Dear BhakthAs :
In the eleventh slOkam , Bhattar describes the fools , who go around with noisy protests and quarrels in the world . Bhattar describes five categories of such people , who have fallen into this miserable state because of their misfortune in not being the object of Sri RanganAyaki's krupA katAksham.
The eleventh slOkam containing these thoughts is:
aahurvEdAnamAnam kathichana kathichArAjakam visvamEthadh- rAjanvath kEchidhIsam guNinamapi guNaistham dharidhrANamanyE BhikshAvanyE surAjambhavamithi chajaDAsthE talAtalyakArshu: yE tE Sriranga harmyAngaNa kanakalathE! na kshaNam lakshyamAsan
Meaning by Dr.V.N .Vedanatha Desikan :
Oh Goddess ! Veritable creeper of Gold! Queen of the palace of Sree Ranga VimAnam! Those dunces , who were out of bounds to Your grace would commit the crime of destroying/denying the authoritative stature to the VedAs . A few others would say there is no God. Others , who admitted a God , denied however , auspicious qualities to that deity . Some others conferred Godhead on a mendicant , Bhikshu, namely , SivA .All these warring groups indulge only in mutual beating and create a huge furore.
(Oh RanganAyaki !) They all behaved in this manner only because Your Grace was not avilable to them."
Here , Bhattar alludes to the unfortunate people who have developed strident and conflicting views regarding " the world manifestation and the status of MahA Lakshmi ". Bhattar points out that these deluded people do not acknowledge or perceive the truisms embedded in the text of great authority such as Vedham and as a result have failed to be the objects of Sri RanganAyakI's grace .
These unfotunate ones are grouped by Bhattar into five categories of disbelievers and distorters of the eternal Truth proclaimed by the Vedhams:
1) Those who deny the Vedhams as PramANams altogether: Jainism , Buddhism and Materialism (ChArvAkAs ). They belong to the Naasthika systems . All the three deny the concepts of soul and God as held by the followers of the VedhAs.They are opponents of Aasthika darsanams, which affirm the VedhAs as unassailable PramANams( Instruments of valid knowledge).
The materialists deny the existence of any thing , which are beyond the reach of the eyes. The Jains adopting "anekAntavAdha " believe that nothing can have a particular trait. They replace VedhAs with the authors of Jain texts.
The Buddhists come under the twin groups of HeenayAna (lower path) and the MahAyAna ( the great path) . HeenayAna is subdivided into VaibhAsikAs and SautrAntrikas . Former maintain that the world is real , but has only a momentary existence. The latter (SautrAntrikas ) arrive at the world's existence only through inference . The MahAyAna group is again subdivided into two: The YogAchAra School and Nihilism School . The former holds the world to exist only in the form of knowledge. The latter (Nihilism) denies altogether the total existence of the world and accepts SoonyA (Void) as the reality.
All the three Naasthika darsanams are called as Vedha- Baahya darsanams , since they reject VedhAs.
(2) The second category accepts VedhAs , but gives incorrect meanings to VedhAs .These are known as SaankyAs. This NirIsvara Saankya darsanam rejects Isvara tatthvam and hence the Saankya darsana followers are known as "arAjakars"( Those who believe that there is no king/Isvaran). They accept 25 Tatthvams: (1) Moola Prakruthi or primordial entity (2)mahath or great principle (3) ahankAra or the cosmic egoism (4) manas or mind (5-9)Jn~AnEndhriyams or organs of knowledge (10-14) karmEndhriyam or organs of action (15-19) Pancha tanmAtrAs or five subtle elements (20-24) Five gross elements and (25) Purusha or Jeevan. There , they stop by excluding Isvaran.There is no 26th Tatthvam that VisihtAdhvaithin accepts as a cardinal principle.
(3) The third category consists of VaisEshikAs , who accept the authority of VedAs , but emphasize inference (anumAna) and Verbal comprehension (sabdhA).This line of thinking was founded by KaNAda and is also known as Asath-karya Vaadham . This group tries to prove the existence of God by inference. They recognize our Lord to the limit of nimittha kaaraNam but do not extend Him to UpAdhAna KaaraNam ( material cause ). ParAsara Bhattar in His masterly work ,Tatthva RatnAkara has criticized soundly the deficiencies of this school of thought to uphold the supermacy of VisishtAdvaitham.
(4) The fourth group accepts Vedam (sabdha PramANam ) but makes the Lord of limitless KalyANa guNams (SaguNa Brahmam) as bereft of those auspicious attributes .They make Him "GuNa Daridhran". These are the MaayA Vaadhis.
(5) The fifth group is constitute by Saivars , who see in a mendicant Isvarathvam . This Bikshu is a karmAdhinan and states clearly that He is the daasan of Sriman NaarAyaNan in Manthra Raaja Padha Sthothram and elsewhere.
All of these five groups quarrel with one another and are either non-believers in Vedham as PramANam or misintrepret the Vedhic passages to their own advantage in an unsatisfying and inconclusive manner . All these viparIthams happen because of their failure to become the objects of the grace of Sri RanganAyaki, the golden creeper blessing us as the Queen of the palace at Srirangam.
Daasan, Oppiliappan Koil V.SatakOpan