SrI Thirukkudanthai Desikan’s Desika Sahasra Naamam Sathadhushani Naamas 101–168
Annotated Commentary in English By: Oppiliappan Koil SrI VaradAchAri SaThakopan sadagopan.org haaSoa 9 10 101-168 Naamaas Sathadhushani Dhyana Slokam Introduction 1 T C ITLE ONTENTS
N AAMAS P AGE
sadagopan.org sadagopan.org There aremanyCommentaries onVedAnt SathadhUshaNi. master minds-Sankara andRaamAnuja”through twoVeda ofunderstandingthe beneficiaries RaamAnujaispresented.As of AchArya ofpre- The advaithavEdAntha sounder one. rigorously VedAnthas and VisishtAdhvaitha meth dialectical Through theuseofasound Desi SixtySixVaadhAs,Swamy Through his constitutes thesolereality and consciousness andisdevoidofallattribut One ofthecentraldoctrinesAdhvai SriBhAshyam. magnum Opus, of AdvaithaVedAnthaalongthelinesel ofSathadhUshaNi in thesixtySixVaadhAs The mostlogicalandscholastic/authoritati VedAntha”. devoted tothecriticismofAdvaitha Satha dhUshaNiisrecognizedas“apole share withyouwhatlittle adiyEnknowsab adiyEn’s humblePraNAmamstoallSriVais I NTRODUCTION SRI DESIKASAHASRANAAMAMS RELATEDTO . ïImiÚgmaNtdeizkidVyshönamavil>. SRI THIRUKKUDANTHAI DESIKAN’S : ïImÌaepalyR mhadeizkE>Anug&hItm! . ïImteingmaNt mhadeizkaynm>. S everything elseisillusory. desika periodispresented ATHADHUSHANI . ïI>. 1 es /determinations (nirvisEsham)”.Brahman out thisSrISookthi Dr. S.M.S.Charihasobserved,wearethe mical classic of VisihtAdhvaitha VedAntha VedAntha mical classicofVisihtAdhvaitha aborated byAchAryaRaamAnujainHis ve argumentsadvancedbySwamyDesikan od, Swamy Desikan evaluates theAdvaitha od, SwamyDesikanevaluates hNava AchAryaaspriortocommencing tha VedAntha is:“Brahmanispure VedAntha tha refute theuntenabilityofcentraldoctrines nthic systems “expounded by two great nthic systems“expounded bytwo kan refutessoundlythesecoredoctrines. ha SutrAs / Brahma Sutras of Sage Sage /BrahmaSutrasof ha SutrAs and establishesthatthelatter isthe
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sadagopan.org sadagopan.org R BhAshyam. isavailableth Extensive bibiliography http://www.advaita-vedanta.org/avhp details: developing itasadarsanam.Readersarere assembled awebpageonAdvaithaphilosophy whoearned Sriman SundaresanVidyasankar, even ofqualitieswithinitself and onlyRealitydoesnotadmitofan andlucidity”. depth, subtlety SBisthefirs By chronology, than SrimanNarayanan. God. AdhiSankarawasagreatdevotee of BrahmanandPersonal herebetweentheabsolute makesadistinction Sankara Adhi from theoceanofthisworld”. this world'smirage.Begracious,Lord,to “Save mefrompride,OhVish of AdhiSankara’sloftysthOthram,Hebe came who Nrusimhan, Lakshmi andSri works monumental 820 CE)andleftbehind was bornatKalady,Keralaand Adhi Sankara soundness of doctrines developedbyAchA ofdoctrines soundness engaged inmanydebates withParaMatha tothest life Swamy Desikandevoted his of Bheda-abhedaandalso to“illusionis forhisopposition foundations opus,Bh Brahma Sutras.Inthismagnum Sr is themostfamousofwhich Sookthis, isat BrundhAvanam for 120yearsandHis Bhagavath RamanujawasbornatSriperumbhUt S (SB) andRaamAnuja(Sri)BhAshyam(RB). BadarAyaNa. Twoofthemstandontop ANKARA AMANUJA B B H A H SHYAM A SHYAM
dualism(Dhvaitham)”. , nottospeakoftheexistencethingsapartfromit”. It advancestheAdvaithicview Nu, curemyrestless mind,sti t to arrive on the scene and is highly regarded for “its regardedfor“its highly t toarriveonthesceneandis 2 seeches thegraceofVishNuthisway: i BhAshya, the commentary on Veda VyAsa’s i BhAshya,thecommentaryonVedaVyAsa’s ere on Advaita darsanam and Sankara ere onAdvaitadarsanamandSankara rya Ramanuja in Sri BhAshyam. Para Matha rya RamanujainSriBhAshyam. this Thy humble creature, and rescue him creature,andrescuehim Thyhumble this y differencewhatsoever.Itdoesnotadmit tic Monism (advaitham), thegrosserforms tic Monism(advaitham), Lord GuruvAyUrappan, who is none other whoisnone Lord GuruvAyUrappan, allthecommentaries:SankaraBhAshyam udy and teaching of Sri BhAshyam and BhAshyam udy andteachingof Sri agavath Raamanuja develops clearlythe Raamanujadevelops agavath Vaadhis to defeat them and establish the Vaadhis todefeatthem andestablishthe ferred tothese web lived forjust32years onthisearth(788- including moving sthOtrams on MahA including movingsthOtramsonMahA his Ph.D from Caltech, has lovingly haslovingly fromCaltech, Ph.D his Srirangam. Heblesseduswith9Sri and thecentralroleofAdhiSankarain hUr in 1017 C.E and lived on this earth C.Eandlivedonthis hUr in1017 tohisrescuemore ll mythirstforthewatersof that Brahman is “the one that Brahmanis“theone pages foradditional than once. In one 7. to according Sutras Brahma 6. 5. 4. 3. 2. 1. centuries: in depththemeticulousdevelopmentof VedArthaSangraham, BhAshyam, Extensive referencestoAchAryaRamanu SriAhobilaMatamonNo Desikan of celebrationsofasmath SathAbhishEkam aspartofthe108e-b Bhangam separately adiyEn willcoverSathadhUshaNi,Ta AlavanthAr, AchAryaRamanujaandothe Desikan indefenseofVisishtAdhvaitha Bhangam, SathadhUshaNi,TathvaMuktha 11. 10. 9. 8. http://www.ramanuja.org/sv/ach A lecturegiven atMysore onSriBhashya ofRamanuja: Life andworks Research Center,Chennai,1996 Gleanings fromTheSriBhashya NewDelhi,1998. Manoharlal Publishers, Munshiram RamanujaandMadhvabyDr.S.M.S.Chari, commentaries ofSankara, oftheVedantasutra: The Philosophy 1998. Tatthva Muktha KalapambyDr.S.M.S.Char Vedanta: ofVisishtadvaita Fundamentals NewDelhi. MotilalBanarsidass, revisededition1999, Satha dhUshaNi, byDr.S.M.S.Chari: Advaita andVisishtAdvaita VeeraraghavacchAr Swamy( Swamis VireswaranandaandAdidevananda ParamArtha BhUshaNam Volume I,1959. GitArtha Sangraha, PrakAsika, 1958)havebeenreleased Other famousCommentaries 2005 and2006. 1and2, Volumes Vedanta Dheepa, HH Parakala Matam Jeeyar, Sri Ranganatha MahA Desikan, HHParakalaMatamJeeyar,SriRanganatha MahADesikan, , UtthamurSwamigal,1978.
by Sudarsana Suri ( bySudarsanaSuri http://en.wikipedia.org/wiki/ramanuja http://en.wikipedia.org/wiki/ramanuja VedanthaDheepaaetala Bhaava Prakaasika v 30,2006atSrirangam. , Dr. P.Narasimhachari, Sri VisishtAdhvaitha , Dr.P.Narasimhachari,SriVisishtAdhvaitha SriBhashya of SriRamanuja, 3 by Sri Ahobila Matam, Chennai. Chennai. Matam, by SriAhobila Dr. N.S. AnaanthaRangacharya,Bangalore Dr.N.S. r VaishNavitePoorvaachAryAs. aryas/ramanuja/sribhashya.html AchAryan, SriNaraya A Study based on the evaluation of the theevaluationof AStudybasedon tthva Muktha KalApam and ParaMatha tthva MukthaKalApamand m alongthelinesdevelopedbySwamy ook seriesthatisbe VisishtAdhvaitha darsanamoverthe VisishtAdhvaitha KalApam aretheSriSookthisofSwamy by Dr.S.S. RaghavacharonJuly14,1977. by ja’s philosophy as developed in Sri asdevelopedinSri ja’s philosophy AStudybasedonSwamyDesikan's , AdvaithaAsrama,Calcutta,1995. i, MotilalBanarsidass,NewDelhi, AstudybasedonSwamyDesikan’s Srutha PrakAsika , acommentaryonSrutha re available for all to study re availableforalltostudy na YatheendhraMahaa ing preparedforthe ) andUtthamUr
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sadagopan.org sadagopan.org 16. 15. 14. 13. 12. 11. 10. 9. 8. 7. 6. 5. 4. 3. 2. 1. DictionaryofIndianPhilosophy”: “AConcise assembled in monographonSathadhUshaN of hisscholarly VedAntha. adiyEnisgrateful to /meanings to providethedefinitions ofthetopicsunderdiscus the comprehension Some oftheParibhAshai(exclusiveterminol theSankaraandRamanujaBhAshyams. discussing definition Next, wewillcoversomeofthe 12. Buddhi: the internalorgan. vaadha: bimbha-prathibimbha is sublated. baadha: avyaktham: avidhya: anupapatthi: anualabdhi: AnubhUthi: Anavasthaa: &AVIDHYAA. (anirvachaneeya). MoreunderMAYAA andproj concealment (avAraNa/tirodhAna) (Brahman)orintheindividual Absolute byrightkn (bhAva roopa)andisremovable Ajn~Ana: ajada: Qualified reality. akhandartha: inner self. ahamarta: adhyaasa: the Tatthva Thrayamin VisishtAdhvaitham. achith: abEdha: Siddhi VisishtAdvaita sentient insentient, primalmatter;chith:sentie insentient, sublation; baadhitanuvrutthi: persistence baadhitanuvrutthi: sublation; intellect intellect nescience,thecosmicprinciple,wh non-difference oridentitynon-duality non-difference According to advaitha, it is defined as beginningless (anAdhi), positive positive (anAdhi), Accordingtoadvaitha,itisdefinedasbeginningless superimposition, illusion, falseattribution illusion, superimposition, theentitydenotedbynotionof non-cognition, non-recognition non-cognition,non-recognition unmanifest, devoid of names and form devoidofnamesandform unmanifest, Infinite regress Infinite Consciousness, Knowledge. Knowledge. Consciousness, logical untenability logicaluntenability Adhvaithaicviewreferstonon-dua , SriD.T.Tatacharya, Tirupathy, 1962. toDr.S.M.S.Chariforhiswo thetheorythatjiva is 4 ogies) canbeconfusing ogies) s for the commonly used ParibhAshai in s forthecommonlyusedParibhAshaiin selected terms used often inadhvaitha termsusedoften selected sion. Hence, adiyEnistakingtheliberty sion. Hence, i and Dr. John Grimes for his definitions i andDr.JohnGrimesforhisdefinitions self (Jivan)havingthetwopowersof ThethirdTatthvamisIswaran. ich isthecauseofworldillusion. owledge havingitslocuseitherinthe owledge ection (vikshEpa)andindeterminable nt being. Achith andchitharetwoof nt being.Achith “I”,theindividualSelf,pure l reality; VisistAdhvaithic view:a l reality;VisistAdhvaithic of thetraceavidyaevenafterit areflectionofBrahman in nderful glossaryattheend at times and block attimesandblock 17. 31. 24. 23. 22. 21. 20. 19. 18. 30. 29. 28. 27. 26. 25. untenable) ofRaamAnujaagainstthe inthiscontex It isimportanttounderstand Visishtadvaita, itisthemys Synonym for eka-jiva vaadha: PramaNa: describedasthebeginningle divinity. Itis creation; primalmatter.Accordingtoadva characteroftheuniverse, phenomenal Maaya: Kalpita: Jn~Ata: Jn~Ana: Jeevan mukthi: Jaati: jada: real orunreal”. of power of theworld;anindescribable parinAma vadha: nirvisEsha: nirguNa: attainment ofthest Moksha: mithyaa: Maaayin: untenability ofcompletecessation untenability ofthatwhichremo untenability (PramANa anupapatthi) pervalidmeansofknowledge untenability ofindefinability untenability ofavidyA’snatu untenability ofconcealment(tirOdhAnaanupapatthi), untenability ofthelocus(aasrayaanupapatthi) untenability Inert the distinguishing ch thedistinguishing Cosmic principle, which gives rise to world illusion, the risetoworldillusion, gives which Cosmicprinciple, imaginary,false knower,cognizer release from bondage, union with union releasefrombondage, illusory Knowledge, cognition devoidofattributes,qualities thewielderofMaaya,Creator prakrti, avyakta,pradhaana, meansofvalidknowledge undifferentiated, devoid undifferentiated, Moksham for a person even while being embodied beingembodied forapersonevenwhile Moksham thetheorythatthere thetheorythatAb atus of Brahman. atus ofBrahman. terious poweroftheLord. aracter ofanobject (anirvacaneeya anupapatthi), (anirvacaneeyaanupapatthi), re (Svarupaanupapatthi), avidhya doctrine of advaithins: avidhya doctrineofadvaithins: ves (nivartaka anupapatthi), and ves (nivartakaanupapatthi), 5 of all characteristics of allcharacteristics isonlyonejiva. (nivruttianupapatthi). avidya,ajn~Ana,avyakrutha solute transformsitself t, the saptha vidha anupatthi (seven,great t, thesapthavidhaanupatthi the Absolute (Brahman),which is neither the Absolute that whichisaninst ss cause,whichbrings ita, “itisthefor the absoluteandinadvita, into the universe. intothe ce thatconcealsour rument of wonderful rument ofwonderful abouttheillusion . Accordingto
sadagopan.org sadagopan.org 49. 48. 47. 46. 45. 44. 43. 42. 41. 40. 39. 38. 37. 36. 35. 34. 33. 32. opponent ( opponent (conte discussion aphilosophical Vaadham is hundred. Whateverthe case maybe, weha only 66havesurvived.Somesaythe“s took placeoversevendays.Thevaadhams debate toprovethesuperiorityofadhvaith arguments advancedbySwamy PeraruLA dear sishyAsofSwamyDesikanwas Desikan tosummarizetheessenceofSwam Sahasra studythe 68Desika We willnow provide theirmeaningaswegoalong. There aremanyotherspecialSanskritterm 50. vivartha Vaadha: vEdhana: upahitha Brahman: Upajeevaya: upajeevaka: Upaadhi: UpAdhaana KaaraNa: Soonya Vaadha: (Poorvapakshi). SiddhAntha: Savikalpa: SamskAra: SaguNa: Saadharmya: saadhana: sadhasadh vilakshaNa: prathyabhij~na: prakruti: praagabhaava: Vyavahaara: Poorva Pakshi primalmatter possessed with attributes/GuNAs/Qualities attributes/GuNAs/Qualities with possessed adjunct adjunct Knowledge of Brahman Knowledgeof means for spiritual realization means forspiritual Residual impression ofExperience Residualimpression differentiated thatwhichofferssustenance empiricalusage that whichdependsonanother Final view, established conclusion in answer to objector toobjector answer in establishedconclusion Finalview, equality prior nonexistence priornonexistence knowledge by recognition byrecognition knowledge nihilism (nullity is theulti (nullityis nihilism thetheorythatworldisan QualifiedBrahman material cause differentfromrealandunreal. ) stating his caseandthere ) statinghis
Desikan todefeattheadhv 6 ve 66Vaadhamsonlywith us. atha” sabdham means many and not one atha” sabdhammeansmanyandnotone advanced by Swamy Desikanwere100but advanced by s used in VedAnthic discussions. Wewill discussions. VedAnthic in s used am overVisishtAdhvaitham.Thisdebate y Desikan’s Satha dhUshaNi. One of the dhUshaNi. Oneofthe y Desikan’sSatha NaamAs composedbyThirukkudanthai mate natureoftheAbsolute) La arayar. Herecorded forposteritythe st) toarrive atth illusoryappearanceofBrahman spondent usesdestructive aithis, who had asked for a fora hadasked aithis, who e truth through the e truththrough sequence intheordering ofthetopicscovere ofSathadhUshaNi, 66Vaadhams Among the tothehollownessofad opposed layman tobecomefamiliarwiththesoun during thepost-Ramanujaperiod.Duringth wider groundandcounterthecriticismsof beyond theargumentsadvanc de issues) The listoftopics(philosophical these fog. byhispo SwamyDesikaninspired genius of classic workknownas“ andMaadhv RaamAnuja’s VisishtAdhvaitham’s MadhusUdhana Saraswathy,agreatAdhvit and theirtheoryofMaaya. doct criticized heavilytheadhvaithin’s RaamAnuja andSwamyDesikan’stimes, (Maayaa Vaadham ofadhvaithins)furtheron critically evaluatedtheadhvaithadoctri ( opus magnum inhis that RaamAnuja followedupon AathmaSiddhiandIshtaSi doctrines in Swamy Alavantharuseddialecticalmethod RaamAnuja C.E) andAchArya thepathlaidoutbySw Desikan followed Here,Swamy adhvaitham. itselfto confines SathaDhUshaNi Matha bhangam. debates ledtothecreationofmassive before withtheopponentsfromJainaMath Thistypeofvictoryhas the opponents. conducted oneoftherichestva own matham( (adhvaithinhere)but alsothorough opponent should one accomplishing this, view isbackedupbytheconstructive The richestvaadhamistheoneinwhichth debating ski mainly toshowoffone's sthApanam ( criticism oftheviewspresented( Vitandaa Vaadham ). ThereisanothercategoryofVaa
sva paksham ). No effort is made here to advance one’s own position ( madeheretoadvanceone’sownposition ). Noeffortis Adhvaitha Siddhi
). SwamyDesikanwassuchatoweringscholarthathe ed byAchAryaRamanujain (1017-1137 C.E). be wellversednotonlyinth dham knownforitsdialecti hvaithic coredoctrines. Para Mathanirasanam lls asinOxforddebatingSociety. rines ofillusorinesstheworld( 7 amy AlavanthArakaYaamunaMuni(916-1036 been accomplishedbySwamyDesikanonce alt with inSathadhUshaNiismany.Theygo ”. Thesedebatescontinueeventoday.The nes. Swamy Desikan elaborated onthis nes. SwamyDesikanelaborated advancement ofone’sownposition.For AchAryAs of Maadhva sampradhAyam AchAryAsofMaadhva orvAchAryA's teachingsshinesthroughall ddhi, two of his Sri Sookthis. AchArya AchArya SriSookthis. his ddhi, twoof d. EachoneoftheV dness of VisishtAdhvaithic doctrinesas VisishtAdhvaithic dness of and brilliantSriSookthireveredasPara am infrontofLordDevanAthan.Those e destructivecriticism to show the hollowness ofadhvaitha toshowthehollowness VisishtAdhvaitham by the adhvaithins by theadhvaithins VisishtAdhvaitham ly incommandofthedoctrinesone’s dham knownasJalpaVaadam,whichis is process,SwamyDesikanhelpedthe AchArya’s Dhvaitham’s positions in his in AchArya’s Dhvaitham’spositions asystematicway. ha scholar criticizedbothAchArya ha scholar there hasbeennoparticular logical
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sadagopan.org sadagopan.org Thirukudanathai AarAvamudhan born 300 whowas Desikan, Thirukkudanthai eight (8)broadcategories: particular controversialissue.Dr.S.M.S.Cha a greatfeat. grantham, TatthvaMukthaKalaapamhasbeen coveredin214 with 32chaptershasbeen sahasra nAmaas.SrimathRahasyaThraya important polemicalSriSookthilikeSath a preciseandt Swamy Desikaninsuch Naamam forSwamyDesikan coveringallaspe avathAram ofSwamyDesikan 8. and Thedoctrineofavidhyaa, 7. Universe(Jagath), 6. NirguNaBrahman(attributelessBrahman), 5. TheindividualSelfandtheAbsolute, 4. (anubhUthi), Thenatureofconsciousness 3. Perceptionanddifference, 2. 1. PramANAs, Saadhana and Mukthi. Saadhana andMukthi.
and hence it is no wonder hecouldcreateaSahasra and henceitisnowonder
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Attributeless Brahman isrecognizedby C established byHisPoorvAchAryAs. canneverbecomethemean Adhvaithis as illusion. thesentie Reality consistingof that (attributes). SwamyDesikanestablished ItnirvisEsha vasthuand(2)Brah isSalutations tothatAchAryan, very re nirvisEshabrahmasabdamukhyA Desikan criticizedtheseinconsistenc ajn~Anam. Theirargumentswe andth dictum isthattheworldunreal Swamy Desikan (PeraruLALaarayar)andhasbe trounced. Thesummaryofthatdebatewas darsanam. Thedebatewentonforseven Adhvathins challengedSwamyDesikanforade C SriSookthiofSathadhUshaNi. through the Salutations totheAchAryan whoquelledth satadUshaNypakrAntamAyidurvAdigarvakayanama: M 101 Aae< ztdU;{yp³aNt (A N OMMENTS OMMENTS EANING EANING LL AAM N AAM A : : S A (101 : : S ARE TO PRECEDED 168) maiyÊvaRidgvRkay nm> maiyÊvaRidgvRkay al. Heprovedthatthe nirv who defeated the adhvaithic vi defeatedtheadhvaithic who BY nt andinsentiententitiesof ma sabdhamisrelatedto anentitywithoutdharmam re inconsistentwithVeda PRA ies anddefeatedthemsoundly. N 10 AVAM mukhyArtha bhangakrute nama: mukhyArthabhangakrute AchArya Ramanujaand SwamyDesikan as go withamukhyaarth ing of Brahma sabdham along the lines lines alongthe ing ofBrahmasabdham e arrogance of Maayaa Vaadhis (adhvathis) e arroganceofMaayaaVaadhis(adhvathis) ey holdtheviewthatevenIswaranhas “O ng withoutattributes is thesame asa days. At the end, the adhvaithis were days. Attheend,adhvaithis an attributeless Brahman, the ultimate theultimate anattributelessBrahman, recorded byoneofthedearsishyAs bate toestablishthesuperiorityoftheir M en preservedforus.Adhvaithiscentral ”) isEsha Vasthudescribedby ms (VedaViruttham).Swamy the world cannot be defined theworldcannotbedefined ew that (1) Brahman isa ew that(1)Brahman am. Whenonefocuses NirvisEsha Brahman with no dharmams whatso dharmams NirvisEsha Brahmanwith no that dharmamofavishayam, vichArammake known, thereisnoneed for amenable Brahman withnoattributesisnot NirvisEsha Brahmanpostulatedastheircent VichAram istotall This kindofBrahma betakenup)”. Brahman (should knowledge ofBrahmaniseternalandinfini cannot identifywithanirvisEshavasthuas isSrim itsname Brahman and with onevoicethatthe loftiestand themost indicating niruktham VedAs, Smruthisand basedon amukhyArtham. Thisviewisnot identify SaguNaBrahmamwithmukh There are thosewhosplitBr sabdham. need thereisno (logical untenability), relation toitasamukhyArtham.Ifth can makesense.IfthereisnomukhyArt amukhyArtham isabsurd.Onlythesam One cannotsayinthiscontextthatth mere work, i.e.,sacrificesetc.,are epheme has beengainedbyth the work-portionofVedAsandephe jign~AsA). Themeaningforth The FirstVedAnthaSoothramrecommends C view thatnirvisEshaBrahmanaloneisth Salutations tothatAchAryan(Swamy Desi M nirvisEsha 103 inivRze;äüij}aSyTvÉÃndi][ay brahma nm> jijn~Asyat on theamukhyArthamwithoutre OMMENTS EANING : : e studyofPoorva-Meemsaa)therefor inquiry (vichAram). Only when inquiry (vichAram).Only when ahman into two, saguNa and nirguNa Brahmam,and ahman intotwo,saguNaandnirguNa an NarayaNanwithallauspic is Sootthram givenas: ference to the MukhyArtham, ference totheMukhyArtham, va bhanjana dakshiNaya nama: va bhanjanadakshiNaya 11 ere is a MukhyArtham without anupapatthi withoutanupapatthi ere isaMukhyArtham e objectofinquirybytheSaasthrAs. bhnadham of an amukhyam with Mukhyam bhnadham ofanamukhyamwithMukhyam to project an amukhya artham for Brahma anamukhyaarthamforBrahma to project Brahman aspostulatedbyAdvaithins. Brahman is NirvEsha Vasthu (Brahman) hasonly is NirvEshaVasthu(Brahman) the correctmeanings ham, thentherecannotbeanythingwith ral andlimited,wherea yArtham andnirguNabrahmamwith yArtham kan), who soundly defeated theadvaithic kan), whosoundlydefeated us Brahma VichAram(aTAthO Brahma usBrahma any PramANamandisaflightoffancy. ral plank by the adhvaithins. That kind of ral plankbytheadhvaithins.Thatkindof y irrelevant and inappropriate for the forthe y irrelevantandinappropriate for inquiry .Inthemattersthatare forinquiry well te) theinquiry(into realte) nature)of meral natureoftheresultsmerework elevatingTatthvamth s sense. When there is a vishayam like s sense.Whenthereis avishayam ever(absolutelyattributeless), itdoes “Then (after a knowledge of “Then (afteraknowledgeof e (astheresultsobtainedby there isdoubt ious attributes. Hence one attributes.Hence ious it isapointlesspursuit. of Veda BhAgams say BhAgams Veda of s theresultsof at protectsallis about thisor sadagopan.org sadagopan.org soothram isirrelevantfor Adhvaithis.Ther M we lookinsomething,whichhasnothingto orlookinginto. forinquiry not lenditself The argumentsofadhvaithins thisouttoo. haspointed BhOdhAyana undertakes unitary Saasthram.Onewho the inquireabout (divisions) commentedBrahma bhAgam.TheSaasthramthatinqu Meemsa darsanamcommentedonbySageJa on Th isKarmabhAgam. ofVedam The firstpart by SageC VyAsa,view. the (yEk under aunitarydivisionofSaasthram AchAryan VichAram. Utthara MeemAmsaroopa Brahma two branchesofMeemAmsam:PoorvaMe ofSalutations toSwamy Desikan,whoestablis Sage Jaimini. Both kmRäüivcaraTmmIma : opinion aboutthein meanings of the VedAs and theVedAsand of meanings that PoorvaMeemAmsaandUttharaare it theyEkaSaasthram view, 12 d by us. Adhvaithis reason that d byus.Adhvaithisreasonthat There isnoyOgyathiforvichAram.Howcan e isnoprasakthi(cause)forvichAram. emAmsa Roopa Karma VichAram and the emAmsa RoopaKarmaVichAramandthe hed the unity (theseamlessnature)ofthe hed theunity look into?Therefore, a Saasthram)fromVichArampointof know aboutKarmAsandtheUtthara Veda adhyayanam studies both. Sage Sage Veda adhyayanamstudiesboth. rma vishayamandtheUttharabhAgam treat thetwoas separate Saasthrams. imini. ThesecondpartoftheVedamis mini andVyAsar)ar hAs and hence this viruttham (clash) thisviruttham(clash) hAs andhence He establishedthatbothofthemcome e Saasthramthatexamines itisPoorva t Brahman.HencethereisadhikhAri ires into it is VedAntha Saasthram Saasthram itisVedAntha ires into terpretation oftheVedAnthanyAyams have to be treated as two Saasthrams have tobetreatedastwoSaasthrams can beconsideredasan the veryfirstBrahma e different(Kartha 2. In both the MeemAmsAs,theadhikAri Inboththe 2. BoththeMeemAmsaisare 1. VisishtAdhvaithin’s Response: 2. The enquiry intoBrahman, which is Theenquiry 2. heldby the theposition Accordingto 1. L only. Satha bookon scholarly his appendix in adiyEn isseekingthepermissionof covered bythe66VaadhamsofSathadhUshaNi. goesdeeperintoindividual Before adiyEn In thepreviousparagraphs,adiyencovere IST based on their common pursuit of the meanings of the Veda BhAgams. oftheVedaBhAgams. based ontheircommonpursuitofthemeanings recognize thatbothPoorvaandUtthar yEka Saasthram. necessitate theclassificationoftwo does not arise. does notarise. Vedams, hassharedidentityPursuitof we reconcile thisdivergentruli chapters. Adhvaithinsadmi Saasthrams itself ismadeupoftwo ofAdhvaithin theline basis, following with SaadhyaVishayam(UpAyam/meansand vishayam (TheKaaraNathvamof Brahman) vishaya bhEdham.InUttharaMeemAmsai, import eitherprimaryor secondary. OF text ofSageJaiminiandnotthelatter asinterpol arTams toJaiminiSoothrams virOdham amongthetwo;latter arTa virOdhamsinthetwoMeemAmsais: authors. will Thebook validreasons. another for KarthA BhEdham:Abook We will elaborate on these points later. We willelaborateonthesepointslater. TOPICS DEALT WITH IN t thatUttharaMeemAmsaiisoneSaasthram.Howcan THE about the inquiry ofVedArt about theinquiry ng of the adhvaithin. Weha ng oftheadhvaithin. S can bestartedbyoneau ATHA 13 held to be pure and devoid of all heldtobepureanddevoid ofall Dr. S.M.S. Chari to includethemfromthe Dr. S.M.S.Chari Advaitin, thetermBrahmancannot haveany Advaitin, dhUshaNi. This is for educational purposes purposes foreducational dhUshaNi. Thisis because of Vishaya bhEdham amongits4 bhEdham because ofVishaya , wecannotstatethatUttharaMeemAmsai D the same goal); hence adhikAri bhEdham bhEdham thesamegoal);henceadhikAri d 4 of the Vaadhams of Satha dhUshaNi. ofSathadhUshaNi. d 4oftheVaadhams , whowantstoknow themeanings ofthe daycommentators of a MeemAmsais constituteoneSaasthram Saasthrams as separate ones and not as Saasthrams asseparateonesandnot H Vaadhams, itisgoodtolistthetopics U the firsttwo chaptersdealwithSiddha andtheremainingtwochaptersdeal day commentators addedvipareetha ations. Wecanonlygobythesource SHA still bethesamealthoughithastwo Phalan of such vichAram). Onthis Phalan ofsuchvichAram). strictly speaking, thereisnoarTa N I : hams. Hence,thereisno ve torejectthisviewand thor and completed by thor andcompleted PoorvaMeemAmsai. sadagopan.org sadagopan.org 25. Consciousness cannotbe Consciousness 25. Consciousness isnotindeterminate. 24. ismany. Consciousness 23. to isalsosubject Consciousness 22. Knowledge isoriginateda 21. in That consciousnessisself-luminous 20. Brahman cannotbethelocusofnescience. 19. In respect ofhim,whoholdsBrahmanto 18. The relation th oftheconsciousnessto 17. Even theVyAvartaanumAnadoesnot 16. The Universeisnotillusory;theinference 15. That scriptureisthefinalauthorityin 14. notillusorybutreal. Difference is 13. Perception doesnot apprehendamerebeing. 12. Evenindeterminateperceptionhas 11. There isnoentitythat is 10. notacknowledge Theadvaithinwhodoes 9. four abundanceofthe of Thepossession 8. byitself Verbaltestimony isnot 7. Sacrificesetc.arenotthe meansofvi 6. Aftertheremovalofnescience,co 5. enjoined,is whichisnot Knowledge, 4. MeemAmsA,whichisscripturalexegesis, 3. knowledge is untenable. knowledge isuntenable. notpossible. manifestations itselfis possible. is fallacious. respect totheadvaitins. not eligibleforadebate. ofBrahman-enquiry. etc., isnotaprerequisite and pain). mean desire toknowBrahmanandVedana SaastrAs. anddivergent body ofdiscontinuous determinations isunintelligible. devoid of alldeterminations. devoidof identical withtheSelf. nd assuchitisnoteternal. themeansofimmediateknowledge. changebecauseitisproduced. for its content a qualified entity. for itscontentaqualified 14 vidisha but of Vedanaa (Vividisha means (Vividisha vidisha butofVedanaa not themeanstorelease butUpAsana. ntinuance of the body is unintelligible. ofthebodyisunintelligible. ntinuance matters ofspiritdoes prove the illusoriness ofUniverse. prove theillusoriness e objectisquiteintelligibleandalso the sense of not being an object of anobject thesenseofnotbeing meansViz.,nithya-anithyavasthuvivEka benothingbutconsci the AbsoluteReality of the PramANAsis is a single continuous Saasthrabutnota is asinglecontinuous on theDhrushtavyaurgedinsupportofit s senseexperienceleadingtopleasure notholdgoodwith ousness theexternal 50. The conditions laid down fo laiddown The conditions 50. The teaching referringto 49. The advaithincannotclaimthatUpab 48. The viewthat alldeterminateknowledge is 47. It iswrongtosupposeth 46. That Brahman isnotdenotedbyany 45. isalsounintelligible. The completecessationofnescience 44. That knowledge ofnon-dualityput 43. good. betweenMayaaandavidhyaadoesnothold The distinction 42. The viewthatnescienceisadefect,which 41. Nescience cannotresteventhefiniteselves. 40. That nescience isapositive entity 39. That somescripturaltextsdenote 38. cannot The finiteself 37. The supposition thattheSelfisonebut 36. Brahmanisuntenable. That Nescience obscures 35. In theadvaithasystem, 34. to butappears isone That consciousness 33. thatintheappositional The supposition 32. Release while thereisembodiment 31. That realcanbederive 30. When thereisaconflictbetweentheperc 29. cannot The Pureconsciousness 28. The notionoftheSelfas 27. The entitydenotedby 26. without postulating nescience in Brahman. inBrahman. nescience without postulating nature isuntenable. the disassociatingofBrahmanfromworld. riddled withcontradictions. established byperceptionnorinfere of theadjunctsdoesnotstand. isinadmissible. bythem and knowledgeasqualified by whatisrealwrong. validitytoperceptioncannotbeestablished. superior in be identicalwithIswara. “I” (ahamarta)istheSelf. d from unreal is untenable. isuntenable. d fromunreal thecognizerisnotilluso at Brahmanisthecontentof the onenessofBrahman andth teaching (UpadEsa) isuntenable. teaching (UpadEsa) r eligibility to study the sacred texts are unintelligible in tostudythesacred textsareunintelligible r eligibility be heldtothewitness. an imparity sense cannot be proved. an imparitysensecannotbeproved. though opposed to knowledge is neither isneither toknowledge opposed though s an end to nescience is untenable. untenable. s anendtonescienceis isimpossible(JeevanMukthi). 15 verbal testimony does not hold good. good. verbal testimonydoesnothold rahmaNas support nirvisEsha vaadham. rahmaNas supportnirvisEsha nce norevenbyscripturaltexts. appearstobemanyowingthedifference statements what is unreal stands stultified stultified statements whatisunrealstands bemanyintheformofknower,known eption and scripture, thatscripture is eption andscripture, is the causeofthei is the false becauseitisindeterminateinits false ry; theSelfisknower. an injunctionthatrefersto e Selfisintelligibleeven llusion ofBrahmanis sadagopan.org sadagopan.org five. We willnowresumethestudyofindividu ofthisadvaithic view. DhUshaNi isacondemnation Satha MiTyaa).SwamyDesikan’s (Jagan isillusory/untrue Sathyam andallelse attributes/determinations andconstitutes The central doctrineofAdva The VedanthaSutrAsarenotincons 66. The viewthat aSanyAs 65. Asceticism asconceived bytheadvaitin 64. betweenthepe A distinction 63. The sectionviz., apasudraadhikaraNa 62. The unityoftheSelf isinco 61. That athingisneither real 60. The termadhvitheeya si 59. The conceptofeternitytooisinconcei 58. bliss. beofthenaturepure itcannot If BrahmanisnirvisEsha, 57. The conceptofinfinitudein 56. The conceptofeffectislogicallyintelligi 55. Mayaa cannotbeheldtothematerialcauseofworld. 54. The material causalityofBrahmandoesno 53. The contentionthatnirguNaSruthiisst 52. isinde That consciousness 51. 0 ivxananRhvaKyawR}anheuTvÉÃkay nm> 105 inadmissible inadmissible scripture andtraditionalcodes. difficult todrawinadvaitha. adhvaitha system. characteristics. gross world. the transformationofBrahma contradicts anumberofSr the adviaithasystem. in is untouched byafflic in isuntouched gnifies a qualified entity. gnifies aqualifiedentity. uthi andSmruthitexts. terminate inthestate ofreleasecannotbeheldasit nor unrealisself-contradictory. itha isBrahmanpureco nceivable (Jeeva-BrahmaIykyam). advaitha is unintelligible. advaithaisunintelligible. rsons eligible and non eligible tostudytheVedAnthais rsons eligibleandnon n as qualified by the subtle chith and achith intothe thesubtlechithandachith n asqualifiedby 16 onance withtheteac vable withrespecttoBrahmandevoidof does not find full justification in the in findfulljustification does not isopposedtotheprinciplesetforthin ronger than SaguNa sruthi is inadmissible. inadmissible. thanSaguNasruthiis ronger ble and it can never be regarded as illusory. ble anditcanneverberegardedasillusory. the solerealityNirvisEsha Brahmanis al Sahasra NaamAs starting from number al SahasraNaamAsstartingfromnumber t consist in illusory manifestations but in manifestationsbutin inillusory t consist tions andworldlyactsis nsciousness devoid of any devoidof nsciousness hing of advaitha. hing ofadvaitha. M to here. meditate (nidhidhyAsanam) ceaselessly on Mo for roopa Jn~Anamalone isthemeans The jn~Anamacquired formVaakyArTamis C bhanga Vaadham. is thecauseforMoksham(MokshahEthu) Salutations totheAchAryan, whoknewth M 106 %pasnahetuveÇe nm> y tasmin visEshaSabdhArTa Jn~Ana saamaanya-vishaya vE The actual4 VaakyArtha Jn~Anam. knowledge intheformofcontemplation summary ofDr.S.M.S.Charithisis4 nottheme enjoinedis whichis “Knowledge, way forMokshaSukham. Only Upaasanasprescribedby chaseitawaywith phalan andonecannot a SamsAram anditsbheethis one needstatthvaJn~AnamtodestroySa Samsaram andgrantMoksham.Theadvaithins Swamy Desikan rejectedtheviewofadvaithi C Veda Vaakyamslike“tathvamasi”)is fromth Jn~Anamarising Jn~Anam (tatthva Salutations totheAchAryan, whodefeated OMMENTS OMMENTS EANING EANING vidhanAnarha vaakyArthajn~Ana vidhanAnarha upAsanAhEtuvEtrE nama: upAsanAhEtuvEtrE : : : : th VaadhamtakesthisforminSathadhUshaNi: Eva paryaavasaanam yuktham re veryreal. The SamsAric the Upanishads candestroy theUpanishads dhanaadi Sabdhaanaam sufficient for realizing Moksham. forrealizingMoksham. sufficient 17 hEtuthvabhanjakAyanama: th (UpAsana) isthemeanstoMokshamandnot Vaadha.Knowledge(Jn~Anam)meansthat at upAsanam prescribed by the Upanishads prescribedbytheUpanishads at upAsanam tatthva Jn~Anamab Brahman is the UpAsana Jn~Anam referred Brahman istheUpAsana Jn~Anamreferred ns thatsheertatthvaJn~Anamwilldestroy notthecausebehindMoksham. UpAsana e mere understanding of the meanings of e mereunderstandingofthemeanings msAram. Onecannotedict itthatway. the viewofAdhvaith ans to Moksha buton ans toMoksha ksham. To pursue BrahmaVidhyAand ksham. To . This is known as avidhEya ajn~Ana . ThisisknownasavidhEyaajn~Ana believethatthissamsAramisfalseand sufferings arisefrom sufferings karma SamsAric illsandpavethe out MahaaVaakyams. ins thatvaakyArtha ly UpAsanA” is the sadagopan.org sadagopan.org ThisviewisdefeatedbySwamyDesikan. dhOsham). that BhEdhaJn~Anamwillcontinueforso Jn~Anam aboutBrahmanandJeevanasbeing Soothram. one’s life(YaavadhAyushaminChAndhO ThisUp tobyAdhvaithins. Jn~Anam referred same meaningasUpaasanathedirectme asVedha usevarioustermssuch Upanishads “ such: ChAndhOgyamisone passage in passages thatenjoinUpAsanaaastheme passagesreferredtoasPramAN Upanishadic The referencehereistotheSaadhana bhanga Vaadham. of vEdhanaa(UpAsanaa). Thisargument Sacrifices (Yaj~nams,Sama,dhamaetal the causesbehinddesireforknowing Salutations totheAchAryan,whorejected th M 108 y}aidäüivivid;ahetuTv in tatthva Jn~Anam(Brahmanisrealandallelse cannotcontinue destroyed, thing, whichis still continuesinSamsAram.VisishtAdhvaitham furtherbelievesthatforsome, Adhvaitham tatthva Jn~AnamdestroysbhEdhaJn~Ana “persistence ofthetrace ofavid BhaadhithAnuvrutthibhang This isabout C 107 baxanus&itbaxkay nm> OMMENTS EANING yajnA~dhi brahmavividishaahE nama: bAdhakAya badhAnusruti : : yaa evenafterit issublated”. ( iv ) raexkay nm> 18 tutva ni(vi)rOdhakAyanama: tutva about Brahman. Swamy Desikan proved that Brahman.SwamyDesikanproved about m (JeevanandBrahmanarenotthesame). m ans toMoksham.TheSaandilya Vidhyaa the avidhyaa destroyed by tatthva Jn~nam the avidhyaadestroyedbytatthvaJn~nam ) are not the means of Vividhishaa but but ) arenotthemeansofVividhishaa me duetoVaasanaa dhOsham(SamsAric a Vaadham. BhaadhithAnuvrutthi means a Vaadham.BhaadhithAnuvrutthimeans chapter ofBrahmaSoothramandthe ans toMoksham.ThisisnotVaakyArtha is known asVividhishaa Saadhanathva is known e adhvaithicviewthat ams there.Thereare gyam) and“aprayANAth”inBrahma to exist.Adhvaithis na, Jn~Ana anddarsana,whichbearthe na, Jn~Ana Asanaa is to be observed until the endof untilthe Asanaa istobeobserved tajjalaan ithisaantaupaaseeha isfalse)destroys different. Yet,theadhvaithinscontend rejects this view and statesthatsome rejectsthisviewand Adhvaithambelievesthat the illusory divisional the illusorydivisional state thatthe eikya several Upanishadic Yaj~nametalare ”. The ”. The C VichAram(S prerequisites forBrahma Vadham. SalutationstotheAchAryan,who Vividhishaa. andnot roopa Jn~Anam knowledge aboutBrahman.Heheldtheview that Yajn~ametalare th isthedesiretoknow Brahma Vividhishaa C These are: believethat thereshouldbefour Adhvaithins This isknownasSaadhanaChatushtay M 110 xUtpUvRv&Äctuòyay nm> itfromothers. not bylisteningabout snake appearsasarope,onehastoremove “Verbal Testimony”(Sruthi)byitselfisnot ear, whichseeandhear.SabdhamisVerbal Prathyaksha Jn~Anamisimmediateknowledg C Sabdhams. canarisefr (destruction ofnescience) “tatthvamasi”.To like through sabdhams those whohavedestroyedtheBhEdhaVaas AchAryan, whodefeatedtheadhvaithictene This isknownas“SabdhaJanyaPrathyak M 109 zaBdaprae]¹e nm> OMMENTS OMMENTS OMMENTS EANING EANING dhUtapUrvavrutta chatushtayanama: SaabdhaaparOkshaghne nama: : : : : : e cause/means/UpAyamforge tudy of VedAntha sAsthram). sAsthram). tudy ofVedAntha 19 om Prathyaksha Jn~Anam causedbysuch om PrathyakshaJn~Anam a Poorva-vruthvatthvabhangaVaadham-8 Brahaman. SwamyDesikan rejectedtheview themeansofimmediateknowledge. Ifthe sha bhangaVaadam”. thatmisconceptionbydirectviewing and t that prathyaksha Jn~Anam isrealizedby t thatprathyakshaJn~Anam pre-requisites to the study of VedAntham. pre-requisitestothestudy ofVedAntham. anais (Jeevan and Brahman aredifferent) anais (JeevanandBrahman theAdhvaithin,avidhyanivarthakam testimony. Swamy Desikan argues that testimony.SwamyDesikanargues banished the four items considered as as thefour items considered banished e generated by indhriyams like eye and likeeye indhriyams e generatedby that Yaj~nams et al lead to UpAsana nerating thedesirefor Salutations tothe th sadagopan.org sadagopan.org This istheninthVaadham. absolute realityofthePramANamsarenotel With respecttothe3 prerequisites. control, equanimity)areauxiliariestoth 112 inivRze;aTmÉav¹e nm> Swamy DesikandeclaredthatAdhvaithin C Vaadhams (contestations Salutations totheAchAryan, whoremovedth M mAyivAdadhikAraghnAyanama: 111 maiyvadaixkar¹ay nm> release), theseareconsidered 4. 3. 2. 1. Brahman). inquiry into prerequisites (afterthecomprehensionof rituals) precedestheBrahamaVichAram thatcompletion Swamy Desikanconcludes Regarding the2 VedAntha textsteachesusthatSelf(Jeevan onlyafterand eternal vasthuscancome VichAram. SwamyDesikanstatesthatknow Swamy Desikansoundlyrejected theseit OMMENTS EANING Mumuksuthvam and phalansincluding svargabhOgam insignificant PhalabhOgavirAgam Ihaamudhra Sama dhamAdhiSaadhanasampath Nithya-anithya vasthuvivEkam prerequisites disqualify onefromtheel prerequisites disqualify nirviseshatma bhAvaghne nama: : : nd prerequisite, Swamy Desikan points out that Sama, dhama, (mental thatSama,dhama,(mental out SwamyDesikanpoints prerequisite, : DesireinMoksham.Itisbeliev rd andthe4 / disputations). /disputations). as “antecedentfactors”toth , separation ofobjectsaseternalandnon th prerequisites (non-detachment and desire for for anddesire prerequisites(non-detachment 20 : Control of all Indhriyams : ControlofallIndhriyams : detachment from enjoyment of fruits of : detachmentfromenjoymentoffruits e knowledge of Brahman and not essential Brahmanandnotessential e knowledgeof igibility tostudy s (Maayins),whodo ) is eternal and AakAsam is non-eternal). ) iseternalandAakAsam ems donotinvariablyprecedeBrahma not before Brahma VichAram. Study of BrahmaVichAram.Studyof not before ofPoorvaMeemAmsa(performance ledge about factors like eternal and non factorslikeeternalandnon ledge about rituals hastakenplace,therefollowsthe and not the acquisition of the four thefour of and nottheacquisition igible toengagein e fitnessofAdhvaithinstoengagein ed thattheabsenceofthesefour e StudyofvEdAntha. of VedAntham. of VedAntham. not acknowledgethe VedAnthic debates. VedAnthicdebates. M This Vaadham is known as This Vaadhamisknown M 114 sNmaÇaXy]raed!Øe nm> butnotallqualifications). qualifications devoid ofsome (Indeterminate perception/nirvikalpaka pratyaks rahithasya” “nirvikalpakam naamakenachidhviSEshENa entity”following its contentaqualified In this11 C qualifier oftheNirvisEshaPara Salutations totheAchAryan, whodefeated This VaadhamisknownasNirviSEshaka M inivRze;praliMb inivRkLpkÉÃnay nm> 113 thatisnirvis vasthu. ThereisnoJn~Anam canbecognized.Ther making itselfknownand such anirvisEshavasthuissva-prakAsasi ofattributes(det (vasthu), whichisdevoid (brahman) isSelf-luminous.SwamyDesikan’ the AchAryan,whobrokeargumentof This Vaadhamisknownas“NirviSEsha sv not apprehend a mere being (sath). This (sath). not apprehendamere being thebhEdham.Swamy svaroopam beforeknowing Salutations totheAchAryan, whorejected OMMENTS EANING EANING EANING sanmAtrAdhyaksharOdgre nama: sanmAtrAdhyaksharOdgre bhanjanAyanama: nirviseshaparAlambi nirvikalpaka th : : OF Vaadham,SwamyDesikanstates:“ : THIS 12 TH V AADHAM SanmAthra grAhi Prathyaksha bhangaVaadham SanmAthra brahmam isindeterminate. : 21 Esham (withoutvishayamandAasrayam). aprakAsa bhanga Vaadham”. Salutationsto aprakAsa bhangaVaadham”. erminations /characteristics).Tosaythat vishaya nirvikalpaka Bhanga Vaadham. BhangaVaadham. vishayanirvikalpaka theviewthaton ddham implies thatithasthepowerof ddham implies thearguments ofAdhvaithinsthatthe the Sri Bhaashyam passage(I.1.1): theSriBhaashyam s argumentwasthatthereisnoentity argument relates to blemishes in the in the argument relatestoblemishes viyuktyasya grahaNamnasarvaviSEsha Adhvaithis thatthenirvisEshavasthu Adhvaithis Even indeterminateperceptionhasfor efore, it can no longer be a nirvisEsha efore, itcannolongerbeanirvisEsha ham istheapprehensionofanobject Desikan statedthat e shouldcomprehend perception does perception does : sadagopan.org sadagopan.org 118 VyavtRmanÉavanuman raexntTpray nm> 117 †ZyTvanuman¹e nm> 116 prvedaàma[Tv†ze 115 Éeddae;aeÏar kaeivday M nm> reality. therefor The VisishtAdhvaithin, necessarily pertainstotheSelf,wh alwaysfoundtobe assuchis Knowledge andon one handasubjecttowhichitbelongs, forVisishtAdhvaithin, experience. Knowledge criticism oftheabovetheoryinsofaras Desikaha Both RaamAnujaandVedAntha beingadeterminant ofconsciousness”. because ofits oftheinnerorgan(anthakaraNa the psychosis knower, knownandknowledgeis words Brahmanitself.Theconsciousnessthat isid entity (svayamprakasa).Suchknowledge nor destroyed.Itmanifestseverythingelse eternally existingreality.Itispure,cont VedAnt Adhvaitha context: “Accordingto bookon“AdhvaithaandVisish S.M.S. Chari’s The firsttwoparagraphsof C (anubhUthi). important advaithicconceptofconsciousness OMMENTS EANINGS vyAvartamAna bhAvAnumAna rOdhanatatparaya nama: rOdhanatatparaya vyAvartamAna bhAvAnumAna drusyatvAnumAnaghnE nama: paravEdaapramANatvadrusE (par bhedadOshOddhara kOvidayanama: AND : C OMMENTARIES ( prvedàma[Tvùde the chapteron“TheNature e, does not admitthatcons TO not real but is only empirical (vyaavahaaarika).Itis notrealbutisonlyempirical BE 22 CONTINUED entless knowledge, whichisneitherproduced entless knowledge, avEdapramANatvahrude) nama: ) nm> ich is a permanent spiritual entity. ich isapermanentspiritual ha, consciousness is an independent and ha, consciousnessisanindependent a function of thesubject.Italwaysand of function a but is itself not manifested byanyother but isitselfnotmanifested it is in direct opposition to common ve devotedgreatattentiontowardsthe theother,an objecttowhichitrefersto. as for any otherrealist,impliesonthe as forany entical withthereality.It isinother vrutthi) and is regarded as knowledge regardedasknowledge vrutthi)andis is apparent in the usual distinction of of is apparentintheusualdistinction tAdhavitha” isveryhelpfulinthis ... of consciousness” from Dr. of consciousness”from ciousness isidenticalwith 126 inivRze;anuman¹e nm> 125 xInanaTvivraeix¹ay nm> 124 xIinivRkarTvman¹e nm> 123 }anajNminrak«te nm> 122 äüave*TvÉÃkay nm> 121 äüaïya}anhNÇe nm> maiybaýàkazanuppiÄSwapn]may nm> 120 maiy†K†zys 23 sadagopan.org sadagopan.org 134 baxsamanaixkr{y¹e nm> 133 jIvNmuKtTv¹e nm> An&tasaXy\tawRivde nm> 132 131 zaôaXy] ivraex 130 sai]ÉÃntTpray nm> 129 }at&TvaXyashNÇe nm> 128 AhmwaRTmTvinêpkay nm> s 24 142 jIva}anivnazkay nm> 141 Éavêpa}anraed!Øe nm> 140 Ao{fvaKyawRbadkay nm> 139 jIveñrEKyvad¹ay nm> 138 AaTmaÖEtÉÃkay nm> 137 inivRze;itraexanhNÇe nm> 136 maYyupdezanuppiÄivde nm> 135 s 25 sadagopan.org sadagopan.org 150 %pb&ü[vE"q(yu´ÊmRtveidÇe nm> 149 ivkLpmanta=iàyay nm> 148 in:àpÂinyaeg¹ay nm> 147 zBdave*TvÉÃkay nm> 146 inv&ÅynuppiÄ}ay nm> 145 k…†guÚIts ( na 26 ) y nm> 158 äüanNtTvmtye nm> 157 kayaR*nuppÚTv pirharivc][ay nm> 156 mayaepadanTvinraskay nm> 155 äüaepadanivde nm> 154 sgu[agu[vedaNtVyvSwakr[]may nm> 153 mu´xIve*tÅvivde nm> 152 k…†Kzaôaixkar¹ay nm> @eKyaepdez ANyxaeppiÄ As<Évbaxkaynm> 151 brahmAnantatvamatayE nama: kAryAdyanupapannatva parihAravichakshaNaaya nama: mAyOpAdAnatva nirAsakAyanama: nama: brahmOpAdAnavidE saguNaaguNa vEdantavyavasTaakaraNakshamAyanama: vidEnama: muktadhIvEdyatattva nama: kudruksAstraadhikAraghnaAya nama: asambhavabAdhakAya anyadhOpapatti aikyOpadesa 27 sadagopan.org sadagopan.org 166 yitlúmivveckay nm> 165 Aixkairivvek}ay nm> k…†Kp] ApzUÔaixkr[Vyahitiàyay nm> 164 163 jIvEKyɼivc][ay nm> 162 sÅvasÅvivveKÇe nm> AiÖtIyïuitìat ivs 28 With this168 168 maiysUÇawR baxkay nm> 167 AlepkmtCDeTÇe nm> mAyisUtrArTa bAdhakAya nama: mAyisUtrArTa bAdhakAya alEpakamatacchEttre nama: th nAmA, nAamAs relating to Satha DhUshani isconcluded. nAmA,nAamAsrelatingtoSathaDhUshani 29 sadagopan.org