Thiruvaheendhrapuram RathnAngi Kaimkaryam: Part 168.1(additonal comments on Paaasuram:196-197) : Defense of PaancharAthram

[Guest guest]

SrI:

 

Dear BhakthAs of Swamy Desikan :

 

Today , we will elaborate on the 2 paasurams of Paramatha Bhangam

in which Swamy Desikan defends the Bhagavath Saasthram of

SrI PaancharAthram against the criticism of Para Matha VaadhikaLs..

 

Swamy Desikan's arguments are in the 21st Chapter of

the 24 chaptered SrI Sookthi of Paramatha Bhangam

that came in to being at Thiruvaheendhrapuram suburbs

in front of Lord DevanAthan .We will follow closely

the magnificent commentary ( AnapAya PrabhA) of

Vaikunta Vaasi UtthamUr Abhinava Desikar on

Swamy Desikan's Para Matha Bhangam .

 

Swamy Desikan 's PaancharAthra RakshA will be born

later as a part of the Five RakshA granthams . We will include

excerpts from the Thirukkudanthai Desikan's Sahasra Naamas

on the section related to PaancharAthra RakshA at the end of

this posting .

 

Swamy Desikan follows the Aagama PrAmANyam of

Swamy ALavanthAr and bases His arguments on

the BrahmasoothrAdhikaraNams( UthpathyasambhavAdhikaraNam ).

 

Here Swamy Desikan discards the arguments of those that lump

PaancharAthram (Bhagavath Saasthram) with Viruddha VyAmisrams

( unacceptable and inconsistent Mathams like Saankhyam and Yogam).

In Prabhandha Paasuram 196 , Swamy points out that PaancharAthram

arose from the lips of BhagavAn Himself like the Paanchajanya dhvani

that arose from the lips of BhagavAn ( MaadhavanAr vadhaanatthu amudhu

uNNum valampuri pOl). He says that PaancharAthram deals with

eternal and imperishable Veda-VedAnthic doctrines just like the ghOsham

of the divine conch of the Lord ( Paanchajanyam) , which seeks

the hitham of the pancha janams( Five kinds of people: Four VarNams

and SankeerNa Jaathi members).

 

Swamy Desikan examines the basis for the criticisms stating that

PaancharAthram 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 therefore

containing 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 vakthru

dhOsham ( defects arising from association with speaker , who is a mere

mortal) ;

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 , BhagavAn

Himself and therefore is free of Vakthru dhOsham .Hence , there is no

basis for ajn~Anam , Viparitha Jn~Amnam and the like. It has no Vanchanais

( misleading decietful upadEsam like others done for MohanArTam or

causing delusions like Bhoudhdam ). It arose out of compassion for

devotees (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 varaitions

or departures from Veda Maargam .It is for Veda Maarga PrathishtApanam.

There are no insignificant and nonlasting objectives (Kshudhra Phalams) that

are 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 Tarkam

brilliantly to lay to rest the objections of critics brelonging to Yaadhava

PrakAsa-Saankara-BhAskara darsanams and Saivam about Tatthva

VirOdham arguments.

 

Next , Swamy Desikan takes up the criticisms about AachAra-AnushtAna

viruddhams (KriyA, CharyA visEshams being in conflict with pramANams) .

PaancharAthram goes in to great lengths about Aalaya nirmANam ( Construction

of the temple for BhagavAn) , Moorthy nirmANma ( Construction of images of

the 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 anushtAna

kramam ( the procedures established by Kalpa Soothrams as angAs of

the Vedams) is pointed out.

 

PaancharAthram divides the day in to five units fit for BhagavadhArAdhanam

and NithyAnushtAnams : Abhigamanam , IjyA , SvAdhyAya Yoga Kaalams .

Here Swamy Desikan quotes the defense of Sage SounakA for such VishNu

AarAdhanam based on the Rg Veda Manthram dealing with VishNu aarAdhanam.

Sages VyAsa and Yaaj~navalkhyA elaborate similarly on Hari Archanam

and the methods of doing it in a manner consistent with Vedams , which

is akin to PaancharAthram.Bhagavath archanam precedes Bhakthi Yogam

and hence the necessity of PaancharAthram for gaining the fruits of Bhakthi

yOgam (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 for

KshathriyAs ; Kevala Taantrikam is for VaisuyAs and SoodhrAs.

This PaancharAtram covers the needs of all four VarNams.

 

The above approach is consistent with Dharma Saasthrams.Each

VarNam has rites customized for them as in Sroudha SoothrAs

blessed by Sage AapasthambhA and others. For instance ,during

the samarpaNam of Havis , Brahmin is invited with the term ,

" YEhi " ; Kshathrian with invocation , " AagAhi " ;, Vaisyan with

" Aadhrava " and Soodhran with the invitation , " AadhAva " . No one

is left out .Similarly , the time for dhIkshAs for AarAdhanam

are set at different seasons (Vasantha Ruthu for Brahmin , Ghreeshma

Ruthu for Kshathriyan , Sarad ruthu for Vaisyan and Hemantha

ruthu for Soodhran). This is for PaancharAthra DheekshA for

Bhagavath AarAdhanam.This is Vaidhikam .Thus PaancharAthram

defends the VarNAsrama Dharmams and is consistent with BhagavAn's

apourushEya VedAs . PaancharAthra DheekshA prohibits the worship of

DevathAntharams for ParamaikAnthis .PaanchrAthram has PoorNa

PrAmANyam (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 by

SrIman NaarAyaNan . Sages Manu, SukrAcchAr ( Asura Guru) and

Bruhaspathi (Deva Guru) practise PaancharAthram and its four

divisions/siddhAnthams (Aagamam , Manthram , Tanthram and

TantrAntharam).

 

Thirukkudanthai Desikan's salutations

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

The founder of Munithraya SampradhAyam ,

Thirukkudanthai Desikan composed a beautiful

Sahasra Naamam for Swamy Desikan .Here ,

the great AchAryan salutes Swamy Desikan as

the defender of Paancha Raathram ( PaancharAthra

RakshAkruth ). and as " PaancharAthra PramANa vith " .

Swamy Desikan points out that PaancharAthram

is based on the Veda BhAgam of yEkAyana Sruthi

and therefore has Veda PramANam.

 

Swamy Desikan is saluted by Thirukkudanthai Desikan

as " SrI PaancharAthra SarvOpajeevyathva ukthi vichakshaNa: "

( the competent AchAryan , who could point out that

SrI PaancharAthram as being fit for observance by all the four

VarNams).

 

Swamy Desikan is saluted once again for his comprehensive

knowledge about the ThiruvArAdhanam (ijyai) for the Lord

and 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 by

ParamaikAnthis . These eight parts are :

 

(1) Abhigamanam: from Hrudh thyAgam /Maanasa AarAdhanam

to Aathma SamarpaNam .This is not the same as the abhigamanam

linked 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 associated

with 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 Saasthram

is thus upheld by Swamy Desikan brilliantly.

 

Oppiliappan Koil VaradAchAri SadagOpan ,

Swamy Desikan ThiruvadikaLE SaraNam

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama: