SrI:
Dear BhakthAs of Swamy Desikan :
Today we will study the 180th Paasurams that refutes the BhAskara-
Yaadhava Mathams ( one of the BhEdha- AbhEdha Matham ).
The detailed account of this matham as a group of FIVE MATHAMS
and its refutation is housed in the 6th Chapter of SrImath Rahasya Thraya
Saaram . During Jan 16, 1999 HH Prakrutham Azhagiya Singar gave
a Tele-upanyAsam on this Subject that has been summarized by adiyEn
in the Ahobila Matam Web pages:
http://www.ahobilamutt.org/upan/jan1699
Please refer to this posting for details on the BhAskara-
YadhavaprakAsa Matham.If you have difficulty in accessing these
pages, please search with Google search engine with the string :
Bhaskara+yaadhava . Pages 2 & 3 of the 7 page posting cover
in detail the key aspects of BhEdhAbhEdham doctrines .
adiyEn will summarize the content below.
180) Condemnation of the BhEdha-abhEdha Matham of Bhaskara-Yaadhava
************************************************************
onRenavum palavenavum thORRuhinRa
ulahu yellAm oru Bhiramam tAnE aakki
nanRu yenavum theethu yenavum pirintha yellAm
nanRu anRu theethu yenRE yena navinRAr
kanRum alar pasuvum alar aahi ninRE
kanRAhi PasuvAhi ninRa vaNNam
inRu maRai mAttukku ohr idayanAna
yEkAnthi isayinthada nAmm iyambinOmE
Introduction:
**********
BhAskara Matham: Jeevan and Braman will stay united
without any variations (BhEdham) .This kind of non-difference
(abhEdham ) is natural for Brahman. The differences (BhEdham)
from Brahaman for Jevans is thru the UpAthi of Buddhi, Indhriyam ,
SarIram et al. For the insentients ( achEthanam ) and Brahman , both
BhEdham and abhEdham are natural manifestations.
Yaadhava PrakAsa Matham: The bhEdham and abhEdham
between Brahman and Jeevan as well as that between
achEthanam and Brahman are natural manifestations(SvabhAvikam)
of Brahman . Yaadhava Matham asserts that the Svaroopam of Brahaman
has the capacity to transform in to chEthanams and achEthanams.
BhAskara-Yaadhava (B-Y) Matham was a powerful Matham in their
day . That was why Sudarsana Suri , the author of Srutha PrakAsikA ,
the author of the authoritative Commentary on AchArya RaamAnujA's
SrI BhAshyam spent a lot of effort to refute the above doctrines of
B-Y matham.
BHEDHABHEDHAM LITERALLY MEANS IDENTITY IN
DIFFERENCE. The authors of B-Y matham had elegant but
illogical arguments to sustain this untenable position. How can
there be Identity in difference ? Ultimately , as history tells us
YaadhavaprAkAsa , one time AchAryan of SrI RaamAnujA
surrendered his loyalty to B-Y matham and became a devout
SishyA of VisishtAdhvaitham as developed by AchArya
RaamAnujA . From the history of Philosophy , B-Y matham
has to be looked at .The 180th Paasuram covers Swamy
Desikan's refutation based on the views of his PoorvAchAryAs.
Swamy Desikan refutes the central doctrine of B-Y Matham
that the Svaroopam of Brahman transforms in to ChEthanam
and achEthanam . VisishtAdhvaitham avers that the Svaroopam
of Brahman is totally different from ChEthanams and achEthanams
and the Brahama-ParinAma vAdham of B-Y matham is undefendable
based on Saasthrams and Upanishads .
Issues in B-Y Matham
*****************
The issue centers on the explanation of the material
causality of Brahman ? For reference , a lump of clay is
the material cause (UpAdhana KaaraNam ) for an
earthern pot . How does Brahman , whcih Upanishads
assert as immutable transform in to the Universe ? How is
the material casuality of Brahman accounted for without
affecting the Svaroopam of Brahman ?
B-Y Matham accounted for this by stating that Brahman
itself transforms into the material universe .This is known
as the Brahma PariNAma Vaadham .
VisishtAdhvaithins connected Brahman with ChEthanam
and AchEthanam (sentient/chith and insentient/achith) and
held that the subtle form of assoication of Brahman with
chith and achith ( Sookshma-chith-achith visihta form).
The material causality of Brahman is explained through
the Brahman becoming antharyAmi for all chith and achith
while retaining its Svaroopam (with out any vikAram or
changes) . VisishtAdhvaithin's position is therefore considered
as a modified Brahma-PariNAma Vaadham .
Adhvaithins hold their view on matrerial causality based on
the illusory nature (MaayA) of the Universe. They believe that
Brahman is the basis of the illusory appearance of the universe
and links it to the material cause.Swamy Desikan classed this view
as Vivartha Vaadham and dismissed both the Adhvaithin's and B-Y
views following the doctrines of VisishtAdhvaitham elaborated by
AchArya RaamAnujA.
In YadhavaprakAsa's matham , Brahman has three fold power
(sakthi) and transforms in to Chith , achith and Isvara sakthis.
Brahman , which is BEING (SATH) transforms itslf in to
a triadic form , while mintaining its svaroopam unchanged
(abhEdham ) although its sakthi undergoes transformation
(bhEdham ) . This matham of YaadhavaprakAsa was rejected by
Swamy Desikan as unsound on the basis that the acceptance of
bhEdham and abhEdham in one breath amounts to
SELF-CONTRADICTION .This Aathmaikyam ( the identity
of aathmA /ParamAthmA with prapancham (material universe)
is thus rejected.
The key words of this Paasuram are: " OnRu yenavum
pala yenavum thORRuhinRa ulaham yellAm oru Brahmam
tAnE aaki " (The whole world staying as one vasthu or as
many vasthus in B-Y matham is viewed as being driven by
BhEdhAbhEdham through Brahma PariNAma Vaadham).
The Self-contradiction arising from this premise is pointed
out by Swamy Desikan .
Oppiliappan Koil VaradAchAri SadagOpan ,
Swamy Desikan ThiruvadikaLE SaraNam
Srimate Sri Laksminrisimha Divya Paduka Sevaka
Srivan Satakopa Sri Narayana Yatindra Mahadesikaya Nama:
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