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Oppiliappan List Archive: Message 00222 Nov 2003

 
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SrI:

Dear Swamy Desika BhakthAs and AbhimAnis :

 Today , we will study  the  two Paasurams dealing with
 Swamy  Desikan's  criticism of Adhvaitham , which forms
the 11th Chapter of Para Matha Bhangam .

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 tatthvams.
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
by adhvaithins.

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
VisishtAdhvaitham ".

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 .

We will study the two Paasurams dealing with the criticism of
Jaina Matham by  Swamy  Desikan in the next posting .

Daasan , Oppiliappan KOil Varadachari Sadagopan

SrImate SrI Lakshminrusimha PaadhukA sEvaka
SrI  Aadhi VaNN SaThakOpa SrI NaarAyaNa YathIndhra
MahA DesikAya Nama:



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