Paaasuram:191-192) Yoga  Matham

   191)     Refutation of Yoga Matham
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  thAvib-bhuvnangaL thALiNai soottiya Tanthai unthip-
  poovinil piRakkinum bhUthangaL yellAm puNartthidinum
  naavil pirivinRi nAmangai vaazhinum nAnmaRayil
  bhAvithathu anRi uraippathu pARum padhartthiraLE

  (meaning): Yoga Matham was promulgated by Chathurmukha   BrahmA, who is the first-born son of SrIman NaarAyaNan   born in the Lotus arising from the navel of the Lord .  Even if   Brahma were to be born as the son of SarvEswaran and given   the boon of creating the world and being the husband of Saraswathi,   his doctrines linked to Yoga Matham are fruitless husks without   any substance.

  192) Yoga Matham: Variations in Tatthva-Hitha-PurushArTams
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  KaaraNanAi ulahu aLikkum KaNNan tEsaik-
     kaNNAdi nizhal pOlak-kANNkayAlum
  DhAraNayin mudivAna samAthi tannait-
     tanakkERRum viLakkenRu tanikkaiyAlum
  kAraNamAm athu tanakku payanAm seevan
     kai valiya nilai yenRu kaNikkayAlum
  kOraNiyin kOlamenak-kuRikkalAhum
     kOkanahatthu  ayan kooRum samayak-kURRE

  (meaning): In Yoga Matham , the tatthva Thrayams of   Prakruthi, Jeevan and Iswaran are accepted . This matham    states that Iswaran's anantha kalyANa guNams established   by the VedAs  are not natural . The image that one sees in   the mirror is due to the real object standing across it . Similarly,   in the mirror of Lord , the reason for the images of the GuNams   to appear is because of their links to chethanams and achEthanams
  with true guNams. Yoga Matham unfortunately emphasizes Jeevan's   SaakshAthkAram over BhagavAn's SaakshAthkAram. In other words ,   Yoga Matham takes the position that Kaivalyam (Jeeva SaakshAthkAram )
  is the desirable end result of Bhakthi Yogam and not Bhagavathanubhavam   in MOksha dasai. The enjoyment of Jeevan without admixture of achEthanam   is the central doctrine of Yoga Matham and is totally the opposite
 position  of  VisishtAdhvaitha Darsanam . Thus Yoga Matham is diametrically opposite in  Tatthvam , Hitham and PurushArTam from the VisishtAdhvaitha Darsanam and is in conflict with Veda PramANams , while declaring to believe in Vedic doctrines. This matham is a crowd pleaser and is like the dance of the buffon.

  Additional Notes: Swamy  Desikan condemns this Matham and describes   his approach as ViruddhAviruddhaamsa VibhAgam .  Viruddham means   conflict (VirOdham ) . Brahma Is the direct son of the  ord and   the husband of the goddess of Learning , Saraswathi Devi . He knows   the meanings of the four Vedams that he recites thanks to the anugraham   of his Father. Inspite of all these pluses , he imagines things which are   not   embraced by the VedAs and creates the Yoga Matham with strange   doctrines as though he (Brahma) is engaged in an amusing dance for fools.

  Yoga Matham hints at Iswara Svaroopam , hides it and engages in   the enjoyment of JeevAthma Svaroopam (JeevAthma Kaivalyam ) ,   which is Veda Viruddham . Our Lord is Sarva Vidha KaaraNan   ( reason for Creation , Sustenance and dissolution of the Universe).   His Iswaryam is real and the Yoga Matham depicts that real
  Iswaryam like it is an image in the mirror.The author of Brahma   Soothrams says for all these reasons that Yoga Matham has   to be cast aside ( yEthEna yOga: prathyuktha: ) .He says that   Yoga Matham has to be rejected like NirIswara Saankhya Matham.

  193) Paasupatha Matha BahishkAra AdhikAram
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saathu sanangaLelAm schacchai yennum salam puNartthAr
     gOdhama sApam onRAl kodum kOlangaL koNDu ulahil
 BhUthapathikku adiyAr yena ninRu avan poyyurayAl
     vEdam ahaRRi niRpAr vikaRpangaL vilakkuvamE

 (Meaning): The Paasupatha SaivAs adorn frightening  attires due to the curse of Sage Gouthama. They accepted
 as PramANams the Paasupatha doctrines given to them by Siva that are full of falsehood. Following these upadEsams of SivA , they pushed away Vedams as PramANams.  We (Swamy  Desikan) refute these Paasupatha Matham  doctrines as invalid from a Saasthram point of view.

194) The Paasupatha Matham founded by Sivan yields alpa phalans
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MaadhvanE Paran yenRu vyaam kANa
     mazhu yEnthi mayar theerkka-valla Devan
 kaitavam onRu uhanthavaraik-kadiya sApam
     kathuviyathAl athan phalatthaik-karuthip-paNDai
 vEda neRi aNuhAthu vilangu thAvi
    vERAha viiritthu uraittha vikaRppam yellAm
 odhuvathu kutthiratthukku yenRu uraitthAn
    OdhAthE Odhuvikkum oruvam yenRAnE

 (Meaning): PurANams state that Sivan held the hot  axe (Mazhu) in hi hand and swore that SrIman NaarAyaNan
 is the Supreme dhaivam and removed the ignorance  of  the people. Such a Sivan wanted to make true the curse
 given by Sage GouthamA and hence created a  new matham  that went against the Veda PramANams and taught them to   the disciples of Sage GouthamA . Our Lord , who can  instruct all without any upadEsam from others pointed out  that the following of the Paasupatha Matham doctrines is  only  tom eke out insignificant phalans.(Varaha PurANam  describes the curse of Sage Gouthama and Sivan's creatuon  of Paasupatha Matham to make that curse become true).

 195) Teaching of the redeeming way for the PaasupathAs
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  gandha malar mahaL minnum kArAr mEnik-
     karuNai muhil kaNDa kaNN mayilAi aalum
  antham il pER inbatthil adiyarODE
     adimai yenum pEramutham arunthi vAzhat-
  tantha mathi izhanthu AranAr samayam pukkut-
    tazhal vazhi pOyt-tadumArit-taLarnthu veezhntheer
  chanda neRi nEr aRivAr saraNam sErnthu
    sankEthatthut-tava muniveer tavirmineerE

  (Meaning): SrI Vaikuntam is the sacred abode of   the Lord , where the eyes of the MukthAs and
  Nithya Sooris dance with joy at the sight of   the Lord with the hue of the rainy season cloud   housing the golden hued lightning of SrI Devi   on  His chest.This sjoyous situation is similar to   the peacocks dancing at he sight of dark cluds of   the rainy season.The PaasupAthAs have equal   opportunity to be guided by SadAchAryAs to enter
  Parama Padham and dance joyously with MukthAs   and Nithya Sooris at the sight of SrIman NaarAyaNan.   We pray that they will gain their senses , abandon   Paasupatha matham , which can only grant insignificant
  boons and save themselves by performing SaraNAgathy  at SrI VaikuntanAthan's sacred feet.

  Additional Notes on Paasupatha Matham
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  Sage Gouthama Saapam (Curse ) was the offending   Brahmins , who accused him falsely to become
  avaishNava Paashandis (non-vaishNavite deluded ones).   They followed the upadEsam of Sivan  , who wanted to
  make Sage GouthamAs' curse become true and abandoned   Veda PramANams dealing with Tatthvams and AchArams.   Paasupatha Matham breaks up in to four categoties:   Saivam , Paasupatham , kaapAlam and KaalAmukham .   In their doctrine, Pasu , Pathi and Paasam are the triads.   Pathi is Siva Tatthvam. Pasus are the atomic sixed Jeevans.   Paasam divides in to a pentad: Malam , Karmam , Maayai,   the world and ThirOdhAnam (hiding things).Among these ,   Maayai, Sivan and Pasu are present during PraLayam.   Siva Tatthvam is split in to another pentad of Sudha   Tatthvams : Siva Tatthvam, Sakthi Tatthvam , SadhAsiva   Tathtvam , Iswara Tatthvam and VidhyA Tathtvam.   Asuddha Tatthvams are: avyaktham , three GuNa Tatthvams   (Satthvam, Rajas and Tamas ) , Bhuddhi, ahankAram ,  Manas,   five Jn~AnEndhriyams , Five KarmEndhriyams , Five TanmAthrais   and Pancha BhUthams.They have absorbed the SaankhyA doctrines   and added their own to come up with 36 Tatthvams in total.   Swamy  Desikan has proven the incorrectness of dividing   Suddha Satthvam in NyAya SiddhAnjanam.There Swamy   Desikan points out the fallacies of PaasupathA doctrines and   refutes it on many levels.

 Paaasuram:196-197 : Defense of PaancharAthram

(196) Explanation of SrI PaancharAthram
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Yaathum ilAtha anRim yevarkkum nanRi yeNNiya namm
     MaadhavanAr vadhanatthu amudhu uNNum valampuri pOl
 vAdhuhaLAl azhiyA maRai mouLiyin vAnn poruLE
      Odhiya PancharAtthiram uhavArai ozhukkuvamE

(Meaning): SrI PaancharAthram was blessed to us directly by BhagavAn Himself. It houses VedAntha Saaram that is not defeated by the other mathams . We (Swamy Desikan ) will defeat the other darsanams that do not accept SrI PaancharAthram and correct their strange doctrines so that they can come in to the fold of SrI PaancharAthram

SrI PaancharAthram is equated in this Paasuram to Paanchajanyam which is blessed to drink the nectar of the eternal Lord's coral- hued lips .

(197) SrI PaancharAthram has direct links to BhagavAn
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Poo alarum Thiruvunthip-punithan vyaam
    ponn adiyAl aLanthu iruvar pORRa ninRa
nAvalarum kalaikaL yellAm Tannai naada
   nAdAtha nall nidhiyA naNuhu NaaTan
KovalanAi nirayaLittha niRai pOl Vedam
   kOvAhak-kOmAn athan paalsErtthuk-
kArtha yuhak-kathi kaNDOm karai kaNDOmE

(Meaning): When our Lord transformed from being a short statured Brahmin (Vaamanan) in to the gigantic
sized Thrivikraman , His sacred foot extended up to Sathya lOkam and  measured  all that  was in between.
Brahma Devan performed Thirumnajanam for that sacred foot . The water that flowed from that feet of the Lord
was recieved by Lord Siva on His matted locks. Both Brahma and Sivan eulogized  the glories of their Lord  ,
Thrivikraman. All the VedAs and SaasthrAs are fatigued from their efforts to describe precisely the svaroopam
(essential nature ) and guNams (limitless auspicious attributes ) of BhagavAn.Meanwhile ,The Lord Himself
stays as an easily approachable treasure within ready reach of His dear BhakthAs.Like He protected the cows before , He now stays as the cowherd and milks the cows (VedAs) to generate the nectar of milk ( PaancharAthra Saasthram) for our benefit.He decalred that the PaancharAthram is  the best protection for the sentients. We benefitted from this Saasthram , which clearly instructs us on the Krutha Yuga dharmam and have found the release from drowning in the ocean of SamsAram.

The key passage in this Paasuram is: " Kaaval ithu nall uyrikkenRu kAttum Kaarttha Yugak-kathi kaNDOM
karai KaNDOmE ". Nall Kaaval refers to auspicious protection.This protection is for " uyirkku" ( for the chEthanams). PaancharAthra Saasthram is the essence of Krutha Yuga dharmams for the benefit of the chEthanams of Kali Yugam. Knowledge and practise of PaancharAthra Saasthram gets us across the dangerous ocean of SamsAram . It is the gathi (auspicious means) and helps us to get to the other shore ( Karai KaNDOm ) of the ocean of SamsAram .

additonal comments on   Paaasuram:196-197: Defense of PaancharAthram

Today , we will elaborate on  the 2 paasurams of Paramatha Bhangam in which Swamy Desikan defends the Bhagavath Saasthram of SrI PaancharAthram against the criticism of  Para Matha VaadhikaLs..

Swamy  Desikan's arguments are in the 21st Chapter of the 24 chaptered SrI Sookthi of Paramatha Bhangam
that came in to being at Thiruvaheendhrapuram suburbs in front of Lord DevanAthan .We will follow closely
the magnificent commentary ( AnapAya PrabhA) of Vaikunta Vaasi UtthamUr Abhinava Desikar on
Swamy  Desikan's Para Matha Bhangam .

Swamy Desikan 's PaancharAthra RakshA will be born later as a part of the Five RakshA granthams . We will include excerpts from the Thirukkudanthai Desikan's Sahasra Naamas on the section related to PaancharAthra RakshA at the end of this posting .

Swamy Desikan follows the Aagama PrAmANyam of Swamy  ALavanthAr and bases His arguments on
the BrahmasoothrAdhikaraNams( UthpathyasambhavAdhikaraNam ).

Here Swamy  Desikan discards the arguments of those that lump PaancharAthram (Bhagavath Saasthram) with Viruddha VyAmisrams ( unacceptable and inconsistent Mathams like Saankhyam and Yogam). In Prabhandha Paasuram  196 , Swamy points out that  PaancharAthram arose from the lips of BhagavAn Himself like the  aanchajanya dhvani that arose from the lips of BhagavAn  ( MaadhavanAr vadhaanatthu amudhu uNNum   valampuri pOl). He says that PaancharAthram deals with eternal and imperishable Veda-VedAnthic doctrines just like the ghOsham of the divine conch of the Lord ( Paanchajanyam) , which seeks the hitham of the pancha janams( Five kinds of people: Four VarNams and SankeerNa Jaathi members).

Swamy  Desikan examines the basis for the criticisms stating that PaancharAthram is aprAmANikam ( without the support of PramANams) and dismisses those criticisms as unsustainable and flimsy . These objections can be classed under the categories of (1) PourushEyam / created by mere mortals and therefore containing the normal dhOshams associated with such people (2) Inconsistency with the  VedAs (Veda Viruddham) , (3) Tatthva viruddham (4) AchAra Viruddham.

Regarding the objections that it is PourushEyam and hence has vakthru dhOsham ( defects arising from association with speaker , who is a mere mortal) ; these defects of human creations are: Ajn~Anam , ViparItha Jn~Anam ,
powerlessness to create the text (vachana asakthi) and  Vanjanai (deciet) . This PaancharAthra Saasthram is authored by the Sarvaj~nan , BhagavAn Himself and therefore is free of Vakthru dhOsham .Hence , there is no basis for ajn~Anam , Viparitha Jn~Amnam and the like. It has no Vanchanais ( misleading decietful upadEsam like others done for MohanArTam or causing delusions like Bhoudhdam ). It arose out of compassion for devotees (Bhathaanukampaa). It was taught by BhagavAn to Sanathkumaarar, Saandilyar and Naaradha Rishis , who are the propagators of SamhithAs (SamhithA PrachArakars).Therefore , there is no basis for Vanjanai/deciet.

PaancharAthram is intended for archA mUrthy aarAdhanam. In addition , it deals with the upAyams for Moksham.There is therefore no varaitions or departures from Veda Maargam .It is for Veda Maarga  prathishtApanam. There are no insignificant and nonlasting objectives (Kshudhra Phalams) that
are sought in PaancharAthram.

PaancharAthram covers the very same trinity of Tatthvams ( ChEthanam, achEthanam and Iswaran) taught by Vedams and VedAnthams (Upanishads). Hence , there is no Veda VirOdham (Conflict with Vedam or Upanishads).
As Tarkika Simham ( Lion among logicians) , Swamy Desikan uses Tarkam brilliantly to lay to rest the objections of critics brelonging to Yaadhava PrakAsa-Saankara-BhAskara darsanams and Saivam about Tatthva VirOdham arguments.

Next , Swamy  Desikan takes up the criticisms about AachAra-AnushtAna viruddhams (KriyA, CharyA visEshams being in conflict with pramANams) . PaancharAthram goes in to great lengths about Aalaya nirmANam ( Construction of the temple for BhagavAn) , Moorthy nirmANma ( Construction of images of the Lord for consecration) . AarAdhana -NithyOthsava- MaasOthsava-kriyAs). Swamy  Desikan points out that these are consistent with Veda PramANams. The Veda Moolam (Basis inthe VedAs) of such kriyAs based on the anushtAna
kramam ( the procedures established by Kalpa Soothrams as angAs of the Vedams) is pointed out.

PaancharAthram divides the day in to five units fit for BhagavadhArAdhanam and NithyAnushtAnams : Abhigamanam , IjyA , SvAdhyAya Yoga Kaalams . Here Swamy  Desikan quotes the defense of Sage SounakA for such VishNu AarAdhanam based on the Rg Veda Manthram dealing with VishNu aarAdhanam. Sages VyAsa and Yaaj~navalkhyA elaborate similarly on Hari Archanam and the methods of doing it in a manner consistent with Vedams , which is akin to PaancharAthram.Bhagavath archanam precedes Bhakthi Yogam and hence the necessity of PaancharAthram for gaining the fruits of Bhakthi yOgam (Moksham ) is stressed .

The KarmAs of PaanchrAthram are divided in to Three kinds: (1) Vaidhikam (2) Kevala Taanthrikam and (3) Vaidhika Taantrikam .

The Vaidhikam for Brahmins; Vaidhika Taantrikam is for KshathriyAs ; Kevala Taantrikam  is for VaisuyAs and SoodhrAs. This PaancharAtram covers the needs of all four VarNams.

The above approach is consistent with Dharma Saasthrams.Each VarNam has rites customized for them as in Sroudha SoothrAs blessed by Sage AapasthambhA and others. For instance ,during the samarpaNam of Havis , Brahmin is invited with the term , "YEhi " ; Kshathrian with invocation , "AagAhi ";, Vaisyan with "Aadhrava " and Soodhran with the invitation , "AadhAva ". No one is left out .Similarly , the time for dhIkshAs for AarAdhanam are set at different seasons  (Vasantha Ruthu for Brahmin , Ghreeshma Ruthu for Kshathriyan , Sarad  ruthu for Vaisyan and Hemantha ruthu for Soodhran). This is for PaancharAthra DheekshA for Bhagavath AarAdhanam.This is Vaidhikam .Thus PaancharAthram defends the VarNAsrama Dharmams and is consistent with BhagavAn's apourushEya VedAs . PaancharAthra DheekshA prohibits the worship of DevathAntharams for ParamaikAnthis .PaanchrAthram has PoorNa PrAmANyam (Complete consistency with Veda PramANams).
It is based on SarvAntharyAmithvam of BhagavAn SrIman NaarAyaNan. There is no asArAmsam ( insignificant admixture ) in PaancharAthram. It is like the nectar churned from the Milky ocean since it is created by SrIman NaarAyaNan . Sages Manu, SukrAcchAr ( Asura Guru) and Bruhaspathi (Deva Guru) practise PaancharAthram and its four divisions/siddhAnthams (Aagamam , Manthram , Tanthram and TantrAntharam).

Thirukkudanthai Desikan's salutations
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The founder of Munithraya SampradhAyam , Thirukkudanthai Desikan composed a beautiful Sahasra Naamam for Swamy  Desikan .Here  the great AchAryan salutes Swamy  Desikan as the defender of Paancha Raathram ( PaancharAthra RakshAkruth ). and as "PaancharAthra PramANa vith" . Swamy  Desikan points out that PaancharAthram is based on the Veda BhAgam of yEkAyana Sruthi and therefore has Veda PramANam.

Swamy  Desikan is saluted by Thirukkudanthai Desikan as " SrI PaancharAthra SarvOpajeevyathva ukthi vichakshaNa:" ( the competent AchAryan , who could point out that SrI PaancharAthram as being  fit for observance by all the four VarNams).

Swamy  Desikan is saluted once again for his comprehensive knowledge about the ThiruvArAdhanam (ijyai) for the Lord and its 8 divisions , which is the heart of SrI PaancharAthram :

" dEvEjyA -ashtAngathA-uthkarsha-varNanaikia-vichakshaNa:"

Ijyai is peformed with its 8 parts for gaining  Moksham by ParamaikAnthis . These eight parts are :

(1) Abhigamanam: from Hrudh thyAgam  /Maanasa AarAdhanam       to Aathma SamarpaNam .This is not the same as the abhigamanam       linked to PanchakAla Prakiyai.

2)  BhOgam ( external upachArams like presenting argyam ,      flowers et al).

3)  Madhuparga dhAnam

4) Anna nivEdhanam

5) SampradhAnam ( distribution of Bhagavth PrasAdham).

6) Vahni SandharpaNam ( separate hOmam associated      with Ijyai ; not in practise now).

7) Pithru Yaagam ( Yaj~nam done with VaasudEva nAmams).

8) anuyAgam: Partaking of Bhagavan nivEdhitha annam     ( PrANAgnihothram /antharyAmi nivEdhanam).

The greatness of PaancharAthram as Bhagavath Saasthram is thus upheld by Swamy  Desikan brilliantly.

Paaasuram:198-200 :ParOkthOpAya BhangAdhikAram

Today we will study the 3 paasurams of Paramatha Bhangam that  are  refutations of the ineffective UpAyams for Moksham recommended  by the other Mathams and  the celebration of the Svaroopam (essential nature ) and the glory of the UpAyam according to VisishtAdhvaitha Darsanam as the most effective and never failing among all of the UpAyams advanced by the other Mathams..

(198) Our Lord showing His sacred feet as the UpAyam
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NamakkAr ThuNai yena Naam yenRu aruL tarum NaaraNAr
umakku aaRu ivai yenRu adiyiNai kAtta uNarnthu adayum
yeamkku Ohr baram ini illAthu  iruvinai mARRuthalil
TamakkE baram yenRu ThAmm muyalaum taram sARRuvamE

(Meaning ): The suffering chEthanams got tossed about wildly in the horrors of SamsAram and searched out for some one to save them .They got worried about who is going to come to their help .SrIman NaarAyaNa responded and assured them that He is there to save them and therefore they do not need to worry anymore. The Lord pointed out His sacred feet as the means for the protection of the chEthanams . After we (chEthanams) surrendered at those redeeming feet of the Lord , He accepted the total responsibility to destroy all the karmAs of
us , the ChEthanms , and stood in the place of other upAyams (means for Moksham) and blessed us with the fruits of Moksham . In this adhikAram , We (Swamy Desikan) will salute the glories of the Lord , who peforms this MahOpakAram for the PrapannAs.

 (199) The sacred feet of the Lord ALONE  is UpAyam
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palatthil oru thuvakku aRRa padhavi kAttip-
  pall uyirum tadumARap-paNNuhinRa
kalitthiraLin kadum kazhuthaik-katthu mARRik-
  kaNNudayAr kaNDuraittha kathiyac-chonnOm
valatthu ilahum maRu onRAl maRu onRillA
  MaamaNiaayAy malar mAthar oLIyAm anann-
nalatthil Ohr niharillA NaaTan paadha
  nalvazhiyAm alvazhakku aar nadutthuvArE ?

(Meaning ): Those who advocate the doctrines of  Para Mathams are like the harm-causing Kali PurushAs.They preach to the gullible people of the world the svaroopam of UpAyam for Moksham in a distorted fashion to  make sure that the followers will not gain the Phalan from adopting these means (upAyam ) . Their debates are as horrible to listen to like the awful bleating of an ass. We (Swamy  Desikan ) revealed in this chapter the upadEsams of our AchAryAs gifted with the eye of true knowledge about the true and fulfilling upAyams for Moksham. The upadEsams of our AchAryAs , who refuted the viparItha upAyams of Para Matha Vaadhins is about the truly effective upAyam for gaining Moksham .That UpAyam is the sacred feet of our Lord ; He is steeped in bliss and is characterized by the mole of SrIvathsam adorning His chest and is united always with His Piraatti residing on this very same broad chest . On this matter of the Lord being the surest upAyam (means) for Moksham , there is no debate .

(200) The comfort and the Glories of  of Prapatthi
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yellArkkum yeLithAna yERRatthAlum
   ini  uraikkai  mihayAna irakkatthAlum
soll aarkkum aLavAlum amaithalAlum
  thuNivu arithAyt-thuNai thuRakkum sukaratthAlum
kallArkkum kaRRAr soll kavarthalAlum
  KaNNan urai mudi soodi muditthalAlum
nallArkkum theeyArkkum ithuvE nanRA
  NaaraNaRkkE adaikkalamAi naNUhuveerE

(Meaning): Prapatthi is easy to perform by all chEthanams. Just like BrahmAsthram can  not co-exist with other inferior asthrams , Prapatthi can not co-exist with other upAyams intended for gaining MOksha Siddhi. Lord's mercy makes sure that one does not need to perform Prapatthi more than once to gain Moksham. Even if one does not have a clear understanding of the different angams of Prapatthi , the simple repetition of the Prapatthi Vaakyams of one's AchAryan yields the Phalans of Moksham. Even if it is difficult to realize the MahA VisvAsam ( an important angam of Prapatthi) , Prapatthi  is not comparable in difficulties to Bhakthi Yogam that requires the mastery of Karam and Jn~Ana Yogams . Even for those without any special Jn~Anam , the Prapatthi performed by AchAryAs for them is sufficent to gain the fruits of Moksham. Further , in the charama slOkam of SrImad GithA  , Prapatthi alone is extolled as the surest and simplest yOgam for any one , be they sinners or virtuous ones. May You all know the supermacy of Prapatthi over Bhakthi Yogam and perform SaraNAgathy at the sacred
feet of the Lord and gain Moksha Siddhi !
 
 

Paaasuram:201-202 :ParOktha PrayOjan BhangAdhikAram

Today we will study the 2 paasurams of the 23rd Chapter of Para Matha Bhangam : ParOktha PrayOjana BhangAdhikAram . In the previous chapter , ParOktha UpAya BhangAdhikAram , Swamy Desikan rejected the UpAyams recommended by the 15 Para Mathams and celebrated the glories of Prapatthi as elaborated by GithAchAryan in His Charama SlOkam. After dismissing ParOktha UpAyams , Swamy  Desikan covers in the 23rd chapter the topic of ParOktha PrayOjanams (Phalans cited by the other 15 Mathams ) as wothless .Swamy  Desikan points out the supermacy of our SiddhAntham and elaborates on the true phalan worthy of pursuit resulting from the following of our Darsanam.

(201) Refutation of the Svaroopam of the Phalan stated by Para Mathams
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PaNDai MaRaikku pahai yena ninRa para mathnagaL
   koNDavar koLLUm payan onRu ilathu yenum koormathiyAl
vaNN Thuvaraikku arasAna namm Maayanai vAnuluhiR-
   kaNDu kaLippathu yenum kAthal onRai karuthuvamE

(Meaning ): The followers of Para Mathams are opponents of the timeless Vedam. We know that they are wasting their time with no thought about the Phalans in this life or the one thereafter. In contrast , we are deeply desirous of enjoying ParipoorNa BrahmAnandham at SrI Vaikuntam as Parama PurushArTam.

(202) The Svaroopam of  the Phalan as per our SiddhAntham
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kalanthu ihazhum bhOgangaL kaNDu veLhik-
   kaariyamum kAraNamum kadanthu nAmm pOyk-
kulam thihazhum gurukkaL adi soodi mannum
   kuRRavEl adiyavar tamm kuzhAngaL kooDi
valam thihazhum ThirumahaLum maRRidatthE
   manniya MaNN mahaLArum NeeLayArum
nalam thihazha veeRRiruntha NaaTan paadham
   namakkithuvE mudiyenna naNNinOmE

(meaning): Rejecting the transient sukhams of this world , performing the UpAyam of Prapatthi, we get release from this SamsAram. We reach SrI Vaikuntam and prostrate there before the sacred feet of the AchAryAs and mingle with the ghOshti of BhaagavathAs (MukthAs) . There , we place on our head the sacred feet of SrIman NaarAyaNan , who is the embodiment of bliss and has SrI Devi on the right and SrI BhUmi and NeeLA Devis on His left side.

Paaasuram:203-205 :Nigamana AdhikAram I

Today we will study the 3 paasurams of the 24th Summary Chapter of Para Matha Bhangam : Nigamana AdhikAram .

(203) Mathams that are not rooted in VedAs can not teach Dharmam
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MaanangaL inRi vahutthu uraikkinRa mathangaL yelAm
     dhanangaL anRu dharuma neRikkenRu sARRiya pinn
Vaanam kavarnthu maRai mudi soodiya maa tavatthOr
      Jn~AnangaL onRa nadakkinRa nall vazhi nAduvamE

(meaning ): Our PoorvAchAryAs have established that any Matham that does not accept Vedam as PramANam
can not instruct us on Dharma mArgam. Our PoorvAchAryAs have unified the SaasthrAs without conflict to each other . May we follow the way travelled by our PoorvAchAryAs!

(204) Following the Foot steps of PoorvAchAryAs
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Tann-adik-keezh ulahu yEzhayum vaittha Tanit-ThirumAl
    ponn-adikku-yERkkinRa PuNNIyar kENmin puhalaRivAr
munnadi pArthu muyuluthalaal Avar chayaai yenap-
   pinnadi pArtthu nadanthu perum padham yERuvOmE

(Meaning): Oh Virtuous Ones ! Our Lord rules the world positioned under His sacred  feet . All are equally qualiifed to worship and enjoy those holy feet without interruption. We will state one thing that is beneficial to all . Please listen ! Our AchAryAs followed scrupulously the path travelled by their AchAryAs. May we also travel along the path of our AchAryAs and reach SrI Vaikuntam !

(205) The Path shown by VyAsa Bhagavan is the Right way
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vyamellAm iruL neekkum maNi ViLakkAY
    manniya nAnn-maRai   mouLi mathiyE koNDu
mey alathu viLampAtha ViyAsan kAttum
    vilakillA nall-vazhiyE virainthu selveer
Iyaam-aRa aRusaamaya kuRumpu aRutthOm
    aNi arangar adiyavarkkE adimai seythOm
mayya kadal vaDDatthuL maRRum thORRum
   Vaadhiyar tamm vAy-pahattai mARRinOmE

(meaning ): We have now completed the refutation of Para Matha PrathivAdhis and have removed doubts
about the inappropriateness of their doctrines . Our VisishtAdhvaitha VedAntham stands like a gem-studded dheepam to banish the darkness of nescience in this world. BhagavAn VyAsa , who utters nothing  but truth
swam over the ocean of VedAntham , reached the other shore  and compiled Brahma Soothrams as the essence of
Upanishads (VedAntham). The most auspicious way is the One shown by Sage VYAsa to gain Parama PurushArTam. We travelled on that path and are blessed with the boon of performing Kaimkaryam to the true servants of Lord RanganAtha .

 Paaasuram:206-207 :Nigamana AdhikAram II

Today we will study the final Two  paasurams of the 24th Summary Chapter of Para Matha Bhangam :
Nigamana AdhikAram .

In the 23 chapters of Para Matha  Bhangam , Swamy Desikan elaborately critiqued the deficencies of Para Mathams and pointed out that Para Mathams will never become Dharma Maarga SthAnams and that the VedAntha Maargam of SaraNAgathy will alone help us gain Moksha SthAnam without failure . Swamy  Desikan proved that Sruthi, Smruthi, IthihAsams and PurANams declare this with a single voice ( nyAsamEshAm tapasAm athirikthamAhu: ).

Swamy  Desikan has refuted on rigorous basis of logic and PramANams the doctrines of SaarvAkan ( Only Prathyaksham as PramANam ) , Maadhyamikan ( Sonya Vaadham) , YogAchAra Bhouddhan , SouthrAnthikan , VaibhAshikan , Pracchana BhouddhAs , JainAs , Bhaskara matham ( Brahma  PariNAmam is Prakrtuhi ),
Yadhava PrakAsa matham , VaisEshika Matham (ardha vainAsikar compared to PoorNa VainAsikars, who are BhoudhAs), PrabhAkara Vedaantham and  SaankhyA Matham and established the blemishlessness of Sva-matham firmly  rooted in Tarkam and sound PramANams . He established that there is no   Phala PrApthi by following
other defective mathams in Para Matha Bhangam .

This SrI Sookthi of Swamy  Desikan is all about SiddhAntha Tatthva Thraya niroopaNam and Veda BhAhya, Kudhrushti Matha Nirasanam .

 (206) Para Matha Bhanga Poorthy
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kOthu avam onRu illAtha tahavE koNDa
   koNdalena vanthu ulahil iyvarkku onROr
thUthuvanAi oru kODi maRaikaL yellAm
   thodarnthu Oda t-taniyODit-thuyaram theerttha
MaadhavanAr Vada Kongil vaani aaRRin
   vaNNihai nannaDam kaNDu mahizhnthu vaazhum
pOthivai nAmm Ponniyanthai naharin munnAL
   puNarAtha Paramathap-pOr pooritthOmE

(meaning): Lord is the dark-hued rain season cloud (KaaLamEgham ) , who pours out the blemishless and
most merciful anugraham on the people of this world . He incarnated as KrishNa BhagavAn for that purpose.
The crores of VedAs are powerless to see this Lord. They chase after Him and run behind Him with their
eulogies. He escapes them and runs to DuryOdhanA's court as their ambassador and finally through His gIthOpadEsam to ArjunA banished the sorrows of the world by blessing us with His redeeming Charama SlOkam .

We(Swamy  Desikan ) had His darsana SoubhAgyam and feasted on His dhivya soundharyam , when He incarnated as KrishNa at the dhivya dEsam of Thiruvaheendhrapuram , where the Garuda Nathi flows northward (Uthara Vaahini). There , He delights over tthe sight of the dancing waves racing with each other to offer salutations at His Thiruvadi. During that time , we composed the SrI Sookthi of Para Matha Bhangam to refutate the imperfect and fallacious doctrines of Para Mathams that have not been included in SrI BhAshyam
of Achaarya RaamAnujA and gained Para Matha Bhanga Poorthy (Completeion of the Kaimkaryam of the refutation of Para Mathams ).

(207) The Glories of the Sacred hands of SudarsanAzhwAn
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In this glorious Prabhandha Paasuram saluting Sudarsana BhagavAn ( The Sankalpa Sakthi of SrIman NaarAyaNa ) , Swamy Desikan thanks Lord Sudarshanan at the end of this Prabhandham as he did at the commencement of Paramatha Bhangam .

Thihari Mazhu uyar Kuntham TaNDu ankusam poRi
   sithaRu sathamuka angi VaaL  vEl amarnthathum
thezhi paNila silaikkaNNi Seeranga sevvidi
   sezhiya Gathai musalunthi Soolam thihazhnthathu

akhila uluhahaL kaNDayAyi Ohr alangalil
   adaya aday vill ilanga aasu inRi ninRathum
adiyum arukaruNayum aravu yenna ninRaDi
   adayum adiyArai anpinAl anjal yenpathum

mahizhum amarar gaNangaL vAnam kavarnthiDa
   maliyum asurar puNarttha mAyam thuranthathum
vaLarum aNi maNi minna vAnn anthi koNDida
   maRai muRai muRai vaNanga mARinRi venRathum

siki Iravi madhiyam umizh dEsu untha yeNN Disait-
   thiNi maruL seha uhanthu sEmangaL seythathum
Thihazh aravu aNai Arangar tEsu yenna manniya
  Thiri Sudarisanar seyya Eeer yeNN bhuyangaLE

This sixteen lined ( PathinARu Seer chantha Viruttham) has such dynamic gait that matches the speed of the rotating Sudarsanam on the hand of Lord RanganAtha (PrayOga Chakram) engaged in Para Matha  Bhangam  .

At the begining of this Prabhandham , Swamy  Desikan saluted Sudarsana BhagavAn as Ashta Bhuja Moorthy
adorning Eight weapons. Here , Swamy  Desikan  salutes Lord Sudarsana as ShOdasAyudha Moorthy to destroy
utterly the Para Matha Vaadhams and to accomplish Sva-Matha NirUpaNam .

The kramam ( order) of the salutations to the weapons are in the same order as in ShOdasAyudha SthOthram
in Sanskrit. Here , Swamy  Desikan salutes the 8 weapons in one side ( Chakram , Axe , Spear , Stick , Goad ,
hundred edged weapon spitting agni , Sword and Sakthi aayudham.

On the other side , Sudarshanar holds eight more weapons ( the Conch , Bow , Noose , Plough , VajrAyudham , Pestle, Gathai and Trident ).

Swamy  Desikan visualizes Sudarsanar with rows and rows of garlands and rathna hArams and giving abhaya pradhAanam to devotees like AadhisEshan and DevAs ,while destroying the asurAs . Swamy  Desikan enjoys the Sarva TejOmaya Sudarshanar saluted by the VedAs  shining as the radiance of   the Lord of SrIrangam Himself . In the seven of the sixteen lines (Paadhams) of   this Paasuram , Swamy  Desikan sums up the seven kinds of  anugraha kAryams   of Sudarshana BhagavAn.

Swamy  Desikan started this Prabhandham and concluded it at Thiruvheendhrapuram .Yet , He refers to Lord RanganAtha ( Thihazh AravaNai Arangar tEsu). It is Swamy  Desikan's prayer that in future that the Lord of SrIrangam should protect His BhagavathAs with Dhaiva Sampath and destroy Bhagavath Kaimkarya VirOdhis
(asurAs) just like he refuted the Para Mathams through the creation of the SrI Sookthi of Paramatha  Bhangam with the blessings of Lord DevanAthan of Thiruvaheendhrapuram .

Paramatha Bhangam SampoorNam .

Oppiliappan Koil VaradAchAri SadagOpan ,
Swamy Desikan ThiruvadikaLE SaraNam

Srimate Sri Laksminrisimha Divya Paduka Sevaka
SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama: