Thiruvaheendhrapuram RathnAngi Kaimakryam: Part 152 ( Desika Prabhandham-- 43: Paasuram 169-170

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SrI:

 

Dear Swamy Desika BhakthAs:

 

Today , we will study the two Paasurams dealing with

Swamy Desikan's criticism of the Second of the Four

Matham associated with Buddhism : YogAchAram.

 

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

realted to the refutation of the doctrines of the four sects of Bhouddha

Matham , it would be useful to have another summation of this matham

as elaborated in SarvArTa Siddhi of Swamy Desikan . The excerpts from

the Doctoral thesis of Dr.V.N.SeshAdhriyAcchAr about SarvArTa Siddhi is :

 

" There are three corner stones of Buddhism with the exception of

VaibhAshika matham : (1)Nothing is permanent , (2) Nothing has any self or

inner substratum , and (3) NirvANa is tranquility . According to Yamakami,

these three are fundamental tenets of Buddhism , which distinguishes it

from all other religious systems in the history of the world. According to

Buddhists , there is no being , but there is only becoming . All individual

objects are unstable nad ephemeral. Every thing , be it a person ,

a thing or God , is therefore merely an aggregation of component

elements. Further in all individuals , with out any exception ,

the relation of their component parts is eternally changing and

is never the same even for two consecutive moments.Putting

together 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 by

Dr.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 undergoing

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

acquires a new feature or peculiarity , which did not exist before ,

it can not be maintained as permanent . To the Buddhists , there is

no distinction between the attributes (dharma) and the thing

possesesing that attribute(dharmi) . The attribute and the thing

which is supposed by the scholars of other doctrines as having that

attribute are one and the same. So if a new change or attribute or

feature occurs in the thing , it is a new thing , the old thing having

ceased to exist ... YogAchAran denies the existence of three

different entities , namely , cognition , its object and the cognizer.

The existence of them as distinct entities according to YogAchAran

is due to illusion . "

 

169) Refutation of YogAchAra Matham

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170) Establishment of the Universe denied by YogAchAran

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Daasan , Oppiliappan KOil Varadachari Sadagopan

 

SrImate SrI Lakshminrusimha PaadhukA sEvaka

SrI Aadhi VaNN SaThakOpa SrIman NaarAyaNa YathIndhra

MahA DesikAya Nama: