Re: The Mutisided genius of Swamy Desikan as an AchAryan: Part I
From the Bhakti List Archives
• November 12, 2002
respected sir,
as asked of me in the invitation mail to the group,I
am giving my background.
My name is Sidharth and am the son of S V Rajagopalan.
I am a student of an Engineering course and am at
present studying in 2nd year.As you may percieve I am
only 18 years of age.But having been exposed from
childhood to our faith and customs I have developed an
intrest for studying and understanding the
SriVaishnava
traditions and texts.I have begun to grasp the basic
gist of things but am still unclear as to various
aspects,either due to inexperience or lack of
understanding,and have thus joined the bhakti-list.
My mailing address is as under:
sidharth rajagopalan
s/o S V Rajagopalan
B-67,Indian Airlines Colony,
Opposite Police lines,
Secunderabad,
Andhra pradesh.
PIN:500003
yours sincierely
sidharth
________________________________________________________________________
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----- Original Message -----
From: Sadagopan
To: ; ;
Sent: Saturday, November 09, 2002 9:01 AM
Subject: The Mutisided genius of Swamy Desikan as an AchAryan: Part I
>
> SrI:
>
> Dear Swamy Desika BhakthAs:
>
> The abundant genius of Swamy Desikan flows brilliantly
> through every one of His SrI Sookthis , be it Kaavyams,
> SthOthrams , Prakarana granthams on VisishtAdhvaitha darsanam,
> Para Matha KaNdannam , Rahasya granthams in MaNipravALam ,
> Tamil Prabhandhams (Desika Prabhandhams) and VyAkyAna
> granthams or silpa saasthram or Geography et al.
>
> His genius is versatile and mutifaceted earning the titles
> of Sarva Tantra Svatantrar and VedAntha AchAryan from the dhivya
dampathis
> of SrIrangam . He did nothing but extoll Sri Bahgavad RaamAnuja
> SiddhAntham in His philosophical, religious SrI Sookthis.
> SrI BhaAshyam , Bhagavad GitA BhAshyam ,Gadhya Thryam of
> AchArya RaamAnujA were his daily diet. He wrote commentaries
> for GithArtha Sangraha (GithArtha Sangraha Rahsha) and
> ChathuslOki of Yaamuna Muni. His commentary on Swamy NammAzhwAr's
> ThiruvAimozhi is housed in the two SrI Sookthis of
> DramidOpanishad Taathparya RathnAvaLI and
> DhramidOpanishad Saara ; due to our misfortune ,
> His elaborate Tamil commentary on ThiruvAimozhi
> known as Nigama ParimaLam or the Seventy Four thousand
> collect is lost to posterity.
>
> His magnum opus , SrImad Rahasya Thraya Saaram and its
> sequel, VirOdha ParihAram as well as the ChillaRai
> rahasyams are elaborations of doctrines that Bhagavad RaamAnuja
> developed from the ancient VisishtAdhvaitha Darsanam .
>
> In any one of these works, Swamy Desikan was rooted in
> the Bhagavad RaamAnuja SiddhAntham and elaborated
> on them and defended this parama VaidhIka darsanam.
>
> adiyEn plans to post a series on Swamy Desikan's SrI Sookthis
> to salute the many sided genius of this Great Ubhaya VedAntha
> AchArya Saarva Bhouman.
>
> adiyEn will cover the follwing SrI Sookthis during
> the next few months:
>
> 1. Nyaya Parisuddhi and NyAya SiddhAnjanam ,
> where Swamy Desikan attempted and succeeded
> in the unification of NyAya and VedAnta.
> NyAya Parisuddhi intreprets the NyAya SoothrAs
> of Gouthama in a way that is not opposed to
> VisishtAdhvaitha darsanam. In this scholastic
> work, Sawmy Desikan examines tersely NyAya SoothrAs
> in the light of Brahma SoothrAs of Sage BadarAyana
> and criticizes the commentaries of VatsyAyana
> and UdayanA on NyAya SoothrAs, which refute
> Brahma SoothrAs.
>
> While NyAya Parisuddhi deals exclusively with
> the unification of NyAya and vedAnta through
> the route of PramANAs( Means of Knowledge) ,
> NyAya SiddhAnjana (NS)continues with the same
> effort of unification with the use of PramEyAs or
> the objects of valid knowledge . NS has been considered
> as the second part of NyAya Parisuddhi.
>
> Swamy Desikan completed the effort to unify NyAya-
> VaisEshika Systems with VedAnta started by Swamy
> Naatha Muni in His NyAya TatthvA and Swamy ALavanthAr
> in His Aathma siddhi. Swamy Desikan achieved a grand
> synthesis of the systems of NyAya and VedAnta in
> conformity with the VedAs, Smruthi , Soothra granthAs
> and the SrI Sookthis of AchArya RaamAnujA to strengthen
> SrI VisishtAdhavaitha system of Philosophy.
>
> 2. Meemsa PaadhukA and Seswara MeemAmsa: The MeemAmsa
> PaadhukA is a metrical SrI Sookthi (173 verses in
> the majestic Sragdhara metre ) and analyses the MeemAmsa
> Saasthram developed by Sage Jaimini in the form of SoothrAs.
> Jaimini's MeemAmsam is recognized as Poorva MeemAmsam
> and His AchAryan , Sage Veda VyAsa's MeemAmsa is celebrated
> as Utthara MeemAmsa. Poorva MeemAmsa deals with the study
> of Dharma and Utthara Meemsa focuses on the study of
> Brahman. Swamy Desikan condemned the NirIswara Vaadham
> developed by the commentators of Jaimini's Poorva Meemsa
> Soothras and established the true and inner meanings of
> those Soothrams . Swamy Desikan demonstrated that the soothrAs
> of Poorva MeemAmsam are in harmony with the Brahma SoothrAs
> (Utthara MeemAmsam ) of Sage BadarAyana . Swamy Desikan
> proves in the Seswara MeemAmsa SrI Sookthi that Sage Jaimini
> accepted Isvaran as the Universal Lord (Jagath KaaraNan,
> jagath rakshakan ) . Swamy Desikan goes on to establish
> through these two SrI Sookthis on MeemAmsa that the Poorva
> and Utthara MeemAmsa SaasthrAs are Eka SaasthrAs and are
> not inconsistent with each other.
>
> Recently , SrIman P.N.Sridharan Swamy mentioned about
> a brilliant and clear commentary on the first 12 chapters
> of Sage Jaimini that appeared in the precursor journal
> to Nrusimha PriyA . adiyEn hopes that he will summarize
> those articles or publish them in toto for the benefit of
> all AastikAs.
>
> Returning to the two SrI Sookthis of Swamy Desikan on
> MeemAmsa, the summary of these two granthams as recorded
> by an author , who prefers to be anonynous in SrI ThUppul
> MangaLAsAsana Malar of 1993 are:
>
> (a)MeemAmsa Saasthram is a commentary on Vedam and hence
> there is no contradiction between the two MeemAmsams.
>
> (b)Jaimini Maharishi has established in Poorva MeemAmsa
> that Isvaran (SrIman NaarAyaNan) has to be worshipped by
> karmAs prscribed by VedAs to attain the appropriate fruits.
>
> (c)DEvathAs have roopan (sarIram ) and their preethi yields
> the fruits of karmAs ( vedic rites). SrIman NaarAyaNan is
> the antharyAmi (indweller ) of all the Devathais and empowers
> the DevathAs .
>
> (d)Dharmam is of two kinds : Siddham ( that which can not
> be executed by us) and Saadhyam (that which can be
> undertaken by us: Yaagam et al ). Jaimini had both
> dharmams in mind , when he blessed us with Poorva MeemAmsa
> soothrams.
>
> (e)The darsanam that states Brahmam is sathyam (UNmai) and
> the prapancham (jagath) is unreal (Poy)is not consistent
> with the VedAs (Veda Virudhdam).Like Brahman ,the items
> referred to in Poorva MeemAmsam like karmAs , their fruits ,
> the jeevan that performs these karmAs are all real.
>
> (f)In the third chapter Soothram , Jaimini refers to
> sEshathvam loudly. He defines seshathva lakshanam as
> " sEsha: parArthvAth". That which exists for the upakAram of
> others is Sesham. That which uses that UpakAram is sEshi.
> Sage VyAsa in his Utthara MeemAmsa defines the sentient Jeevan
> (chethanam) and the insentient achEthanam are the Sesham
> for the ParamAthmA , who is Sarva Seshi in His soothrams:
> " TadhInathvAth arTavath" .
>
> We conclude with a meaningful prayer by an AchAryan of recent times:
>
> VishNurEva Param brahma jign~Asyam Tatthvam utthamam
> MeemAmsA Saasthra-samvEdhyam ithi prOktham GurUtthamai:
> VijayathAm Gurupankthi sikhAmaNi:VijayathAm YathirAja Mathadhvaja:
> VijayathAm kavitArkika KesarI VijayathAm NigamAntha GurUtthama:
>
> Swamy Desikan ThriuvadigaLE SaraNam
> Daasan , Oppiliappan Koil VaradAchAri SadagOpan
>
>
>
>
>
>
>
>
>
>
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>
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>
>
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