SrI:
Dear Swamy Desika BhakthAs:
Today , we will study 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
untutored).
Special Notes:
*************
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 .
Veda PramANam
****************
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 doctrines.
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
knowledge.
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.
Swamy Desikan ThiruvadigaLE SaraNam
Daasan , Oppiliappan Koil Varadachari Sadagopan
" Santhu: SrEyAmsi bhUyAmsi "
SrImate SrI Lakshminrusimha PaadhukA sEvaka
SrI Aadhi VaNN SaThakOpa SrIman NaarAyaNa YathIndhra
MahA DesikAya Nama:
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