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