams have the good fortune of seeking

the divine feet of SrIman NaarAyaNan and enjoy

them as Parama bhOgyam and PurushArTam.

 

Swamy Desikan ThiruvadigaLE SaraNam

Daasan , Oppiliappan Koil Varadachari Sadagopan

 

" Santhu: SrEyAmsi bhUyAmsi "

 

SrImate SrI Lakshminrusimha PaadhukA sEvaka

SrI Aadhi VaNN SaThakOpa SrIman NaarAyaNa YathIndhra

MahA DesikAya Nama: