SrI:
Dear Swamy Desika BhakthAs:
Today , we will study the two Paasurams dealing
with the criticism of the ChArvAka Matham .
165) Condemnation of the ChaarvAka /UlOhAyatha Matham
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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
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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
faulty doctrines.
Daasan , Oppiliappan KOil Varadachari Sadagopan
SrImate SrI Lakshminrusimha PaadhukA sEvaka
SrI Aadhi VaNN SaThakOpa SrIman NaarAyaNa YathIndhra
MahA DesikAya Nama:
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