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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.
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
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 , VyAkaraNa
Matham , KaNAtha Matham , Gouthama Matham , MeemAmsaka
Matham , Saankhya Matham , Yoga and Paasupatha Mathams )
and established the unassailable superiority of VisishtAdhvaitha
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 critique
7. MadhyAmika BhangAdhikAram/ criticism of MaadhyAdhmikam
8. YogAchAra BhangAdhikAram/Criticism of YogAchAram
9. SouuthrAndhika BhangAdhikAram
10. VaibhAshika BhangAhikAram
11. Prachanna BHouddha BhangAdhikAram
12. Jaina BhangAdhikAram
13. BhAskara-Yaadhava BnagAdhikAram
14. VyAkaraNa BhangAdhikAram
15. VaisEshika BhangAdhikAram
16. Goudhama(NyAya) BhangAdhikAram
17. NirIswara MemAmsA BhangAdhikAram
18. NeerIswara Saankhya NirAkaraNAdhikAram
19. Yoga SiddhAntha BhangAdhikAram/Criticism of Yoga Matham
20. 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 BhangAdhikAram
23. 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
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 .
Swamy Desikan ThiruvadigaLE SaraNam
Daasan , Oppiliappan Koil Varadachari Sadagopan
1. 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 misai
vaNN paNilam Thikiri vaLai vill vaLai-vaay Musalam
tiNN kaiyil ankusam seer thihazhum Gadhai senkamalam
yeNN 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 His
eight hands : Conch , Chakram , Bow , Axe , Pestle ,
Elephant Goad , Mace , Lotus shaped weapon.
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-thodakkiya
vithiyar adainthu thozhat-tazhaitthu yezhu
vizhi aruL tanthu vilakku adi kaLai
virahil iyambi vilakki vaitthanar
kodu vinai yenpathanai tinatthinai
koNarthal ihantha guNat-tanatthinar
Kuruhayil vanthu kozhuppu adakkiya
Kulapathy tantha kuRippil Vaitthanar
Kadu narahu anbhu kazhaRRi maRRoru
kathi peRum anpil yemmaip-porutthinar
Kamalai uhantha kadal kidaikkadal
karuNai uyarntha tidarkku orukkinar
padu mudhal inRi vaLarttha naRRkkalai
pala pala onRa yemakku uraitthanar
pazha maRaiyanthi nadaikku idaic-chuvar
Para 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 us
to 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 vizhi
tanthu) 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
(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 maRayil
uraikkinRa thAmE aRiyum taram udayArAm
uraikkinra ivai aayntu yedutthu AaraNa nool vazhiyE
nAmm 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 nAmm
uraikkum vahai navinRanar).
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
2. 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 ninRa
tatthvam moonRum tanittani kaattum tani maRayAl
mutthi vazhikku ithu moolam yenat-tuNivArkaLayum
katthi 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 moovahayAm
chitthil arum suruthi .c-chevvai mARiya sinthaihaLAl
patthil iraNDu meykkap-pahattum para vAdhiyar tamm
katthil vizhunthu adainthaa-avazhukkuinRu kazhaRRinamE
(Meaning): EmperumAn adorns the three kinds of Jevans
( Bhaddhar , Mukthar and Nithyar) as a pearl necklace on
His chest . About these three kinds of Jeevans , Para Matha
Vaadhis attack with their doctrines that areinconsistent with
the VedAs . They argue loudly to see if they can make atleast
two of their ten faulty points stick and blabber to confuse the VivEkis.
We (Swamy Dsikan ) have cleared these erroneous statements
of 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 confusion
about the AathmA being understood as the body are some of
the befuddlements that can confuse even a VivEki. Jeevan has
the eight guNams , prakruthi vilakshaNathvam and Iswara
Seshathvam as the ten guNams. Yet , the Para Matha Vadhis
conclude incorrectly that dEham is AathmA and Iswaran is
the Jeevan . Swamy Desikan states that in the JeevAthma
TatthvAdhikAram , he engaged the Para Matha Vaadhis in debate
and showed that their intrepretations about the JeevAthmA
and its realtionaships to achEthanam andn Iswaran are utterly false .
159) The removal of the confusion about achEthana Tatthvam
nAkku iyalum vahai nammai aLitthavar nall aruLAl
bhAkkiyam yEnthip-paran adiyAr tiRam pArtthaRppin
thAkkiyar tangaL talai misai tAkkit-tanimaRai tAnn
bhOkkiyam yenRatanil poy mathangaLai pOkkuvamE
(Meaning): We , who had no knowledge about tatthvams
( their svaroopams and SvabhAvans) have been blessed to
speak about them with confidence due to our AchArya
UpadEsam and anugraham. We presented the correct
description about the Jeevans in the previous chapter.
In this adhikAram , we criticize those , who use aabhAsa
yukthis ( disgusting arguments) to advance their incorrect
doctrines about the achEthanam (BhOgyam ) enjoyed by
the Jeevan ( bhOkthA).
Upanishads describe the three Tathtvams as " BhOkthA
(Jeevan, the one that enjoys) , BhOgyam ( the vasthu that
is 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 of
Kaalam and Nithya VibhUthi are some of the points that Swamy
Desikan attacks under the achEthana adhikAram.
160) Explanation of AchEthanam according to AchAryAs
thee vajai mARRi anRu ohr tEril aaraNam paadiya
Devaki seer mahanAr tiRampA aruL soodiya nAmm
moovahaiyAm aRiyAt-tatthuvathtin muham aRivAr
naa vahayE nadatthum nadai paartthu nadanthanamE
(Meaning ): DEvaki's son , KrishNa ParamAthmA decided
to uplift the Jeevans from SamsAric mire. He stood as
the charioteer for Arjunan during the great war .Our Lord
used Arjunan as an excuse to instruct the beings of the world
on the meanings of VedAnthams through His SrI Sookthi of
Geethai. We who have been blessed by th Lord explained
the intrinsic nature(Svaroopams) and SvabhAvams of
achEthana entities such as Prakruthi, Kaalam , Suddha
Satthvam as our AchAryAs explained to us from the SrI Sookthis
of Sages VyAsa , ParAsarar and the AzhwArs.
3. the two Paasurams of Para Matha Bhangam dealing with Isvara (Para )
This is the Fourth adhikAram
of Para Matha Bhangam.The second and the third
adhikArams were about he Jeevan and achEthana
For additional information on the three Tatthvams and
ParadEvathA nirUpaNam , the bhakthAs are referred to
SWamy D esikan's SrImth Rahasya Thrayam Chapters of
(1) Tatthva Thraya ChinthanAdhikAram and (2) ParadEvathA
161) Isvara Tatthvam : Explanation according to AchAryAs
velaip-puRam aham kANpathu pOl vEda nannERi sEr
noolaip-puRam aham kANDalil nuNN aRivnRi ninReer
Maalaip-peRa vazhi kAttiya Desikar VaachakamE
Olaip-puRatthil yezhuthuhinROm uLL yezhuthumin
(Meaning ) : Oh AaasthikAs ! It is impossible to see
the inside and outside of the great ocean. Similarly , it
is a difficult task to comprehend the simple and
the deeper inner meanings of the SaasthrAs that
describe Veda mArgam . You do not have the sharp
intellect to accomplish that task.Therefore , we are
writing the essence of the AchArya UpadEsams on
the UpAyam for Moksham . May You inscribe this
message in your mind and benefit from it !
162) Isvaran: Explanation to remove confusions
siRai nilayAm bhavatthil siRu tEn inbham uNDu uzhlvAr
maRai nilai kaNDu aRiyA mayal mARRiya mann aruLAl
thuRai nilai pAram yenat-tuLangA amuthak-kadalAm
iRai 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 is
like an insignificant drop of honey that is tasted in between
all the sufferings . The chEthanams deeply comitted to SamsAram
think of this trivial sukham as great and are enveloped in
ajn~Anam that prevents them from engaging in the learning of
the meanings of VedAntham (VaakyArTams and TaathparyArTams.
Sath SampradhAyam isessential for the understanding of these
VedArTams .Our AchAryAs are powerful to destroy our ajn~Anam
with their DayA for us through their merciful upadEsams on our
Sath 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 of
SamsAram and (4) as the tranquil ocean of nectar . Following our
AchAryan's upadEsams , we (Swamy Desikan ) reveal the Svaroopam
and 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 is
about Iswaran (PrErithA ) and His Svaroopam as well as SvabhAvam
according 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 through
SaasthrAs ( 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 , guNams
and Iswaryams here is known as anulabdhi. It can be overcome
by the knowledge about His SaasthrAs that reveal His presence here.
He can be seen & enjoyed only in His archA roopam on this earth
by us until we reach SrI Vaikuntam by practising one of the two
The Creation , protection and destruction of the universe
and its beings is carried out by this Iswaran . He is UpAdhAna and
Nimittha KaaraNan.Thus , He is Sarva Sakthan with SarIrAthma
Sambhandham and as One Brahman carries out the Srushti, STithi
and PraLayam .He becomes the UpAsyan ( the One to be meditated
upon ) for Mumukshus ( those who desire MOksham).
Iswaran is avAptha Samastha Kaaman ( one who has gained
all fruits/phalans and needs nothing ).Therefore He has no
( want for any gain ).
In this Para Tatthva adhikAram (Para Tatthva NirNaya adhikAram ),
Swamy Desikan proves the invalidity of the assumptions of Para
Mathams about Iswara Tathvam and instructs us on the Veda Maarga
prathishtApitha 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 should
be the object of one's dhyAnam ) and proves that He is SrIman NaarAyaNan ,
the Supreme Tatthvam, Para Brahmam and Param JyOthi . He is full of
all 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 by
their karmAs ( karma VasyALs) reach Him ). This Iswaran is Sarva
Karma Phala pradhan (as RaajAdhi Raajan , He grants the fruits
for all KarmAs ).He is the One , who can say with clarity , conviction
and authority : " MokshayishyAmi Maa sucha: " ( Do not grieve; I will
chase away all your sins and grant you freedom from the cycles of
births and deaths).Thus He is Moksha Phala Pradhan .
Summing up, Swamy Desikan states here that for those ,
who were incessantly tasting the bitterness (kasappu ) of
the Taapa Thrayams of SamsAram , he has shown
the sukhAnubhavam of the taste of a little drop of
the honey of Iswaran in this Para Tatthva adhikAram
and attempted to remove their ajn~Anam & ViparItha
The three adhikArams covered so far are elaborations of
"Sva -paksha sTApana pEtikai " ( Statement and defense of
one's SiddhAntham ); the next 17 adhikArams are about
the logical criticisms and condemnations of the other Pakshams
( Para Paksha prathikshEpa pEtikai) , where Swamy Desikan
reaches dizzying heights of scholarship and AchAryakathvam .
4. the two Paasurams of SamudhAya dhOshAdhikAram of Para Matha Bhangam
dealing with the integrated analysis of the defects found
in the approaches by the Para Mathams regarding
Tatthva Thrayams as well as Hitham and Parama PurushArTam.
VeRi aar tuLavudai Vitthahan tanmayin meyyaRivAr
kuRiyAr nediyavar yenRu oru kuRRam piRarkku urayAr
aRiyAr tiratthil aruL purinthu AaraNa nanneRiyAl
siRiyAr vazhigaL azhippathum theengu kazhippathaRkkE
(Meaning) : Our AchAryAs who fully understand the Svaroopa-
SvabhAva visEshams of the Lord of mysterious deeds adorning
the fragrant TuLasi garland will not venture to cast even the smallest
of accusations (blames ) on other AchAryAs s. It is not their nature
to engage in such activities. Inspite of this leaning , the reason for
these merciful AchAryAs with deep faith in Veda mArgam , to criticize
the 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 Mathams
purely out of their dayA to save us , the saadhAraNa adhikAris(the
The key passage of this Paasuram is : " AaraNa nool neRiyAl
siRiyAr vazhikaL azhippathum , aRiyAr tiRatthil aruL purinthu
theengu kazhippathaRkkE " ( Following the path laid out by
the never-failing VedAs , our merciful AchAryAs destroy
the incorrect siddhAnthams that either misintrepret VedAs
or stand outside the Vedic doctrines. This they do to remove
the damages done from following these alpa darsanams
by unsuspecting simple folks).
These AchAryAs are fully aware (mey aRivAr) of the Svaroopam
and SvabhAvam (tanmai) of the Lord (MaayOn/Vitthahan ) ,
who sports the fragrant TuLasi garland ( VeRiyAr TuLavudai
Vitthahan) . That is why they undertake on themselves the duties
of a SadAchAryan to instruct us on the true doctrines based on
the correct intrepretations of the VedAs .
Vedams are the best among PramANams to reveal the hollowness
of other inaccurate doctrines of Para Mathams . Therefore AchAryAs
choose Sabdha (Veda ) PramANam for their efforts .Swamy Desikan
suggests that Matha DhUshaNam is not to be mixed with manushya
dhUshaNam , while they (AchAryAs) are engaged in the criticism of
mathams created by those with either alpa jn~Anam about the true meanings
of the VedAs or created by them with total disregard for Vedic
They have no legitimate pramANams to back them up.
PramAnam and PramEyam
PramANa is derived from the root " PramA " meaning valid and true
knowledge.PramANa means the instrument ( reason ) for valid
PramEya is the object of cognition/object of knowledge.
VisishtAdhvaitha VedAntham accepts Perception ,
inference and verbal testimony ( Sabdha) as PramANmas .
ChArvaka Matham accepts perception (prathyaksha) as
the only means of valid knowledge.
The Bhuddhists and VaisEshikAs accept two PramANams :
Perception (pratyaksha ) and inference ( anumAna ) .
PrabhAkara MeemAmsa accepts Prathyaksha, anumAna and
Sabdha along with presumption (arthApatti ) as PramANams .
Bhatta MeemAsa and Adhvaitham accepts the traditional three
along with three more as PramANAs: comparison , presumption
and noncognition ( anupalabdhi) .
Saiva SiddhAntham accepts Siva-chith-Sakthi as the primary
pramAnam and accepts the traditional three as secondary pramANams.
DvaithAs have two kinds of PramANAs: Anu pramANa and
Kevala PramANa . Latter is defined as an object as it is. For
Dvaitha VedAnthins , the traditional three PramANAs are grouped
under the category of anu-pramANa (Source of valid knowledge) .
Veda PrAmANyam ( True Validity of the VedAs ) is
common to Advaitha, Dhvaitha and VisishtAdhvaitha
Darsanams . Buddhism, Jainism do not accept the validity
of the VedAs and are therefore called Veda Baahya Mathams.
164) The common dhOshams of Para Mathams
minDu uraikka virahu tarum tarukkam koNDE
vENDumkAl vENDuvathE viLampuhinrAr
kaNDatharkku viparItham katthuhinrAr
kANAtha kuRai maRayil kAtta niRpAr
PaNDu orutthan kaNDu uraitthEn nAnE yennap-
pala vahayilum upAthihaLAl padinthu veezhvAr
KoNDal okkum ThirumEni Maayak-kUtthan
kurai kazhal sEr vithi vahayil koodAthArE
(Meaning ): The followers of KaNAtha-Gouthama-
VyAkaraNa -MeemAmsa darsanams say whatever
they want at the desired times and use illogic that
gives rise to futile debates . Those who belong to
the BhAskara-Yaadhava adhvaitham will distort
what they see (Prathyaksham/Perception ) and
shout about them . The ChArvAka- Bhoudda -Jaina
Matham followers will declare that Vedam is created by
humans and deny its apourushEyam origin from the Lord
Himself. Those who belong to Saankhya-Yoga and
Paasupatha mathams believe in the statements of Sage Kapila,
BrahmA and Siva that they invented these mathams and
eat and seek dhravyams to make their lives comfortable.
Alas ! What a pity that none of those belonging to these
Para Mathams have the good fortune of seeking
the divine feet of SrIman NaarAyaNan and enjoy
them as Parama bhOgyam and PurushArTam.
5. the two Paasurams dealing with the criticism of the ChArvAka Matham .
165) Condemnation of the ChaarvAka /UlOhAyatha Matham
KaNdathu mey yenil kANum maRayil aRivu kaNDOm
kaNDathu alAthathu ilathu yenil ithil kuRRam kaNDilam
kaNDathu pOl maRai kAttuvathum kaNDathu otthathanAl
uMDathu kEtkkum ulOhAyathar yenRu meeruvathE
The Doctrine of ChArvakam : Prathyaksham alone is PramANam says
ChArvaakAs.Only those recognized by direct perception (Prathyaksham)
are true according to them. Rest are false . Therefore , every thing
described by Vedam that is not seeable by the direct perception
such as Dharmam, adharmam , Iswaran , the Other world are all false
according to CharvAkAs.
These CharvAkAs equate arTa kAmams (POruL , Inbham) as
equal to PurushArTam ( Veedu). Swamy Desikan rejects the view
that Prathyaksham alone is PramANam.He goes on to establish why
anumAnam and Sabdham(Vedam) are additional necessary PramANams.
Swamy Desikan quotes Swamy ParAsara Bhattar's SrI RangarAja Sthava
SlOkam 2.5 to refute CharvAkA's claim that Vedam is not PramANam .
Here Bhattar argues that CharvAkAs hear the Vedam through their ears ,
which is Prathyaksham since it is a prathyaksha indhriyam and
develop knowledge about the Meanings of the Vedam (arTa Jn~Anam )
from there. Bhattar asks how one can categorize Vedam as Meaningless ,
when the knowledge about meaning is obtained through one's ears .
The chief reason for Prathyaksham is the assistance of an Indhriyam .
When the ear as an Indhriyam hears it and develops arTa Jn~Anam ,
Bhattar asks how can you reject sabdham(Vedam ) as false .
Some CharvAkAs include anumAnam and aagamam in Prathyaksham .
Swamy Desikan rejects that view and points out that Prathyaksham and
anumAnam are separate PramANams .Swamy Desikan's arguments
are deep and incisive to reject ChArvaka Matham as unacceptable
as elaborated in the next paasuram.
166) The inconsistency between the ChArvakA's doctrines and actions
KaNDathanAl kANathathu anumikkinranar
KaNDu Orutthan uraitthatanai kavaruhinRAr
uNDu pasi kedum yenRE uNarnthu uNkinrAr
onRAlE onRait-tAmm sAdhikkinRAr
paNDu mulai uNDu athanaal mulai uNkinrAr
pArkkinrAr pala allAt-taMMai maRRum
kaNDu mathi ketta nilai kANahillAr
kANathathu ilathu yenRu kalnguvArE
(Meaning ): ChArvakAs infer the presence of Agni from
the directly seen smoke. Another believes in the vishayam
that is directly seen and experienced by the ear and accepts it .
>From this , it is clear that the charvAkAs accept anumAnam and
sabdham. They consume food with the knowledge that hunger will
be relieved , when one is hungry. They do not know however that
hunger will be removed by eating , before eating through the power of
prathyaksham . Further , as Vaadhis , they point why they agree
with the PrathivAdhis on the reasons and state that the unseen
vasthu exits. By this act, they have agreed to the validity of
anumAnam and Sabdham.
The CharvAkAs , who only accept the body that is
seeable by prathyaksham and reject the unseeable aathmA
as nonexistent can come up with the only answer for the new born
baby drinking mother's milk because of poorva janma vaasanai
(memories of previous births). By this they have to agree that
there is an eternal aathmA other than the SarIram . Further ,
the CharvAkAs who equate the body with the aathmA see
the aathmA , which has no hand or leg or eye in the same way
as the limbs of the SarIram ( hand, leg, eye of that SarIram )
that they can see by direct perception (Prathyaksham).
Thus the CharvAkAs know that their doctrines are inconsistent
with their actions and lose their minds and yet wont give up their
6. Today , we will study the two Paasurams dealing with
Swamy Desikan's criticism of the MaadhyAmika Matham .
Before we proceed 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 an overview 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 four schools of Buddhism: VaibhAshika , Sautraanika ,
YogAchAra and Maadhyamika.They have some common points:
(1) all entities are impermanent , transitory and in a continous state of
change (2) apart from the flow of cognitions , there is no soul or
Aathman as the seat of cognition or consciousness.
Coming to The School of Budhdism of Maadhyamika , it has close
relationship with the school of nihilists of western philosophy in
the real existence of every thing seen within and around us....
The MaadhyAmikas deny the reality of everything in the universe.
Even consciousness or intellect (chaitanya) is considered unreal .
Nothing comes into existence nor perishes. Like other schools of
Buddhism , MaadhyAmikas hold that things are momentary...
There is a close relationship to Advaitham among the doctrines of
MaadhyAmikam (Samvruthi in MaadhyAmikam is the same as
the term avidhya in advaitham).Adhvaithin holds every thing except
Brahman is unreal and the appearance of thing as existing is due to the
superimposition on the basis (adhishtAna) , namely , Brahman which alone
is real as per his (adhvaitin's) contention , MaadhyAmika finds no purpose
in holding even that Brahman as real to serve as basis (adhishtAna) for
superimposition and maintains that no cognition requires a basis.The
MaadhyAmika asks: " What harm would arise if Brahman alone is denied
The MaadhyAmika does not accept the authority of Vedam
and has no scruples in denying the need for a real basis (adhishtAna) for
unreality. Thus, MaadhyAmikan denies the existence of Brahman
and is an atheist.
Swamy Desikan refuted soundly the MaadhyAmika's views , which
seek to prove the void of the universe as opposed to the reality of
the universe. "
167) Criticism of the MaadhyAmika Matham
kANa(tha)thu ilathu yenuumkalviyinArai kaDinthathaRppin
kONAr kutharkkangaL koNDE kuzhappum bhavuttharhaLil
nANAthu anaitthum ilathu yenRum nAlvahai anRu yenRum
VaazhnAL aRukkinRa matthimatthAn vazhi mARRuvamE
(Meaning): One of the four sishyAs of Bhuddha is Maadhyamikan,
who developed the doctrine : "Sarvam Soonyam " (all is void )
and without hesitation declares that there are no Tatthvams. He was
the most favored sishyan of Buddha. It is generally accepted that there
are four kinds of vasthus in the Prapancham (universe):
(1) Sath (Truly existing ) , (2) asath (nonexistent ) , (3) Sathasath
( Mixture of true and untrue ) and (4) sathasath vilakshaNam
( one which is neither Sath or asath).
Maadhyamikan holds that the Universe can not be classified as
any one of the above four kinds. He denies the existence of
Iswaran and the vasthus of the universe belonging to Him and therefore
loses the fruits obtained through the grace of Iswaran . In this context ,
MaadhyAmikan is like the women , who hates her living husband and
cuts her MangaLa Soothram and throws it away. Swamy Desikan
says that He refutes MaadhyAmikam as the First of the four Buddhistic
systems in the 7th adhikAram of his Para Matha Bhangam.
168) Protecting the world from being stolen/deluded by MaadhyAmikAs
mAnam ilai mEyam ilai yenRu maRROr
Vaadha neRi ilai yenRum vaathu pooNDa
thAnumilai tannurayum poruLm ilai
tatthuvathtin uNartthi sayam illai yenRum
vAnavarum mAnavarum manamum veLha
vaLam pEsu mathkEdan MatthimatthAn
tEna neRi koNDu anaitthum thiruDA vaNNam
sezhumathi pOl yezhum mathiyAR-semitthOmE
(Meaning ): MaadhyAmikan's doctrine is that all is
soonyam (void). In his matham , there is no pramANam
to comprehend the different vasthus. There is no debating
method . He is not there for engaging in debate. There is
no vaakyam uttered by him and no meaning for those vAkyams.
There is no Tathtva Jn~Anam . There is no victory in debates.
Inview of these strange aspects of his matham , the DevAs and
humans laugh at his doctrines and his own mind also chuckles
about his stupidity . We (Swamy Desikan ) refuted these
strange doctrines of MaadhyAmikan , which makes every thing void
and denies the existence of Iswaran and His sentient and insentient
7. 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
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
muRRum chahatthil ilathu yenRE pahattiya muttarai nAmm
suRRum thuRanthu thuRayil ninRE tuhaL-Aakkiya pinn
maRRu onRu ilathu mathi pala uNDenRu vanchanyAl
saRRum thuRantha yOgAchAranai sathikkinRanamE
(Meaning) : One of the four groups of Bhouddham with
the name of MaadhyAthmikan propagated his foolish doctrine
that every thing is void in this world and cheated the human
beings with his trickery. Earlier , We stood firmly on VedAnthic
ground and refuted his matham and pulverized his doctrines. Now ,
we refute the doctrines of the second group of Bhouddham
known as YogAchAram , which also tried to enchant the world
with its sophistry.
YogAchAran's main contention is that Jn~Anam alone
is true. It is of many kinds. Beyond that , there is neither
the knower nor the vasthus understood by that Jn~Anam.
Since he rejected himself as the knower and the objects
enjoyed by him , he is a forever loser that forefeits even
the trivial phalans that he is entitled to in this & the other world.
Dr.SeshAdriyAcchAr sums up this philosophy of YogAchAryan
this way: " Cognitions apprehend their objects as if the objects were
distinct from the cognitions and as existing externally. Hence ,
the yogAchAran is called " aathma-khyAti vaadin " .
If the so-called external objects , he says , are spoken of
as being real, it is due to their having only the empirical
reality ( Samvruthi-sathyatA )... As a matter of fact , there
is neither a separate apprehender nor even a seperate
apprehended object . One and the same apprehension
appears in three forms as apprehender , apprehension and
In the next paasuram , Swamy Desikan says that the two eyes of
YogAchaaran are KshaNikathvam and NirAkArathvam.
These are his PramANam and PramEyam. Swamy Desikan
says that he used VedAnthic arguments to destroy them
as meaningless babble.
170) Establishment of the Universe denied by YogAchAran
uLak-kathiyai nAmm uLLI uLLam tERi
ulahatthAr uhanthu isaya ulahu uNDu yenROm
iLakka arithAhiya nall tarukkam sErntha
yezhil maRayil Isanudan yemmaik-kaNDOm
viLakku nirai pOl mathikaL vERAy vERu
onRu aRiyAthE viLangumena viLambuhinRa
kaLak-karutthan kaNNIraNDu azhitthOm nANA
kAham pOl thirinthu avan kathaRumARE
(Meaning ): The doctrine of YogAchAryan is that Jn~Anam is
born from moment to moment in new forms and ceases to exist
the next moment(KshaNikatthvam) .This Jn~Anam will not
relate to any thing other than itself. Therfore , there are no
external objects (nirAkArathvam). The successions of the Jn~Anam
that is born every second and dies is considered as AathmA .
This leads to the inevitable conclusion that AathmA is not eternal.
At the same time , consideration of AathmA as Jn~Anam
confers its firm presence as a lasting entity (sTiram). Therefore,
there is a fundamental contradiction in YogAchAran's views.
Just as the flames (JwAlAs) emanating from a lamp (Dheepam ) varies
from moment to moment and yet is the same dheepam that is behind
these variations in a firm and steady manner to give the Jn~Anam
that it is the same Dheepa JwAlai , it is concluded that Aathma is
anithyam and the doctrines of YogAcchAran are incorrect.
YogAchAran negates ChEthanam , achEthanam and Iswaran
using untenable logic. He says that " the knower is false"
and " the known vasthu is false (nonexistent)". Swamy Desikan
states that he has destroyed the above two "eyes" of YogAchAra
matham and reduced the status of YogAchaaran as a wailing
blind man . He compares the YogAcharan's status to that of
the KaakAsuran , who committed unforgivable apachArams to
SithA PirAtti and sought without success some one to protect him in
all the three worlds and finally lost one of his eyes to the blade of
grass empowered by Lord Raamachandran to serve as BrahmAsthram .
Swamy Desikan says that KakAsuran wailed over loss of one eye ,
where as YogAchAran symbolically lost both his eyes(KshaNikatthvam
and NIrAkAratthvam ) in the debate with him and was wailing over
that unbearable loss.
8. Criticism of the Third of the Four Mathams associated with Buddhism :
Before studying the two Paasurams of Swamy Desikan on
this branch of Buddhism , let us summarize the key aspects of
SouthrAnthikam as presentedd by Dr.V.N.SeshAdhriyAcchAr
Swamy ( Dr.V.N.S Swamy ) :
1. The MadhyAmikan focused on Soonya Vaadham.
2. The YogAchAryan stayed with the theory of the Phenomenality of
3. SauthrAnthikan represented that things being imperceptible are to be
inferred by their forms imprinted in the cognitions.
Buddhist's views of momentariness of all things (KshaNikathvam )
and the theory that substratum is no more than an aggregation of qualities
(nirAkArathvam ) are broadly present in all of the four Buddhistic
Although momentary features can not be completely denied such as Cloud ,
flood et al , this does not lead to the conclusion that non-momentary
entities do not exist. Dr.Varadachary of the French Institute of Indology
points out in this context that Recognition proves that stability
(AakArathvam instead of nirAkArathvam) is at the basis of
the worldly things in most of the Vaidhika Mathams .
Coming back to SautrAntikan , he hods that the external objects like pot
and cloth are real but they can not however be directly percieved by
the senses . He states that these (pot or cloth) can only be inferred by
the cognition , which bears their " form " or "likeness".
SautrAntikan 's view of the process of generation of a perception
and subsequent cognition is described by Dr.V.N.S Swamy this way :
" There are few requisites for every cognition: (1) Aalambana Pratyaya
(2) Samanantara Pratyaya (3) SahakAri Pratyaya and (4) Adipathi Pratyaya .
( Let us understand each of the four Pratyayas and their
(1) Aalambana pratyaya relates to the objects , which are
the causes of the cognitions in which , in the absence of those
objects , can not come in to being .
(2) Samanatara pratyaya is a cognition that enables the succeding
cognition to recieve the form of the external objects.
(3) SahakAri pratyaya refers to light etc. which are responsible in
making the cognition distinct with regard to its object. The absence of
light disables a person from having a clear apprehension of an object
placed in the darkness.Therefore light is sahakAri (assistive).
(4) Adhipathi pratyaya refers to the sense organs . It is the sense
organs that make the objects present their forms to the cognition
in the succeeding moment .
As the external objects present their forms to the Cognition , so do
the internal objects like pleasure, pain and hatred ; thus they too
become inferable . "
SautrAntikan's view is based on an untenable theory and has been
criticized by the other two Mathams associated with Buddhism
( YogAcharam and VaibhAshikam). AchArya RaamAnuja and
Swamy Desikan have soundly criticized the SautrAntrikan's theories
using Tarkam and VedAntham. Acharya Raamanuja asks the question :
" If things are contended to be MOMENTARY , the external things
would cease to exist in the moment of the presentation of their form to
the mind. In the absence of such a thing , how can its form alone
survive to be presented to the mind?
The unsoundness of the SautrAntikan's views is severely criticized by
Swamy Desikan in SarvArTa Siddhi and Para Matha Bhangam as
well as in the Desika Prabhandham carrying the same name.
171) Refutation of the SautrAntika Matham
PoruL onRu ilathu yenRu bhOdham onRum kONDa poyyarai nAmm
teruL kONDu theertha pinnkANavoNNA poruL tEDuhinRa
maruL koNDa soothu uraikkum SoutthhirAnthakan vaNNikkai nAmm
iruL koNDa pAzhamkiNaRu yenRu ihazhnthu Ooda viyampuvamE
(Meaning) : YogAchAran has the doctrine that there are no external
objects and that Jn~Anam alone exists. We (Swamy Desikan )
refuted those views with our special Jn~Anam acquired from
our AchAryAs in the previous adhikAram. The Buddhist belonging
to SautrAnthika Matham accepts the reality of external objects.
The SautrAnthikan due to his ignorance tries to use beguiling
ruses to prove the existence of the external objects and internal
entities through anumAnam (inference ). His unconvincing arguments
are like the Paazhum KiNaRu ( dark and dangerous empty well ).
If any one stumbles in to this type of well will lose his life . We
(Swamy Desikan ) criticized severely the SautrAnthika Matham
so that VivEkis will develop a distaste for this Matham and
stay away from it.
172) The Inconsistencies of the SautrAntikan's doctrines
nilayillA poruL mathiyai viLaitthu tAnn sER
niRam kodutthu tAnn azhiyum tannAl vantha
nilayillA mathi tannil niRatthaik-kANum
ithu kANum poruL kANNKai yenRa neesan
mulai illAt-tAai koduttha mulaip-paal uNNUm
muhamilla mozhi yenavE mozhintha vArtthai
talai illAt-taaL oorum kaNakkAi ninRa
kattaLai nAmm kaNDu inRu kaattinOmE
(Meaning): In contrast to YogAchAran , SautrAnthikan
accepts the existence of external objects. SautrAntikan's
doctrine is: External objects generate Jn~Anam and hand
over the white , yellow and other colors to that Jn~Anam
and become extinct. Therefore , the Indhriyams can not
apprehend /comprehend these objects , which have
the svabhAvam of extinction after enriching Jn~Anam
about their attributes like their colors. Even id these external
objects cease to exist, we can comprehend the objects
through the information transferred to Jn~Anam about
the colors through a process of anumAnam (inference).
Even this Jn~Anam with transferred information on
the colors of the external objects becomes extinct in
a trice (KshaNam ). This Jn~Anam is equivalent to
the AathmA. This Jn~Anam will enjoy the colors like
blue , yellow et al that has been given to it by the external
objects. This anubhavam is termed Vasthu SaakshAthkAram.
In SautrAntikan's doctrine , one has to accept that
Jn~Anam is generated after the birth of the Vasthu .
That vasthu exists for a KshaNam and ceases to
exist after that kshaNam . During that KshaNam
of its existence , the external object creates Jn~Anam
and imparts information about itself to Jn~Anam and
thereafter the external object ceases to exist . Thus this
external object that is destined to become extinct in
a kshaNam has to be born first, Create Jn~Anam in
the first second , transfer the information to Jn~Anam
in the second Second and in the third second has to become
extinct. This is totally impossible to concieve . Further,
the Jn~Anam housing the imparted information also becomes
extinct after a KshaNam . First second, Jn~Anam is born ,
the next second it becomes the repository of information
from the external objects and in the third second , it has
to become extinct . How can that Jn~Anam accomplish
Vasthu SaakshAthkAram ( Visualization of external objects )?
It is inconceivable and imposisble . The situation here is
similar to the baby helping itself to mother's mik from
a mother , who has no breasts; it is like speaking , when
there is no face ; it is like the movement by the feet , when
there is no head in the body to command it. Thus we refute
the inconsistent and unsound theories of SautrAnthikam
says Swamy Desikan in this Paasuram.
9. criticism of the fourth of the Four Mathams associated with Buddhism
: VaibhAshikam .
Before studying the two Paasurams of Swamy Desikan on
this branch of Buddhism , let us summarize the key aspects of
VaibhAshikam as presented by U.Ve. Dr.V.N.SeshAdhriyAcchAr
Swamy ( Dr.V.N.S Swamy ) and his elder brother ,
U.Ve. V.N.SrIrAma DesikAcchAr Swamy :
" The Four Schools of Buddhism , namely , VaibhAshika ,
SautrAntika , YogAchAra and Maadhyamika , inspite of
many differences in their principles , have some aggrements
in their viewpoints :
(1) All entities are impermanent , transitory and in a continous
state of change (2) apart from the flow of cognitions , there is
no soul or aathman as the seat of cognition or consciousness.
Unlike the two latter Buddhists (YogAchara and MaadhyAmika) ,
the VaibhAshika and the SautrAntika hold both mental and
physical entities as real and existing . The VaibhAshika contends that
all external objects are real and apprehensible by perceptions
generated by the sense organs . Space and NirvANa are ,
according to him , eternal ; matter and mind which is not
an entity distinct from the so-called soul or atman ,
are impermanent and momentary. For the reason that some
entities are held as permanent and non-momentary ,
the VaibhAshika is condemned as a non-buddhist
even by his colleagues , who uphold the momentariness
of all existing entities.
The VaibhAshika is grouped with SautrAntika because
both of them maintain the reality of external things. Consequently,
they are both called Sarva-asti-vAdhins .The VaibhAshika objects
however to the contention of SautrAntika on the point of presentation
of a form by the external thing to the mind ".
173) Swamy Desikan's condemnation of VaibhAshikam
KaaNkinravan ilai kAtcchiyum kaNDathum uNDu avai tAmm
yENN koNDana anRu ivaRRil guNamum nilayum ilai
sENN koNDa santhathiyAl sErnthum onRu yena niRkum yenRa
kONN koNDa kOLUrai VaibhAtikan kuRai kUruvamE
(Meaning ): VaibhAshika's doctrine are: (1) The Jn~AthA , who
knows the meaning is false ( poy aavAn) (2) Jn~Anam , and the entity
comprehended by the Jn~Anam are real entities(3) That Jn~Anam
and the vasthus comprehended by it are limitless(4) Both of them
however have no attributes (GuNams) (5) They do not stay permanent
and are destroyed in a moment. (6) Vasthus will stay as assemblies of
ParamANus ( sub-atomic entiites ).
Some weird and distorted inferences are made form this ParamAnu
theory of VaibhAshikan . According to him , although the ParamANus
are limitless , their assembly makes the entity of similar ParmANus
that we call as a Pot or the flame made up of similar ParamANus of
fire(microcosms of fire ) . Even if the sparks of flames are similar
ParamANus to make the mighty flame , it is confusing to extend
the instaneously perishing sarks to become an existign flame.
This kind of Vakra (distorted) rguments are criticized heavily
by Swamy Desikan in VaibhAshika BangAdhikAram .
(174) The contrast between Theory and Reality in VaibhAshikam
kumbhiduvAr yAr yenRu tEduhinRAr
guNangaLayum tangaLuku kooRuhinRAr
tamm padiyai tamarkku urIaitthup-padivikkinRAr
tamakku ini mEl VeedenRu sAthikkinRAr
tamm pudavai uNal kuritthu nedithu yeNkinRAr
santhatikkut-tavam palikkat-tAmm pOhinRAr
sempadavar seyhinRa siRRinippaic-
chEvahap-paRRudanE nAmm sehtthittOmE
(Meaning ): VaibhAshikars accept Jn~Anam and vasthu
as real and yet reject guNams (attributes) in them and state
their existence is momentary. These doctrines counter their
behavior . VaibhAshikAs spend a lot of time and effort to
collect sishyAs for the sake of amassing wealth and glory .
They proclaim that they possess dispassion (VairAgyam )
and non-violence (ahimsA) . They instruct the sishyAs
about their doctrine that they will secure MOksham , the moment
their bodies fall down at the end of their life span . They take
a lot of trouble to amass wealth and food and worry quite
a bit on bodily matters. They state that they perform penance
for the upliftment of their sishyAs and family . All of these are
inconsistent with their doctrines that all entities are momentary
and these entities have no attributes. We (Swamy Desikan )
have refuted all these inconsitencies between the VaibhAshikA's
acts and their professed philosophies .
The use of the Tamil word in this Paasuram "Sempadavan " has
double meanings: (1) Sempadavar means fishermen . Hers the VaibhAshikAs
are compared to fishermen , who use their distorted logic to attract
the minds of the people to win them over to their doctrines
(2) Sem+padavar means one , who wears ochre robes ( KaashAyam).
10. criticism of Adhvaitham .
At the outset , let me request all who to read this posting to treat it as
a historical summary with no intention to hurt anybody's feelings . This
particular posting is aimed at the students of Philosophy .
There are many outstanding books on Advaitha, Dhvaitha ,
VisishtAdhvaitha VedAnthams by eminent AchAryAs going back to
many centuries . In most recent times , the following books on
the comparitive analysis and defense of Advaitha and VisishtAdhvaitha
Darsanams would be of immense use to the students of such darsanams :
1. SrI Madhusoodhana Saraswathi ( 1540-1647 C.E) : Advaitha Siddhi
2. Swamy Desikan (1268-1369 C.E) : Satha DhUshaNi & Other SrI Sookthis
such as AdhikaraNa SaarAvaLi , 11th chapter of Para Matha Bhangam
3. SrI AnanthakrishNa Saasthri ( 1956) : Satha BhUshaNi
4. SrI UtthamUr Swamy ( 1959): ParamArTa BhUshaNam
5.SrI S.M.S. Chari 1961) : Advaita and VisishtAdhvaitha
(A study based on Vedanata Desika"s Sata DhUshaNi ).
6. SrI S.M.S. Chari ( 1998): The Philosophy of the Vedantha SoothrAs
Before studying the two Paasurams of Swamy Desikan on
Advaitham , let us summarize the key aspects of Advaitham
as presented by U.Ve. Dr.V.N.SeshAdhriyAcchAr
Swamy ( Dr.V.N.S Swamy ) and his elder brother ,
U.Ve. V.N.SrIrAma DesikAcchAr Swamy along
the lines of AchArya RaamAnujA in SrI BhAshyam
(laghu and MahA SiddhAntham) and Swamy Desikan in
Satha DhUshaNi, Tatthva Muktha KalAPam ,
SarvArTa Siddhi and Para Matha Bhangam (11th Chapter:
Pracchanna Bhouddha BhangAdhikAram) .
Adhi Sankara's contributions
His contributions are many from PrakaraNa granthams
to moving sthOthrams and subhAshithams like Bhaja Govindham.
Adhi Sankara destroyed the faulty doctrines of Veda-Baahya
mathams like Bhuddhism and Jainism and established the authority of
Vedams and crushed the nihilistic theories of Bhuddhisam . We are
indebted to Adhi Sankara for these unique contributions .
Adviatham & Buddhism (Continued)
Dr.V.Varadachary's observations on Adhvaitham developed
by Aadhi Sankara are : " Idealism of the Bhuddhists found
room in SankarA's system in which Brahman assumed
the place of Knowledge. Brahman is without attributes and is
the only Reality. The world of animates and inanimates (ChEthanams
and achEthanams ) has only phenomenal existence and while dividing
existence thus in to absolute and phenomenal , SankarA paved the way for
living a virtous life leading finally to absolutism ". In view of
overlaps with Buddhistic doctrines in some key areas ,
some have described adhvaitham as Pracchanna Bhouddham.
VaishNavite Achaaryas have over centuries disagreed
with the basic premises of Advaitham in the follwing areas
as defined by Dr.S.M.S. Chari in his classical monograph
entitled "Advaitha and VisishtAdhvaitha " :
(1) The validity of PramANAs for Advaita VedAntham
(2) The nature and content of Perception (3) TheNature of
Consciousness (4) The nature of Jeevan (5) The Nature of Brahman:
SaguNa or NirguNa Brahman (6) The nature of Jagath (Universe)
(7) The doctrine of avidhya and (8) Sadhana and Mukthi .
As Dr.S.M.S. Chari points out , there have been criticisms
Advaitham by VisishtAdhvaitham and vice versa over
centuries and continues even today.
Darsanams wiht different view points
Professor P.N. SrInivAsAchAri's wise assessment
has to be borne in mind, while we treat this subject
( the Two schools of VedAnthA ) in this series of
Postings on Para Matha Bhangam .
" Every VedAnthic System has a synthetic purpose as it claims be
a criticism of and fulfilment of previous systems. The conflicts between
two schools of thought do not in any way affect their value as a system of
philosophy . On the other hand , they enrich them in so far as they serve
an impetus to further development of Philosophic thought " .
The Core Doctrines of Adhvaitham
Samkara Advaitha has the core doctrines:
" Brahma Satyam Jagan Mithya , JivO Brahmaiva na Para: "
This core statement of Advaitham affirms (1) the nonduality of Brahman /
the onenness of the individual Jeevan with the absolute Brahaman/
the nondifference between the Jevan and Brahaman
(2) the nonreality of the empirical world around us and
(3) Brahman alone is True.
The key concept in Advaitha VedAntha is avidhyA /MaayA ) .
It is used to explain the distinction between the attributeless (nirguNa
Brahman and the One with attributes (SaguNa Brahman ) and to
explain the distinction between non-dual reality appearing as Jeevans
and as God ( Iswaran) .
175) Refutation of Adhvaitham
VedangaL mouli viLanga ViyAsan virittha nal nool
paadhangaL aana pathinARil Isan padi maRaitthu
BhEthangaL illai yenRu ohR birama picchu iyambuhinRa
bhOdham kazhinthavanai Bhuddhar mAttudan poottuvamE
(Meaning): For the purpose of understanding the true meaning of
Upanishads , Sage VyAsa compiled Brahma Soothrams in four
adhyAyams containing sixteen padhams . Adhvaithins do not accept
Iswaran's anantha kalyANa guNams and Svaroopam proclaimed
by the above VedAntha Saasthram . Instead , they describe Brahman as
mere JN~Ana Svaroopan without any guNams (nirguNa Brahman).
They assert Brahman alone is Real (sathyam ) and all else are false.
They declare that MayA does make all these unreal objects
appear real to Brahman as a result of its Ajn~Anam . We have no
choice under these circumstances to link adhvaitham with Bhouddham
and reject both as unsound in this adhikAram of Pracchanna
BhouddhA Matha Bangam .
176) Condemnation of the avidhyA sambhandham to Brahman
pirivu illa iruL onRu piNakku onRu illA
peru-veyilai maRaitthu ulaham kaattum yenna
aRivillA aRivu onRai avitthai moodi
aham puRam yenRu ivai anaithtum amaikum yenpAr
seRivu illA Buddharudan sErnthu kettAr
seevanayum Isanayum chithaikkap-pArthAr
neRi illA nErvazhiyum tAnE aanAn
NedumAlai nAmm adainthu nilai peRROME
(Meaning ) : The main tenet of Adhvaithis is that Brahmam
alone is true (sathyam). It has no GuNams like Jn~Anam.
But it (Brahman) stands as the Jn~Ana Svaroopam . There is no real
Vasthu other than Jn~Anam .Brahma Svaroopam has sambhandham
from time immemorial to a vasthu called MaayA. The nature of MaayA
is to hide its aadhAram , Brahman.Sine Brahman is hidden by MaayA ,
Brahma svaroopam does nor shine as it should in its real nature.
This MaayA is a vasthu made up of the three guNams , Satthvam ,
Rajas and Tamas ; it can not be described either as real or unreal;
it has the svabhAvam (nature ) to hide its substratum (aadhAram);
it changes constantly.It hides Brahma Svaroopam and shows
transformed vasthus like Water, Earth ( Pruthvee) and similarly
through its thirOdhanam (hiding Brahman ) , shows up as
variations such as Desire (icchA ), Jn~Anam and DhvEsham
( resentment). These are the key doctrines of Advaitham.
The description of avidhyai hiding Brahman to create all
vasthus is like saying that a mighty darkness hides the brightest
luminous body and that mighty darkness shows all vasthus
of the world to the people ( IruL onRu peru veyilai maRaitthu
ulaham kAttum yenna) .
It is YogAchAran's doctrine that Jn~Anam alone is sathyam
and the rest are false.He says that Jn~Anam is momentary in
existence.It ceases to exist every moment and newer Jn~Anams
are born and perish the next second. This anithyathvam
(impermanence) and Bhauthvam ( nature of being many Jn~Anmas)
are figments of fancy and are not consistent with Veda PramANams.
In this Bhouddha Matham , Jn~AthA (the knower ) is false ( asathyam)
and the phalans of the Jn~Anam are also unreal. Adhvaitham
overlaps thus with YogachAras in some areas and MaadhyAmikas
in other areas . There are commonalities between the two mathams.
Bhouddham is an avaidhika matham ( Veda Baahya matham ) and does
not accept Vedam as PramANam. Adhvitham is indeed a Vaidhika matham
but misintreprets the true meanings of VedAntham as revealed by
Sage VyAsa in his Brahma Soothrams.The key outcome for adhvaitham
is that they do not accept that Jeevan and Iswaran are different
The Adhvaithins believe in the identity of Jeevan with Brahman .
In Adhvaitham , " All things other than Brahman are unreal because
they are different from Brahman, like the shell-Silver . Avidhya
(ignorance ) makes one see the universe in Brahman even though
the Universe has no real existence...This doctrine of avidhyA or
MaayA is the very life blood of Adhvaitha " .With the use of avidhyA ,
the realtion between Brahman and the Universe is distorted
VisishtAdhvathins stoutly refute many of the above doctrines
of Adhvaitham.They hold that The Universe is Real and the Supreme
Being is full of kalyAna GuNams . Brahman is held to be playing the role
of Soul to the Universe , which is recognized as His own body.
The Body-Soul relationship between the Universe and Brahman
is the life blood of VisishtAdhvaitham . All the chEthanams
and achEhtanams form the body of Brahman .
VisishtAdhvaitham's central tenet is " Brahman (the Supreme Being)
having the Universe of ChEthanams and achEthanams as its body
is the ONLY Real thing and there is NOTHING , which is not
the body of Brahman and which is independent of the same
Supreme Being .Whereas in the doctrine of Adhvaitha ,
Brahman alone is real, and every thing else--Sentients and
insentients -- is false ; the VisishtAdhvaitha while presenting
the view that brahman alone is real explains that brahman includes
sentients and insentients , which are proved to be inseparable
attributes and body of Brahman. This intrepretation reveals
a vast gulf of difference between Adhvaitham and
Swamy Desikan states in this slOkam : " neRi illA nEr vazhiym
tAnE aanAn, NedumAlai adainthu nilai peRROM " ( We performed
the UpAyam of SaraNAgathy to the Lord , SrIman NaarAyaNan ,
who has no other alternative except Himself for granting MOksham
and we as Sesha BhUthans protected out Svaroopam as His
eternal servant through rejection of other misleading Mathams
like Adhvaitham .
11. refute the avaidhika Matham of Jainam
( 12 thChapter of Para Matha Bhangam: Jaina Matha BhangAdhikAram).
177) Refutation of Jainism
sOthanai vittu orutthan sola meyyenac-chOhatarai
sEthanai aRRavar yenRu sithaittha pinn seevarkatkkOr
vEdanai seyhai veRum maRam yenRu viLampi vaitthE
maatavam yenRu mayir paRippAr mayal maaRRuvamE
(Meaning): The Jains do not accept the eternal VedAs
as having been created by no human beings (apourushEyam) .
Tthey do not accept the Vedams bequeathed to us by the Lord
as PramAnam.Bouddhism is in the same category of
Veda Baahya Mathams . In this chapter , we refute
the Jaina Matham as we did before the four kinds of
Bhouddha mathams. The key doctrine of Jainism is
nonviolence to every living being. Inspite of this avowed
doctrine not to cause any pain to living beings , they pull
out their own hair and cause harm to themselves and
consider that act of himsai as a great act of penance.
We will remove their ignorance about fundamental tatthvams.
The reason for many to like Jaina Matham over Buddha Matham
is because of its difference from Buddhism in accepting that
the world is real and that here are nithya and anithya vasthus.
They agree however with the Bhuddhists that mind is not
a distinct entity from the Soul.They preach ahimsai but perform
forcible pulling of their hairs as dhigambhara monks and cause
himsai to themselves.
The nigamana (concluding , suming up) paasuram on Jainism
goes in to more details about the doctrines of this Matham
and its inconsistencies and contradictions .
178) Inconsistencies of doctrines
sonnAr tAmm sonnathu yelAm thuravOmyenRum
sonnathuvE sonnathu alathu aahum yenRum
siRiyanumAm periyanumAm seevan yenRu
mannAthum mannumathum onRE yenRum
vaiyamellAm vizhuhinRathu yenRum yenRum
tennAdum vada naadum sirikka pEsum
sina neRiyAr sinam yellAm sithaitthittOmE
(Meaning): Jaina Matham's chief doctrine is that
there is no Iswaran . TFor them , he ParamANus ( sub-atomic
particles ) are the cause of the Universe.Every vasthu
in this world consists of the duals of Sathyam-asathyam ,
bhEdham-abhEdham , nithyathvam-anithyathvam . They
are made of dhvandhvams(duads) , which are polar opposites.
If some one from other Matham points out that the acceptance
of polar opposites of the kinds pointed above would lead to
the acceptance of other dhvandhvams as well , then the Jains
accept them all without objection. If some one says that
their views are inconsistent with PramANams , then they
point out there is no problem since they consider inconsistency
as a guNam in vasthus.They say that what can be eaten
and what can not be eaten among vasthus is one and the same.
They say that the Jeevan will have the same size as one's body.
They say that vasthus would be eternal (nithyam ) and at
the same time evanescent (anithyam/limited life). They
state that the Earth because of its weight is forever
descending downwards . All of these strange beliefs and
statements make them national laughing matter.We have
rejected their doctrines(saptha bhangee Vaadham)
in this adhikAram .
12. refute 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 . Durign Jan 16, 1999 HH
Prakrutham Azhagiya Singar gave a Tele-upanyAsam on the Subject that has
been summarized by me in the Ahobila Matam Web pages:
Please refer to this posting for details .
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.
179) Refutation of BhAskara-Yaadhava Matham
yEkAnthikam illai yenRu aasayau t-thAmuduppAr
sOkAnthamAhat-thuRappunDa pinn thozhil vaidhikam
yenRu EkAnthikaL sonna Isan padiyil vikaRpam yeNNUM
lOkAntha VeeNar tamm vEdAntha Vaartthai vilakkuvamE
(Meaning ): Jaina AchAryaas wear the directions as their dress
( they are naked). They were saying that there are no vasthus with
the same svabhAvam. They became less sure about that declaration
after hearing our criticisms of that concept in the earlier chapter .
Sages VyAsa, ParAsara are the great ones , who established Brahma
Svaroopam as firm and having the same nilai .In those doctrines
established by Sages VyAsa and ParAsarar , the BhAskara-Yaahava
matham followers create discord by suggesting BhEdham and
abhEdham are in Brahman .They keep telling that their BhEdhAbhEdha
doctrines are rooted in the VedAs and VedAntham.We will refute their
Matham as unsound in this chapter .
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
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
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
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 .
13. 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
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
of that SphODam . Here they are close to Adhvaithins' vivarttha Vaadham
(Prapancham is a Vivarttham of Brahman) . Brahman never loses its
and is distinct from Prapancham ( Jeevans and insentients) according to
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
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
the Padhams forming the Vaakyams ) and the integrated use of these words
create a Jn~Anam known as PrathibhA , which provides the true total
Here , there is correlation between the two groups --Bhouddham and
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
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.
14. reject KaNAtha Matham
for creating concepts (padhArthams) not accepted by
PramANam like Prathyaksham ; they also do not accept
Iswaran as revealed by the sabdha pramANam of Vedam .
They declare that the timeless Vedams were created by
ordinary humans (PourushEyam ) instead of by the eternal
Iswaran (apourushEyam ) .
183) kaNDathu alAthana kattuthalAl kaNDa vittathanAl
paNDu uLathAna MaRaikkup-pazhamayai maaRRuthalAl
koNDathum Isanaik-koLLA vahai yenRu kURuthalAl
kaNDakarAy ninRa kaNAthar vAdham kazhaRRuvamE
(Meaning ): KaNAtha Matham invented concepts that are not
consistent with Prathyaksha PramANam .Some of these strange
concepts are different from avayavam such as avayavee, SaamAnyam ,
VisEsham , SamavAyam , abhAvam et al . KaNAthAs also reject
Tatthvams approved by the VedAs such as Prakruthi , MahAn et al.
They accept Iswara tatthvam but reject Vedam as apourushEyam .
They do not recoignize Iswaran as revealed by the eternal
VedAs and accept Him as being revealed by the pramAnam
of anumAnam (inference) alone. KaNAthAs are like thorn in the flesh
and we (Swamy Desikan ) removed that thorn from the Vaidhika
184) The strange doctrine of KaNAtham to explain Iswaran & Moksham
aagamatthai anumAnam yenkayAlum
azhiyAtha maRai azhikka ninaitthathAlum
bhOgam aRRu ohr upalam pOl kidakkai tAnE
puNNiyarkku veedenRu puNartthalAlum
maakam ottha MaNivaNNan padiyai mARRi
maRRu avanukku ohru padiyai vahutthathAlum
kAkam ottha KaaNAtan kaNNai vAngik-
kAkkaikku aar yenRu alaRRak-kaattinOmE
(Meaning): The KaNAthAs do not accept Sabdham as
separate (independent) PramANam and bury it inside
the pramANam of anumAnam . They treat the eternal ,
Nithya PramANam , Vedam as apourushEyam and
make it short lived . They state that the state of Moksham
enjoyed by the Jeevan is the state when it exists without
any anubhavam like a stone without possessing any
Jn~Anam or aanandham .They say that Iswaran is nimittha
kAraNam ( like potter for a clay pot ) and not upAdhAna
kAraNam ( like the clay ). They declare Iswaran , who is
without any admixture with Prakruthi as one without SarIram
(Suddha Satthva maya sarIram) and deny Him as possessing
limitless bliss (aanandha mayan ).The KaNAthAs are like
the crow , which committed huge apachAram to SithA PirAtti
and lost its eye to the BrahmAsthram sent after it by Lord
Raamachandran . We (Swamy Desikan ) have pulled out
the eye (the doctrine ) of KaNAthan and made him cry
with desperation about not having any place to resort to in
this adhikAram through our refutation of his doctrines .
15. to assess Gouthama(NyAya ) Matham.
He criticizes it for bending over backwards to reconcile
its inconsistencies with some aspects of KaNAtha Matham .
Swamy Desikan criticizes Gouthama matham for having
some Soothrams that are inconsistent with the path shown by
Brahma Soothrams . Swamy Desikan's rejection of
the KaNAtha matham concepts were covered earlier .
His objections on KaNAtha Matham were (1) nonacceptance of
Sabdham as a valid PramANam (32) Treatement of Vedam as
PourushEyam (composed by a mortal instead of being created
by the eternal Lord ) and (3) Status of Jeevan in Moksham
devoid of Jn~Anam and other guNams .
Swamy Desikan accepts that NyAya matham as a Vaidhika Matham
except for the above cited deficencies.He says that those defects
could be removed and NyAya Matham can be made acceptable.
He likens the effort to straighten out NyAya Matham to that of
surgically removing the hunch from the hunchback with some effort .
He says that an entirely new NyAya Saasthram can be created by
accepting the portions consistent with VisishtAdhvaithic intrepretation
of Brahma Soothrams and rejecting the objectionable portions .
Swamy Desikan went ahead and created a SrI sookthi revered as
NyAya Parisuddhi (Cleansification of Gouthama Matham ) on
a three pronged approach to bring it back in to the fold of VedAntha
Saasthrams .In summary , Swamy Desikan accepts NyAya Matham
as an anukoola Matham and rejects KaNAtha Matham as
a Prathikoola Matham.Swamy Desikan's position with respect to
NyAya-VaisEshikA matham as well as any other Matham is that
of a VisihtAdhvaithin upholding the Supreme authority of Sruthi
(Vedam as unassailable PramANam) and taking positions that
are not Veda Viruddham ( inconsistent with apourushEya
Dr.V.Varadachary Swamy's summing up of the criticism of
the NyAya theory is as follows: " The concepts of Parts and
whole based on AarambhavAdha is untenable (baseless).
Swamy Desikan elaborates on the theory developed by
VisishtAdhvaithins ( SathkAryavAdha) to defeat the NyAya
developed theory on matter and its parts. Swamy Desikan also
rejects the NyAya-VaisEshika views on the nature and function
of sense organs and their views on the status of the soul in
185) Criticism of Gouthama Matham
gOthama noolakLai kuRRam illA vahai koottalamumAm
kOthu kazhitthoru kooRRil guNangaLaik-koLLavumAm
yaathum ihanthu oru neethiyai yAmE vahukkavum
vEdiyar nannaya vittharam yenpathu meyuLLatE
(Meaning): It is possible to consider the doctrines of
Gouthama Matham as not being totally inconsistent with Vedam
(Veda VirOdham) with some corrections . It is also possible
to remove those sections , which are Veda VirOdham
and accept the rest . We can also reject the whole NyAya
Matham and construct a new one , which is totally compatible
with the Vedam .We can do that . Respecting the insight of
Maharishis like Manu, who clearly understood the true meanings
of VedAntham and gave support for the inclusion of NyAya
Vistaram as one of the 14 VidhyA sthAnams , we accept
the Gouthama matham ( elaboration of nyAya Vistharam )
as sathyam. We (Swamy Desikan ) have however straightened out
the areas of inconsistencies with Veda PramANams , accepted
the areas that are backed up by Veda PramANams and replaced
the others with new NyAya soothrams , where they contradict
Brahma Soothrams .
186) Three ways to make nyAya matham acceptable
nAnn maRaykkut-thuNayAha nallOr yeNNUm
naaliraNDil onRAna naya nool tannil
koon maRaithtal kOthu uLathu kazhitthan maRROr
kONAtha kOthil vazhi vahuthalanRi
Oon maRaitha uyir oLi pOl otthathu ovvAthu
uyirillAk-kANatham uraittha yellAm
vAnn maRaikka madi kOlum vaNNam yenROM
maRRu ithaRkku maRu mARRam pEsuvArE
(Meaning ): NyAya vistharam is accepted as one of
the 14 vidhyA sthAnams used to intrepret the meaning of
the four Vedams.The rest of the ten are the six angAs of
the Vedams ( SikshA , VyAkaraNam , chandas, niruktham ,
jyOthisham and Kalpam ) , MeemAmsai, nyAya vistharam ,
PurANam and dharma sAsthram . Among these ten, PurANams
and Dharma Saasthrams give the meanings of Vedams in a way
and therefore are not strictly considered as direct helps to determine
the meaning of the Vedams.Therefore the VidhyA SthAnams
needed for the determination of the precise meanings of
the VedAs are reduced to 8 from 10 .
Among the 8 vidhyA sthAnams , NyAya vistharam focuses on
pramANams like prathyaksham and objects experienced
by prathyaksham in a brief manner. MeemAmsai dwells in
depth on these pramANams. They (NyAya Vistharam
and MeemAmsai ) fit thus in to an overall topic for
examination of PramANams in brief and elaborate manner.
This VidhyA sthAnam of nyAya vistharam was taught by
Gouthama Maharishi through his nyAya soothrams . PramANams
and the pramEyams explained by those pramANams form
the content of the nyAya soothrams (Gouthamma matham).
Swamy Desikan researched them and straightened out
some areas , which were inconsistent with Vedam , Smruthi
and Braham Soothram , removed some which could not be
fixed to fit in to VedAntha Saasthrams . The results of this
scholarly research took birth as Swamy Desikan's SrI sookthi
revered as NyAya Parisuddhi .Swamy Desikan pointed out
the mistakes made by Gouthama matham in its enthusiasm to
unify its doctrines with those of KaNAtha Matham and
deemphasis on the need to be aligned with the tenets of
VedAntha Saasthams .Swamy Desikan refutes this
misplaced enthusiasm on the part of nyAya matham
of Gouthamar to bridge its doctrines to KaNAtha matham
that has totally unacceptable doctrines (Vedam is pourushEyam ,
Jeevan in the state of Moksham is like a stone or wood without
aanandha anubhavam et al) .
Swamy Desikan concludes that there is no one , who will
disagree with his analysis of treating Gouthama matham
(after fixes ) as an anukoola matham and KaNAtha matham
as a vipareetha matham that is not at all acceptable.
16. criticism of MeemAmsaka Matham
187) Criticism of the MeemAmsa Matham
Isanum maRRa aNangum ilathuyenRu yezhilnAnmaRayil
pesiya nall vinayAl perum paazhukkuneer iraykkum
neesarai neethikaLAl nigamAnthatthin nool vazhiyE
mAsu il manam kodutthum maRu mARRangaL mARRuvamE
(Meaning): MeemAmsakAs do not accept either the Lord or the other gods
like Indhran. They believe that the Yaagams and Yaj~nams done by humans
produce a vasthu known as apoorvam and that vasthu gives the phalans
for those karmAs .They accept sabdham as the DEvathai . This creates
a situaton in their matham , where the devathais have no sarIram ,
problem in acceptance of the havis by the dEvathai , enjoyment of that
by the accepting devathai, granting fruits for the karmA performed
and for the devathai to be at more than one place to particpate in
more than one yaj~nam .
The MemAmsakAs do not accept the existence of Iswaran ,
who is worshipped by all types of KarmAs and who grants
the fruits for those kinds of worship . Instead , they create an
insentient vasthu named apoorvam (PuNyams and Paapams),
perform karmAs enjoined by the VedAs with pomp and expenditure of
a lot of money , undergo a lot of physical sufferings (SarIra Sramam) .
Their effort is like irrigating a desert region. It is futile and
We (Swamy Desikan ) will refute their foolish ways with appropriate
Veda PramANams and help them understand their follies.
188) Poorva and Utthara MeemAmsais are one Saasthram only
kanai kadal pOl oru neerAm sootthiratthai
kavunthanayum irAhuvaium pOlak-kaNDu
ninaivudanE nilait-tarumam ihanthu niRkkum
neesar nilai nikai nADA vaNNam yeNI
vinai paravu saiminiyAr vEda noolai
vEdAntha nooludanE virahAl kOttha
munai udaya muzhu mathi namm munivar sonna
mozhi vazhiyE vazhi yenRu muyanRittOmE
(Meaning) : Our SiddhAntham is to accept Poorva MeemAmsai,
Utthara MeemAmsai as one vEdAntha Saasthram. Like the One ocean
is called lower and upper ocean , the MeemAmsai, which is one sAsthram
is nomenclatured as Poorva and Utthara MeemAmsais. Poorva MeemAmsai
covers the KarmAs dealing with Bhagavath AarAdhanam . The Iswaran ,
who is worshipped by those KarmAs is the subject matter of Utthara
MeemAmsai or Brahma KaaNDam . BhOdhAyanar , Swamy AaLavanthAr
and AchArya RaamAnujA established this unifying classification and
the two MeemAmsais as belonging to one Saasthram. We follow this path
recommended by these great intellectuals .
The usage of the words in this Paasuram ( Kavanthanayum IrAhuvayum pOlE )
refers to the MeemAmsakAs calling Poorva MeemAmsam ( Karma KaaNDam)
that does not accept Iswaran and only KarmAs as trunk without head ;
Utthara MeemAmsam , which eschews KarmAs and talks only about Iswaran
(Brahman ) as head without trunk. Raahu has head but no trunk; Kabhandhan
of SrImath RaamAyaNam has no head but he has trunk only. Swamy Desikan
gives these apt comparisons to describe the position of the MeemAmsakAs
and goes on to assert that the united Poorva and Utthara MemAmsams are
one Saasthram (body witha head) and that they can not be seperated .
Swamy Desikan rejects Nireeswara MeemAmsakas , who extoll
KarmAs over Iswaran with the rules of SaarIraka Saasthram .
Swamy Desikan accepts the PoorvOtthara MeemAmsa Kramam.
Swamy Desikan blessed us with two SrI Sookthis (sEswara MeemAmsa
and MeemAmsa PaadhukA ) to establish the oneness of MeemAmsa
instead of rigid separation of hte one Saasthram in to two MeemAmsa
17. criticism of Saankhya Matham .
The full title of this adhikAram (chapter)
is NirIswara Saankya NirAkaraNAdhikAram.
There are two Sankhya Mathams: sEswara Saankhya
darsanam ( Theistic one) and nirIvara Saankhya Darsanam
(atheistic one created by Sage Kapila). Saankhya KaarikA of
Vaachaspathi Misra is a detailed statement on this atheistic
Saankhya Darsanam .There are significant differences between
VisishtAdhvaitha and SaankhyA darsanams.
189) Criticism of the Saankyaa Matham
mukkuNamAy ninRa moola prakruthikku azhiyA
akkuNamaRRa aru tuNai athaRkku Isan illai
ikkaNanaippadi Iyainthum yeNNil munn mutthi yennum
pakkaNa veeNar pazham pahattaip-pazhuthAkkuvamE
The two key doctrines of Saankhya darsanam are:
(1) Prakruthi and (2) Jeevan.There is no Iswaran .Satthvam ,
Rajas and Tamas are not GuNams but dhravyams. When these
three guNams are in exactly equal proportions , Prakruthi is
called Moola Prakruthi (MP) ; it is eternal and is not destroyable .
MP is enjoyed by the Jeevan . MP is pervasive everywhere(Vibhu).
MP will always undergo changes. This is the prime cause for all
other doctrines and transforms in to tatthvams like MahAn.
Jeevan is eternal. It is also Vibhu since it is pervasively present
everywhere. Jeevan is without any guNam.He is the embodiment of
Jn~Anam.He ahs no activities. He stands apart from every SarIram.
Prakruthi undergoes transformation as a result of Jeevan standing
as support .Like a blind person walks with the help of a lame person ,
Prakruthi performs its duties with the help of Jeevan , which is Jn~Ana
Svaroopan .Since the world's activities are accounted by Prakruthi and
Jeevan, Sankhya darsanam denies the need for the Tattvam of Isan .
Saankhya darsanam believes that one can earn mOksham , if one
understands the twenty five tattvams ( Moola Prakruthi , MahAn ,
ahankAram , five bhUthams , five tanmAthrams , five Jn~AnEndhriyams ,
five karmEndhriyams , manas and jeevan.
We (Swamy Desikan ) condemn the futile assertions about its
doctrines which are like the brainless prattle of hunters in a hunter
collony because of their lack of knowledge about Iswaran and
190) Contradictions in Saankya Matham: Destruction is the Phalan
Isan ilan yepathanAl yenRum seevar
yengum uLar ilar uNarvai yenRavatthAl
pAsamenum prakruthitannAl yenRum
palamum ilai veedum ilai yennum paNN pAl
kAsini neer mudhalaana kAriyangaL
kacchapatthin kAl kai pOl yennum katthAl
nAm isayA Saankhiyatthai nAduvArkkE
(Meaning ): SaankhyAs deny the existence of Iswaran,
who is celebrated by all the VedAs . They describe the Jeevan
as Vibhu and without Jn~Anam in opposition to the Vedic view
that Jeevan is aNu (atomic in size) and filled with Jn~Anam.
First , they say that Jeevan's samsAric experineces and MOksham
are directly linked to Prakruthi and next state some thing that is
totally contradictory : Jeevan has no SamsAram and Moksham.
Prakruthi alone has SamsAram and Moksham.
SaankhyAs state that the dissolution of the universe
and its being during PraLayam and the appearace of the Universe
during Srushti Kaalam is like the shrinking and sntretching of
tortoises' head in to its shell .They link the shrinking and expansion
(sankuchitham and Vikasitham ) of the Tatthvams to the dissolution
and creation of the Universe , which is not acceptable on the grounds of
VisishtAdhvathins point out the need for Prakruthi being under
the control of the Omniscient , Omnipotent Iswaran as controller
of this insentient Prakruthi . Therefore they reject the NirIswara
Vaadham of the SaankhyAs. There are differences of opinions
on the Kaala Tatthvam between the two darsanams.
Therefore says Swamy Desikan that he rejects the strange prattlings of
SaankhyAs as being inconsistent with Veda and other PramANams .
18. criticism of Yoga Matham .
191) Refutation of Yoga Matham
thAvib-bhuvnangaL thALiNai soottiya Tanthai unthip-
poovinil piRakkinum bhUthangaL yellAm puNartthidinum
naavil pirivinRi nAmangai vaazhinum nAnmaRayil
bhAvithathu anRi uraippathu pARum padhartthiraLE
(meaning): Yoga Matham was promulgated by Chathurmukha
BrahmA, who is the first-born son of SrIman NaarAyaNan
born in the Lotus arising from the navel of the Lord . Even if
Brahma were to be born as the son of SarvEswaran and given
the boon of creating the world and being the husband of Saraswathi,
his doctrines linked to Yoga Matham are fruitless husks without
192) Yoga Matham: Variations in Tatthva-Hitha-PurushArTams
KaaraNanAi ulahu aLikkum KaNNan tEsaik-
kaNNAdi nizhal pOlak-kANNkayAlum
DhAraNayin mudivAna samAthi tannait-
tanakkERRum viLakkenRu tanikkaiyAlum
kAraNamAm athu tanakku payanAm seevan
kai valiya nilai yenRu kaNikkayAlum
kOkanahatthu ayan kooRum samayak-kURRE
(meaning): In Yoga Matham , the tatthva Thrayams of
Prakruthi, Jeevan and Iswaran are accepted . This matham
states that Iswaran's anantha kalyANa guNams established
by the VedAs are not natural . The image that one sees in
the mirror is due to the real object standing across it . Similarly,
in the mirror of Lord , the reason for the images of the GuNams
to appear is because of their links to chethanams and achEthanams
with true guNams. Yoga Matham unfortunately emphasizes Jeevan's
SaakshAthkAram over BhagavAn's SaakshAthkAram. In other words ,
Yoga Matham takes the position that Kaivalyam (Jeeva SaakshAthkAram )
is the desirable end result of Bhakthi Yogam and not Bhagavathanubhavam
in MOksha dasai. The enjoyment of Jeevan without admixture of achEthanam
is the central doctrine of Yoga Matham and is totally the opposite
position of VisishtAdhvaitha Darsanam . Thus Yoga Matham is
diametrically opposite in Tatthvam , Hitham and PurushArTam from
the VisishtAdhvaitha Darsanam and is in conflict with Veda PramANams ,
while declaring to believe in Vedic doctrines. This matham is a crowd
and is like the dance of the buffon.
Additional Notes: Swamy Desikan condemns this Matham and describes
his approach as ViruddhAviruddhaamsa VibhAgam . Viruddham means
conflict (VirOdham ) . Brahma Is the direct son of the Lord and
the husband of the goddess of Learning , Saraswathi Devi . He knows
the meanings of the four Vedams that he recites thanks to the anugraham
of his Father. Inspite of all these pluses , he imagines things which
not embraced by the VedAs and creates the Yoga Matham with strange
doctrines as though he (Brahma) is engaged in an amusing dance for
Yoga Matham hints at Iswara Svaroopam , hides it and engages in
the enjoyment of JeevAthma Svaroopam (JeevAthma Kaivalyam ) ,
which is Veda Viruddham . Our Lord is Sarva Vidha KaaraNan
( reason for Creation , Sustenance and dissolution of the Universe).
His Iswaryam is real and the Yoga Matham depicts that real
Iswaryam like it is an image in the mirror.The author of Brahma
Soothrams says for all these reasons that Yoga Matham has
to be cast aside ( yEthEna yOga: prathyuktha: ) .He says that
Yoga Matham has to be rejected like NirIswara Saankhya Matham.
19. refute the Paasupatha Matham.
193) Paasupatha Matha BahishkAra AdhikAram
saathu sanangaLelAm schacchai yennum salam puNartthAr
gOdhama sApam onRAl kodum kOlangaL koNDu ulahil
BhUthapathikku adiyAr yena ninRu avan poyyurayAl
vEdam ahaRRi niRpAr vikaRpangaL vilakkuvamE
(Meaning): The Paasupatha SaivAs adorn frightening
attires due to the curse of Sage Gouthama. They accepted
as PramANams the Paasupatha doctrines given to them
by Siva that are full of falsehood. Following these upadEsams
of SivA , they pushed away Vedams as PramANams.
We (Swamy Desikan) refute these Paasupatha Matham
doctrines as invalid from a Saasthram point of view.
194) The Paasupatha Matham founded by Sivan yields alpa phalans
MaadhvanE Paran yenRu vyaam kANa
mazhu yEnthi mayar theerkka-valla Devan
kaitavam onRu uhanthavaraik-kadiya sApam
kathuviyathAl athan phalatthaik-karuthip-paNDai
vEda neRi aNuhAthu vilangu thAvi
vERAha viiritthu uraittha vikaRppam yellAm
odhuvathu kutthiratthukku yenRu uraitthAn
OdhAthE Odhuvikkum oruvam yenRAnE
(Meaning): PurANams state that Sivan held the hot
axe (Mazhu) in hi hand and swore that SrIman NaarAyaNan
is the Supreme dhaivam and removed the ignorance of
the people. Such a Sivan wanted to make true the curse
given by Sage GouthamA and hence created a new matham
that went against the Veda PramANams and taught them to
the disciples of Sage GouthamA . Our Lord , who can
instruct all without any upadEsam from others pointed out
that the following of the Paasupatha Matham doctrines is
only tom eke out insignificant phalans.(Varaha PurANam
describes the curse of Sage Gouthama and Sivan's creatuon
of Paasupatha Matham to make that curse become true).
195) Teaching of the redeeming way for the PaasupathAs
gandha malar mahaL minnum kArAr mEnik-
karuNai muhil kaNDa kaNN mayilAi aalum
antham il pER inbatthil adiyarODE
adimai yenum pEramutham arunthi vAzhat-
tantha mathi izhanthu AranAr samayam pukkut-
tazhal vazhi pOyt-tadumArit-taLarnthu veezhntheer
chanda neRi nEr aRivAr saraNam sErnthu
sankEthatthut-tava muniveer tavirmineerE
(Meaning): SrI Vaikuntam is the sacred abode of
the Lord , where the eyes of the MukthAs and
Nithya Sooris dance with joy at the sight of
the Lord with the hue of the rainy season cloud
housing the golden hued lightning of SrI Devi
on His chest.This sjoyous situation is similar to
the peacocks dancing at he sight of dark cluds of
the rainy season.The PaasupAthAs have equal
opportunity to be guided by SadAchAryAs to enter
Parama Padham and dance joyously with MukthAs
and Nithya Sooris at the sight of SrIman NaarAyaNan.
We pray that they will gain their senses , abandon
Paasupatha matham , which can only grant insignificant
boons and save themselves by performing SaraNAgathy
at SrI VaikuntanAthan's sacred feet.
Additional Notes on Paasupatha Matham
Sage Gouthama Saapam (Curse ) was the offending
Brahmins , who accused him falsely to become
avaishNava Paashandis (non-vaishNavite deluded ones).
They followed the upadEsam of Sivan , who wanted to
make Sage GouthamAs' curse become true and abandoned
Veda PramANams dealing with Tatthvams and AchArams.
Paasupatha Matham breaks up in to four categoties:
Saivam , Paasupatham , kaapAlam and KaalAmukham .
In their doctrine, Pasu , Pathi and Paasam are the triads.
Pathi is Siva Tatthvam. Pasus are the atomic sixed Jeevans.
Paasam divides in to a pentad: Malam , Karmam , Maayai,
the world and ThirOdhAnam (hiding things).Among these ,
Maayai, Sivan and Pasu are present during PraLayam.
Siva Tatthvam is split in to another pentad of Sudha
Tatthvams : Siva Tatthvam, Sakthi Tatthvam , SadhAsiva
Tathtvam , Iswara Tatthvam and VidhyA Tathtvam.
Asuddha Tatthvams are: avyaktham , three GuNa Tatthvams
(Satthvam, Rajas and Tamas ) , Bhuddhi, ahankAram , Manas,
five Jn~AnEndhriyams , Five KarmEndhriyams , Five TanmAthrais
and Pancha BhUthams.They have absorbed the SaankhyA doctrines
and added their own to come up with 36 Tatthvams in total.
Swamy Desikan has proven the incorrectness of dividing
Suddha Satthvam in NyAya SiddhAnjanam.There Swamy
Desikan points out the fallacies of PaasupathA doctrines and
refutes it on many levels.
20. that answers those who criticize the Bhagaavth Saasthram of SrI
(196) Explanation of SrI PaancharAthram
Yaathum ilAtha anRim yevarkkum nanRi yeNNiya namm
MaadhavanAr vadhanatthu amudhu uNNum valampuri pOl
vAdhuhaLAl azhiyA maRai mouLiyin vAnn poruLE
Odhiya PancharAtthiram uhavArai ozhukkuvamE
(Meaning): SrI PaancharAthram was blessed to us directly
by BhagavAn Himself. It houses VedAntha Saaram that is not
defeated by the other mathams . We (Swamy Desikan ) will
defeat the other darsanams that do not accept SrI PaancharAthram
and correct their strange doctrines so that they can come in to
the fold of SrI PaancharAthram .
SrI PaancharAthram is equated in this Paasuram to Paanchajanyam
which is blessed to drink the nectar of the eternal Lord's coral- hued
(197) SrI PaancharAthram has direct links to BhagavAn
Poo alarum Thiruvunthip-punithan vyaam
ponn adiyAl aLanthu iruvar pORRa ninRa
nAvalarum kalaikaL yellAm Tannai naada
nAdAtha nall nidhiyA naNuhu NaaTan
KovalanAi nirayaLittha niRai pOl Vedam
kOvAhak-kOmAn athan paalsErtthuk-
kArtha yuhak-kathi kaNDOm karai kaNDOmE
(Meaning): When our Lord transformed from being
a short statured Brahmin (Vaamanan) in to the gigantic
sized Thrivikraman , His sacred foot extended up to
Sathya lOkam and measured all that was in between.
Brahma Devan performed Thirumnajanam for that sacred
foot . The water that flowed from that feet of the Lord
was recieved by Lord Siva on His matted locks. Both
Brahma and Sivan eulogized the glories of their Lord ,
Thrivikraman. All the VedAs and SaasthrAs are fatigued
from their efforts to describe precisely the svaroopam
(essential nature ) and guNams (limitless auspicious
attributes ) of BhagavAn.Meanwhile ,The Lord Himself
stays as an easily approachable treasure within ready reach of
His dear BhakthAs.Like He protected the cows before ,
He now stays as the cowherd and milks the cows (VedAs)
to generate the nectar of milk ( PaancharAthra Saasthram)
for our benefit.He decalred that the PaancharAthram is
the best protection for the sentients. We benefitted from
this Saasthram , which clearly instructs us on the Krutha
Yuga dharmam and have found the release from drowning
in the ocean of SamsAram.
The key passage in this Paasuram is: " Kaaval ithu
nall uyrikkenRu kAttum Kaarttha Yugak-kathi kaNDOM
karai KaNDOmE ". Nall Kaaval refers to auspicious
protection.This protection is for " uyirkku" ( for the chEthanams).
PaancharAthra Saasthram is the essence of Krutha Yuga
dharmams for the benefit of the chEthanams of Kali Yugam.
Knowledge and practise of PaancharAthra Saasthram
gets us across the dangerous ocean of SamsAram . It is
the gathi (auspicious means) and helps us to get to the other
shore ( Karai KaNDOm ) of the ocean of SamsAram .
elaborating 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
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)
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
PrakAsa-Saankara-BhAskara darsanams and Saivam about Tatthva
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 (
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
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
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
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.
21. refutations of the ineffective UpAyams for Moksham recommended by
the other Mathams
and the celebration of
the Svaroopam (essential nature ) and the glory of the UpAyam
according to VisishtAdhvaitha Darsanam as the most effective
and never failing among all of the UpAyams advanced by
the other Mathams..
(198) Our Lord showing His sacred feet as the UpAyam
NamakkAr ThuNai yena Naam yenRu aruL tarum NaaraNAr
umakku aaRu ivai yenRu adiyiNai kAtta uNarnthu adayum
yeamkku Ohr baram ini illAthu iruvinai mARRuthalil
TamakkE baram yenRu ThAmm muyalaum taram sARRuvamE
(Meaning ): The suffering chEthanams got tossed about wildly
in the horrors of SamsAram and searched out for some one
to save them .They got worried about who is going to come to
their help .SrIman NaarAyaNa responded and assured them
that He is there to save them and therefore they do not need to
worry anymore. The Lord pointed out His sacred feet as
the means for the protection of the chEthanams . After we
(chEthanams) surrendered at those redeeming feet of the Lord ,
He accepted the total responsibility to destroy all the karmAs of
us , the ChEthanms , and stood in the place of other upAyams
(means for Moksham) and blessed us with the fruits of Moksham .
In this adhikAram , We (Swamy Desikan) will salute the glories of
the Lord , who peforms this MahOpakAram for the PrapannAs.
(199) The sacred feet of the Lord ALONE is UpAyam
palatthil oru thuvakku aRRa padhavi kAttip-
pall uyirum tadumARap-paNNuhinRa
kalitthiraLin kadum kazhuthaik-katthu mARRik-
kaNNudayAr kaNDuraittha kathiyac-chonnOm
valatthu ilahum maRu onRAl maRu onRillA
MaamaNiaayAy malar mAthar oLIyAm anann-
nalatthil Ohr niharillA NaaTan paadha
nalvazhiyAm alvazhakku aar nadutthuvArE ?
(Meaning ): Those who advocate the doctrines of Para Mathams
are like the harm-causing Kali PurushAs.They preach to the gullible
people of the world the svaroopam of UpAyam for Moksham in
a distorted fashion to make sure that the followers will not
gain the Phalan from adopting these means (upAyam ) . Their
debates are as horrible to listen to like the awful bleating of an ass.
We (Swamy Desikan ) revealed in this chapter the upadEsams of
our AchAryAs gifted with the eye of true knowledge about
the true and fulfilling upAyams for Moksham. The upadEsams
of our AchAryAs , who refuted the viparItha upAyams of
Para Matha Vaadhins is about the truly effective upAyam
for gaining Moksham .That UpAyam is the sacred feet of
our Lord ; He is steeped in bliss and is characterized by
the mole of SrIvathsam adorning His chest and is united always
with His Piraatti residing on this very same broad chest .
On this matter of the Lord being the surest upAyam (means)
for Moksham , there is no debate .
(200) The comfort and the Glories of of Prapatthi
yellArkkum yeLithAna yERRatthAlum
ini uraikkai mihayAna irakkatthAlum
soll aarkkum aLavAlum amaithalAlum
thuNivu arithAyt-thuNai thuRakkum sukaratthAlum
kallArkkum kaRRAr soll kavarthalAlum
KaNNan urai mudi soodi muditthalAlum
nallArkkum theeyArkkum ithuvE nanRA
NaaraNaRkkE adaikkalamAi naNUhuveerE
(Meaning): Prapatthi is easy to perform by all chEthanams.
Just like BrahmAsthram can not co-exist with other inferior
asthrams , Prapatthi can not co-exist with other upAyams
intended for gaining MOksha Siddhi. Lord's mercy makes
sure that one does not need to perform Prapatthi more than
once to gain Moksham. Even if one does not have a clear
understanding of the different angams of Prapatthi , the simple
repetition of the Prapatthi Vaakyams of one's AchAryan
yields the Phalans of Moksham. Even if it is difficult to
realize the MahA VisvAsam ( an important angam of
Prapatthi) , Prapatthi is not comparable in difficulties to
Bhakthi Yogam that requires the mastery of Karam and
Jn~Ana Yogams . Even for those without any special
Jn~Anam , the Prapatthi performed by AchAryAs for them
is sufficent to gain the fruits of Moksham. Further , in the charama
slOkam of SrImad GithA , Prapatthi alone is extolled as
the surest and simplest yOgam for any one , be they sinners or
virtuous ones. May You all know the supermacy of Prapatthi
over Bhakthi Yogam and perform SaraNAgathy at the sacred
feet of the Lord and gain Moksha Siddhi !
22. ParOktha PrayOjanams (Phalans cited by the other 15 Mathams ) as
the 23rd Chapter of Para Matha Bhangam : ParOktha PrayOjana BhangAdhikAram
. In the previous chapter , ParOktha UpAya BhangAdhikAram , Swamy Desikan
rejected the UpAyams recommended by the 15 Para Mathams and celebrated the
glories of Prapatthi as elaborated by GithAchAryan in His Charama SlOkam.
After dismissing ParOktha UpAyams , Swamy Desikan covers in the 23rd
chapter the topic of ParOktha PrayOjanams (Phalans cited by the other 15
Mathams ) as wothless .Swamy Desikan points out the supermacy of our
SiddhAntham and elaborates on the true phalan worthy of pursuit resulting
from the following of our Darsanam.
(201) Refutation of the Svaroopam of the Phalan stated by Para Mathams
PaNDai MaRaikku pahai yena ninRa para mathnagaL
koNDavar koLLUm payan onRu ilathu yenum koormathiyAl
vaNN Thuvaraikku arasAna namm Maayanai vAnuluhiR-
kaNDu kaLippathu yenum kAthal onRai karuthuvamE
(Meaning ): The followers of Para Mathams are opponents of
the timeless Vedam. We know that they are wasting their time
with no thought about the Phalans in this life or the one thereafter.
In contrast , we are deeply desirous of enjoying ParipoorNa
BrahmAnandham at SrI Vaikuntam as Parama PurushArTam.
(202) The Svaroopam of the Phalan as per our SiddhAntham
kalanthu ihazhum bhOgangaL kaNDu veLhik-
kaariyamum kAraNamum kadanthu nAmm pOyk-
kulam thihazhum gurukkaL adi soodi mannum
kuRRavEl adiyavar tamm kuzhAngaL kooDi
valam thihazhum ThirumahaLum maRRidatthE
manniya MaNN mahaLArum NeeLayArum
nalam thihazha veeRRiruntha NaaTan paadham
namakkithuvE mudiyenna naNNinOmE
(meaning): Rejecting the transient sukhams of this world ,
performing the UpAyam of Prapatthi, we get release from
this SamsAram. We reach SrI Vaikuntam and prostrate there
before the sacred feet of the AchAryAs and mingle with the ghOshti of
BhaagavathAs (MukthAs) . There , we place on our head the sacred
feet of SrIman NaarAyaNan , who is the embodiment of bliss and has
SrI Devi on the right and SrI BhUmi and NeeLA Devis on His left side.
23. the 24th Summary Chapter: Nigamana AdhikAram .
(203) Mathams that are not rooted in VedAs can not teach Dharmam
MaanangaL inRi vahutthu uraikkinRa mathangaL yelAm
dhanangaL anRu dharuma neRikkenRu sARRiya pinn
Vaanam kavarnthu maRai mudi soodiya maa tavatthOr
Jn~AnangaL onRa nadakkinRa nall vazhi nAduvamE
(meaning ): Our PoorvAchAryAs have established that
any Matham that does not accept Vedam as PramANam
can not instruct us on Dharma mArgam. Our PoorvAchAryAs
have unified the SaasthrAs without conflict to each other .
May we follow the way travelled by our PoorvAchAryAs!
(204) Following the Foot steps of PoorvAchAryAs
Tann-adik-keezh ulahu yEzhayum vaittha Tanit-ThirumAl
ponn-adikku-yERkkinRa PuNNIyar kENmin puhalaRivAr
munnadi pArthu muyuluthalaal Avar chayaai yenap-
pinnadi pArtthu nadanthu perum padham yERuvOmE
(Meaning): Oh Virtuous Ones ! Our Lord rules the world
positioned under His sacred feet . All are equally qualiifed
to worship and enjoy those holy feet without interruption. We will
state one thing that is beneficial to all . Please listen ! Our AchAryAs
followed scrupulously the path travelled by their AchAryAs.
May we also travel along the path of our AchAryAs and
reach SrI Vaikuntam !
(205) The Path shown by VyAsa Bhagavan is the Right way
vyamellAm iruL neekkum maNi ViLakkAY
manniya nAnn-maRai mouLi mathiyE koNDu
mey alathu viLampAtha ViyAsan kAttum
vilakillA nall-vazhiyE virainthu selveer
Iyaam-aRa aRusaamaya kuRumpu aRutthOm
aNi arangar adiyavarkkE adimai seythOm
mayya kadal vaDDatthuL maRRum thORRum
Vaadhiyar tamm vAy-pahattai mARRinOmE
(meaning ): We have now completed the refutation of
Para Matha PrathivAdhis and have removed doubts
about the inappropriateness of their doctrines . Our VisishtAdhvaitha
VedAntham stands like a gem-studded dheepam
to banish the darkness of nescience in this world.
BhagavAn VyAsa , who utters nothing but truth
swam over the ocean of VedAntham , reached the other
shore and compiled Brahma Soothrams as the essence of
Upanishads (VedAntham). The most auspicious way is the One
shown by Sage VYAsa to gain Parama PurushArTam.
We travelled on that path and are blessed with the boon of
performing Kaimkaryam to the true servants of Lord
In the 23 chapters of Para Matha Bhangam , Swamy Desikan
elaborately critiqued the deficencies of Para Mathams and pointed
out that Para Mathams will never become Dharma Maarga SthAnams
and that the VedAntha Maargam of SaraNAgathy will alone help us
gain Moksha SthAnam without failure . Swamy Desikan proved
that Sruthi, Smruthi, IthihAsams and PurANams declare this
with a single voice ( nyAsamEshAm tapasAm athirikthamAhu: ).
Swamy Desikan has refuted on rigorous basis of logic and PramANams
the doctrines of SaarvAkan ( Only Prathyaksham as PramANam ) ,
Maadhyamikan ( Sonya Vaadham) , YogAchAra Bhouddhan ,
SouthrAnthikan , VaibhAshikan , Pracchana BhouddhAs ,
JainAs , Bhaskara matham ( Brahma PariNAmam is Prakrtuhi ),
Yadhava PrakAsa matham , VaisEshika Matham (ardha vainAsikar
compared to PoorNa VainAsikars, who are BhoudhAs), PrabhAkara
Vedaantham and SaankhyA Matham and established the blemishlessness
of Sva-matham firmly rooted in Tarkam and sound PramANams .
He established that there is no Phala PrApthi by following
other defective mathams in Para Matha Bhangam .
This SrI Sookthi of Swamy Desikan is all about SiddhAntha
Tatthva Thraya niroopaNam and Veda BhAhya, Kudhrushti Matha
(206) Para Matha Bhanga Poorthy
kOthu avam onRu illAtha tahavE koNDa
koNdalena vanthu ulahil iyvarkku onROr
thUthuvanAi oru kODi maRaikaL yellAm
thodarnthu Oda t-taniyODit-thuyaram theerttha
MaadhavanAr Vada Kongil vaani aaRRin
vaNNihai nannaDam kaNDu mahizhnthu vaazhum
pOthivai nAmm Ponniyanthai naharin munnAL
puNarAtha Paramathap-pOr pooritthOmE
(meaning): Lord is the dark-hued rain season cloud
(KaaLamEgham ) , who pours out the blemishless and
most merciful anugraham on the people of this world .
He incarnated as KrishNa BhagavAn for that purpose.
The crores of VedAs are powerless to see this Lord.
They chase after Him and run behind Him with their
eulogies. He escapes them and runs to DuryOdhanA's
court as their ambassador and finally through His gIthOpadEsam
to ArjunA banished the sorrows of the world by blessing
us with His redeeming Charama SlOkam .
We(Swamy Desikan ) had His darsana SoubhAgyam
and feasted on His dhivya soundharyam , when He incarnated
as KrishNa at the dhivya dEsam of Thiruvaheendhrapuram ,
where the Garuda Nathi flows northward (Uthara Vaahini).
There , He delights over tthe sight of the dancing waves
racing with each other to offer salutations at His Thiruvadi.
During that time , we composed the SrI Sookthi of Para Matha
Bhangam to refutate the imperfect and fallacious doctrines of
Para Mathams that have not been included in SrI BhAshyam
of Achaarya RaamAnujA and gained Para Matha Bhanga
Poorthy (Completeion of the Kaimkaryam of the refutation of
Para Mathams ).
(207) The Glories of the Sacred hands of SudarsanAzhwAn
In this glorious Prabhandha Paasuram saluting Sudarsana BhagavAn
( The Sankalpa Sakthi of SrIman NaarAyaNa ) , Swamy Desikan
thanks Lord Sudarshanan at the end of this Prabhandham as he did
at the commencement of Paramatha Bhangam .
Thihari Mazhu uyar Kuntham TaNDu ankusam poRi
sithaRu sathamuka angi VaaL vEl amarnthathum
thezhi paNila silaikkaNNi Seeranga sevvidi
sezhiya Gathai musalunthi Soolam thihazhnthathu
akhila uluhahaL kaNDayAyi Ohr alangalil
adaya aday vill ilanga aasu inRi ninRathum
adiyum arukaruNayum aravu yenna ninRaDi
adayum adiyArai anpinAl anjal yenpathum
mahizhum amarar gaNangaL vAnam kavarnthiDa
maliyum asurar puNarttha mAyam thuranthathum
vaLarum aNi maNi minna vAnn anthi koNDida
maRai muRai muRai vaNanga mARinRi venRathum
siki Iravi madhiyam umizh dEsu untha yeNN Disait-
thiNi maruL seha uhanthu sEmangaL seythathum
Thihazh aravu aNai Arangar tEsu yenna manniya
Thiri Sudarisanar seyya Eeer yeNN bhuyangaLE
This sixteen lined ( PathinARu Seer chantha Viruttham)
has such dynamic gait that matches the speed of the rotating
Sudarsanam on the hand of Lord RanganAtha (PrayOga
Chakram) engaged in Para Matha Bhangam .
At the begining of this Prabhandham , Swamy Desikan
saluted Sudarsana BhagavAn as Ashta Bhuja Moorthy
adorning Eight weapons. Here , Swamy Desikan salutes
Lord Sudarsana as ShOdasAyudha Moorthy to destroy
utterly the Para Matha Vaadhams and to accomplish
Sva-Matha NirUpaNam .
The kramam ( order) of the salutations to the weapons
are in the same order as in ShOdasAyudha SthOthram
in Sanskrit. Here , Swamy Desikan salutes the 8 weapons
in one side ( Chakram , Axe , Spear , Stick , Goad ,
hundred edged weapon spitting agni , Sword and Sakthi aayudham.
On the other side , Sudarshanar holds eight more weapons
( the Conch , Bow , Noose , Plough , VajrAyudham , Pestle,
Gathai and Trident ).
Swamy Desikan visualizes Sudarsanar with rows and rows of
garlands and rathna hArams and giving abhaya pradhAanam to
devotees like AadhisEshan and DevAs ,while destroying
the asurAs . Swamy Desikan enjoys the Sarva TejOmaya
Sudarshanar saluted by the VedAs shining as the radiance
of the Lord of SrIrangam Himself . In the seven of the sixteen
lines (Paadhams) of this Paasuram , Swamy Desikan sums up
the seven kinds of anugraha kAryams of Sudarshana BhagavAn.
Swamy Desikan started this Prabhandham and concluded it at
Thiruvheendhrapuram .Yet , He refers to Lord RanganAtha
( Thihazh AravaNai Arangar tEsu). It is Swamy Desikan's prayer
that in future that the Lord of SrIrangam should protect His BhagavathAs
with Dhaiva Sampath and destroy Bhagavath Kaimkarya VirOdhis
(asurAs) just like he refuted the Para Mathams through the creation of
the SrI Sookthi of Paramatha Bhangam with the blessings of Lord
DevanAthan of Thiruvaheendhrapuram .
Paramatha Bhangam SampoorNam .