New simhAsana Kaimkaryam for Prakrutam Srimath 45th Pattam Azhagiya Singar for presentation-1

[VS Swami]

Sri:

Dear AchArya RaamAnuja sampradhAyins :
The New simhAsana Kaimkaryam for Prakrutam Srimath 45th Pattam Azhagiya Singar for presentation
on November 7 , 2011 at SealyUr is making progress . We need some additional funds to complete the creation of this new SimhAsanam and offer it as a samarpaNam to celebrate the 20th anniversary of Prakrutam Azhagiya Singar ,Sri NarAyaNa Yateendhra MahA Desikan’s ascent to the AhoBila AchArya Peetam . All of us as SishyAs and abhimAnis of Sri AhoBila Matam have been blessed with many MahOpakArams during this AchAryan’s golden reign that continues gloriously .It is but natural for us as His SishyAs to express our krutajn~atai for our illustrious AchAryan during this landmark occasion and request all sishyAs to come forward and support this Kaimkaryam.

Please send me email , if you wish to take part and support this commemoration event . Your samarpaNams can be sent online to http://www.ahobilamutt.org or to Sri Nrsimha Priya office at Chennai (30 Venkatesa agraharam , Chennai 4 ) . I will be happy to provide all the needed details .Thank you in advance for your welcome support and participation !

On this 35th day of announcement of the SimhAsana SamarpaNa Kaimakryam , It is my pleasure now to continue with the coverage of the recent book release entitled “ Indian Philosophical Systems , A Critical Review based on Vedanta Desika’s Paramata-bhanga “ by U.Ve. VidvAn , Dr.S.M.S.Chari . You can purchase a copy of this scholarly and yet eminently readable last monograph of my dear friend , VaikunThavaasi Dr.S.M.S. Chari from Munshiram Manoharlal Publishers ( www.mrmlbooks.com ).

An ebook in English on Para mata Bhangam ( 33rd ebook in the Sundarasimahm series , http://www.sundarasimham.org ) has already been released by adiyEn . This ebook has 97 pages of English Text along with the original 54 Paayirams of Swamy Desikan’s Para Mata Bhangam . Please refer to this ebook for additional information on the details of this important Sri Sookti of Swamy Desikan .

Following excerpts from my previous posting (Part I) would provide continuity for the subsequent postings .

“ Para Mata Bhangam is a KanDana Grantam is a logic-based critique about the deficiencies and pitfalls of 15 Matams ( Veda Baahya and Kudhrushti Matams) and establishes the unassailable superiority of the Parama Vaidhika Matam of VisishtAdvaitam among all the other Matams. Swamy Desikan was a Master of all darSanams and was one of the leading VaishNavite AchAryans of His time . Para Mata nirasanam or the rejection of faults and deficiencies of Para Matams and Sva-paksha sthApanam (securing the foundation of one’s own Matam ) is an important duty of an AchAryan . The purpose of the Acharyan in this context is to engage in refutation of the unsatisfactory doctrines of Para Matam ; this is not exclusively for the condemnation of the Para matams but to spare one’s own sishyAs from becoming confused and agitated . Hence , Sri Sooktis like Para Mata Bhangam are not to be considered as mere dhUshaNa grantams but also as sva-paksha nirNaya grantams based on rigorous logic” .

“ In Para mata Bhangam , Swamy Desikan establishes the loftiness of Sri VisishtAdhvaita Darsanam over 15 Para Matams , which do not accept Vedas as PramANams or accept the Vedams but provide vipareeta meanings . The central conclusion of Para mata Bhangam is that the upAyam (means) and Phalan advocated by the Para matams are insubstantial , inappropriate and not lasting to gain the parama purushArtham ( the ultimate goal of life) of Moksham , the release from the endless cycles of births and deaths “ .

“ Prior to the creation of the Sri Sokti of Para mata Bhangam , Swamy Desikan has blessed us with Tattva –mukta- Kalaapa and AdhikaraNa SaarAVaLi to establish the soundness of VisishtAdhvaita VedAnta as a sound darsanam ( system of Philosophy). He capped these efforts by creating Para Mata Bhangam , which is a record of a public debate on the banks of river PeNNai between Swamy Desikan and different AchAryas of Para Matams . This debate took place in front of Lord Deavanathan of Thiruvaheendhrapuram and Swamy Desikan was declared the winner of this debate . In the Sri Sookti of Para mata Bhangam , Swamy Desikan critiques the non-Vedic schools of Philosophy such as cArvAka, Buddhism , Jainism and also Vedic schools such as NyAya , VaiSEshika , Saankhya , Yoga , Paasupata, Poorva MeemAmsa , VaiAkaraNa , Bhaskara and Advaita. He proves through His successful debate that “ VisishtAdhvaita VedAnta expounded by AchArya RaamAnuja is (1) the unquestionable authority of the Upanishads and (2) the VedAnta Sootra of BadarAyaNa is the soundest system of Philosophy in comparison to all other Indian Philosophical Schools of thought “.

II. PARA MATA BHANGAM SOURCES AND RELATED MATERIALS

Swamy Desikan as a brilliant successor to AchArya Ramanuja has blessed us with two critical treatises to establish the soundness of VisishtAdvaita VedAntam on philosophical and logical grounds . These treatises are : (1)Tattva Mukta KalApam and AdhikaraNa SaarAvaLi . Swamy Desikan in His infinite compassion for us has also bequeathed us with a KaNDana grantam named Para Mata Bhangam , where he provides a terse and critical review of Sixteen other darsanams ( schools of thought) belonging both to Vedic and non-Vedic (Veda Baahya )
Matams. Swamy Desikan has also blessed us with SarvArtha Siddhi, his own commentary on Tattva Mukta Kalapa .

Here are the source materials available for a serious student of Para Mata Bhangam by Swamy VedAnta Desikan :

(1) Abinava Desika UttamUr Swamy : a thousand plus page commentary in Tamil entitled AnapAya PrabhA .It was released in 1978 C.E and adiyEn has a copy of this out of print text .

(2) As referred to earlier , The 33rd ebook in the Sundarasimham ebook series has 97 pages of coverage in English of the Sri Sookti Of Para Mata Bhangam ( 14th Desika prabhandham with 54 Tamil Paayirams). This 33rd ebook in the series on Para Mata Bhangam ( http://www.sundarasimham.org) rejects Veda Baahya Matams and Kudhrushti Matams and establishes that VisishtAdhvaita Matam is the soundest Matam and Prapatti at the sacred feet of Sriman NarAyaNan is the superior phalan that one can gain . The MahOpakArams of PoorvAchAryAs like Sage VyAsa through His Brahma sootrams are celebrated and the Commentary of AchArya RaamAnujA for the Brahma Sootrams (SrI BhAshyam) is established as the most logical and sound commentary for those Sootrams .This ebook was prepared for samarpaNam to Astika Community during the occasion of the SatAbhishEkam of HH Srimath 45th Pattam Azhagiya Singar , SrI NarayaNa Yateendhra MahA Desikan at Srirangam in 2006 C.E.

(3) U.Ve. Villivalam Srimath NaarAyaNAcchAr Swamy has blessed us with a scholarly Sanskrit Text for portions of Paramata Bhangam . He is the elder brother of Prakrutam 45th Pattam Srimath Azhagiya Singar . He could not complete the full coverage due to his illness . After Srimath NaarAyaNAcchAr Swamy attained Parama Padham , Prakrutam Villivalam Azhagiya Singar completed the incomplete monograph as a labor of love to His PorovASrama elder brother for all his MahOpakArams .

(4) The most recent monograph on Para Mata bhangam is by U.Ve (Dr.) S.M.S.Chari . It includes the critical assessment of the fifteen plus schools of thoughts following Swamy Desikan’s path to establish the soundness of VisishtAdhvaita darsanam .
Continued in part-2

[VS Swami]

New simhAsana Kaimkaryam for Prakrutam Srimath 45th Pattam Azhagiya Singar for presentation-2

III. The Individual Schools of Philosophy: A condensed Critical Review :

We will have excerpts from Dr.S.M.S. Chari’s monograph on the criticism of the Para Matams :
(1) ChArvAka School (2)MaadhyAmika Budhdism (3) YogAchAra Buddhism (4) SautrAntika Buddhism
(5) VaibhAshika Buddhism (6)Advaita VedAnta School (7) Jaina School (8)BhEdhAbhEdhA Schools of VedAnta (9) SaBdha Brahma Vivarta Vaadha (10) VaiSeshika School (11) NyAya School (12) MeemAmsa School (13) SaankhyA School (14) Yoga School (15) Paasupata School nad (16) PaancharAtra School .

1.MAADHYAMIKA BUDDHISM : This School avers that everything in the world is Soonya or indeterminable or nonexistent . This view is not backed up by valid PramANAs and hence is invalid.

2.YOGAACHAARA BUDHDISM : This School maintains that Jn~Ana (Vijn~Ana) alone –an assembly of ideas—is real. The followers maintain a strange and indefensible position that the subject of knowledge (Jn~Atru) and the external object ( Jn~Eya ) do not really exist . All the three are interconnected and to accept one and deny the other two leads to a hole in the logic of YogAchAra Buddhism .

3.SAUTRANTIKA BUDDHISM : This School accepts both Jn~Ana and Jn~Eya (external object) but makes a proviso that the external object is to be inferred on the basis that Jn~Ana has a content ( Jn~AnAkAra). This assumption puts us in an awkward and indefensible position that one has to know about the object without its specific attributes .

4. VAIBHASHIKA BUDDHISM: This School accepts Jn~Ana (knowledge) and Jn~Eya (External object) but comes up with the peculiar concept of Vikalpa. This leads to the belief that “ the bare being “ of the object without any attributes seen at “ the first moment” alone is real , whereas the subsequent appearances of the object with attributes is unreal ( vikalpa or MithyA). The absurd conclusion based on the vikalpa postulate is that the object so evident to our perception is declared as nonexistent . The YogAchAra, SautrAntika and VaibhAshika regard all the entities in this universe have only momentary existence ( KshaNika ). This momentariness of existence and fading out makes it impossible as to how one remembers (Smrti) or recognizes what one has seen before( Pratyabhijn~a).

5. ADVAITA SCHOOL : Vedas are accepted as PramANa ( valid knowledge) by Advaitins . They hold the view that Brahman is the One and Only Reality (Satyam) , which is nothing but pure consciousness free of all attributes/guNams( nirviSEsha Brahman). This Brahman is shrouded in avidya , whose true nature is indescribable as either Sat or asat ( anivarchaneeya avidhya). The very real world is considered as mytha or false . No satisfactory PramANams are given for the nirviSEsha aspect of Brahman . AchArya RaamAnujA has severely criticized these concepts in his SrI BhAshyam . Swamy Desikan has extended this criticism in Sata DhUshaNi , Tattva Mukta kalApa (TMK) and SarvArtha Siddhi , an elaboration of TMK. Swamy Desikan devotes a great deal of attention to instruct us on the unacceptability of advaitic doctrines in Para Mata Bhangam . This debate continues even today.

6.JAINA SCHOOL:This School is also rejected by Swamy Desikan , since it does not accept VedAs as PramAnam ( a source of authority and Valid means of Knowledge). Jainism rejects the momentariness
(kshaNika) theory of Buddhism and replaces it with a doctrine of seven fold description of all entities ( saptabhangi vaada). Jainism unlike Buddhism does not deny the existence of external objects . According to Jainism , there are only two kinds/categories of tattvAs: DravyAs (Substances ) and its modifications (ParyAyAs) . These modifications are the same as GuNAs .

In Jainism , the DravyAs are broken up further in to six categories : (1) Jiva / the individual Self (2) Pudgala/Matter (3)Dharma/the principle of Motion (4) adharma/the principle of rest (5)Kaala/Time and (6) AkAsa/Ether . There are many criticisms of the contradictory theories of Jainism starting from their views on Jivan . VedAnta SutrA II.2.31 sums up the unsoundness of Jain doctrines ( naikasmin asambhavAt) . The objection here is that mutually opposed dharmAs (Viruddha dharmAs) can not co-exist as postulated by Jainism . Swamy Desikan shows that the Jain doctrines are “ riddled with contradictions”. The most classic contradiction among their doctrines is witnessed in their saptabhangi vaadham , “ their central doctrine dealing with the indeterminable character of the nature of all the six dravyAs and also their modifications “.

7. Carvaka School: It is one of the oldest school of thought and is supposed to be founded by the deva guru, Bruhaspati. For this School , Pratyaksha or direct perception is the only PramANa ( source of knowledge). SaBdha and anumAna are not accepted as PramANAs by this school . Carvakas admit five elements –akAsa/ether was admitted as the last of the five elements later--and they believe that their combination generates consciousness. The two goals of human life according to them are : acquisition of wealth and enjoyment of sense-generated pleasures .The physical body itself is considered as atman/Self. This is totally unacceptable to Vedic orthodox darsanAs.Swamy Desikan rejects the views of CarvAkas about the nature of Jivan and establishes with sound PramANAs that Jivan(Atman) is an eternal spiritual entity , which is completely distinct from the body (dEham). The Carvaka school of thought advocating the pursuit of sensual pleasures as the central goal of life is soundly rejected by Vedanta Schools as limited and mischievous.

8. Vaiseshika School:It is not one of the Vedic (Astika) Schools of philosophy . It was founded by Sage KaNAda . It came in to being after Sankhya and Yoga Matams and has some of their failings . It starts well stating that the goal of this school to provide an exposition on dharma as a means to attain the spiritual goal and deviates very quickly to six metaphysical categories and (Dravya , GuNa , Karma , SaamAnya , ViSEsha and samavAya). Swamy Desikan examines in detail the above six categories for their soundness and the main VaiSEshika theories on abhAva (non-existence) , Jivan and Iswaran . For VaiSEshikAs , abhAva is a separate category than bhAva or existence . Swamy Desikan rejects the existence of abhAva as a separate category . He examines the four types of abhAvAs as unsound and proves that abhAva is a different state of bhAva characterized by the object’s reference to time , space and condition . VaiSEshikas view that Jivan is insentient (Jada Category) and is not self-luminous as VedAs declare. This is not acceptable . The VaiSEshikAs
also make grave errors in describing the nature of Iswaran . Swamy Desikan concludes that this school of thought is not acceptable to Vedic Schools and is a matter of ridicule because of its inconsistencies in handling of the major categories .

9. NyAyA School: It is close to VaiSEshika School in its theories and is therefore open to same kinds of criticisms. Sage AkshapAda (Gautama) founded this School .It is considered as one of the 14 branches of learning to serve as auxiliaries for spiritual learning along with six angaas of the VedAs . Hence it is somewhat
protected from criticism compared to VaiSeshika . Swamy Naathamuni’s NyAya Tattva and Swamy Desikan’s NyAya Parisuddhi are two Sri Sooktis that retrofit NyAya school of Gautama with Vedantic views after completely rejecting the discordant views as it applies to VedAnta . NyAya Tattva of Swamy Naathamuni is extinct now and therefore one has to rely on Swamy Desikan’s NyAya Parisuddhi to understand how Gautama’s theories were refitted .

10.Niriswara MeemAmsA School: MeemAmsA is also one of the 14 VidhyA stAnAs like NyAya . It consists of three parts : (1) Karma KaaNDa (2)DevatA KaaNDA and (3) Brahma Sutra /Uttara MeemAmsa . The First two parts together are known as Poorva MeemAmsa . The three parts together constitute one SaastrA according to Swamy Desikan. The first two parts deal with rituals and phalans arising from them and do not accept Iswara , the central tattvam of VedAnta . Hence , Poorva MeemAmsa is called NiriSwara MeemAmsa and is rejected in Para Mata Bangam .Swamy Desikan reconciles the two MeemAmsAs by arguing that Jaimini , the student of Veda VyAsar and the author of Poorva MeemAmsa SutrAs does not reject Iswaran directly and it is the enthusiasm of the commentators of Jaimimini’s Poorva MeemAmsa Sootrams that distorted the view on Iswaran . Swamy Desikan presented the unificatory ideas in his Sri Sookti of SEswara MeemAmsA .

11.SANKHYA SCHOOL OF KAPILA MAHARISHI :This School accepts the authority of the VedAs but denies the existence of Iswaran . It admits only Prakruti and purusha (atman). In the view of Sankhya school , Prakruti ( primordial Cosmic matter) is uncaused and from it evolve seven vikrutis or the evolutes such as mahat , Buddhi , ahankAram ,the eleven indhriyAs including manas , five tanmAtrAs (subtle elements) and the pancha bhUtAs ( five gross elements) adding up to a total of 24 principles . Purusha is the 25th principle and the 26th principle of Iswaran of VedAntic School is missing here . SankhyAs consider that Prakruti is made up of three substances ( dravyAs: Sattva , Rajas and Tamas) instead of being a unitary substance characterized by three guNams/attributes. The Saankhya view leads to lot of contradictions and confusions about explaining creation and dissolution of the universe. The SaankhyA view of cause and effect also create additional contradictions against all pramANAs and their other views ( Sarva PramANa and sva-vacana virOdhams).There are unresolved questions about the evolutes of Prakruti (Mahat tattva) as conceived by sankhyAs .Their theory of Atman lands them in further trouble. They believe that Atma is neither jn~Ata nor KartA or bhOktA . Many conflicts arise from these apasiddhAntams ( mutually contradicting and wrong conclusions).

12. YOGA SCHOOL OF THE VEDIC DEITY (HIRANYAGARBHA): This is known as SEswara Sankhya since it admits Iswaran as the third tattvam besides Purushan and Prakruti unlike the Saankya school to which it is closely allied otherwise. It has an elaborate Yogic saadhana to realize the Self. Some of the criticisms advanced against the Saankhya School extends to YogA School in view of their closeness . The nature of the goal to be attained by Yogic saadhana is AtmAvalOkanam or Kaivalyam .

13. PaaSupata School : This School also admits all three tattvams : Prakruti , Purusha and Iswara like the Yoga school. It is appended with thirty six evolutes instead of the 25 in Yoga School . Iswaran is acknowledged only as the UpAdhAna kaaraNam of the universe . The religious observances recommended are opposed to Vedic teachings and it falls outside the accepted orthodox Schools . It does not acknowledge Sriman NarayaNa as Para tattvam

14. PAANCHARATRA SCHOOL: Swamy Desikan examines this School , not for refutation , but for defending it against some of the charges leveled at its treatises as being inconsistent with the VedAntic view and its authoritativeness . Through his PaancharAtra RakshA Sri Sookti , Swamy Desikan has defended PaancharAtra
School . Swamy AlavanthAr’s Aagma PrAmAnyam is the earliest defense of Paancha rAtram.

15.Dvaita VedantA of MadhvAchArya:This School of Philosophy has been developed by MadhvAchArya ( 1199-1278C.E) .Swamy Desikan was 10 years old , when MadhvAchArya attained Mukti . Swamy Desikan regards the dhvaita VedAntam as close to VisishtAdhvaitam ( sannikrushta Matam). There are few basic differences that Swamy Desikan points out between them , while defending sva-paksham over Dvaitam :

(1) Ramanuja and Sankara agree that Iswaran is the UpAdAna karaNa ( material cause ) of the universe. MadhvAchArya does not agree ; latter recognizes that Iswaran is only the nimitta kaaraNam ( instrumental cause) for the universe. Swamy Desikan argues that the assignment of nimitta KaaraNam is not sustainable based on the interpretation of specific Upanishadic Texts .

(2) The next point of disagreement is the relationship between the Iswaran , Jagat and Jeevan . Sankara opts for absolute nondifference between Jeevan and Brahman ( abheda/adhvaita). MadhvA selects absolute difference (bhEdha) between the three tattvams. RaamAnuja accepts both Bheda and abheda relation but establishes that the Brahman is inherently or inseparably related to JivAs and Jagat (visishta Tattva) is One( abedha). It is the VisishtAdvaitam( Qualified Monism) or Oneness , where Brahman is organically related to jivAs and the Jagat. The commentary for the Brahma Sutrams by the three AchAryas analyze these disagreements at great length . MadhvAchArya uses the term Bimba and Pratibimba to explain the relation of Brahman to Jivan to bring out their bhedam . VisishtAdhvaita School does not accept this analogy since MadhvA’s view does not explain the Brahma Sutram emphasizing the inherent /intimate relationship that exists between the three entities ( Brhaman , Jivan and Jagat). Swamy Desikan upholds the astute explanation of RaamAnuja based on Gataka Srutis about the relation of both nondifference (abheda) and difference (bheda) between Brahman and Jagat and reconciles these different points of view without minimizing the importance of bhEda strutis.

(3) The third point of disagreement about the theory of Dhvaita Vedanta is Ananda-tArAtmya or the gradations of experience of Anandha in the state of Mukti by the different Mukta Jeevans. Instead of the equal status
(saadharmya)in the enjoyment of Anandha by the Mukta Jeevans , dhvaita matam assigns taaratamyam or
gradations in the bliss that a jeevan is entitled to at Sri VaikunTham . This view is not supported by the Srutis. There is no upanishad sanctioned difference between one mukta jeevan and another in the state of Moksha.

16. BhedAbhEda Vedanta of BhAskara and YaadhavaprakAsa:These Schools uphold the view that that the relationship between Brahman and Jivan as well as between Brahman and Jagat is one of bhEdam and abhEdam
( one of difference and nondifference). Although these views belong to the orthodox Vedantic school , the criticism about the unsoundness of this school is based on the self-contradiction implied in relating Brahman to Jivan as abhedha and BhEdha. The other BhEdhAbhEdha Schools that came after AchArya RaamAnuja and Swamy Desikan such as Nimbarka and Chaitanya suffer from the same deficiencies . We will not comment on SuddhAdvaita of Vallabha , which came on the stage much after Swamy Desikan’s time . Vallabha contends that Jivans are emanations from Brahman ( Brahma-Svaroopa) and hence both are essentially nondifferent(abhEdha).If this were to be so, the dhOshams of jivan would also be applicable to Brahman. There are number of problems with this school from the point of its untenability with Srutis and Upanishads.

Dr.S.M.S. Chari has four more recent Schools of thought that sprung up after RaamAnuja’s and Madhvaa’s time . These are : (1) Kashmira SivAdvaita from 11th century by Abhinava Gupta (2) Sakti-VisishtAdvaita of Srikantha ( SrIkantha bhAshya on Vedanta Sutra) for which Appayaa Dikshitar of the 14th Century wrote a commentary named SivArkamaNideepika (3) SivAdvaita of SrIpatipandita written from the standpoint of Veera SaivA religious sect.This is called the SrIkara BhAshya on VedAnta SutrAs (4) Navya VisishtAdvaita developed by Swami Narayana following RaamAnujA’s VisishtAdhvaita philosophy .

The criticisms advanced for Paasupata School applies here to Kashmiri SivAdvaita as well . It is not based on Upanishads and Brhama sutrAs. It is a tantric text (Saiva AgAmaas) placing Siva as the Supreme Reality . The jagat is recognized as the projection of Siva-Sakti.

SivAdvaita of SrikAntha is considered as an insignificant work following the pattern of Sri BhAshyam , where Siva as Supreme reality has been used to replace NaarAyaNa . Siva is only the instrumental cause for the Jagat and Siva-Sakti is the material cause . It is a plagiarism of SrI Bhashyam and a poor one at that.

SivAdvaitam of Srikara is from Karanataka and is of recent origin. This school accepts Para Siva as the Supreme Being in place of Brahman of the Upanishads and opposes the VedAnta SutrAs. Like the Paasupata School , this has been rejected totally .

Navya VisishtAdhvaita of Swami NaryaNa is a development of the 19th century and follows closely the School of VisishtAdhvattam developed by AchArya RaamAnuja ( RaamAnujArya krutam BhAshyan adhyAtmiki mama). The new philosophical concepts added to VisishtAdhvaita VedAnta of RaamAnuja are: The addition of two more tattvAs beyond the traditional three of Iswara, cit/Jivan and achit/Prakruti/Jagat . THe five tattvAs now are : (1) Para Brahman , the Supreme Being who is identified with NaarAyaNa (2)Akshara Brahman (3) MaayA Prakruti (4) Iswara (Cosmic Self) and (5) Jivan . Since this school started two centuries ago and follows strictly AchArya RaamAnujA’s teachings , there is not much room for criticism except the invocation of three categories of Brahman ( Para Brahman , Akshara Brahman and Iswara) to create Five entities of tattvams .
The three tattvams of Brahman , Jivan and Jagat/Prakruti would be sufficient based on the well established views of AchArya RaamAnuja .

Dr. S.M.S. Chari’s outstanding and lucid monograph on Para Mata Bhangam is comprehensive in covering Swamy Desikan’s tour de force of Para Matha Bhangam (Para Mata KanDanam and Sva Mata StApanam) . The last thirty pages of Dr. Chari’s monograph is a critical examination of the UpAya(means) for the attainment of the Parama PurushArtha as conceived by the various Indian Philosophical Systems including VisishtAdhvaitam .
This is the last of the many monographs that Dr.S.M.S. Chari has presented to us over many years based on the sampradhAyic Scholarship acquired through the traditional KaalakshEpam route under eminent VaishNavite AchAryAs . We are deeply thankful to Dr. S.M.S. Chari for his many precious gifts to enhance our own awareness of our rich sampradhAyam.
Swamy Desikan ThiruvadigaLE SaraNam ,
Daasan , Oppilaippan Koil Varadachari Sadagopan