SrI:
Dear Swamy Desika BhakthAs:
Today , we will study the two Paasurams dealing with
Swamy Desikan's 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).
Daasan , Oppiliappan KOil Varadachari Sadagopan
SrImate SrI Lakshminrusimha PaadhukA sEvaka
SrI Aadhi VaNN SaThakOpa SrI NaarAyaNa YathIndhra
MahA DesikAya Nama:
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