Thiruvaheendhrapuram RathnAngi Kaimkaryam: Part 160( Paaasuram:180)

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SrI:

 

Dear BhakthAs of Swamy Desikan :

 

Today we will study the 180th Paasurams that refutes the BhAskara-

Yaadhava Mathams ( one of the BhEdha- AbhEdha Matham ).

The detailed account of this matham as a group of FIVE MATHAMS

and its refutation is housed in the 6th Chapter of SrImath Rahasya Thraya

Saaram . During Jan 16, 1999 HH Prakrutham Azhagiya Singar gave

a Tele-upanyAsam on this Subject that has been summarized by adiyEn

in the Ahobila Matam Web pages:

 

http://www.ahobilamutt.org/upan/jan1699

 

Please refer to this posting for details on the BhAskara-

YadhavaprakAsa Matham.If you have difficulty in accessing these

pages, please search with Google search engine with the string :

Bhaskara+yaadhava . Pages 2 & 3 of the 7 page posting cover

in detail the key aspects of BhEdhAbhEdham doctrines .

adiyEn will summarize the content below.

 

180) Condemnation of the BhEdha-abhEdha Matham of Bhaskara-Yaadhava

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

onRenavum palavenavum thORRuhinRa

ulahu yellAm oru Bhiramam tAnE aakki

nanRu yenavum theethu yenavum pirintha yellAm

nanRu anRu theethu yenRE yena navinRAr

kanRum alar pasuvum alar aahi ninRE

kanRAhi PasuvAhi ninRa vaNNam

inRu maRai mAttukku ohr idayanAna

yEkAnthi isayinthada nAmm iyambinOmE

 

Introduction:

**********

BhAskara Matham: Jeevan and Braman will stay united

without any variations (BhEdham) .This kind of non-difference

(abhEdham ) is natural for Brahman. The differences (BhEdham)

from Brahaman for Jevans is thru the UpAthi of Buddhi, Indhriyam ,

SarIram et al. For the insentients ( achEthanam ) and Brahman , both

BhEdham and abhEdham are natural manifestations.

 

Yaadhava PrakAsa Matham: The bhEdham and abhEdham

between Brahman and Jeevan as well as that between

achEthanam and Brahman are natural manifestations(SvabhAvikam)

of Brahman . Yaadhava Matham asserts that the Svaroopam of Brahaman

has the capacity to transform in to chEthanams and achEthanams.

 

BhAskara-Yaadhava (B-Y) Matham was a powerful Matham in their

day . That was why Sudarsana Suri , the author of Srutha PrakAsikA ,

the author of the authoritative Commentary on AchArya RaamAnujA's

SrI BhAshyam spent a lot of effort to refute the above doctrines of

B-Y matham.

 

BHEDHABHEDHAM LITERALLY MEANS IDENTITY IN

DIFFERENCE. The authors of B-Y matham had elegant but

illogical arguments to sustain this untenable position. How can

there be Identity in difference ? Ultimately , as history tells us

YaadhavaprAkAsa , one time AchAryan of SrI RaamAnujA

surrendered his loyalty to B-Y matham and became a devout

SishyA of VisishtAdhvaitham as developed by AchArya

RaamAnujA . From the history of Philosophy , B-Y matham

has to be looked at .The 180th Paasuram covers Swamy

Desikan's refutation based on the views of his PoorvAchAryAs.

Swamy Desikan refutes the central doctrine of B-Y Matham

that the Svaroopam of Brahman transforms in to ChEthanam

and achEthanam . VisishtAdhvaitham avers that the Svaroopam

of Brahman is totally different from ChEthanams and achEthanams

and the Brahama-ParinAma vAdham of B-Y matham is undefendable

based on Saasthrams and Upanishads .

 

Issues in B-Y Matham

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

The issue centers on the explanation of the material

causality of Brahman ? For reference , a lump of clay is

the material cause (UpAdhana KaaraNam ) for an

earthern pot . How does Brahman , whcih Upanishads

assert as immutable transform in to the Universe ? How is

the material casuality of Brahman accounted for without

affecting the Svaroopam of Brahman ?

 

B-Y Matham accounted for this by stating that Brahman

itself transforms into the material universe .This is known

as the Brahma PariNAma Vaadham .

 

VisishtAdhvaithins connected Brahman with ChEthanam

and AchEthanam (sentient/chith and insentient/achith) and

held that the subtle form of assoication of Brahman with

chith and achith ( Sookshma-chith-achith visihta form).

The material causality of Brahman is explained through

the Brahman becoming antharyAmi for all chith and achith

while retaining its Svaroopam (with out any vikAram or

changes) . VisishtAdhvaithin's position is therefore considered

as a modified Brahma-PariNAma Vaadham .

 

Adhvaithins hold their view on matrerial causality based on

the illusory nature (MaayA) of the Universe. They believe that

Brahman is the basis of the illusory appearance of the universe

and links it to the material cause.Swamy Desikan classed this view

as Vivartha Vaadham and dismissed both the Adhvaithin's and B-Y

views following the doctrines of VisishtAdhvaitham elaborated by

AchArya RaamAnujA.

 

In YadhavaprakAsa's matham , Brahman has three fold power

(sakthi) and transforms in to Chith , achith and Isvara sakthis.

Brahman , which is BEING (SATH) transforms itslf in to

a triadic form , while mintaining its svaroopam unchanged

(abhEdham ) although its sakthi undergoes transformation

(bhEdham ) . This matham of YaadhavaprakAsa was rejected by

Swamy Desikan as unsound on the basis that the acceptance of

bhEdham and abhEdham in one breath amounts to

SELF-CONTRADICTION .This Aathmaikyam ( the identity

of aathmA /ParamAthmA with prapancham (material universe)

is thus rejected.

 

The key words of this Paasuram are: " OnRu yenavum

pala yenavum thORRuhinRa ulaham yellAm oru Brahmam

tAnE aaki " (The whole world staying as one vasthu or as

many vasthus in B-Y matham is viewed as being driven by

BhEdhAbhEdham through Brahma PariNAma Vaadham).

The Self-contradiction arising from this premise is pointed

out by Swamy Desikan .

 

Oppiliappan Koil VaradAchAri SadagOpan ,

Swamy Desikan ThiruvadikaLE SaraNam

 

Srimate Sri Laksminrisimha Divya Paduka Sevaka

Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama: