Paaasurams: 177 & 178)

Today we will study the two Paasurams that refute the avaidhika Matham of Jainam ( 12 thChapter of
Para Matha Bhangam: Jaina Matha BhangAdhikAram).

177) Refutation of Jainism
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sOthanai vittu orutthan sola meyyenac-chOhatarai
   sEthanai aRRavar yenRu sithaittha pinn seevarkatkkOr
vEdanai seyhai veRum maRam yenRu viLampi vaitthE
   maatavam yenRu mayir paRippAr mayal maaRRuvamE

(Meaning): The Jains do not  accept the eternal VedAs as having been created  by no human beings (apourushEyam) . Tthey do not  accept the Vedams bequeathed to us by the Lord as PramAnam.Bouddhism is in the same category of Veda Baahya Mathams . In this chapter , we refute the Jaina Matham as we did before the four kinds of Bhouddha mathams. The key doctrine of Jainism is nonviolence to every living being. Inspite of this avowed doctrine not to cause any pain to living beings , they pull out their own hair and cause harm to themselves and consider that act of himsai as a great act of penance. We will remove their ignorance about fundamental tatthvams.

The reason for many to like Jaina Matham over Buddha Matham is because of its difference from Buddhism in accepting that the world is real and that here are nithya and anithya vasthus. They agree however with the Bhuddhists that mind is not a distinct entity from the Soul.They preach ahimsai but perform forcible pulling of their hairs as dhigambhara  monks  and cause himsai to themselves.

The nigamana (concluding , suming up) paasuram on Jainism goes in to more details about the doctrines of this Matham and its inconsistencies and contradictions .

178) Inconsistencies of doctrines
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sonnAr tAmm sonnathu yelAm thuravOmyenRum
   sonnathuvE sonnathu alathu aahum yenRum
siRiyanumAm periyanumAm seevan yenRu
   mannAthum mannumathum onRE yenRum
vaiyamellAm vizhuhinRathu yenRum yenRum
   tennAdum vada naadum sirikka pEsum
sina neRiyAr sinam yellAm sithaitthittOmE

(Meaning): Jaina Matham's chief doctrine is that there is no Iswaran . TFor them , he ParamANus ( sub-atomic
particles ) are the cause of the Universe.Every vasthu in this world consists of the duals of Sathyam-asathyam ,
bhEdham-abhEdham , nithyathvam-anithyathvam . They are made of dhvandhvams(duads) , which are polar opposites. If some one from other Matham points out that the acceptance of polar opposites of the kinds pointed above would lead to the acceptance of other dhvandhvams as well , then the Jains accept them all without objection. If some one says that their views are inconsistent with PramANams , then they point out there is no problem since they consider inconsistency as a guNam in vasthus.They say that what can be eaten and what can not be eaten among vasthus is one and the same. They say that the Jeevan will have the same size as one's body. They say that vasthus would be eternal (nithyam ) and at the same time evanescent (anithyam/limited life). They state that the Earth because of its weight is forever descending downwards . All of these strange beliefs and statements make them national laughing matter.We have rejected their doctrines(saptha bhangee Vaadham) in this adhikAram .

Paaasurams: 179 & 180

Today we will study the two Paasurams that refute 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 . Durign Jan 16, 1999 HH Prakrutham Azhagiya  singar gave a Tele-upanyAsam on the Subject that has been summarized by me in the Ahobila Matam Web pages:

http://www.ahobilamutt.org/upan/jan1699

Please refer to this postign for details .

179) Refutation of  BhAskara-Yaadhava Matham
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yEkAnthikam illai yenRu aasayau t-thAmuduppAr
    sOkAnthamAhat-thuRappunDa pinn thozhil vaidhikam
yenRu EkAnthikaL sonna Isan padiyil vikaRpam yeNNUM
   lOkAntha VeeNar tamm vEdAntha Vaartthai vilakkuvamE

(Meaning ): Jaina AchAryaas wear the directions as their dress ( they are naked). They were saying that there are no vasthus with the same svabhAvam. They became less sure about that declaration after hearing our criticisms of that concept in AdhvaithA chapter . Sages VyAsa, ParAsara are the great ones , who established Brahma Svaroopam as firm and having the same nilai .In those doctrines established by Sages VyAsa and ParAsarar , the BhAskara-Yaahava matham followers create discord by suggesting BhEdham and abhEdham in Brahman .They keep telling that their BhEdhAbhEdha doctrines are rooted in the VedAs and VedAntham.We will refute their
Matham as unsound in this chapter.

180) Condemnation of the BhEdha-abhEdha Matham of BHaskara-Yaadhava
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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:
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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
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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 .

Part 161Paaasuram:181-182

Today , we will study the reasons advanced by Swamy  Desikan to reject VyAkaraNa Matham
for accepting amsams(aspects ) of Adhvaitham , Yaadhava, Jaina and Bhouddha Mathams as the planks in its foundation. Swamy Desikan dismisses VyAkaraNa matham as Brahma Vivartha Vaadha matham .

181) chAyA maRaihaLil sattham teLinthida c-chARRutalAl
          thUyAr ivar yenRu tOnRa ninRE  pala soothuhaLAna
        mAyA mathamum maRu sina vaathum bhavatthumum sEr
           vyAkaraNar sollum maRu mARRangaL mARRuvamE

(Meaning ): VyAkaraNar came to be considered as the pious & pure ones because they established the precise ways to pronounce ( precise akshara , Svara , Matthirai  pronunciation ) of Veda manthrams so that the meanings of these Veda Manthrams are not distorted through their VyAkaraNa Saasthram . Yet they have made their  rguments about the superiority of their matham by adopting illogical doctrines from Adhvaitham ,
Jainism and Bhouddham. Their Vivarttha vAdha doctrines are suspect and therefore VyAkaraNa matham has to be rejected.

What is this Vivarttham ? In the waterless desert , the hot Sun creates a mirage creating the appearance of  floods and waves , which really do not exist. The phenomenon of one appearing as the other is known as Vivarttham. Adhvaithins hold that the Universe (Prapancham ) is the Vivarttham of Brahman .

VyAkaraNa matham holds that there is a vasthu known as SphODam besides aksharam , word ( padham made up of aksharam ) and Svaram . That SphODam is attributed to produce meanings to Aksharam and Padhams and that SphODam is Brahman. The VyAkaraNars describe the entire Prapancham to be the vivarttham
of that SphODam . Here they are close to Adhvaithins' vivarttha Vaadham views (Prapancham is a Vivarttham of Brahman)  . Brahman never loses its svaroopam and is distinct from Prapancham ( Jeevans and insentients)  according to VisishtAdhvaitham .

BhAskara-Yaadhava Matham described derisively as Jaina VedAnthAm asserts that Brahmam transforms in to Prapancham and undergoes vikArams. Brahman gives up its svaroopam (thru the  act of pariNAmam) to become some thing else (viz)., Prapancham according to this Matham .Some of the VyAkaraNar believe that sabdha roopa Brahman transforms in to Prapancham through the act of PariNAmam . Thus VyAkaraNar agrees with BhAskara-Yaadhava matham in the matter of adopting Brahma PariNAmam that has been rejected as untenable by VisihtAdhvaithins .

One class of VyAkaraNar and BhouddhAs believe that the individual words constituting a sentence have their own meanings ( artha Jn~Anam about the Padhams forming the Vaakyams  )  and the integrated use of these words /padhams create a Jn~Anam known as PrathibhA , which provides the true total meaning

 Here , there is correlation between the two groups --Bhouddham and VyAkaraNam on one hand and VyAkaraNars on the other --and this is also unaccep table..

Swamy Desikan rejects the VyAkaraNa matham for borrowing the faulty
doctrines of the three mathams that have been proven earlier to be unsound .

182) The delusion of the VyAkaraNars led by the nose by other Mathams
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Kalahatthil kalangi varum kANikku yellAm
    kaNNARu sathira vazhi kattuvAr pOl
ulahatthil maRai sErntha uraihaL tammAl
    oru pizhayum sErAmal ubhaharitthAr
pala katthum Bhouddhar mudhalAna paNDaip-
    pahar kaLLar pahattazhikka paravum poyyAm
sila kaRRu siddhAntham aRiyahillA c-
   chiRvar ini mayangAmal sEmitthOmE

(Meaning ): In the case of ownership over the boundaries of a disputed land , it is customary to ask for the help of mediators (MadhyastharkaL) to intervene and resolve the disputations. The correct boundary agreed upon with the help of MadhyasthAs is known as "KaNNARu ". Similarly , VyAkaraNar served as madhyasthAs to establish the true meanings of Veda Vaakyams using VyAkaraNa Saasthram . Inspite of this great help, VyAkaraNars fell for the ostentatious propaganda of BhouddhAs and accepted number of doctrines unique to Bhouddha Matham and were travelling on dangerous roads going no where.We (Swamy Desikan ) intervened and saved them from the dangers of the borrowed doctrines from Jainam , Bhouddham and adhvaitham.

Paaasuram:183-184

Today , we will study the reasons advanced by Swamy  Desikan to reject KaNAtha Matham
for creating concepts (padhArthams)  not accepted by PramANam like Prathyaksham ;  they also do not accept
Iswaran as revealed by the sabdha pramANam of Vedam . They declare that the timeless Vedams were created by
ordinary humans (PourushEyam ) instead of by the eternal Iswaran (apourushEyam ) .

183) kaNDathu alAthana kattuthalAl kaNDa vittathanAl
              paNDu uLathAna MaRaikkup-pazhamayai maaRRuthalAl
         koNDathum Isanaik-koLLA vahai yenRu kURuthalAl
              kaNDakarAy ninRa kaNAthar vAdham kazhaRRuvamE

(Meaning ): KaNAtha Matham invented concepts that are not consistent with Prathyaksha PramANam .Some of these strange concepts are different from avayavam such as avayavee, SaamAnyam , VisEsham , SamavAyam , abhAvam et al . KaNAthAs also reject Tatthvams approved by the VedAs such as Prakruthi , MahAn et al. They accept Iswara tatthvam but reject Vedam as apourushEyam . They do not  recoignize Iswaran as revealed by the eternal VedAs and accept Him as being revealed by the pramAnam of anumAnam (inference) alone.  KaNAthAs are like thorn in the flesh and we (Swamy  Desikan ) removed that thorn from the Vaidhika
SiddhAnthams .

184) The strange doctrine of KaNAtham to explain Iswaran & Moksham
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aagamatthai anumAnam yenkayAlum
    azhiyAtha maRai azhikka ninaitthathAlum
bhOgam aRRu ohr upalam pOl kidakkai tAnE
    puNNiyarkku veedenRu puNartthalAlum
maakam ottha MaNivaNNan padiyai mARRi
    maRRu avanukku ohru padiyai vahutthathAlum
kAkam ottha KaaNAtan kaNNai vAngik-
    kAkkaikku aar yenRu alaRRak-kaattinOmE

(Meaning): The KaNAthAs do not accept Sabdham as separate (independent) PramANam and bury  it inside
the pramANam of anumAnam . They treat the eternal , Nithya PramANam , Vedam as apourushEyam and
make it short lived . They state that the state of Moksham enjoyed by the Jeevan is the state when it exists without
any anubhavam like  a stone without possessing any Jn~Anam or aanandham .They say that Iswaran is nimittha
kAraNam ( like potter for a clay pot ) and not upAdhAna kAraNam ( like the clay ). They declare Iswaran , who is
without any admixture with Prakruthi as one without SarIram (Suddha Satthva maya sarIram) and  deny Him as possessing limitless bliss (aanandha mayan ).The KaNAthAs are like the crow , which committed huge apachAram to SithA PirAtti and lost its eye to the BrahmAsthram sent after it by Lord Raamachandran . We (Swamy  Desikan ) have pulled out the eye (the doctrine ) of KaNAthan and made him cry with desperation about not having any place to resort to in this adhikAram through our refutation of his doctrines .

 Paaasuram:185-186

Today , we will study the reasons advanced by Swamy  Desikan to assess Gouthama(NyAya ) Matham.
He criticizes it  for bending over backwards to reconcile its inconsistencies with some aspects of KaNAtha Matham

Swamy Desikan criticizes Gouthama matham for having some Soothrams that are inconsistent with the path shown by Brahma Soothrams . Swamy Desikan's rejection of the KaNAtha matham  concepts were covered  earlier .
His objections on KaNAtha Matham were (1) nonacceptance of Sabdham as a valid PramANam (32) Treatement of Vedam as PourushEyam (composed by a mortal instead of being created by the eternal Lord ) and (3) Status of Jeevan in Moksham devoid of  Jn~Anam and other guNams .

Swamy  Desikan accepts that NyAya matham as a Vaidhika Matham except for the above cited deficencies.He says that those defects could be removed and NyAya Matham can be made acceptable. He likens the effort to straighten out NyAya Matham to that of surgically removing the hunch from the hunchback with some effort .
He says that an entirely new NyAya Saasthram can be created by accepting the portions consistent with VisishtAdhvaithic intrepretation of Brahma Soothrams and rejecting the objectionable portions . Swamy  Desikan went ahead and created a SrI sookthi revered as NyAya Parisuddhi (Cleansification of Gouthama Matham ) on
a three pronged approach to bring it back in to the fold of VedAntha Saasthrams .In summary , Swamy  Desikan accepts NyAya Matham as an anukoola Matham and rejects KaNAtha Matham as a Prathikoola Matham.Swamy  Desikan's position with respect to NyAya-VaisEshikA matham as well as any other Matham is that of a VisihtAdhvaithin upholding the Supreme authority of Sruthi (Vedam as unassailable PramANam) and taking positions that are not Veda Viruddham ( inconsistent with apourushEya Veda PramANams).

Dr.V.Varadachary Swamy's summing up of the criticism of the NyAya theory is as follows: " The concepts of Parts and whole based on AarambhavAdha is untenable (baseless). Swamy  Desikan elaborates on the theory developed by VisishtAdhvaithins ( SathkAryavAdha) to defeat the NyAya developed theory on matter and its parts. Swamy  Desikan also rejects the NyAya-VaisEshika views on the nature and function of sense organs and their views on the status of the soul in Moksham .

185) Criticism of Gouthama Matham
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gOthama noolakLai kuRRam illA vahai koottalamumAm
    kOthu kazhitthoru kooRRil guNangaLaik-koLLavumAm
yaathum ihanthu oru neethiyai yAmE vahukkavum
    vEdiyar nannaya vittharam yenpathu meyuLLatE

(Meaning): It is possible to consider the doctrines of Gouthama Matham as not being totally inconsistent with Vedam (Veda VirOdham) with some corrections . It is also possible to remove those sections , which are Veda VirOdham and accept the rest . We can also reject the whole NyAya Matham and construct a new one , which is totally compatible with the Vedam  .We can do that . Respecting the insight of Maharishis like Manu, who clearly understood the true meanings of VedAntham and gave support for the inclusion of NyAya Vistaram as one of the 14 VidhyA sthAnams ,  we accept the Gouthama matham ( elaboration of nyAya Vistharam ) as sathyam. We (Swamy Desikan ) have however straightened out the areas of  inconsistencies with Veda PramANams , accepted
the areas that are backed up by Veda PramANams and replaced the others with new NyAya soothrams , where they contradict Brahma Soothrams .

186) Three ways to make nyAya matham acceptable
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nAnn maRaykkut-thuNayAha nallOr yeNNUm
   naaliraNDil onRAna naya nool tannil
koon maRaithtal kOthu uLathu kazhitthan maRROr
  kONAtha kOthil vazhi vahuthalanRi
Oon maRaitha uyir oLi pOl otthathu ovvAthu
  uyirillAk-kANatham uraittha yellAm
vAnn maRaikka madi kOlum vaNNam yenROM
  maRRu ithaRkku maRu mARRam pEsuvArE

(Meaning ): NyAya vistharam is accepted as one of the 14 vidhyA sthAnams used to intrepret the meaning of
the four Vedams.The rest of the ten are  the six angAs of the Vedams ( SikshA , VyAkaraNam , chandas, niruktham , jyOthisham and Kalpam ) ,  MeemAmsai, nyAya vistharam , PurANam and dharma sAsthram . Among these ten, PurANams and Dharma Saasthrams give the meanings of Vedams in a way and therefore are not strictly considered as direct helps to determine the  meaning of the Vedams.Therefore the VidhyA SthAnams needed for the determination of the precise meanings of the VedAs are reduced to 8 from 10 .

Among the 8 vidhyA sthAnams , NyAya vistharam focuses on pramANams like prathyaksham and objects experienced by prathyaksham in  a brief manner. MeemAmsai dwells in depth on these pramANams. They (NyAya Vistharam and MeemAmsai ) fit thus in to an overall topic for examination of PramANams in brief and elaborate manner.

This VidhyA sthAnam of nyAya vistharam was taught by Gouthama Maharishi through his nyAya soothrams . PramANams and the pramEyams explained by those pramANams form the content of the nyAya soothrams (Gouthamma matham). Swamy  Desikan researched  them and straightened out some areas , which were inconsistent with Vedam , Smruthi and Braham Soothram ,  removed some which could not be fixed to fit in to VedAntha Saasthrams . The results of this scholarly research took birth as Swamy  Desikan's SrI sookthi revered as NyAya Parisuddhi .Swamy  Desikan pointed out the mistakes made by Gouthama matham in its enthusiasm to
unify its doctrines with those of KaNAtha Matham and deemphasis on the need to be aligned with the tenets of
VedAntha Saasthams .Swamy Desikan refutes this misplaced enthusiasm on the part of nyAya matham
of Gouthamar to bridge its doctrines to KaNAtha matham that has totally unacceptable doctrines (Vedam is pourushEyam , Jeevan in the state of Moksham is like a stone or wood without aanandha anubhavam et al) .

Swamy  Desikan concludes that there is no one , who will disagree with his analysis of treating Gouthama matham
(after fixes ) as an anukoola matham and KaNAtha matham as a vipareetha matham that is not at all acceptable.

 Paaasuram:187-188)/ MeemAmsaka Matham

 Today , we will study Swamy  Desikan's criticism  of MeemAmsaka Matham and its followers .

187) Criticism of the MeemAmsa Matham
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Isanum maRRa aNangum ilathuyenRu yezhilnAnmaRayil
    pesiya nall vinayAl perum paazhukkuneer iraykkum
neesarai neethikaLAl nigamAnthatthin nool vazhiyE
    mAsu il manam kodutthum maRu mARRangaL mARRuvamE

(Meaning): MeemAmsakAs do not  accept either the Lord or the other gods like Indhran. They believe that the Yaagams and Yaj~nams done by humans produce a vasthu known as apoorvam and that vasthu gives the phalans for those karmAs .They accept sabdham as the DEvathai . This creates a situaton in their matham , where the devathais have no sarIram , problem in acceptance of the havis by the dEvathai , enjoyment of that havis
by the accepting devathai, granting fruits for the karmA performed and for the devathai to be at more than one place to particpate in more than one  yaj~nam .

The MemAmsakAs do not accept the existence of Iswaran , who is worshipped by all types of KarmAs and who grants the fruits for those kinds of worship . Instead , they create an insentient vasthu named apoorvam (PuNyams and Paapams), perform karmAs enjoined by the VedAs  with pomp and expenditure of a lot of money , undergo a lot of physical sufferings (SarIra Sramam) . Their effort is like irrigating a desert region. It is futile and fruitless.

We (Swamy  Desikan ) will refute their foolish ways with appropriate Veda PramANams and help them understand their follies.

188)  Poorva and Utthara MeemAmsais are one Saasthram only
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kanai kadal pOl oru neerAm sootthiratthai
    kavunthanayum irAhuvaium pOlak-kaNDu
ninaivudanE nilait-tarumam ihanthu niRkkum
   neesar nilai nikai nADA vaNNam yeNI
vinai paravu saiminiyAr vEda noolai
   vEdAntha nooludanE virahAl  kOttha
munai udaya muzhu mathi namm munivar sonna
   mozhi vazhiyE vazhi yenRu muyanRittOmE

(Meaning) : Our SiddhAntham is to accept Poorva MeemAmsai, Utthara MeemAmsai as one vEdAntha Saasthram. Like the One ocean is called lower and upper ocean , the MeemAmsai, which is one sAsthram is nomenclatured as Poorva and Utthara MeemAmsais. Poorva MeemAmsai covers the KarmAs dealing with Bhagavath AarAdhanam . The Iswaran , who is worshipped by those KarmAs is the subject matter of Utthara
MeemAmsai or Brahma KaaNDam . BhOdhAyanar , Swamy AaLavanthAr and AchArya RaamAnujA established this unifying classification and accepted the two MeemAmsais as belonging to one Saasthram.  We follow this path
recommended by these great intellectuals .

The usage of the words in this Paasuram ( Kavanthanayum IrAhuvayum pOlE ) refers to the MeemAmsakAs calling Poorva MeemAmsam ( Karma KaaNDam) that does not  accept  Iswaran and only KarmAs as trunk without head ; they call Utthara MeemAmsam , which eschews KarmAs and talks only about Iswaran
(Brahman ) as head without trunk. Raahu has head but no trunk; Kabhandhan of SrImath RaamAyaNam has no head but he has trunk only. Swamy Desikan gives these apt comparisons to describe the position of   the MeemAmsakAs and goes on to assert that the united Poorva and Utthara MemAmsams are one Saasthram (body witha head) and that they can not be seperated .

Swamy Desikan rejects Nireeswara MeemAmsakas , who extoll KarmAs over Iswaran with the rules of SaarIraka Saasthram . Swamy Desikan accepts the PoorvOtthara MeemAmsa Kramam. Swamy  Desikan blessed us with two SrI Sookthis (sEswara MeemAmsa and MeemAmsa PaadhukA ) to establish the oneness of MeemAmsa
instead of rigid separation of hte one Saasthram in to two MeemAmsa Saasthrams.

Today , we will study Swamy  Desikan's criticism  of Saankhya Matham .The full title of this adhikAram (chapter)
is NirIswara Saankya NirAkaraNAdhikAram.

There are two Sankhya Mathams: sEswara Saankhya darsanam ( Theistic one) and nirIvara Saankhya Darsanam
(atheistic one created by Sage Kapila). Saankhya KaarikA of Vaachaspathi Misra is a detailed statement on this atheistic Saankhya Darsanam .There are significant differences between VisishtAdhvaitha  and SaankhyA darsanams.

189) Criticism of the Saankyaa Matham
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mukkuNamAy ninRa moola prakruthikku azhiyA
    akkuNamaRRa aru tuNai athaRkku Isan illai
ikkaNanaippadi Iyainthum yeNNil munn mutthi yennum
     pakkaNa veeNar pazham pahattaip-pazhuthAkkuvamE

The two key doctrines of Saankhya darsanam are: (1) Prakruthi and (2) Jeevan.There is no Iswaran .Satthvam ,
Rajas and Tamas are not GuNams but dhravyams. When these three guNams are in exactly equal proportions , Prakruthi is called Moola Prakruthi (MP) ; it is eternal and is not destroyable . MP is enjoyed by the Jeevan . MP is pervasive everywhere(Vibhu). MP will always undergo changes. This is the prime cause for all other doctrines and transforms in to tatthvams like MahAn.

Jeevan is eternal. It is also Vibhu since it is pervasively present everywhere. Jeevan is without any guNam.He is the embodiment of Jn~Anam.He ahs no activities. He stands apart from every SarIram. Prakruthi undergoes transformation as a result of Jeevan standing as support .Like a blind person walks with the help of a lame person ,
Prakruthi performs its duties with the help of Jeevan , which is Jn~Ana Svaroopan .Since the world's activities are accounted by Prakruthi and Jeevan, Sankhya darsanam denies the need for the Tattvam of Isan . Saankhya darsanam believes that one can earn mOksham , if one understands the twenty five tattvams ( Moola Prakruthi , MahAn , ahankAram , five bhUthams , five tanmAthrams , five Jn~AnEndhriyams , five karmEndhriyams , manas and jeevan.

We (Swamy  Desikan ) condemn the futile assertions about its doctrines which are like the brainless prattle of hunters in a hunter collony   because of their lack of knowledge about Iswaran and DharmAdharmams .

190)  Contradictions  in Saankya Matham: Destruction is the Phalan
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Isan ilan yepathanAl yenRum seevar
   yengum uLar ilar uNarvai yenRavatthAl
pAsamenum prakruthitannAl yenRum
   palamum ilai veedum ilai yennum paNN pAl
kAsini neer mudhalaana kAriyangaL
  kacchapatthin kAl kai pOl yennum katthAl
nAm isayA Saankhiyatthai nAduvArkkE

(Meaning ): SaankhyAs deny  the existence of Iswaran, who is celebrated by all the VedAs . They describe the Jeevan as Vibhu and without Jn~Anam in opposition to the Vedic view that Jeevan is aNu (atomic in size) and filled with Jn~Anam. First , they say that Jeevan's samsAric experineces and MOksham are directly linked to Prakruthi and next state some thing that is totally contradictory :  Jeevan has no SamsAram and Moksham. Prakruthi alone has SamsAram and Moksham.

SaankhyAs state that the dissolution of the universe and its being during PraLayam and the appearace of the Universe during Srushti Kaalam is like the shrinking and sntretching of tortoises' head in to its shell .They link the shrinking and expansion (sankuchitham and Vikasitham ) of  the Tatthvams to the dissolution and creation of the Universe , which is not  acceptable on the grounds of Veda PramANams.

VisishtAdhvathins point out the need for Prakruthi being under the control of the Omniscient , Omnipotent Iswaran as controller of this insentient Prakruthi . Therefore they reject the NirIswara Vaadham of the SaankhyAs. There are differences of opinions on the Kaala Tatthvam between the two darsanams.

Therefore says Swamy Desikan that he rejects the strange prattlings of SaankhyAs as being inconsistent with Veda and other PramANams .

Oppiliappan Koil VaradAchAri SadagOpan ,
Swamy Desikan ThiruvadikaLE SaraNam