Thiruvaheendhrapuram RathnAngi Kaimkaryam: Part 161( Paaasuram:181-182)

[Guest guest]

SrI:

 

Dear BhakthAs of Swamy Desikan :

 

Today , we will study the reasons advanced by

Swamy Desikan to reject VyAkaraNa Matham

for accepting amsams(aspects ) of Adhvaitham , Yaadhava,

Jaina and Bhouddha Mathams as the planks in its foundation.

Swamy Desikan dismisses VyAkaraNa matham as Brahma

Vivartha Vaadha matham .

 

181) chAyA maRaihaLil sattham teLinthida c-chARRutalAl

thUyAr ivar yenRu tOnRa ninRE pala soothuhaLAna

mAyA mathamum maRu sina vaathum bhavatthumum sEr

vyAkaraNar sollum maRu mARRangaL mARRuvamE

 

(Meaning ): VyAkaraNar came to be considered as the pious & pure

ones because they established the precise ways to pronounce ( precise

akshara , Svara , Matthirai pronunciation ) of Veda manthrams

so that the meanings of these Veda Manthrams are not distorted through

their VyAkaraNa Saasthram . Yet they have made their arguments about

the superiority of their matham by adopting illogical doctrines from

Adhvaitham ,

Jainism and Bhouddham. Their Vivarttha vAdha doctrines are suspect

and therefore VyAkaraNa matham has to be rejected.

 

What is this Vivarttham ? In the waterless desert , the hot Sun creates

a mirage creating the appearance of floods and waves , which really

do not exist. The phenomenon of one appearing as the other is

known as Vivarttham. Adhvaithins hold that the Universe (Prapancham )

is the Vivarttham of Brahman .

 

VyAkaraNa matham holds that there is a vasthu known as SphODam besides

aksharam , word ( padham made up of aksharam ) and Svaram . That SphODam

is attributed to produce meanings to Aksharam and Padhams and that SphODam

is Brahman. The VyAkaraNars describe the entire Prapancham to be the

vivarttham

of that SphODam . Here they are close to Adhvaithins' vivarttha Vaadham

views

(Prapancham is a Vivarttham of Brahman) . Brahman never loses its svaroopam

and is distinct from Prapancham ( Jeevans and insentients) according to

VisishtAdhvaitham .

 

BhAskara-Yaadhava Matham described derisively as Jaina VedAnthAm

asserts that Brahmam transforms in to Prapancham and undergoes vikArams.

Brahman gives up its svaroopam (thru the act of pariNAmam) to become

some thing else (viz)., Prapancham according to this Matham .Some of the

VyAkaraNar

believe that sabdha roopa Brahman transforms in to Prapancham through

the act of PariNAmam . Thus VyAkaraNar agrees with BhAskara-Yaadhava

matham in the matter of adopting Brahma PariNAmam that has been rejected

as untenable by VisihtAdhvaithins .

 

One class of VyAkaraNar and BhouddhAs believe that the individual

words constituting a sentence have their own meanings ( artha Jn~Anam about

the Padhams forming the Vaakyams ) and the integrated use of these words

/padhams

create a Jn~Anam known as PrathibhA , which provides the true total meaning

..

Here , there is correlation between the two groups --Bhouddham and

VyAkaraNam

on one hand and VyAkaraNars on the other --and this is also unacceptable..

 

Swamy Desikan rejects the VyAkaraNa matham for borrowing the faulty

doctrines of the three mathams that have been proven earlier to be unsound .

 

182) The delusion of the VyAkaraNars led by the nose by other Mathams

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Kalahatthil kalangi varum kANikku yellAm

kaNNARu sathira vazhi kattuvAr pOl

ulahatthil maRai sErntha uraihaL tammAl

oru pizhayum sErAmal ubhaharitthAr

pala katthum Bhouddhar mudhalAna paNDaip-

pahar kaLLar pahattazhikka paravum poyyAm

sila kaRRu siddhAntham aRiyahillA c-

chiRvar ini mayangAmal sEmitthOmE

 

(Meaning ): In the case of ownership over the boundaries of

a disputed land , it is customary to ask for the help of mediators

(MadhyastharkaL) to intervene and resolve the disputations.

The correct boundary agreed upon with the help of MadhyasthAs

is known as " KaNNARu " . Similarly , VyAkaraNar served as

madhyasthAs to establish the true meanings of Veda Vaakyams

using VyAkaraNa Saasthram . Inspite of this great help, VyAkaraNars

fell for the ostentatious propaganda of BhouddhAs and accepted

number of doctrines unique to Bhouddha Matham and were travelling on

dangerous roads going no where.We (Swamy Desikan ) intervened and

saved them from the dangers of the borrowed doctrines from Jainam ,

Bhouddham and adhvaitham.

 

Oppiliappan Koil VaradAchAri SadagOpan ,

Swamy Desikan ThiruvadikaLE SaraNam

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: