|| Shri Hari sarvottama Vayu Jeevottama ||
Today is considered to be Madhwa Jayanthi as
well. His Avatar today took place in a very
small Hamlet in a village called paajaka near
Udupi he is the founder of dualism or Dwaitha
Siddhanta. He has written 37 works it is called
as Sarvamoola Grantha. The five main tenets of
Dwaitha Siddhanta :
well. His Avatar today took place in a very
small Hamlet in a village called paajaka near
Udupi he is the founder of dualism or Dwaitha
Siddhanta. He has written 37 works it is called
as Sarvamoola Grantha. The five main tenets of
Dwaitha Siddhanta :
1. There is difference between God and souls
2. Soul is different from materials
3. There are differences between souls based on
their merits and Karma
their merits and Karma
4. There are differences between material and
material
material
5. Finally there is differences between soul and
materials.
materials.
The above is called pancha bhedha taratamya
gnanam.
gnanam.
He is also considered to be the inclination of Lord
Hanuman and Bhima with evidences in Rig Veda in
balitha Suktam. May this great Soul Bless all of us
for peace and prosperity
Hanuman and Bhima with evidences in Rig Veda in
balitha Suktam. May this great Soul Bless all of us
for peace and prosperity
Works of madhwacharya
1.Bhagavadgita Bhashya
In this Bhashya Srimadacharya has not commented
on each sloka of the Gita, but has given explanation
to about 300 slokas, starting with the 11th sloka of
ch.2 .Greatness of Srimadacharya's commentaries is
that he hardly makes a statement which he does not
support with quotations.
on each sloka of the Gita, but has given explanation
to about 300 slokas, starting with the 11th sloka of
ch.2 .Greatness of Srimadacharya's commentaries is
that he hardly makes a statement which he does not
support with quotations.
2.Gita Tatparya
Gita Tatparya may be said to be supplementary to
the Bhashya. As standalone work it can give us the
true importance of the Gita. It contains the main
message of the gita that Narayana whose greatness
is intended to be extolled in this work is full of
auspicious qualities and has no flaw . All other
principles stated herein are subservient to this
knowledge of the supreme Lord.
the Bhashya. As standalone work it can give us the
true importance of the Gita. It contains the main
message of the gita that Narayana whose greatness
is intended to be extolled in this work is full of
auspicious qualities and has no flaw . All other
principles stated herein are subservient to this
knowledge of the supreme Lord.
In this work Srimadacharya gives us the view from
which one has to study the Bhagavadgita
which one has to study the Bhagavadgita
This means that the Lord tells Arjuna,who is a Jnani
being the avatara of Indra,but whose knowledge is
temporarily blurred ,by his attachment to his
relatives,that his dharma as a Kshatriya is to fight
against all those opposed to the Lord and those
supporting them ,as everything on this universe is
under His control.The Gitatatparya gives additional
explanations to the points already given in the
Bhashya and also gives some new explanations.
being the avatara of Indra,but whose knowledge is
temporarily blurred ,by his attachment to his
relatives,that his dharma as a Kshatriya is to fight
against all those opposed to the Lord and those
supporting them ,as everything on this universe is
under His control.The Gitatatparya gives additional
explanations to the points already given in the
Bhashya and also gives some new explanations.
3.Sutra prasthana (Brahma sutras.)
The Brahmasutras were composed by Sri Vedavyasa,
an incarnation of the Lord Vishnu. They are short
sentences or phrases which convey a specific
meaning in terms of philosophical thought. It is said
that these sutras form the basis for interpreting the
Vedas. It is considered that a person who
independently gives the interpretation of these
sutras,the Bhagavadgita and upanishads has
established his own school of philosophical thought .
an incarnation of the Lord Vishnu. They are short
sentences or phrases which convey a specific
meaning in terms of philosophical thought. It is said
that these sutras form the basis for interpreting the
Vedas. It is considered that a person who
independently gives the interpretation of these
sutras,the Bhagavadgita and upanishads has
established his own school of philosophical thought .
The sutras are 564 in number. They are classified
into four chapters(adhyayas) and each chapter has
four sections (padas). The four chapters are named
as :Samanvaya adhyaya,avirodha adhyaya,sadhana
adhyaya, and phala adhyaya.
into four chapters(adhyayas) and each chapter has
four sections (padas). The four chapters are named
as :Samanvaya adhyaya,avirodha adhyaya,sadhana
adhyaya, and phala adhyaya.
Brahmasutra Bhashya.
This work of Srimadacharya gives detailed
interpretation of each 'sutra' and establishes the
main tenets of his philosophy. These are:
interpretation of each 'sutra' and establishes the
main tenets of his philosophy. These are:
1. Sriman Narayana is the Lord of the universe,
and the creation, destruction, control are according
to his wish. He is the one called Brahma in the vedas
and He is full of knowledge,bliss, and power(strength).
and the creation, destruction, control are according
to his wish. He is the one called Brahma in the vedas
and He is full of knowledge,bliss, and power(strength).
2.All living beings are different from Him and from
each other and are subordinate to Him,all their actions
are controlled by Him.
each other and are subordinate to Him,all their actions
are controlled by Him.
3.All inanimate objects are different from Him and
from each other and from all living objects.
from each other and from all living objects.
4. The final emancipation called mokhsha for the
beings who are bound to the problems of 'samsara'
can be attained by intense devotion to the Lord with
the true knowledge of HIM.
beings who are bound to the problems of 'samsara'
can be attained by intense devotion to the Lord with
the true knowledge of HIM.
Srimadacharya has established these and other
principles related to the same with reference to
the sutras.
principles related to the same with reference to
the sutras.
According to the bhashya of Srimadacharya,the
summary of each of the chapters of the Brahma sutras
is as follows:
summary of each of the chapters of the Brahma sutras
is as follows:
Samanvaya adhyaya-- This chapter explains that Sri
Narayana is ParaBrahma and all names(names of the
devatas etc.), all words,and even all sounds are
primarily qualifying the Lord and so apply to Him and
only secondarily to the persons or objects they
indicate.HE is the controller of all functions in the
universe.
Narayana is ParaBrahma and all names(names of the
devatas etc.), all words,and even all sounds are
primarily qualifying the Lord and so apply to Him and
only secondarily to the persons or objects they
indicate.HE is the controller of all functions in the
universe.
Avirodha adhyaya- In this chapter Srimadacharya has
shown that according to the Sutras there is no
statement which contradicts the supremacy and the
qualities of the Lord defined in the first chapter; and
wherever any statement appears to contradict the
same,it should be reconciled with this main principle
by considering the statements prior to it and those
following it (these are in philosophic parlance called
upakrama and upasamhara). This chapter also deals
with the errors in the interpretations given by others
to the Brahmasutras.
shown that according to the Sutras there is no
statement which contradicts the supremacy and the
qualities of the Lord defined in the first chapter; and
wherever any statement appears to contradict the
same,it should be reconciled with this main principle
by considering the statements prior to it and those
following it (these are in philosophic parlance called
upakrama and upasamhara). This chapter also deals
with the errors in the interpretations given by others
to the Brahmasutras.
Sadhana adhyaya-- The third chapter deals with the
fact that the Lord will be pleased with us only by
devotion to Him with the knowledge about Him as
given in 1 above. Srimadacharya has defined 'bhakti'
as devotion with right knowledge,and complete
attachment to Him.
fact that the Lord will be pleased with us only by
devotion to Him with the knowledge about Him as
given in 1 above. Srimadacharya has defined 'bhakti'
as devotion with right knowledge,and complete
attachment to Him.
Phala Adhyaya-- This chapter gives the result of such
'sadhana', namely freedom from the bondage of this
world where we face a lot of misery and attainment
of 'moksha' where there is always happiness. The
gradation of souls,commonly known as 'taratamya',is
also dealt with here.
'sadhana', namely freedom from the bondage of this
world where we face a lot of misery and attainment
of 'moksha' where there is always happiness. The
gradation of souls,commonly known as 'taratamya',is
also dealt with here.
anuvyAkhAna
THe 'anuvyAkhAna' is a work written by Srimadacharya,
in response to the request by his beloved disciple,
Trivikramapanditacharya. It is said that the Acharya
dictated the four chapters of this work simultaneously
to four of his disciples.This work contains further
explanation of the Bhashya for many 'sutras'. The
implied meanings of several sutras would have been
not clear or obscure, but for this work. While the
language of the Bhashya is terse, this work is in simple
style. In spite of it, it is necessary to study this work
with its well-known commentary by Jayatirtha, '
SrimanNyayasudha' to understand it .
in response to the request by his beloved disciple,
Trivikramapanditacharya. It is said that the Acharya
dictated the four chapters of this work simultaneously
to four of his disciples.This work contains further
explanation of the Bhashya for many 'sutras'. The
implied meanings of several sutras would have been
not clear or obscure, but for this work. While the
language of the Bhashya is terse, this work is in simple
style. In spite of it, it is necessary to study this work
with its well-known commentary by Jayatirtha, '
SrimanNyayasudha' to understand it .
ch.1: samanvayadhyaya- The discussion of the first
sutra 'aum athato brahma jignasa aum' - the question
why ,when and where the study regarding 'brahma'
should be undertaken itself has been dealt with in
detail and the fallacy in the approach to the subject
by other thinkers earlier to him has been brought out.
Then,the fact that Narayana alone is referred to by
the term 'brahma' and that He is represented by the
letter 'aum'(having in it eight syllables) ,denoting
the 'gunaparipurnhen thatva', 'nirdoshatva' and other
qualities of 'brahman' has been established. Acharya
hasexlpained further that 'Narayana' can be
understood by 'Agamas' alone and not by any logic.
However,the statements of the Rishis and others like
Dhruva,supports the Greatness of the Lord.
sutra 'aum athato brahma jignasa aum' - the question
why ,when and where the study regarding 'brahma'
should be undertaken itself has been dealt with in
detail and the fallacy in the approach to the subject
by other thinkers earlier to him has been brought out.
Then,the fact that Narayana alone is referred to by
the term 'brahma' and that He is represented by the
letter 'aum'(having in it eight syllables) ,denoting
the 'gunaparipurnhen thatva', 'nirdoshatva' and other
qualities of 'brahman' has been established. Acharya
hasexlpained further that 'Narayana' can be
understood by 'Agamas' alone and not by any logic.
However,the statements of the Rishis and others like
Dhruva,supports the Greatness of the Lord.
Ch2: avirodha adhyaya- It is in this chapter, that
Srimadacharya has dealt with in detail all the systems
of philosophy that had been in vouge at that time and
showed that each of them were inconsistant with
what is stated in the Vedas, brahmasutras,
Bhagavadgita, and all authoritative shastraic works
like the Bhagavatha.. He has also concluded in this
chapter that there is hardly any difference between
the Bouddha shastra and the Advaita except in the
use of terms.
Srimadacharya has dealt with in detail all the systems
of philosophy that had been in vouge at that time and
showed that each of them were inconsistant with
what is stated in the Vedas, brahmasutras,
Bhagavadgita, and all authoritative shastraic works
like the Bhagavatha.. He has also concluded in this
chapter that there is hardly any difference between
the Bouddha shastra and the Advaita except in the
use of terms.
Ch3: sadhana adhyaya- It is in this chapter
Srimadacharya has stressed that bhakti combined
with jnana and vairagya is the only path for
attainment of Moksha. In fact Srimadacharya has
said that one should first practice 'Vairagya' which
leads to 'bhakti' which in turn leads to the desire
for 'jnana'; once the path is laid the two,,jnana and
bhakti go hand-in-hand to lead us in the path of
attaining His grace, which alone can grant us the
ultimate goal of reaching His abode.
Srimadacharya has stressed that bhakti combined
with jnana and vairagya is the only path for
attainment of Moksha. In fact Srimadacharya has
said that one should first practice 'Vairagya' which
leads to 'bhakti' which in turn leads to the desire
for 'jnana'; once the path is laid the two,,jnana and
bhakti go hand-in-hand to lead us in the path of
attaining His grace, which alone can grant us the
ultimate goal of reaching His abode.
Ch4: phala adhyaya- In this chapter the concept
of Moksha as in other systems like Jaina,Bouddha
etc. is discussed and the futility of their concept
of Moksha or liberation is established. The
incongruency of the concept of moksha in the
Ramanuja system is also established. Finally the
concept of Moksha as the one giving the Jiva
( a sattvic jiva) his intrinsic 'ananda' has been
detailed,at the same time giving in detail the
'taratamya' amongst the gods in Moksha ,and as
a corrollary the 'taratamya' among all jivas is
established.
of Moksha as in other systems like Jaina,Bouddha
etc. is discussed and the futility of their concept
of Moksha or liberation is established. The
incongruency of the concept of moksha in the
Ramanuja system is also established. Finally the
concept of Moksha as the one giving the Jiva
( a sattvic jiva) his intrinsic 'ananda' has been
detailed,at the same time giving in detail the
'taratamya' amongst the gods in Moksha ,and as
a corrollary the 'taratamya' among all jivas is
established.
A word regarding the famous commentary of Sri
Jayatirtha, known as 'Sriman Nyayasudha' is a
must in this context. But for this commentary,
many details implied in the 'anuvyAkhyAna' would
have been lost. The well known work Parimala' by
Raghavendra is his notes on this work. In this work
Sri Gururaja says that he is able to read many
many meanings into the 'nyAyasudha' but he has
not given them all for fear of making the work very
large. If this is the greatness of the commentary,
the greatness of the original is anybody's guess.
Jayatirtha, known as 'Sriman Nyayasudha' is a
must in this context. But for this commentary,
many details implied in the 'anuvyAkhyAna' would
have been lost. The well known work Parimala' by
Raghavendra is his notes on this work. In this work
Sri Gururaja says that he is able to read many
many meanings into the 'nyAyasudha' but he has
not given them all for fear of making the work very
large. If this is the greatness of the commentary,
the greatness of the original is anybody's guess.
anUbhAshya
The name of this work itself indicates that it is a
summary of the Bhashya. It is said that the
ashramaguru of Srimadacharya,Sri Achyutapreksha ,
was recitng the Bhramasutrabhashya daily before
taking food. When Sri Madhvacharya found that it
was difficult for his guru to do so on Dvadasi days,
he composed this work called anUbhAshya to
fecilitate him. This work is in simple style and
in only about 35 stanzas,the AchArya has provided
the gist of the Bhashya. There is a saying 'sankshEpa
vistarAbhyAm pravadanti manIshina:h'- great people
say things 'in short' or 'in detail' as needed.
Sri Raghavendra swamigalu has shown in his detailed
commentary on this work that the Bhashya on all
the 564 sutras has been covered in this work.
summary of the Bhashya. It is said that the
ashramaguru of Srimadacharya,Sri Achyutapreksha ,
was recitng the Bhramasutrabhashya daily before
taking food. When Sri Madhvacharya found that it
was difficult for his guru to do so on Dvadasi days,
he composed this work called anUbhAshya to
fecilitate him. This work is in simple style and
in only about 35 stanzas,the AchArya has provided
the gist of the Bhashya. There is a saying 'sankshEpa
vistarAbhyAm pravadanti manIshina:h'- great people
say things 'in short' or 'in detail' as needed.
Sri Raghavendra swamigalu has shown in his detailed
commentary on this work that the Bhashya on all
the 564 sutras has been covered in this work.
Reciting this work daily gives one the same spiritual
results as reciting the Brhamasutra Bhashya.
results as reciting the Brhamasutra Bhashya.
nyAyavivarana
This work also gives a summary of the Brahmasutra
Bhashya ,also incorporating the points made out in
anUvyakhyana. It highlights many of the arguments
used in the Bhahsya . To understand this work we
have to take recourse to the vyakhyana by Sri
Jayatirthamuni.
Bhashya ,also incorporating the points made out in
anUvyakhyana. It highlights many of the arguments
used in the Bhahsya . To understand this work we
have to take recourse to the vyakhyana by Sri
Jayatirthamuni.
With this we have covered the 'sUtra prasthAna'.
DasaprakaranAs
As the name indicates we have ten works in this
group. Of these four are taken as a sub-group titled
'TattvagranthAs'. We will now have a glimpse of them.
group. Of these four are taken as a sub-group titled
'TattvagranthAs'. We will now have a glimpse of them.
tattvasankhyAna
The word 'Tattva' is defined by Sri Jayatirtha as
'Tattvam anaropitam'-
'Tattvam anaropitam'-
Facts that are uncontaminated are 'Tattva'; In other
words it is truth based on facts supported by
'Pramanas'. We shall know about 'Pramanas' In
'Pramana Lakshana'.. For the present we can say
it means 'authenticated facts' ,which is called as
'yatArthajnAna'. IN this short work ,Srimadacharya
has given a complete knowledge about the whole
universe. It classifies the universe as two entities,
the independent,that is the Lord Himself and the
dependent being all other entities;this is further
classified into Laxmi,who is 'Nityamukta' oralways
in Mukti,and others. This is further divided as Jiva
'and' jada'etc.The eternity of 'akasha','Kala'(time
and space) are also discussed.It is a fascinating
break up of the whole creation laid bare before
us by a masterly hand. From this classification can
be derived the main principles of philosophy,namely:
words it is truth based on facts supported by
'Pramanas'. We shall know about 'Pramanas' In
'Pramana Lakshana'.. For the present we can say
it means 'authenticated facts' ,which is called as
'yatArthajnAna'. IN this short work ,Srimadacharya
has given a complete knowledge about the whole
universe. It classifies the universe as two entities,
the independent,that is the Lord Himself and the
dependent being all other entities;this is further
classified into Laxmi,who is 'Nityamukta' oralways
in Mukti,and others. This is further divided as Jiva
'and' jada'etc.The eternity of 'akasha','Kala'(time
and space) are also discussed.It is a fascinating
break up of the whole creation laid bare before
us by a masterly hand. From this classification can
be derived the main principles of philosophy,namely:
God is the supreme being controlling all the
entities(animate and inanimate); there is the five
fold difference among these entities.The living
beings are having the three qualities ,sattva,rajas
and tamas etc.There is an interesting point stated
by Sri Jayatirtha in his commentary on this work.
This work does not have an invocatory verse
( mangalacharane) and an objection is made by
some regarding it. Sri Jayatirtha gives two
explanations; 1.The first word swatantra in the
first sloka denotes Vishnu,who is the only one who
is Swatantra all others beings being paratantra and
so a separate mangala sloka is not required. Our
Guru, Srimadacharya is always doing Harismarana and
so He may not write a mangalasloka to his work.
entities(animate and inanimate); there is the five
fold difference among these entities.The living
beings are having the three qualities ,sattva,rajas
and tamas etc.There is an interesting point stated
by Sri Jayatirtha in his commentary on this work.
This work does not have an invocatory verse
( mangalacharane) and an objection is made by
some regarding it. Sri Jayatirtha gives two
explanations; 1.The first word swatantra in the
first sloka denotes Vishnu,who is the only one who
is Swatantra all others beings being paratantra and
so a separate mangala sloka is not required. Our
Guru, Srimadacharya is always doing Harismarana and
so He may not write a mangalasloka to his work.
There is a very fine translation with explanations of
this work in kannada by Sri Sri Vidyamanya tirtharu
(swamiji of Phalimaru mutt).
this work in kannada by Sri Sri Vidyamanya tirtharu
(swamiji of Phalimaru mutt).
Tattaviveka
This work deals with the same subject as '
Tattvasankhyana', but is based on a work by the same
name(Tattvaviveka) by Sri Vedavyasa(the Lord
himself). There are some small differences between
these two works. Sri Jayatirtha has shown in his
commentary how these apparent differences are
to be reconciled,and do not affect the substance
of the work.
Tattvasankhyana', but is based on a work by the same
name(Tattvaviveka) by Sri Vedavyasa(the Lord
himself). There are some small differences between
these two works. Sri Jayatirtha has shown in his
commentary how these apparent differences are
to be reconciled,and do not affect the substance
of the work.
Tattvodyota
This one of the major works of Srimadacharya, both
in volume and content.. The circumstances of the
writing of this work is like this. After listening to
the Brahmasutra Bhashya , many good thinking
persons became his shishyas and his popularity rose
tremendously which could not be tolerated by
others,particularly by some advaitic scholars of the
day. So,one of their leaders challenged the Acharya
for a debate. When the debate was arranged this
scholar could not start his arguments(poorvapaksha)
at all. He sat in the 'sabha' spell bound and mute.
Then, Srimadacharya,started the debate pro
viding
both the opening arguments(poorvapaksha) and
the replies(siddhanta) and before the debate was
complete this way, the scholar and his group ran away
from the scene.
in volume and content.. The circumstances of the
writing of this work is like this. After listening to
the Brahmasutra Bhashya , many good thinking
persons became his shishyas and his popularity rose
tremendously which could not be tolerated by
others,particularly by some advaitic scholars of the
day. So,one of their leaders challenged the Acharya
for a debate. When the debate was arranged this
scholar could not start his arguments(poorvapaksha)
at all. He sat in the 'sabha' spell bound and mute.
Then, Srimadacharya,started the debate pro
viding
both the opening arguments(poorvapaksha) and
the replies(siddhanta) and before the debate was
complete this way, the scholar and his group ran away
from the scene.
This work strikes at the root of all the philosophic
thought in 'advaita'. The logic based on
'appearacnce of silver in the shell' is discussed
threadbare and it is proved that this anology
cannot substantiate that the world is 'unreal'.
The concept of an 'akhanda brahma' and his
manifestation as this world due to 'avidya' is also
falsified. The 'siddhanta' according to the
'Tattvavada' of Sri Madhvacharya is placed on
a sound footing with "paramata khandana' and
'svamata sthapana' in this work.The logical
arguments in this work are highly sophisticated
and without the teaching from a proper guru,
with the commentary of Sri Jayatirtha and the
notes of Sri Gururaja(Raghavendraru) and others ,
it is difficult to follow it.
thought in 'advaita'. The logic based on
'appearacnce of silver in the shell' is discussed
threadbare and it is proved that this anology
cannot substantiate that the world is 'unreal'.
The concept of an 'akhanda brahma' and his
manifestation as this world due to 'avidya' is also
falsified. The 'siddhanta' according to the
'Tattvavada' of Sri Madhvacharya is placed on
a sound footing with "paramata khandana' and
'svamata sthapana' in this work.The logical
arguments in this work are highly sophisticated
and without the teaching from a proper guru,
with the commentary of Sri Jayatirtha and the
notes of Sri Gururaja(Raghavendraru) and others ,
it is difficult to follow it.
Na Madhava samO devoO na cha Madhva
samO guru:h na tad vAkyasama, shAstram na
cha tasyasamah pumAn.
samO guru:h na tad vAkyasama, shAstram na
cha tasyasamah pumAn.
Sri Madhvesharpanamastu.
Vishnutattva nirnaya
The 'visnutattva Nirnaya', as it's name
indicates is in independent work of Srimadachrya
to establish the principle of the supemacy pf
the Lord with reference to scriptures.
indicates is in independent work of Srimadachrya
to establish the principle of the supemacy pf
the Lord with reference to scriptures.
In this work Srimadacharya condemns the Charvaka
system of athiesm and establishes that a theistic
philosophy based on sound principles as stated in
the vedas is absolutely necessary for the good of
the world as an ateistic thinking can lead too
chaos. Further He proves the 'apourusheyatva'
( that they are not authoured by any human
being ) of the Vedas. Further the work deals
with the Vedic statements like 'Tattvamasi'
'sarvam khavidam brahma' on which the advaitic
thought is based showing that they are also
supporting the dualistic philosophy and are
not contradictory to statements like 'dvasuparnA
...'. The concept of 'Ekajivavada' and other
modified systems of advaita are also shown to
be not acceptable. Srimadachraya,in the second
part of this work establishes with suitable
quotations that Vishnu alone is represented by
the term Brahma, and is the sole controller of
all functions on this world.
system of athiesm and establishes that a theistic
philosophy based on sound principles as stated in
the vedas is absolutely necessary for the good of
the world as an ateistic thinking can lead too
chaos. Further He proves the 'apourusheyatva'
( that they are not authoured by any human
being ) of the Vedas. Further the work deals
with the Vedic statements like 'Tattvamasi'
'sarvam khavidam brahma' on which the advaitic
thought is based showing that they are also
supporting the dualistic philosophy and are
not contradictory to statements like 'dvasuparnA
...'. The concept of 'Ekajivavada' and other
modified systems of advaita are also shown to
be not acceptable. Srimadachraya,in the second
part of this work establishes with suitable
quotations that Vishnu alone is represented by
the term Brahma, and is the sole controller of
all functions on this world.
Sri Sri Visvesha tirthasripadangalavaru has written
a simple kannada translation of this work. He has
given as an introduction to the same a detailed
study of this work in his inimicable style.
a simple kannada translation of this work. He has
given as an introduction to the same a detailed
study of this work in his inimicable style.
I have a few words to add here. Athiesm is refuted
by Sri Madhva, primarily for not being a 'theory'.
Earlier I had thought that he is refuting athiesm
for cause of voilence in the world. But after
reading the commentary (posted on the dvaita-list),
I understood the correct meaning. Argument that
athiesm causes voilence in the world, is to refute
Charvaka's own claim that his position does have
characteristics required for being a theory, i.e.,
it has a 'benefit to the world' (lokopakaara).
Please look into the archives for details.
by Sri Madhva, primarily for not being a 'theory'.
Earlier I had thought that he is refuting athiesm
for cause of voilence in the world. But after
reading the commentary (posted on the dvaita-list),
I understood the correct meaning. Argument that
athiesm causes voilence in the world, is to refute
Charvaka's own claim that his position does have
characteristics required for being a theory, i.e.,
it has a 'benefit to the world' (lokopakaara).
Please look into the archives for details.
In my opinion this is an excellent and only
possible refutation of atheist,and a must read
for any seriously interested person. I would like
to know if members of the list know of any other
Hindu Acharya (before or after Sri Madhva) also
refutes athiesm in this way.
possible refutation of atheist,and a must read
for any seriously interested person. I would like
to know if members of the list know of any other
Hindu Acharya (before or after Sri Madhva) also
refutes athiesm in this way.
KaNDanatraya
We shall now take up the three works known as
'khandanatraya'. These works are intended to
show that the philosophy of Shankaracharya's
advaita - that Brahma is the only 'true' entity
and the whole world is a falsified manifestation
of Him due to' ignorance ' is not tenable .
'khandanatraya'. These works are intended to
show that the philosophy of Shankaracharya's
advaita - that Brahma is the only 'true' entity
and the whole world is a falsified manifestation
of Him due to' ignorance ' is not tenable .
(a) mAyAvAda KhaNDana.
The benedictory verse of this "khandana'' -
NarasimhO(a)khilAjnAnamata dhvAnta
divAkara:h Jayatyamita sajjnAna sukha sakti
payOnidhi:h' conveys the summary of the
three 'khandanAs'. The verse means that
Narasimha,the Lord, is like the rising sun
destroying the darkness caused by all theories
based on ignorance; he shall be praised, who is
like a ocean in His 'sajjAna ' (perfect knowledge)
sukha'(ananda),sakti(power of control).
(Sri Jayatirtha,in his commentary says that the
comparison of the Lord's abilities to a ocean is
only to say that it is extraordinarily high but
His capacities and ananda are infinite-poorna).
NarasimhO(a)khilAjnAnamata dhvAnta
divAkara:h Jayatyamita sajjnAna sukha sakti
payOnidhi:h' conveys the summary of the
three 'khandanAs'. The verse means that
Narasimha,the Lord, is like the rising sun
destroying the darkness caused by all theories
based on ignorance; he shall be praised, who is
like a ocean in His 'sajjAna ' (perfect knowledge)
sukha'(ananda),sakti(power of control).
(Sri Jayatirtha,in his commentary says that the
comparison of the Lord's abilities to a ocean is
only to say that it is extraordinarily high but
His capacities and ananda are infinite-poorna).
In this work two points are discussed . One is
that the Brahman,who is not having any qualities
and is the only 'truth', is affected by a 'thing'
called 'avidya' and appears as the world that we
see, which is but a fantasy. This gives rise to
the question whether the Brahman as a whole
or partially affected by avidya, and in either
case it is shown that the concept of a Brahman,
who alone is the truth, is defeated. Other ideas
like the world being neither'sat' nor 'asat'(real or
non-existant) are proved to be a misnomer.
Having defeated the advaitic concepts ,
Srimadacharya has done 'svamata sthapana'
(establishing the philosophy as stated by him)
by quoting the last five verses of ch 15 of the
Bhagavadgit statrting with' dvAvimau purushau
lOkE' which state the' supremacy of the Lord',
and the principle of 'bheda'.
that the Brahman,who is not having any qualities
and is the only 'truth', is affected by a 'thing'
called 'avidya' and appears as the world that we
see, which is but a fantasy. This gives rise to
the question whether the Brahman as a whole
or partially affected by avidya, and in either
case it is shown that the concept of a Brahman,
who alone is the truth, is defeated. Other ideas
like the world being neither'sat' nor 'asat'(real or
non-existant) are proved to be a misnomer.
Having defeated the advaitic concepts ,
Srimadacharya has done 'svamata sthapana'
(establishing the philosophy as stated by him)
by quoting the last five verses of ch 15 of the
Bhagavadgit statrting with' dvAvimau purushau
lOkE' which state the' supremacy of the Lord',
and the principle of 'bheda'.
upAdikhaNDana
In this work also the effect of "ajnana' on 'Brahman"
according to Advaita is dealt with.Advaita states
that the 'ajnana' acts as a medium or say a catalyst
which when it acts upon 'Brahman' makes 'it'
transform into the universe. Srimadacharya
refutes this theory with his straight arguments.
according to Advaita is dealt with.Advaita states
that the 'ajnana' acts as a medium or say a catalyst
which when it acts upon 'Brahman' makes 'it'
transform into the universe. Srimadacharya
refutes this theory with his straight arguments.
mithyathvanumAnakhaNDana
As the name indicates this work deals with the
Advaitin's theory of 'Jagan mythyatva'(or the
world being unreal)'. The argument based on
the proposition that 'anything that is seen is
unreal'(vishvam mythya drishyatvat) and so the
world is unreal,which looks absurd on the face
of it, but which the advaitins try to substantiate
with the example of 'a shell appearing like silver
when light falls on it' ,is shown to be only on a
slippery ground. To conclude this notes on the
three khandanas, we may say that the three
together make the Advaitic philosophy collapse
like a pack of cards. All the works are very short.
They look like the three feet of Vamana covering
the three worlds under them and putting down
Bali.
Advaitin's theory of 'Jagan mythyatva'(or the
world being unreal)'. The argument based on
the proposition that 'anything that is seen is
unreal'(vishvam mythya drishyatvat) and so the
world is unreal,which looks absurd on the face
of it, but which the advaitins try to substantiate
with the example of 'a shell appearing like silver
when light falls on it' ,is shown to be only on a
slippery ground. To conclude this notes on the
three khandanas, we may say that the three
together make the Advaitic philosophy collapse
like a pack of cards. All the works are very short.
They look like the three feet of Vamana covering
the three worlds under them and putting down
Bali.
'VAmana VAmana BhAmana VandE sAmana seemana
shAmana sAnO'-
shAmana sAnO'-
(dvadashastotra).
laKShaNa graMthAs
There are two works called Lakshana granthas-
Pramana Lakshana and Katha lakshana. The term
'lakshana' has the meaning conveyed by "type' or
'nature of' and does not mean quality or
characteristics.
Pramana Lakshana and Katha lakshana. The term
'lakshana' has the meaning conveyed by "type' or
'nature of' and does not mean quality or
characteristics.
pramANa lakshana
'Pramana' in the shastraic parlance indicates a
statement which supports or proves a theory
proposed to be established (the 'jiva paramatma
bheda' for example. One philosophic thinker put
the number of 'pramanas' as five ,while another
put it as seven or so. Srimadacharya ,in his above
mentioned work has stated that the main
'pramanas' are three ' PRATYAKSHA,ANUMANA and
AGAMA" and all other types of pramanas stated by
others merge within these. 'pratyaksha' is whatever
knowledge we gain with our senses.
statement which supports or proves a theory
proposed to be established (the 'jiva paramatma
bheda' for example. One philosophic thinker put
the number of 'pramanas' as five ,while another
put it as seven or so. Srimadacharya ,in his above
mentioned work has stated that the main
'pramanas' are three ' PRATYAKSHA,ANUMANA and
AGAMA" and all other types of pramanas stated by
others merge within these. 'pratyaksha' is whatever
knowledge we gain with our senses.
********
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