The Spiritual View of Life

 
THE SPIRITUAL VIEW OF LIFE
Authored by -
Pandit Anandathirtha Sharma.
The Spiritual view of life
Author : - Pandit Anandathirtha Sharma.
First edition : 2021 (24-08-2021)
Pages :
Typed : Vedabhaktapanini Sharma (Nikhil Sharma)

           
- (-)
Oh Supreme-Being, Parabrahman!, Creator of the universe and source of
all great powers, of Holiest nature and Dispenser of true happiness. Be
gracious upon us. We beseech Thee, to dispel all our miseries and evil
propensities, and to bestow upon us what is good, such as virtuous tendencies,
inclination to the benevolent deeds and a righteous disposition.
ÊÜá«ÝÌaÝ¿áìWÜêÖÜí WÜñÝÌ ¿Þí ¼PÝÒí ÓÜÊÜá¿ÞbÐÜÊÜå… >>

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B®Üí¨Ü£à¥Üì AÆ³þæãà WÜáÃÜáPÝÃÜá|Â¼PÜáÒPÜ@ >>
ÓÜ¾ÃÝËá ÓÜÊÝì®… Êæà¨Ý¥ÜìþÝ®ÜÃÜñÜ°±ÜÅPÝÍÜPÝ®… >>* >>
I have gone to the magnificent residence of great Śrī Madhvācārya, and
begged the þÝ®Ü¼PÝÒ from him. Now I am distributing that sacred þÝ®Ü¼PÝÒ
among all devotees, who are eager to be free from the “ignorance.” (From
the book - “The Spiritual view of life”).
Pandit Anandatirtha Sharma.

Prelude
(An earnest appeal to the keen readers)
THIS treatise – “The spiritual view of life” is not a product of purely
scholarly interests. It has grown out of vital urges and under the pressure of
a concrete historical and philosophical situation. We are in the midst of one
of the great crises in human history, groping for a way out of fear, anxiety
and darkness, wandering in search of a new pattern in which we can begin
the Life-Divine over again. The principal problem of the end of the millennium
will be the religious problem — in a form as unlike any that we now know
as the semitic religion was from the religions of antiquity — but it will not
be the problem of Being. The Eternal Hindu thought whether or not we agree
with its transcendental claims has survived the storms of the world for over
thousands of years. It has seen empires come and go, has watched economic
and political systems flourish and fade. It has seen these happen more than
once. Recent events have ruffled but not diverted the march of the history of
Bharat. The culture of Bharat has changed a great deal and yet has remained
the same for Over the many millenniums. Fresh springs bubble up, fresh
streams cut their own channels through the landscape, but sooner or later
each rivulet, each stream merges into one of the great rivers which has been
nourishing the soil of Bharat for centuries.
When we speak of Indian philosophy of Spiritual Life or Eastern
philosophy, we mean the philosophy that has developed in a certain region of
the earth. We do not mean that the truth which science or philosophy aims at
is of a provincial character. The search for truth may be conditioned, even
restricted by the mental attitudes and traditions of different countries, but the
aim of philosophy is to reach truth which is universal. Even by the History of
Philosophy, we can understand that which is distinct from the combined
history of all countries, which is not of a rope of sand, but a continuous
development, and is not a burden of the memory, but an illumination of the
soul. It moves in a succession to which the nations are subsidiary. Their story
will be told, not for their own sake, but in reference and subordination to a
higher series, according to the time and degree in which they contribute to
the common fortunes of Humankind. And one of the chief features of
philosophical thought today is the growing universality of outlook. Even
Western thinkers are slowly giving up their provincial outlook and are
admitting that thinkers outside their cultural traditions have grappled with
the central problems of philosophy and a study of their writings may be
helpful to students of philosophy.
In John Bunyan's story there is the house of the interpreter which is
always kept open. No one understands the mission of the life of the mind in
our time who does not wish to have some part in keeping open a house of the
interpreter between East and West. Since our ideals and destinies are largely
the same, it is essential that mutual acquaintance should grow and to the
creative interpreters are confided the hopes of a better World.
The truth which claims to be universal requires to be continually re-
created. It cannot be something already possessed, that only needs to be re-
transmitted. In every generation, it has to be renewed, otherwise it tends to
become dogma which soothes us and induces complacency but does not
encourage the supreme personal adventure. Tradition should be a principle
not of conservatism but of growth and regeneration. We cannot keep the rays
of the sun while we put out the sun itself. Petrified tradition is a disease from
which societies seldom recover. By the free use of reason and experience we
appropriate truth and keep tradition in a continuous process of evolution. If
it is to have a hold on people's minds, it must reckon with the vast reorientation
of thought that has taken place. By reinterpreting the past afresh, each
generation stamps it with something of its own problems and preoccupations.
Every age emphasises that particular point of view which is most conso-
nant with its own prejudices. More than One hundred and fifty years ago the
main issues which dominated schools of philosophy were those connected
with religion, faith and doubt, the relation of philosophy and theology. Today
new intellectual interests have arisen. Philosophy is no more a science of
things transcendental, but has become scientific and secular in its outlook.
It has become an arid professionalism made only for the philosophers. We
know too much and are convinced of too little. Many people have no kind of
contact with any form of religion or its modes of thought. Even in countries
where temple-attendance has increased, there has not been any growth of
religious feeling. The majority of people do not see any reason why religion
should play any part in their lives. Many of them are not actually atheist;
fewer still have qualified by sober reflection to be called agnostic. They have
grown up outside by any kind of religious organisation and are simply
ignorant of the terms and meaning of religion, though they profess a creed
which they have adopted from habit or because of the social advantages it
brings them or merely for the sake of good form and convenience. For them
the creative fire has departed from religion. We cannot say that they adopt a
materialist creed and believe that somehow through science and technology
humankind can be perfected. Perhaps a few intellectuals may adopt this creed
but the vast majority live from day to day with a ray of hope that does not
extend far beyond the immediate future. We live in an age of hectic hurry, of
deafening noise where we have no time or inclination for anything beyond
the passing hour. The True Life Divine grows from inside. It is in the inner
solitude that a seeker finds his solace; yet our modern life is unwilling to
grant us this privilege. Not all of us, however, are defrauded of this right and
if there is to be a creative movement, some of us at least have to reflect on
the hopes and disillusionments of the people. The unrest of the people is due
to the thwarted desire for religion. Human being is a religious animal. He is
prepared to worship anything and many systems compete for his spiritual
suffrage, fragmentary faiths, unaesthetic arts, and attractive panaceas. If he
cuts himself away from his spiritual dimension, it is an act of perfidy of
alienation from his own nature. We do not realise that religion, if real, implies
a complete revolution, a total over-coming of our unregenerate nature, the
death of the old man and the birth of the new. Man's nature is transformed or
reformed to a pattern of excellence, because his being is pervaded by the
power of truth. Unfortunately, the Philosophy today is detached and
specialised and is not aware of the peril to the human spirit. It does not seem
to realise its responsibility for the time in which it is set. Even those who
have a religious allegiance do not seem to feel a religious responsibility.
PLATO once remarked that when the modes of music change, the
walls of the city are shaken. A change in our philosophy of life is the first
symptom of instability that will presently manifest itself in material, political
and economic ways leading to the Shaking of walls. Though Bharat has
impressive achievements to her credit in art and architecture, literature and
morals, science and medicine, all these derive their inspiration from
philosophy as love of wisdom or the life of spirit. --- If the spiritual orientation
of the country is undermined or disturbed, the nature of the civilisation will
change.
The contemporary situation is a challenge to the philosopher of
religion. Distances have so shrunk in the modern world that not only people
but ideas travel fast. The great religions of the world are interconnected.
They face the same dangers and difficulties. That which threatens one will
sooner or later endanger another. We have to develop a scheme of life which
is at once rational, ethical and spiritual. It will not be wise to look upon
ancestral wisdom as infallible. It may be liable to error even as contemporary
fashions are. We have to find out what is vital in it. Many centuries ago,
CICERO said that there is nothing so foolish and so vain which has not been
said by some philosopher.
“In Bharat the threefold Canon of religion, Prasthāna-traya, consists
Of the Upanisads, the Bhagavadgitā and the Brahma-Sūtra. These classical
- texts of highest standard are not only bound up with an historic past but are
also a living force in the present. The problems which they raise and attempt
to solve are not dissimilar to those which engage thinkers in other parts of the
world. These classical texts of highest standard should be not only guardians
of the past but heralds of the future. They are dead if they are mechanically
and unthinkingly accepted. They are alive if each generation consciously
decides to receive them. Any system of thought should satisfy two basic
requirements; it should state the truth and interpret it for each new generation.
It must move back and forth between these two poles, the eternal and the
temporal. Truth is expressed in a human language formed by human thinking.
The consciousness of this leads to a continual clarifying and fuller
understanding of the truths. The author of the Brahma Sutra: -- (The
Philosophy of Spiritual Life) deals with the problems raised by his
contemporaries with their views on cosmology but these dated answers are
not the essentials of its teaching. We may not accept the scientific thought of
those days, but the suggestions about the ultimate questions of philosophy
and religion which they set forth with philosophic depth and emancipation
from the transient preoccupations of the current hour are of value to us even
today. While the Brahma-Sūtra represents intellectual and spiritual effort
spread over generations, it has also become the starting point of intense
reflection. Numerous Commentaries and independent treatises have been
produced from early times and there does not seem to be any slackening of
effort even today.”
Sri Madhva too expressed his opinion in his Anuvyākhyānam (2-2-1)as
follows : -
""A®Ý©PÝÆñæãà ÊÜêñÝ¤@ ÓÜÊÜá¿Þ@--&&&&&&&&&&&&&&&&&&''
‛‛From time immemorial, various schools of thought have been flourishing
in the world. There can be no total extinction of any system. All the same,
Bādarāyaṇa-Vyāsa has taken the trouble in his Brahma-sūtras, of refuting the
various defective systems, so that the good souls, eligible for Divine grace,
may have their doubts cleared, their ignorance destroyed and their knowl-
edge improved by sound reasonings based on the śrutī and attain
enlightenment.”
------ Pandit Anandathirtha Sharma,

Harken to Taratamyopanishad : —
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The Spiritual view of life 11
A Short Prelude
It is admitted, on all hands, that the history of most of the ancient poets
and philosophers of India is hidden in the mists of antiquity and concealed
under a thick veil of obscurity. What we know about them is scanty and
based on very sandy grounds. But Śrī Madhvācārya stands alone, about very
many incidents of whose life, history, tradition, monuments and memorials
are unanimous. Our knowledge about the Acharya to-day is mainly based
upon two valid sources, the one is statement made by the Acharya himself in
his own works, the other is Śrī Madhvavijaya composed by Nārāyaṇa
Panditacharya, the most illustrious of all the converts and contemporaries of
Śrī Madhvācārya. Scholars are widely divided in the assignment of date toŚrī
Śaṅkarācārya. For instance, if one scholar places Śrī Śaṅkarācārya in the
eighth century A.D., another great scholar inclines to push his time back to
the fourth century B.C. There is not even the ghost of doubt about the century
in which Śrī Madhvācārya flourished and preached his philosophy. Acharya
himself has expressly stated in Tātparya Nirnaya that he was born after 4,300
years of Kali age had passed away :
aÜñÜá@ ÓÜÖÜÓæÅà £ÅÍÜñæãàñÜ¤Ãæà WÜñæà ÓÜíÊÜñÜÕÃÝOÝí ñÜá PÜÇè ±Üê¦ÊÝÂÊÜå… >
hÝñÜ@ ±Üâ®ÜËì±ÜÅñÜ®Üá@ ÓÜ ¼àÊæãà ¨æçñæÂ$ç¯ìWÜãyÜí ÖÜÄñÜñÜ¤$ ÌÊÜÞÖÜ >>
It is quite correct to believe as so many scholars have done that the Acharya
flourished and preached his philosophy during the major portion of the
thirteenth century. From Śrī Madhvavijaya we know that Madhvācārya was
born in Sacred Pajakakshetra near Udupi. His father's name was Madhyageha
Bhatta, who was significantly called “Bhatta” for his having correctly
understood the underlying secrets of Puranas and the Mahabharata. It is said
that Madhyageha Bhatta together with his spouse practised austere penance
in propitiation of Śrī Ananteshwara with a view to securing the most illustrious
son. In the due course, by the grace of Ananteshwara, a son was born to them
on the tenth day of the bright half of Ashwin in the year 1199 A.D. He was
named Vasudeva. The boy possessed matchless beauty and peerless strength
12 The Spiritual view of life
of mind. Even as a child, he promised to be one born to lead the world

towards the “Highlands of the Blessed”. Marvellous powers with which
human beings are rarely gifted. In the very early years he was recognised as
possessed of prodigious genius. His father very soon realised that the boy
was too brilliant and too learned to be his student. He, therefore, sent him to
Achyutapreksha Tirtha, the great sanyasin and pontiff of the time. The pupil,
there too, proved his superiority to his Guru in no time.
VASUDEVA took sanyasa at the age of sixteen and started to preach the
philosophy which he thought he was divinely commissioned to do.
Achyutapreksha named him Anandatirtha. The Tirtha, the system, which he
has built up out of the materials of the Vedas is capable of bestowing pleasure-
Ananda-upon the reader. He established an idol of Kṛṣṇa in Udipi and founded
eight Mutts there, the worship of the idol in order. He also established one
big mutt, and commissioned its Head to India to propagate the Vedic
Philosophy and to reprobate every other philosophy repugnant to its spirit.
The mutt 15, now known as the Uttaradi Mutt as its first Pontifical Head was
Padmanabha Tirtha who hailed from the North. The Acharya travelled to
Badari three times, out of which for the first two times he returned, while for
the third time he disappeared from the human gaze for good. During the
period of eighty years, which he passed in India, he vanquished, in innumerable
controversial battles, the exponents of all the heterodox creeds and
philosophies that prevailed in his time and established radical realism,
pluralism and theism. He established the supremacy of Śrī Viṣṇu and selfless
service at His altar as the sovereign He placed the cult of Bhakti on a very
high pedestal and brought to it eminence and popularity which had never
been attained before.
ÎÅàÊÜá®Ü¾«ÜÌÊÜáñæà ÖÜÄ@ ±ÜÃÜñÜÃÜ@, ÓÜñÜÂí gWÜñÜ¤ñÜ¤$ Ìñæãà >
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The fundamental tenets of his philosophy are summarised in a well-known

verse:-
1. Hari-Visnu is the Supreme Over-Lord of the universe,
2. The world is radically and fundamentally real.
3. The souls are different from the Supreme Lord and the matter
and from one another.
4. All are consciously or unconsciously subject to Lord Viṣṇu
5. There are various gradations among the souls. The cosmos consists
of infinite varieties of souls and things., Their capacities are
divergent and their functions are unlike.
6. Salvationconsists in the realisation of bliss which constitutes the
very essence of the individual self.
7. Singular devotion to the Supreme Lord is the radical means to
secure salvation.
8. Sense-perception, inference and verbal testimony (Scriptures) are
the three authoritative sources of correct knowledge.
9. Every Veda proclaims the supremacy of Viṣṇu.
This is not the place to expatiate upon these nine cardinal tenets. But
suffice it to say that these are elaborated by Śrī Madhvācārya and his
illustrious successors with characteristic thoroughness. Śrī Madhvācārya has
not merely enunciated his philosophical tenets but written as many as thirty-
eight works most of them being typically controversial, to elucidate and to
substantiate his view-points. The works are monumental of his genius of the
highest order. For the convenience of the reader the names of his works are
given below.- 1) XàñÝ»ÝÐÜÂÊÜå… 2) ŸÅÖÜ¾ÓÜãñÜÅ»ÝÐÜÂÊÜå… 3) A|á»ÝÐÜÂÊÜå… 4)
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ÊÜÞ¿ÞÊÝ¨ÜSívÜ®ÜÊÜå… 9) ±ÜÅ±ÜíaÜËá¥ÝÂñÝÌ®ÜáÊÜÞ®ÜSívÜ®ÜÊÜå… 10) ñÜñÜ¤$ ÌÓÜíTÝÂ®ÜÊÜå… 11)
ñÜñÜ¤$ ÌËÊæàPÜ 12) ñÜñæã¤$ Ìà¨æãÂàñÜ@ 13) PÜÊÜáì¯|ì¿á@ 14) ËÐÜá¡ñÜñÜ¤$ Ì¯|ì¿á@ 15) MáWÝ½ÐÜÂÊÜå…
16) IñÜÃæà¿á»ÝÐÜÂÊÜå… 17) ñæç£¤Äà¿á»ÝÐÜÂÊÜå… 18) ŸêÖÜ¨Ý½ÐÜÂÊÜå… 19) DÍÝÊÝÓÜÂ»ÝÐÜÂÊÜå…

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27) ®ÝÂ¿áËÊÜÃÜO… 28) ®ÜÃÜÔíÖÜ®ÜSÓæã¤àñÜÅÊÜå… 29) ¿áÊÜáPÜ»ÝÃÜñÜÊÜå… 30) ¨ÝÌ¨ÜÍÜÓæã¤àñÜÅÊÜå…
31) PÜêÐÝ¡ÊÜáêñÜÊÜáÖÝ|ìÊÜ@ 32) ñÜíñÜÅÓÝÃÜÓÜíWÜÅÖÜ@ 33) ÓÜ¨ÝaÝÃÜÓÜ¾ $ê£@ 34)
»ÝWÜÊÜñÜñÝñÜ³¿áì¯|ì¿á@ 35) ÊÜáÖÝ»ÝÃÜñÜñÝñÜ³¿áì¯|ì¿á@ 36) ¿á£±ÜÅ|ÊÜPÜÆ³@ 37)
g¿áí£à¯|ì¿á@ 38) PÜêÐÜ¡ÓÜá¤£@ (PÜí¨ÜáPÜÓÜá¤£@)
Ācharya's presentation of the subject is superbly beautiful, though his
style is brief and cryptic. The force of his logic is irresistible. He always says
things with a ring of certainty and writes with tremendous earnestness. He is
an uncompromising philosopher in the sense that he always avoids to make
peace with half-truths. He has an unqualified dislike for all that is wrong and
whenever opportunity presents itself, he utilises it in giving vent to his
feelings of dislike. The illustrations which he adduces in his works are simple,
direct, incisive and most convincing.
Harken keenly : -
From the immemorial time Śrī Viṣṇu appears to have been marked out for
a great future (ÓÜÊæäàìñÜ¤ÊÜá). The opening line of IñÜÃæà¿á¸ÝÅÖÜ¾|ÊÜå… of the
MáWæÌà¨ÜÓÜí×ñÝ ""AX°Êæçì ¨æàÊÝ®ÝÊÜå… AÊÜÊÜÞ ËÐÜá¡@ ±ÜÃÜÊÜá@ > ñÜ¨ÜíñÜÃÝ ÓÜÊÝì
¨æàÊÜñÝ@ >>'' bears testimony to the fact that by the Eternal Ṛgveda. We can
understood the Vedic lines. ""Cí¨ÜÅí ËáñÜÅí ÊÜÃÜá|ÊÜáX° ÊÜÞÖÜá@ ........ HPÜí ÓÜñ… Ë±ÝÅ
ŸÖÜá«Ý ÊÜ¨Üí£, Áãà ®ÝÊÜÞ®Ýí ®ÝÊÜá«Ý HPÜ HÊÜ''>> C£ >> MáWæÌà¨æà (10&82&3). Śrī
Madhva's interpretation of ""®ÝÊÜá«Ý@'' as the “Bearer of the names of the
gods instead of as “giver of names” is too supported by Sayana on A¥ÜÊÜìÊæà¨Ü
(2&1&1&3) : -""ñÜ®Ý°ÊÜÞ¯ ÓÜÌ¿áÊæáàÊÜ «Üñæ¤à C£ ®ÜÊÜÞ«Ý@ > ñÜ¥Ý aÝÊÜÞ°¿áñæà & ñÜ¨æà
ÊÝX°ÓÜ¤¨Üá aÜí¨ÜÅÊÜÞ@ > & ""Cí¨ÜÅí ËáñÜÅí ÊÜÃÜá|ÊÜáX°ÊÜÞÖÜá@ > HPÜí ÓÜ¨… Ë±ÝÅ C£ >>''
According to Śrī Śaṅkara's Geetabhasyam (12-2) – ""BñÜ¾®æãà Ÿí«ÜÊÜááPÝ¤ÊÜÓæ§à
±ÜÃÜÊÜÞ¥ÜìñÜ HÊÜ ÊÜÓÜá¤»Üãñæà ÊÜáñæà ÓÜÊæàìÐÝí ¨æÌ $çñÜÊÝ©®ÝÊÜå… > A¨æÌ $ç£®Ýí ñÜá ±Üâ®Ü@
AÊÜÓÝ§»æà¨ÜñÝÌ®Üá±Ü±Üñæ¤à@ >>'' C£ >> Means : - “Dualists” (¨æÌ $ç£WÜÙÜá) are those who
recognise the states of bondage and release as REAL STATES or experiences

pertaining to the Atman, while “ADVAITINS” would deny the REALITY
of these states AS SUCH FOR THE ATMAN:
Harken keenly : -
But the term ""¹íŸ&±ÜÅ£¹íŸ»ÝÊÜ'' is derived by Śrī Madhva from the
significant passage in Ṛgveda (7-47-18) – ""ÃÜã±Üí ÃÜã±Üí ±ÜÅ£ÃÜã±æäà Ÿ»ÜãÊÜ
ÃÜã±Üí ±ÜÅ£aÜPÜÒOÝ¿á etc. It is confirmed by Śrī Madhva on the basis of the
coeternality of the JEEVAS with BRAHMAN, - With reference to each
form of JĪVA. The PARABRAHMAN becomes the original FORM. His
FORM is for this one “JĪVA” to perceive. Śrī Jayatīrtharu says in his
®ÝÂ¿áÓÜá«Ý (page 453 Bombay Edition) as follows : - ""iàÊÜÓÜÂ ±ÜÃÜÊæáàÍÜÌÃÝíÍÜñÜÌí
ñÜá, ñÜñÝÕ¨ÜêÍÜÂí, ñÜ¨Ü—à®Ü & ÓÜñÝ¤ÊÜáñÜÌí aæàñÜÂ¥Üìí >>'' C£ >> & The terms like ""ÃÜã±Ü&±ÜÅ£ÃÜã±Ü,
AíÍÜ& AíÎ , dÝ¿Þ±ÜâÃÜáÐÜ&ÍÜÄàÃÜ ÍÜÄàÄ®æãà, & B»ÝÓÜ, AX°ËÓÜá–ÈíWÜ'' occur in the
original texts. The Advaitic Champions looks upon this relation as one of
""A—ÐÝu®… & BÃæãà±ÜÂ»ÝÊÜ'' , means – the substratum and the superimposed
appearance. But Śrī Madhva gave a deeper significance to the term
¹íŸ&±ÜÅ£¹íŸ»ÝÊÜ , met with in the text and use it in the symbolic sense of
metaphysical dependence of JEEVA and PARABRAHMAN. Along with it
Śrī Madhva has also used other terms used by Śrī Vedavyasa VIZ, ""AíÍÝíÎ,
B»ÝÓÜ&B»ÝÓÜPÜ'', which interprets the same sense.
According to Śrī Śaṅkarācārya, (Brahmasūtrabhāṣyam 1-1-11) the account
of the identity of the Upaniṣads : - expressed as follows : - ©ÌÃÜã±Üí ×
ŸÅÖÝ¾ÊÜWÜÊÜáÂñæà Êæà¨ÝíñÜÊÝPæÂàÐÜá & ®Ý®ÝÃÜã±ÜËPÝÃæãà±Ý—ËÎÑrÊÜå…, ñÜ©Ì±ÜÄàñÜí aÜ
ÓÜÊæäàì±Ý—ËÊÜiìñÜÊÜå… > ¿áñÜÅ × ¨æÌ $çñÜËáÊÜ »ÜÊÜ£, ÓÜÊÝì~ ÃÜã±Ý~ ËbñÜÂ —àÃæãà,
CñæÂàÊÜí ÓÜÖÜÓÜÅPæãà Ë¨ÝÂ˜Ë¨ÝÂËÐÜ¿á»æà¨æà®Ü ŸÅÖÜ¾Oæãà ©ÌÃÜã±ÜñÜí ±ÜÅ¨ÜÍÜì¿áí£
Êæà¨ÝíñÜÊÝPÝÂ¯ > ñÜñÝÅË¨ÝÂÊÜÓÝ§¿áí ŸÅÖÜ¾| E±Ý®æãÂà±ÝÓÜÆPÜÒ|@ ÓÜÊæäàì ÊÜÂÊÜÖÝÃÜ@ >
ñÜñÜÅ PÝ¯bñ… ŸÅÖÜ¾| E±ÝÓÜ®Ü¿Þ A»ÜáÂ¨Ü¿Þ¦ì¯ > PÝ¯bñ… PÜÅÊÜáÊÜááPÜö¦ì¯ > PÝ¯bñ…
PÜÊÜáìÓÜÊÜáê¨Üœ $Â¥Ýì¯ > HÊÜÊÜá±æàQÒñæãà±Ý—»æà¨Üí ŸÅÖÜ¾ E±ÝÓÜÂñæÌà®Ü, ¯ÃÜÓÜ¤ & ÓÜÊÜáÓæã¤à±Ý—
ñÜá þæà¿áñæÌà®æãà±Ü©ÍÜí£ >> C£ >> This ideology expressed by Śrī Śaṅkara, rejected
by the champions of Śrī Madhva Philosophy & ""ÓÜÊÜìñÝÅ±æÂàPÜÃÜã±ÜñÝÊÜá®Ü®ÜáÓÜí¨

Ü«Ý®Ý Êæà¨Üí eí¨Üí£ >>'' C£ ®ÝÂ¿áÓÜá«Ý(page no 124, Bombay edition of T.R
Kṛṣṇacharaya)
ÓÜÊÝì|Â² × Êæà¨ÝíñÜÊÝPÝÂ®ÜÂÓÜíTæÂà¿áPÜÇÝÂ|WÜáOÝPÜÃÜí ÓÜPÜÆ¨æãàÐÜWÜí«ÜË«ÜáÃÜí
±ÜÃÜí ŸÅÖÜ¾ ±ÜÅ£±Ý¨Ü¿áí£ > ñÜñÜÅ (1) PÝ¯bñ… ÓÜÊÜìýñÜÌÓÜÊæàìÍÜÌÃÜñÜÌÓÜÊÝìíñÜ¿ÞìËáñÜÌÓèí¨Ü
¿åèì¨Ý¿Þì©WÜá|ËÐÜrñÜ¿Þ (2) PÝ¯bñ… A±ÜÖÜñÜ±Ý±Ü¾ñÜÌ¯¨Üáì@SñÜÌ±ÝÅPÜêñÜ»è£PÜËWÜÅÖÜ
ÃÜ×ñÜ¤ñÝÌ©¨æãàÐÝ»ÝÊÜËÎÐÜrñÜ¿Þ (3) PÝ¯bñ… A£WÜÖÜ®ÜñÝþÝ±Ü®Ý¿á ÊÝíWÜÊÜá®Ü
ÓÝWæãàaÜÃÜñÝÌPÝÃæà| (4) PÝ¯bñ… ÓÜÊÜì±ÜÄñÝÂWæà®Ü ñÜÓæÂ$çÊæäà±Ý¨Ý®Ý¿á A©Ì£à¿áñæÌà®Ü
(5) PÝ¯bñ… ÓÜÊÜìÓÜñÝ¤±ÜÅ£à£±ÜÅÊÜê£¤¯ËáñÜ¤ñÝ±ÜÅ£±ÜñÜö¥Üìí ÓÜÊÝìñÜ¾PÜñæÌà®Ü, CñæÂàÊÜÊÜÞ¨ÜÂ®æàPÜ
±ÜÅPÝÃæç@ ±ÜÃÜÊÜá±ÜâÃÜáÐÜí ¸æãà«Ü¿áí£ ñÜñæãà ÊÝÂPÜáÆŸá¨ÜªÁãà WÜáÃÜáÓÜí±ÜÅ¨Ý¿áËPÜÇÝ
AÍÜáÅñÜ Êæà¨ÜÊÝÂTÝÂñÝÃÜ@ ÓÜÊÜìñÝÅ±æÂàPÜÃÜã±ÜñÝ ÊÜá®Ü®ÜáÓÜí¨Ü«Ý®Ý Êæà¨Üí bf¨Üí£ >> C£
ÎÅàÊÜá®Ý°$Â¿áÓÜá«Ý (page 124 T.R Kṛṣṇacharya edition.)
All Upaniṣadic texts, without exception, speak of the glory of Brahman as
the abode of infinite perfections and attributes and free from all imperfections.
Of these, some (1) represent It as endowed with attributes like omniscience,
Lordship, inner rulership, munificence, beauty, goodness, etc. (2) others
represent It as free from all such limitations as sin, suffering, liability to
physical embodiment and so on. (3) Yet others describe Brahman as lying
beyond the reach of mind and speech, in order to bring home to us Its
comparative inaccessibility . (4) Others depict It as the only one that exists
– in order that we may all seek It, to the exclusion of everything else. (5)
Others represent It as the self of all so that It may be understood to be the
source of all existence, knowledge and activity in the finite world. But
confused heads, missing the central unity of Vedic teaching in and through a
multiplicity of inter-connected approaches, “mar the unity of their teaching
by introducing artificial distinctions of standpoints of Saguna and Nirguṇa,
Vyavahara and Paramartha and so forth, interpreting the message of
Upaniṣads”.
Harken to Anuvyākhyānam (2-1-35) : -
ÊæçÐÜÊÜáÂí ¯Zêì|ñÜÌí aÜ Êæà¨Ü±ÝÅÊÜÞÊÜáÂPÝÃÜPÜÊÜå… >

®ÝíXàPÝ¿áìÊÜáñæãà˜®ÜÂñÜá¤ ®Ü ÊæçÐÜÊÜÞÂ©®ÝÊÜáPÜÊÜå… >>
""©ÌË«Üí SÈÌ¨Üí ÊæçÐÜÊÜáÂí ¯Zêì|ñÜÌí aÜ > HPÜí PÜÊÜÞì¨ÜÂ®Ü±æàPÜÒñÝ±ÜÅ¿ááPÜ¤ÊÜå… . ñÜñÝÅ¨ÜÂí
Êæà¨Ü±ÝÅÊÜÞ|ÂPÝÃÜPÜñæÌà®Ü ¨ÜãÐÜ|ñÝÌ®Ý°íXàPÜñÜáìÊÜáábñÜÊÜå… > Êæà¨æãà × «ÜÊÜáì
ÓÜáSÓÝ«Ü®Ü«ÜÊÜáì ¨Üá@SÓÝ«Ü®ÜÊÜÞÖÜ > ñÜñÜÅ ¿á©àÍÜÌÃæãà «ÜÊÜÞì«ÜÊÜÞìÊÜ®Ü±æàPÜÒ $Â ËÐÜÊæãà
¯Zêì|ÍÜc ÓÝÂñ…, ñÜ¨Ý Êæà¨æãà©ñÜ«ÜÊÜÞì«ÜÊÜáìÁãà@ ÓÜáS¨Üá@SPÝÃÜ|ñÜÌÊÜáÓÜñ… ÓÝÂñ… >
ñÜ¥ÝaÜ, PÜ¥Üí ñÜÓÜÂ ±ÝÅÊÜÞÊÜáÂí ÓÝÂñ… ? AñÜ@ ÓÜãñÜÅPÝÃæà| PÜÊÜÞì©ÓÝ±æàPÜÒñÝPÜÒÊÜááÃÜÄàPÜêñÜÂ
ñÜñ… ±ÜÄÖÜêñÜÊÜå… > Añæãà˜®ÜÂñÜá¤ ©Ì£à¿áí ÊæçÐÜÊÜáÂí ®æçZêì|Âí ÊæçÐÜÊÜÞÂ©®ÝÊÜáPÜÊÜå… >
¨æãàÐÜÃÜã±Üí ®Ü »ÜÊÜ£à£ ¿ÞÊÜñ… >>'' C£ ÎÅàÊÜá®Ý°$Â¿áÓÜá«Ý > (T.R Kṛṣṇacharya's
Edition page no 312)
Means : -“A partiality which interferes with right and wrong is a blemish.
Hence it has been rejected in the Sūtras. The proper control of right and
wrong by meting out rewards and punishments in accordance with them, is
not a fault. It is an asset. Hence it is acceptable to the Sūtrakara”. As
Jayatīrtharu explains : — “There are two kinds of partiality and pitilessness.
One results from disregard of individual karma and deserts. The other lies in
depending on them and taking them into account insofar as they are
themselves subject to Śrī Hari. Of these, the first one must be rejected as it
impairs the validity of the Vedas. For the Vedas prescribe right as the means
of achieving happiness and warns us against unrighteousness as it brings on
misery. Such being the case, if Śrī Hari should act in partial and pitiless way
in utter disregard of individual karma and deserts, it would mean that the law
of right and wrong taught in the Vedas will be rendered meaningless. They
would then lose their validity. Therefore the Sūtrakara, while admitting the
View of Śrī Hari's acting in accordance with karma has set at rest the
possibility of partiality and pitilessness in meting out punishment and rewards
in accordance with one's deserts is not, strictly speaking, a foible. It does not
amount to a defect”.
Śrī Śaṅkarācārya himself takes the term Ishvarah Bhagvadgīta ( 18-61)
in the very context to mean “Nārāyaṇah” and writes to the same effect in his
Bhashya on the indentical shloka ""DÍÜÌÃÜ@ DÍÜ®ÜÎàÇæãà ®ÝÃÝ¿á|@.'' In the same

way the argument that Śrī Kṛṣṇa does not refer Himself as Supreme but to
some third one and that in subsequent shloka, he advisedly refer to Him in
the third person as ñÜí in the shloka ""ñÜÊæáàÊÜ ÍÜÃÜ|í WÜaÜf ÓÜÊÜì»ÝÊæà®Ü »ÝÃÜñÜ.
ñÜñÜøÓÝ¨ÝñÜ³ÃÝí ÍÝí£í ÓÝ§®Üí±ÝÅ±ÜÕ $ÂÔ ÍÝÍÜÌñÜÊÜå… >''
Harken to the Gītabhasyam (18-62) of Śrī Śaṅkara : — ""ñÜÊæáàÊÜ DÍÜÌÃÜí
ÍÜÃÜ|ÊÜå… BÍÜÅ¿áí ÓÜíÓÝÃÝ£ìÖÜÃÜOÝ¥Üìí WÜaÜf BÍÜÅ¿á ÓÜÊÜì»ÝÊæà®Ü ÓÜÊÝìñÜ¾®Ý Öæà
»ÝÃÜñÜ > ñÜñÜ@ ñÜñÜøÓÝ¨Ýñ… DÍÜÌÃÝ®ÜáWÜÅÖÝñ… ±ÜÃÝí ±ÜÅPÜêÐÝrí ÍÝí£ÊÜå… E±ÜÃÜ£í ÓÝ§®Üí aÜ
ÊÜáÊÜá ËÐæã¡à@ ±ÜÃÜÊÜáí ±Ü¨Üí ±ÝÅ±ÜÕ $ÂÔ ÍÝÍÜÌñÜí ¯ñÜÂÊÜå… >>'' C£ >>
Hence the Bhagavadgīta (18-62) definitely in favour of the Supremacy of
Śrī Viṣṇu, to which each and every chapter of the Gīta, nay, every word
thereof gives abundant and unmistakable expression ""DÍÜÌÃÜ@ ÓÜÊÜì»ÜãñÝ®Ýí
ÖÜê¨æªàÍæà˜gáì®Ü £ÐÜu£'' Śrī Śaṅkara proclaims : — ""ÊæãàPÜÒPÝÃÜ|ÓÝÊÜáWÝÅ$Âí »ÜQ¤ÃæàÊÜ
WÜÄà¿áÔà >>'' C£ >>
Harken to the Gītabhasyam (18-65) of great Śrī Śaṅkara : —
""HÊÜí »ÜWÜÊÜñÜ@ ÓÜñÜÂ±ÜÅ£ýñÜÌí Ÿá¨Ýœ $Ì »ÜWÜÊÜ¨Ü½Pæ¤àÃÜÊÜÍÜÂí»ÝË ÊæãàPÜÒ´ÜÆÊÜáÊÜ«Ý¿áì
»ÜWÜÊÜaÜcÃÜOæçPÜ±ÜÃÝ¿áOæãà »ÜÊæà©£ ÊÝPÝÂ¥Üì@ ''>>
ËÍÜ¨ÜñÜÊÜá±ÜÅñÜÂPÜÒñÝ±Ü®Ü° A®Üá«ÝÂ®ÜÃÜã±Ü»ÜPæö $çPÜÆ»ÜÂ@ > (Êæà¨Ý¥ÜìÓÜíWÜÅÖÜ@ ±Üâo 96)
»ÜQ¤Óæ¤$ ÌàPÝ ËÊÜááPÜ¤Ááà & (ÊÜáÖÝ»ÝÃÜñÜñÝñÜ³¿áì¯|ì¿á 1&98)
Harken to the Brahmasūtras : —
""»æà¨ÜÊÜÂ±Ü¨æàÍÝñ…, »æà¨ÜÊÜÂ±Ü¨æàÍÝaÝc®ÜÂ@, ®æàñÜÃæãà˜®Üá±Ü±Üñæ¤à@™, ÍÝÄàÃÜÍæãcà»ÜÁáà˜²
»æà¨æà®æç®ÜÊÜá—à¿áñæà, A®Üá±Ü±Üñæ¤àÓÜá¤™ ®Ü ÍÝÄàÃÜ@, ±Üê¥ÜWÜá±Ü¨æàÍÝñ…'' >>
Moreover Śrī Śaṅkara and his commentators - Anandagiri and
Govindananda, the author of Ratnaprabha have only declared that the unity
– the real import of the Śāstra – is not expressed through the work barring
only a couple of Sūtras and that the real doctrine is conveyed by two
Brahmasūtras only, which are “EAR-MARKED” by the Sūtrakara for the
proclamation of identity.
Harken to the most venerable Śrī Satyadhyanathirtha Swamiji : — “Here
in the Brahamasūtras, also the road of dualistic critic is paved smoothly
and scattered with followers of Śrī Śaṅkara and the followers of his
Vedānta Philosophy”.
Harken to Māyāvada : —
1. Parabrahman alone is the reality
2. The world is an appearance.
3. The Jīva-hood is a figment of imagination; the individual soul is
non other than Parabrahman.
4. Parabrahman is attributeless.
5. Avidya,nescience accounts for the transformations or illusory
appearance of the world.
6. The eradication of ignorance is liberation.
7. ŚrīŚaṅkarācārya is the Champion of Māyāvada. The theory has
evoked the highest possible praise and also provoked the bitterest
possible criticism.
The Great GAUDAPADACHARYA, the teacher and the predecessor of
Śrī Śaṅkarācārya was the first advocate of Māyāvada, the theory of illusionism;
but the credit of making it known throughout the length and breadth
of Bharat must go to Śrī Śaṅkarācārya. He popularised and propagated
Māyāvada so much so, that the term has become synonymous with Vedānta.
The bulk of the public is under the impression, that Māyāvada is the one
undisputed and unanimously recognised metaphysical system of Bharat,
built up from the floating materials of Upaniṣads. This, however, is an
obvious and an egregious error. Swami Vivekananda observes: “Unfortunately
there is a mistake committed many times in modern Bharat that the word
Vedānta has reference only to the Advaitist system. It is wrong to confine the
word Vedānta only to one system which has arisen out of the Upaniṣads. The
Ramanujist has much right to be called a Vedantist as the Advaitin.” With
regard to Śrī Madhvācārya, Swamiji remarks : “The great Madhva whose
leadership was recognised even by the followers of the only Northern
prophet, whose power has been felt all over the length and breadth of
Bharat – Śrī Kṛṣṇa Chaitanya”. About Śrī Chaitanya he proceeds to say :
“The commentary Śrī Chaitanya wrote on the Vyāsa Sūtras has either been
lost or not found yet. His disciples have joined themselves to the Madhvas of
the South. The influence of Śrī Chaitanya is all over Bhārat. Wherever the
Bhakti-Marga is known, he is appreciated, studied and worshipped. I have
every reason to believe that the whole of the Vallabhācārya recension is only
a branch of the sect founded by Śrī Chaitanya. But most of his so-called
disciples in Bengal do not know how his power is still working all over
Bharat.”
Harken to Anuvyākhyānam (2-2-1) : ¬
""A®Ý©PÝÆñæãà ÊÜêñÝ¤@ ÓÜÊÜá¿Þ × ±ÜÅÊÝÖÜñÜ@ >
®Ü aæãàaæfà¨æãà˜Ô¤ PÜÓÝÂ² ÓÜÊÜá¿áÓæÂàñÜÂñæãà Ë»Üá@ >>
ñÜ¥Ý² ÍÜá¨ÜœŸá©œà®ÝËáàÍÝ®ÜáWÜÅÖÜÁãàX®ÝÊÜå… >
ÓÜá¿ááPÜ¤¿áÓÜ¤Êæãà ÖÜ®ÜáÂÃÝWÜÊÜÞ®ÜáWÜñÝ@ ÓÜ¨Ý >>
C£ Ë¨ÝÂ±Ü£@ ÓÜÊÜáÂP… ÓÜÊÜá¿Þ®Ýí ¯ÃÝPÜê£ÊÜå… >
aÜPÝÃÜ ¯g»ÜPÝ¤®Ýí Ÿá©œÍÝ|ñÜÌÔ¨ÜœÁáà >>''
“From time immemorial, various schools of thought have been flourishing
in the world. There can be no total extinction of any system. All the same,
Badarayana-Vyasa has taken the trouble in his Brahmasūtras, of refuting the
various defective systems, so that the good souls, eligible for Divine grace,
may have their doubts cleared, their ignorance destroyed and their knowledge
improved by sound reasonings based on the Śruti and attain enlightenment.”
The Assessment of the value of Madhva Philosophy
Śrī Madhvācārya Philosophy indeed occupies a unique place in the history
of world thought. The philosophical system promulgated by Śrīmad Acharya

is highly metaphysical and solemnly spiritual. The Real significance of his
polemical works can be properly understood and appreciated only by
advanced students of Sanskrit literature However, from a simple peasant to a
fastidious philosopher, every one, more often than not , lives the philosophy
of Śrīmadācharya in actual as well as intellectual life; but he will not bear
with one who says to him that the life he is leading, the truth of which he is
convinced , is peculiarly Madhva in character. An earnest study companioned
with an entire elimination of prepossessions will show him that not a single
principle is preached by Śrīmadācharya which is in contravention of
consolidated and accumulated experience of ages , sense perception, common
sense, inference and revelation. Acharya's distinctive contribution to Indian
Philosophy con sists in his conception of three eternal types of souls, in strict
adherence to the authority of the Gīta, namely : - ""£ÅË«Ý »ÜÊÜ£ ÍÜÅ¨Ýœ ¨æà×®Ýí ÓÝ
ÓÜÌ»ÝÊÜhÝ.'' His conception of Moksha - Redemption - is singularly fine and is
warranted by unequivocal Sacred Text. Redemption according to him is self-
realisation, the bliss attained being not a windfall of an acquisition , but a
mere blossoming of the soul's essential nature. It is soundly based on the
universal and eternal law that “Delight is commensurate with desert -
Yogyata. So, it goes without saying that the bliss not equal in the case of all
Jīvas but there will be degrees of bliss graduated and allotted according to
their worth. It is needless to emphasise that, according to Ācharya, a Jīva can
never attain all-sided equality with Supreme-being Parabrahman. He will be
an equal of Parabrahman only in two aspects – i.e. he will not be born nor
will be a victim of destruction.
The Gīta is a clear evidence in point : ""CÊÜáí «ÜÊÜáìÊÜáá±ÝÎÅñÜÂ ÊÜáÊÜá
ÓÝ«ÜÊÜáÂìÊÜÞWÜñÝ@ $ ÓÜWæàì˜²®æãà±ÜhÝ¿áíñæà ±ÜÅÆÁáà ®Ü ÊÜÂ¥Üí£aÜ >> a Lord Kṛṣṇa, in
order to remove all doubts definitely restricts the clastic meaning of the
term, a to birthlessness and deathlessness .
However the one characteristic of all liberated souls is that no one
experiences the slightest trace of pain. Each liberated soul is suffused with an
adequate amount of joy. The merest volition is sufficient to bring about the
gratification of every conceivable desire. As a matter of fact, however , he
never desires that which he does not deserve . He never envies the position
of his superior in so far as he has got himself rid of illegitimate craving -
""APÝÊÜáÖÜñÜ'' Jarring interests are utterly obliterated. Hence perfect harmony
and perpetual peace reign supreme in the supra - mundane Region of the
Released. In one word, he is self - sufficient and self contented . He adores
Parabrahman and executes Karma, Vedadhyayana and others, not because
the adoration and the execution of Karma are incumbent upon him; but
because they are to him no less than rapturous enjoyment of continuous
ecstasies of joys.
Madhva Philosophy has been described with an amount of truth by a
writer of note as a philosophy of relations and degrees. Supreme-being and
the Jīvas are indissolubly related to each other. Supreme-being is a Bimba
- the master, All Jīvas are reflections - subservient - to Him. Cosmos consists
of infinite varieties of souls and things . Their capacities and properties are
divergent and their functions are unlike. The chief title of Madhva Philosophy
to glory is in the Incorporation of the cult of Bhakti unalloyed, undiluted and
Untarnished by the least trace of worldliness or by the faintest tinge of
consideration of self. It is worthwhile to study the cult of Bhakti in all its
bearings.
Harken keenly : — Śrī Madhvācārya champions the cause of the supremacy
of Śrī Viṣṇu, he does not forget in asking his disciples to pay regard to other
deities also in proportion to their greatness to be known through Sacred
Scriptures. For instance Śiva, whose worship is wrongly supposed to be
deliberately shunned by Vaishanavas, occupies a pre-eminently lofty position,
in the very big bureaucratic hierarchy of Gods and Goddesses “built up by
the Ācharya on the sound basis of infallible Sacred texts.” Every Madhva is
strictly enjoined to unfailingly show his reverence to Śiva and think him to
be his saviour, his Great Guru who saves all good souls from damnation by
illuminating them the Vedic truth. It is only by his grace that we can hope to
have the direct vision of Viṣṇu. The truth of this statement will be borne out
by the fact that eminent exponents of Madhva philosophy have composed
laudatory verses in honour of Shiva. Unlike the followers of Śrī
Rāmānujacharya, they are not the exclusive worshippers of Viṣṇu. According
to Śrī Madhvācārya paradoxical as it may appear, one is not a genuine
Vaiṣṇava unless one worships Śiva. To reveal the truth, the strict adherence
to the true principles of Madhva philosophy compels us to pay reverence to
all those who are superior to us. ÓæãÌàñÜ¤ÊÜÞWÜáÃÜáÊÜ@ ±æäÅàPÝ¤@ is one of the vital
points of Madhva philosophy the very life breadth of a Genuine Vaiṣṇava.
Besides a true Vaiṣṇava is an active and an enthusiastic member of the
Philosophical Brotherhood in the right sense of the phrase.
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Nine Doctrines of
Śrī Madhva Philosophy
Harken to Śrī Vyāsarājgurusārvabhaumaru –
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1) Hariḥ Parataraḥ –
ŚRĪ HARI i.e., Śrī Viṣṇu is the SUPREME BEING and the RULER
of the universe. The Tatvas are of two types, the Dependent and the
Independent. Parabrahman Śrī Nārāyaṇa, the abode of infinite auspicious
attributes and devoid of all defects is the only independent reality. All other
entities are dependent on Him. He is omniscient, omnipotent and is the
efficient cause i.e., Nimittakaraṇa for creation, sustenance, destruction etc
of the Universe. Basically He is different from the sentient Jīvas and the
insentient matter and from prakṛti. His svarūpa is SAT–CHIT–ANANDA.
He is infinite and has “innumerable aprakṛti – forms” and in all forms he is
“PŪRṆA’’ (the full one). There is no real difference between His own self
and His forms, attributes and actions. But a distinction between them for the
purpose of reference is rendered possible the play of (because of) Viśeṣa. Śrī
Hari is “SUPREME’’. And Who is an Antaryāmī of Śrī Ramā Devi. Harken
to Brahmatarka, Quoted by Śrī Madhva in his Śrī Bhāgavatatātparyanirṇya
(6-19-11) : ¬ ""AíñÜ¿ÞìËáà ÎÅ¿áÍÝc² ËÐÜá¡ÃæàÊÜ ®Ü ÓÜíÍÜ¿á@ ®ÝíñÜ¿ÞìËáà PÜÎc¨ÜÔ¤
ËÐæã¡à@ PÝÌ² PÜáñÜÍÜc®Ü''. And there is no Antaryāmī to Supreme Being Śrī Viṣṇu.
Harken to Nārāyaṇa Śruti quoted by Śrī Madhva in his Geetatatparya
(15-20) : —
PÜÒÃÝPÜÒÃÝñÜ¾®æãà¿áìÓÝ¾¨ÜáñÜ¤ÊÜá@ ÓÜ ÓÜ¨Ý˜®ÜÁãà@ >
±ÜâÃÜáÐæãàñÜ¤ÊÜá®ÝÊÜÞ°˜ñÜ@ ±ÜÅÔ¨æãœà ÇæãàPÜÊæà¨ÜÁãà@ >> C£ ®ÝÃÝ¿á|ÍÜáÅ£@ >
Harken to Gītābhāṣyam of Śrī Śaṅkarācārya (15-20) :-

C£à£ > CñæÂàñ… WÜáÖÜÂñÜÊÜáí Wæãà±ÜÂñÜÊÜáí AñÜÂíñÜÃÜÖÜÓÜÂËáñæÂàñÜñ… > Qí ñÜñ… ? ÍÝÓÜ÷ÊÜå… >
¿á¨ÜÂ² XàñÝSÂí ÓÜÊÜáÓÜ¤í ÍÝÓÜ÷ÊÜááaÜÂñæà, ñÜ¥Ý² A¿áÊæáàÊÝ˜«ÝÂ¿á CÖÜ ÍÝÓÜ÷ËáñÜáÂaÜÂñæà
ÓÜá¤ñÜÂ¥Üìí ±ÜÅPÜÃÜOÝñ… > ÓÜÊæäàì × XàñÝÍÝÓÜ÷¥æãàì˜Ô¾®Ü°«ÝÂÁáà ÓÜÊÜÞÓæà®æãàPÜ¤@ ®Ü PæàÊÜÆí
XàñÝÍÝÓÝ÷¥Üì HÊÜ, QíñÜá ÓÜÊÜìÍÜc Êæà¨Ý¥Üì@ CÖÜ ±ÜÄÓÜÊÜÞ±Ü¤@ > ""¿áÓÜ¤í Êæà¨Ü ÓÜ
Êæà¨ÜËñ…'' (Xà. 15.1) C£ aæãàPÜ¤ÊÜå…, ""Êæà¨æçÍÜc ÓÜÊæçìÃÜÖÜÊæáàÊÜ Êæà¨ÜÂ@'' (Xà. 15.15) C£
aæãàPÜ¤ÊÜå… > C¨ÜÊÜááPÜ¤í PÜ¦ñÜí ÊÜá¿Þ A®Ü[Ý = A±Ý±Ü > HñÜaÝfÓÜ÷í ¿á¥Ý¨ÜÎìñÝ¥Üìí
Ÿá¨Ýœ $Ì Ÿá©œÊÜÞ®ÝÕ $Â¨Ü½Êæà®Ý°®ÜÂ¥Ý, PÜêñÜPÜêñÜÂÍÜc »ÝÃÜñÜ, PÜêñÜí PÜêñÜÂí PÜñÜìÊÜÂí Ááà®Ü ÓÜ PÜêñÜPÜêñæãà,
ËÎÐÜrg®Ü¾±ÜÓÜãìñæà®Ü ¸ÝÅÖÜ¾Oæà®Ü ¿áñÜRñÜìÊÜÂí ñÜñÜÕÊÜìí »ÜWÜÊÜñÜ¤ñæ¤$ Ìà Ë©ñæà PÜêñÜí »ÜÊæà©&
ñÜÂ¥Üì@ > ®Ü aÝ®ÜÂ¥Ý PÜñÜìÊÜÂí ±ÜÄÓÜÊÜÞ±ÜÂñæà PÜÓÜÂb©ñÜÂ¼±ÝÅ¿á@ > ""ÓÜÊÜìí PÜÊÜÞìUÆí
±Ý¥Üì þÝ®æà ±ÜÄÓÜÊÜÞ±ÜÂñæà'' (Xà. 4.33) > ""HñÜ©œ g®Ü¾ÓÝ´ÜÆÂí ¸ÝÅÖÜ¾|ÓÜÂ ËÍæàÐÜñÜ@'' >
±ÝÅ±æÂ$çñÜñÜ¢ñÜPÜêñæãÂà × ©Ìhæãà »ÜÊÜ£ ®Ý®ÜÂ¥Ý'' (ÊÜá®Üá. 12.93), C£ aÜ ÊÜÞ®ÜÊÜí
ÊÜaÜ®ÜÊÜå… > ¿áñÜ HñÜñÜ³ÃÜÊÜÞ¥ÜìñÜñÜ¤$ Ìí ÊÜáñÜ¤@ ÍÜáñÜÊÝ®ÜÔ, AñÜ@ PÜêñÝ¥ÜìÓÜ¤$ Ìí »ÝÃÜñæà£ >>
Means : ¬ Though the whole of Gīta is called Śāstra yet from the context
it appears that the fifteenth discourse (Adhyāya) alone is here spoken of as
the Śāstra, for the purpose of extolling it. In fact, the whole teaching of Gīta-
Śāstra has been summed up in this discourse. Not only the teaching of the
Gīta-Śāstra, but the whole teaching of the sacred Veda is here embodied: and
it has been said that “he who knows it knows the Veda” (""¿áÓÜ¤ÊÜå… Êæà¨Ü ÓÜ
Êæà¨ÜËñ…'') (15.1). and that It is who - “I am to be known by all the Vedas”
(""Êæà¨æçÍÜc ÓÜÊæçìÃÜÖÜÊæáàÊÜ Êæà¨ÜÂ@'' 15.15). On knowing this Śāstra as taught in Gīta
¬ a Sadhaka becomes wise. He will accomplish all duties, whatever duty a
brahmana of superior birth has to do all, that duty has been done when the
real truth about the Parabrahman is known; that is to say, by no other means
can a sadhaka's duty have been accomplished. And it has been said, all
actions, without exception, O son of Pritha, are comprehended in wisdom
(""ÓÜÊÜìí PÜÊÜÞìUÆí ±Ý¥Üì þÝ®æà±ÜÄÓÜÊÜÞ±ÜÂñæà'' & C£ XàñÝÓÜá 4&33). And here is
the saying of Manu: ¬ “This is the fulfilment of the birth, especially for
a brahmana; for, by attaining to this does the twice born become the
accomplisher of all duties, and not otherwise(xii.93). Since you have heard
from Me this truth about the Supreme being, you are a happy sadhaka, O
Bharata”.
Harken to Manusrmiti (12 . 91-95) : ¬
ÓÜÊÜì»ÜãñæàÐÜá aÝñÝ¾®Üí ÓÜÊÜì»ÜãñÝ¯ aÝñÜ¾¯ >
ÓÜÊÜáí ±ÜÍÜÂ®Ý°ñÜ¾¿Þià ÓÜÌÃÝgÂí A—WÜaÜf£ >>
¿á¥æãàPÝ¤®ÜÂ² PÜÊÜÞì~ ±ÜÄÖÝ¿á ©ÌhæãàñÜ¤ÊÜá@ >
BñÜ¾þÝ®æà ÍÜÊæáà aÜ ÓÝÂ¨æÌà¨Ý»ÝÂÓæà aÜ ¿áñÜ°ÊÝ®… >>
HñÜ©œ g®Ü¾ÓÝ´ÜÆÂí ¸ÝÅÖÜ¾|ÓÜÂ ËÍæàÐÜñÜ@ >
±ÝÅ±æÂ$çñÜñÜ¢ñÜPÜêñæãÂà × ©Ìhæãà »ÜÊÜ£ ®Ý®ÜÂ¥Ý >>
²ñÜê¨æàÊÜÊÜá®ÜáÐÝÂOÝí Êæà¨ÜÍÜcPÜáÒ@ ÓÜ®ÝñÜ®ÜÊÜå… >
AÍÜPÜÂí aÝ±ÜÅÊæáà¿áí aÜ Êæà¨ÜÍÝÓÜ÷Ëá£ Ô§£@ >>
¿Þ Êæà¨Ü¸ÝÖÝÂ@ ÓÜ¾ $êñÜÁãà ¿ÞÍÜc PÝÍÜc PÜá¨ÜêÐÜr¿á@ >
ÓÜÊÝìÓÝ¤ ¯ÐÜ–ÇÝ@ ±æÅàñÜÂ ñÜÊæãà¯ÐÝu × ñÝ@ ÓÜ¾ $êñÝ@ >>
Harken to Anuvyākhyānam (2-4-29) of Śrī Madhva, a Monotheistic
par-excellence as follows : ¬
Cí¨ÜÅí ËáñÜÅí ¿áËáí¨ÜÅ aÜ ±ÜÅ¥ÜÊÜá@ ÓÜíPÜê£ÓÜ¤¥Ý >
®ÝÊÜá«Ý@ ÓÜÊÜì¨æàÊÝ®ÝÊæáàPÜ CñÝÂ©PÝ ÍÜáÅ£@ >>
""ñÝ ÊÝ HñÝ@ ÓÜÊÝì MáaÜ@ ÓÜÊæàì Êæà¨Ý@ ÓÜÊæàì NãàÐÝ HPæçÊÜ ÊÝÂÖÜê£@ ±ÝÅOÝ HÊÜ'',
ÓÜÊæàì Êæà¨Ý ¿áñ… ±Ü¨ÜÊÜÞÊÜá®Üí£, ""Cí¨ÜÅí ËáñÜÅí ÊÜÃÜá|ÊÜáX°ÊÜÞÖÜáÃÜ¥æãà ©ÊÜÂ@ ÓÜ
ÓÜá±ÜOæãàì WÜÃÜáñÝ¾®… > HPÜí ÓÜ©Ì±ÝÅ ŸÖÜá«Ý ÊÜ¨ÜíñÜÂX°í ¿áÊÜáí ÊÜÞñÜÄÍÝÌ®ÜÊÜÞÖÜá@'',
¿áËáí¨ÜÅÊÜÞÖÜáÊÜìÃÜá|í ¿áÊÜÞÖÜá¿áìí ËáñÜÅÊÜÞÖÜá¿áìÊÜáá ÓÜñÜÂÊÜÞÖÜá@, ""ÓÜ
±ÜÅ¥ÜÊÜáÓÜíPÜê£ËìÍÜÌPÜÊÜÞì ÓÜ ±ÜÅ¥ÜÊæãà ËáñæãÅà ÊÜÃÜáOæãà˜X°@'' > ""Áãà ¨æàÊÝ®Ýí ®ÝÊÜá«Ý
HPÜ HÊÜ CñæÂàñÝ¯ ÊÝPÝÂ®æÂàñæç@ ±ÜÅ£àPæçÃÜá±ÝñÝ¤¯ > B©±Ü¨æà®Ü ""®ÝÊÜÞ¯ ÓÜÊÝì~''
CñÝÂ¨æàWÜÅìÖÜ|ÊÜå… > AñÝÅ¨ÝÂ©Ì£à¿Þí£ÊÜáÍÜáÅñÜ¿á@ ÓÜÊÜá®ÜÌ¿á¨ÜÌÁáà ±ÜÅÊÜÞ|ÊÜå… >
A®ÝÂÓÜá¤ ÊÝPÝÂ®ÜÌÁáà > Cí¨ÝÅ©®ÝÊÜÞ°í ±ÜÃÜÊæáàÍÜÌÃÜ±ÜÃÜñæÌà ÓÜ£ ""Cí¨ÜÅÓÜÂ ®Üá Ëà¿Þì~
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A®ÜáÊÝ¨Ü & D ÊÝPÜÂWÜÙÜ®Üá° A®ÜáÊÝÂTÝÂ®Ü¨ÜÈÉÃÜáÊÜ ""NãàÐÝ@ ÓÜÊæàì'' Gí¹ñÝÂ©
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ËÐÜ¿á¨ÜÈÉ A«ÝÃÜWÜÙÜá. EÚ¨ÜÊÜâ ÊÝPÝÂ®ÜÌ¿áËÐÜ¿á¨ÜÈÉ B«ÝÃÜWÜÙÜá. Cí¨ÝÅ© ®ÝÊÜáWÜÙÜá
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Harken to Ṛgveda (1-164-46) : —
""Cí¨ÜÅí ËáñÜÅí ÊÜÃÜá|ÊÜáX°ÊÜÞÖÜáÃÜ¥æãà ©ÊÜÂ@ ÓÜ ÓÜá±ÜOæãàì WÜÃÜáñÝ¾®… >
HPÜí ÓÜ©Ì±ÝÅ ŸÖÜá«Ý ÊÜ¨ÜíñÜÂX°í ¿áÊÜáí ÊÜÞñÜÄÍÝÌ®ÜÊÜÞÖÜá@ >>'' C£ >>
The Supreme Reality is one, Truth is one and Īśvara is one and only One,
not more than one. The learned and the wise speak of It in many ways. They
say: ¬ It is (1) Indra, glorious (for it pervades the most wonderful empire of
nature and all the objects therein), (2) Mitra, universal friend, (3)Varuna,
highest adorable, (4)Agni, light of the Life-Divine, (5) Divya, heavenly, (6)
Suparna, supreme beauteous (for His protection is best and his actions
perfect;), (7) Garutman, supreme dynamic (for his glory is universal;). They
say: ¬ It is (8) Agni, life and leader of existence (He is called self-glorious),
(9) Yama, supreme controller of law and justice, and the judge, and (10)
Matarishvan, supreme energy of the universe (for he is infinitely more
powerful than the air.).
Harken to Chandogyopaniṣad (6-2-1) : —
The sentence ""HPÜÊæáàÊÝ©Ì£à¿áí ŸÅÖÜ¾'' establishes the supremacy of
Parabrahman, He is Asahaya i.e. He is ever dazzling without any help and He
is one without the second. In meaning of Sahaya the word dwiteeya is
prevailing, we can find a sentence in Mahabhasyam as follows: ¬ ""QíaÜ
©Ì£à¿áÍÜŸª@ ÓÜÖÝ¿áÊÝbà > ""AÔ©Ì£àÁãà A®ÜáÓÜÓÝÃÜ±ÜívÜÊÜÊÜå…'' > C£ ±ÜÅÁãàWÝñ…,
AÓÜ©Ì£à¿á@ AÔÓÜÖÝ¿á C£ WÜÊÜáÂñæà'' >> C£ ÊÜáÖÝ»ÝÐæãÂàñæàÍÜc > ¬ ÊÜáÖÝ»ÝÐæÂà aÜ ±Üâ®Ü@
& ""AÓÜÂ Wæãà©Ìì£àÁáà®Ü »ÝÊÜÂÊÜå… CñÜáÂPæ¤à ÓÜ¨ÜêÍæãà WèÃæàÊæäà±Ý©à¿áñæà, ®ÝÍæãÌà ®Ü

WÜ¨Üì»Ü@ CñÜáÂPæ¤àÍÜc '' >> ±Üâ®Ü@ ÍÝíPÜÃÜ»ÝÐæÂà aÜ (1&2&11) ""AÓÜÂ Wæãà©Ìì£àÁãà˜®æÌàÐÜrÊÜÂ
CñÜáÂPæ¤à WèÃæàÊÜ ©Ì£àÁãà˜¯ÌÐÜÂñæà ®ÝÍÜÌ@ ±ÜâÃÜáÐæãà ÊÝ CñÜáÂPæ¤àÍÜc'' >> Śrī Vijayīndratīr-
tharu also quoted these lines of Śrī Śaṅkara's Brahmasūtrabhāṣyam (1-2-11)
on this context in his Śrutyarthasāra. Here conclusion is - “Parabrahman is
one without the second”. vide Nyāyamṛtam with the commentary of Śrī
Vijayīndratīrtharu (laghavamoda) page no 193 published by Mantralaya
Mutt (Kurnool District). Even Pañcamahāvākyās choosed by Śrī Śaṅkara
will not establish NON-DUALISM even in Paramārthika sense.
Harken to Gītābhāṣyam (4-14) of Śrī Madhva : —
""¿á¨Ü—à®Ý ¿áÓÜÂ ÓÜñÝ¤ ñÜñÜ¤©ñæÂàÊÜ »Ü|Âñæà >
Ë¨ÜÂÊÜÞ®æà Ë»æà¨æà˜² Ëá¥æãà ¯ñÜÂí ÓÜÌÃÜã±ÜñÜ@'' >>
""ÓÜÊÜìí SÈÌ¨Üí ŸÅÖÜ¾'' CñÜáÂaÜÂñæà & ñÜ¨Ü—à®ÜÓÜñÝ¤& ±ÜÅÊÜê£¤ÊÜáñÝ¤$ Ìñ… ®Ü ñÜá
ÓÜÊÜìÓÜÌÃÜã±ÜñÜ@ > So, Parabrahman is Sarvajeevaniyamaka.
Harken to Manusmṛti (1-10) : -
B±æäà ®ÝÃÝ C£ ±æäÅàPÝ¤ B±æäà Êæç ®ÜÃÜÓÜã®ÜÊÜ@ >
ñÝ ¿á¨ÜÓÝÂ¿á®Üí ±ÜäÊÜìí ñæà®Ü ®ÝÃÝ¿á|@ ÓÜ¾ $êñÜ@ >>
Nārā is the name of water and souls, and the word Ayana means abode.
Therefore, Parabrahman, as He pervades all souls is called Nārāyaṇa.
Harken to Gītābhāṣyam (1-1) of Śrī Śaṅkara : —
""# ®ÝÃÝ¿á|@ ±ÜÃæãà˜ÊÜÂPÝ¤¨ÜívÜÊÜáÊÜÂPÜ¤ÓÜí»ÜÊÜÊÜå… >
AívÜÓÝÂíñÜÔ¤$ ÌÊæáà ÇæãàPÝ@ ÓÜ±Ü¤©Ìà±Ý aÜ Êæáà©¯à >>'' C£ >>
Om Nārāyaṇa is beyond the Unmanifest, the Golden Egg is produced
from the unmanifest. The earth with its seven islands, and all other worlds,
are in the Egg. This is a pauranic verse speaking of the Antaryamin (Nārāyaṇa),
the inner Guide and Regulator of all souls.
Harken to Bramasūtrabhāṣyam of Śrī Śaṅkara (1-2-18) as follows: -

Áãà˜íñÜÊÜÞìÊÜáÂ—¨æçÊÝ©ÐÜá ÍÜãÅ¿áñæà ÓÜ ±ÜÃÜÊÜÞñæ¾ $çÊÜ ÓÝÂ®Ý°®ÜÂ C£ > PÜáñÜ@ ?
ñÜ¨ÜœÊÜáìÊÜÂ±Ü¨æàÍÝñ… > ñÜÓÜÂ × ±ÜÃÜÊÜÞñÜ¾®æãà «ÜÊÜÞì CÖÜ ¯©ìÍÜÂÊÜÞ®Ý ¨ÜêÍÜÂíñæà > ¬ »æà¨æà
× ÓÜ£ A®ÜÊÜÓÝ§ ¨æãàÐæãà±Ü±Ü£¤@ ñÜÓÝ¾ñ… ±ÜÃÜÊÜÞñæ¾ $çÊÝíñÜ¿ÞìËáà >>
The internal Supreme ruler, in the Divine and other context, is the
Supreme Self and non-else.
Means : ¬ The internal ruler over the devas and so on (is Brahman),
because the attributes of that (Brahman) are designated. In (Bri. Up. Ill, 7),
We read, “He who within rules this world and the other world and all beings,”
and later on, “He who dwells in the earth and within the earth, whom the
earth does not know, whose body the earth is, Who rules the earth within, he
is thy Self, the ruler within, the immortal,” &c. The entire chapter (to sum up
its contents) speaks of a being, called the antaryāmin (the internal ruler),
who, dwelling within, rules with reference to the gods, the world, the Veda,
the sacrifice, the beings, the Self. ¬ Here now, owing to the unusualness of
the term (antaryāmin), there arises a doubt whether it denotes the Self of
some deity which presides over the gods and so on, or some Yogin Who has
acquired extraordinary powers, such as, for instance, the capability of making
his body subtle, or the highest Self, or some other being. What alternative
then does recommend itself?
As the term is an unknown one, the pūrvapakṣin says, we must assume
that the being denoted by it is also an unknown one, different from all those
mentioned above. ¬ Or else it may be said that, on the one hand, we have no
right to assume something of an altogether indefinite character, and that, on
the other hand, the term antaryāmin ¬ which is derived from antaryamana
(ruling within) ¬ cannot be called altogether unknown, that therefore
antaryāmin may be assumed to denote some god presiding over the earth,
and so on. Similarly, we read (Bri. Up. Ill, 9,16), “He whose dwelling is the
earth, whose sight is fire, whose mind is light,” &c. A Parabrahman of that
kind is capable of ruling the earth, and so on, dwelling within them, because
he is endowed With the organs of action; rulership is therefore rightly ascribed

to him.— Or else the rulership spoken of may belong to some Yogin whom
his extraordinary powers enable to enter within all things. ¬ The highest
Self, on the other hand, cannot be meant, as it does not possess the organs of
action (which are required for ruling).
To this we make the following reply. ¬ The internal ruler, of whom
Scripture speaks with reference to the gods, must be the highest Self, cannot
be anything else. ¬ Why so? ¬ Because its qualities are designated in the
passage under discussion. The universal rulership implied in the statement
that, dwelling within, it rules the entire aggregate of created beings, inclusive
of the gods, and so on, is an appropriate attribute of the highest Self, since
omnipotence depends on (the omnipotent ruler) being the cause to all created
things. ¬ The qualities of Selfhood and immortality also, which are
mentioned in the passage, He is thy Self, the ruler within, the immortal,'
belong in their primary sense to the highest Self. ¬ Further, the passage, He
whom the earth does not know, which declares that the internal ruler is not
known by the earth-deity, shows him to be different from that deity; for the
deity of the earth knows itself to be the earth. ¬ The attributes “unseen,”
“unheard,” also point to the highest Self, which is devoid of shape and other
sensible qualities. ¬ The objection that the highest Self is destitute or the
organs of action, and hence cannot be a ruler, is without force, because organs
of action may be ascribed to him owing to the organs of action of those
whom he rules. ¬ If it should be Objected that [if we once admit an internal
ruler in addition to the individual soul] we are driven to assume again another
and another ruler ad infinitum ; we reply that this is not the case, as actually
there is no other ruler (but the highest Self). The objection would be valid
only in the case of a difference of rulers actually existing. ¬ For all these
reasons, the internal ruler is no other but the highest Self.
Śrī Madhva has successfully shown that according to the monistic stand-
point, it is not worthwhile to study Śāstras as they would be misrepresen-
tative and hence untrustworthy. If the identity of Jīva and Parabrahman
were the Śāstras convey then it would be that everything besides Brahman
would be unreal. Unity must either be different or non-different from
Brahman. No tertium quid is possible. If it is different, it must be unreal, as
everything different from Brahman is presumed by the monist to be unreal.
Consequently the Śāstras which advocate unreal unity cannot be a Pramana
entitled to serious study. Besides, if unity — non difference be unreal,
difference must be real, as according to Law of Contradiction, if out of two
contradictory things one is negated the other is Ipso facto affirmed. If, on the
other hand, the absolutist urges that though the unity is different from
Brahman, still it is transcendentally real, in that case there would be two
reals and the argument would lead us to dualism so that absolutistic view that
reality is the sole monopoly of Brahman would be surrendered. If unity were
non-different from Ātman, it would be already known in as much as Ātman,
with whom it is identical , is self-evident, because of His being self luminous.
Thus the Śāstras would establish only what is established. Harping upon the
same thing is not only harrowing but a serious drawback in the case of verbal
testimony. No wise man would carry coals to Newcastle. It cannot be argued
that Ātman is known in one aspect while in His other aspects He is utterly
unknown; because Ātman is admitted by the monist to be attribute-less and
indeterminate; and thus he cannot maintain in connection with Ātman that
one gets a vague idea of Him first and after a time a clear idea thereof: nor
can it be urged that the Śāstra only dispels ignorance and as soon as ignorance
is dispelled Advaita is established. For Ajñāna cannot be a veil to Ātman as
He is self-luminous The Śāstra which tires to establish what is already
established cannot find favour with the learned. And an account of the
impossibility of ignorance, there cannot be any subject-matter as only a thing
which is unknown is entitled to be the subject and because there is no
ignorance there is no Prayojana and Adhikari – spiritual aspirant.
Consequently Sambhandha-the interrelationship also is impossible. So the
identity of Jīva and Parabrahman cannot be the import of Śāstras. On the
other hand the Śāstras clearly convey that Viṣṇu in the Supreme Over-Lord
of the universe. In the Gīta, it is said that there are two Purusas in this world.
The one is Ksara, the other is Aksara. All the Jīvas are styled Ksara while
Lakṣmī is Aksara. Viṣṇu is Purushottama. He is absolutely different from
Ksara – Aksara. He pervades the three worlds and preserves them, Himself
being imperishable for all eternity. There is a big bureaucratic hierarchy of
gods and goddesses all subject to the Supreme Overlord – Viṣṇu, who is the
“Ne plus ultra”. Bhumatva is all-round perfection which is possessed by
Viṣṇu exclusively. Intense devotion, exalted by unsullied ethical excellence
and shorn of sentimentalism by virtue of Shastric knowledge is the only and
the unfailing means of salvation.
Harken keenly : ¬
There must be a universal principle directly relating all; or a Supreme
Individual to which all are related. The latter would imply the former, insofar
as through their common relation to the Supreme One, all would be related
though only indirectly, to each other. Śrī Madhva finds such a principle of
unity in the unity of government, sustenance and control of the universe by
Brahman. He finds this idea tellingly expressed in the Śruti text:
Harken to the Daivīmīmāṁsā Sūtram quoted by Śrī Madhva in
Bhāgavatatātparyanirṇaya (11-11-5) : ¬
""ËÍÜÌÊæáàÊæà¨Üí ±ÜâÃÜáÐÜ@ ñÜ©ÌÍÜÌÊÜáá±ÜiàÊÜ£'' & C£ ÊÜáÖÝ®ÝÃÝ¿áOæãà±Ü¯ÐÜñ… (10.2)
“The Supreme Puruṣa is verily the Universe; for it depends upon Him
for its sustenance”. The Supreme and Independent Brahman is not so much
the cause in time of the dependent realities as the logical and metaphysical
explanation of all else that is. Hence the definition of the one independent
principle in Śrī Madhva's system:
""ÓÜÌÃÜã±Ü±ÜÅËá£±ÜÅÊÜê£¤ÆPÜÒ|ÓÜñÝ¤ñæùË«æÂà ±ÜÃÝ®Ü±æàPÜÒÊÜå…'' >> C£ ñÜñÜ¤$ ÌÓÜíTÝÂ®ÜqàPÝ
“The independent principle is that which does not depend on any other for
its own nature and existence, self-awareness or for becoming an object of
knowledge to the selves and for the free and unfettered exercise of its own
powers.”
To the mystics the Infinite Being alone, conceived as -
""¯ñÜÂÍÜá¨ÜœŸá¨ÜœÊÜááPÜ¤ÓÜñÜÂÓÜáTÝ¨ÜÌ¿á±ÜÅñæÂàWæàPÜ±Üä|ì@ ''>> C£ >>
Hence, Śrī Viṣṇu is Nitymukta and Jeeva is baddha.
Śrī Madhva confirms us to the highest limit of Divine transcendence. The
Supreme is independent of all accessories creation:
ÍÜPæã¤à˜² »ÜWÜÊÝ®… ËÐÜá¡ÃÜPÜñÜáìí PÜñÜáìÊÜá®ÜÂ¥Ý >
ÓÜÌ¼®Ü°í PÝÃÜOÝ¼®Ü°í ¼®Ü°í ËÍÜÌí PÜÃæãàñÜÂg@ >>
Though capable of doing without accessories or making such changes in
them as He pleases, Śrī Viṣṇu, out of His own free will, has made the world
different from Himself and partly different and partly identical with its
material cause (Prakrti).
Harken to Śrī Madhva : ¬
Brahman as the only Independent Real is the highest ontological principle
of Madhva's philosophy. It is Infinite (±Üä|ìí), of perfect bliss (»ÜãÊÜÞ,
ÓÜí±ÜÅÓÝ¨Ü), the Real of reals (ÓÜñÜÂÓÜÂ ÓÜñÜÂÊÜå…), the Eternal of eternals (¯ñæãÂà
¯ñÝÂ®ÝÊÜå…). the Sentient of all sentients (aæàñÜ®ÜÍæcàñÜ®Ý®ÝÊÜå…), the source of all
reality, consciousness and activity (ÓÜñÝ¤±ÜÅ£à£±ÜÅÊÜê£¤¯ËáñÜ¤ÊÜå…), in the finite.
Dependent reality (±ÜÃÜ—à®Ü±ÜÅÊæáà¿áÊÜå…), consists of Cetana and Acetana. The
subdivisions of the Cetanavarga are, to some extent, theological in character.
The special place is given there to Śrītattva as the presiding deity (principle)
over the entire domain of Jaḍa-Prakṛti. Śrī or Lakṣmī is for this reason,
designated as Chetana-Prakṛti. Similar presiding principles (Abhimani-
Devatas) are accepted for other material principles like Mahat, Ahaṁkāra,
Bhūtas, Indriyas, etc. on the clear authority of the Upaniṣads, Brahmasūtra
(ii.1.6) (Śrī Sankara also admits as a Siddhanta view the existence of
Abhimanidevatas in his Brahmasūtrabhāṣyam 1.3.33)) and the Pancaratras.
The Śrītattva ranks next to the Supreme Being, qua Paratantra. But it is not
without a partial parity of status with the Supreme in virtue of being co-
pervasive in time and space and being ever-free from bondage (Nityamukta)
and therefore designated as ‘Sama-na’ (BSB iv.2.7). Śrī is placed in the
isvarakoti and has cosmic sway, accordingly, over the destinies of the souls
and the modifications of matter. An analogous position, with some difference
in details, is given to Śrī, in the theology of Rāmānuja also.The rest of the
Cetana-varga, is subject to the bondage of Prakrti and is further subdivided
into ‛released’ and ‘unreleased’. There is an intrinsic gradation among the
released and unreleased alike, Hiraṇyagarbha among the released (and in
Samsara too) occupying a privileged position as Jivottama. Unlike Rāmānuja,
Madhva accepts an innate distinction among (released) souls into Deva, Rsi
(Pitr, Pa) and Naras. The Devas are Sarva-prakasa (fit to realise god as
pervasive), the Sages are Antahprakāśa and the rest Bahihprakāśa. The non-
released are again classified as salvable (mukti-yogya), ever-transmigrating
(nityasamsarin) and the damnable (tamoyoga). This tripartite classification
of Souls isunique to Madhva theology.
Harken to Viṣṇutattavavinirnaya : ¬
Añæãà Ÿí«æãà˜² ñÜñÜ HÊæàñÜÂ¥Üì@ &
ÓÜñÝí ËÊÜááQ¤¨Ý©ÌÐæã¡àÊÜááìQ¤¿áì¨ÜÂ»ÜáÂ±æà¿áñæà >
Ÿí«æãà˜² ñÜñÜ HÊÜ ÓÝÂ¨… ¿áÓÝ¾¨æàPÜ@ ñÜÁãà@ ±ÜÅ»Üá@ >
Ÿí«ÜPæãà »ÜÊÜ±ÝÍæà®Ü »ÜÊÜ±ÝÍÝaÜc ÊæãàaÜPÜ@ >
PæçÊÜÆÂ¨Ü@ ±ÜÃÜí ŸÅÖÜ¾ ËÐÜá¡ÃæàÊÜ ÓÜ®ÝñÜ®Ü@ >> (®Ü ÓÜíÍÜ¿á@)
(""±ÜÃÜÊÜÞñÝ¾±ÜÃæãàPÜÒ $Âí ñÜñÜøÓÝ¨Ý¨æàÊÜ > ®Ü iàÊÜÍÜPÝö'')
C£ ŸÅÖÜ¾ÓÜãñÜÅ»ÝÐÜÂÊÜå… (3&2&23)
“If it is accepted that release is conferred on good souls by the giver of
Mokṣa, it must be admitted that bondage also is due to Him as the Lord of
both is the same.” “Visnu is the Eternal Brahman, the giver of Mokṣa. He is
the one who binds the souls with the bonds of rebirth and frees them.”
“Countless are the souls bound by beginningless karma. They lie in the womb
of Prakrti, wrapped in their Lingasarira as in a swoon. If they are not pulled
out of their sleep and provided with gross bodies, sense organs, etc., how
can they perform Karmas devoted to the Lord Śrī Viṣṇu; and unless their
devotion expresses itself in concrete forms and reaches fulfilment, how can
they attain Mokṣa?”.
That (Brahman) is non-manifest (i.e., transcending all perception); for
(scripture) says that, That, Brahman, is by nature always non-manifest;.
(hence in obtaining the direct vision of the Lord, the soul's efforts are of no
avail without His grace). Accordingly the Kauṭharavya Śruti says, the
Imperishable, is never manifest; it is without (physical) form or colour,
without parts ; having seen whom the soul obtains release, yea, undiminish-
able and eternal bliss.
Harken to Bṛhadāranyakopaniśadbhāṣyavārtikam (3-39,43) : ¬
PÜêÐÜ¡¨æÌ $ç¿á±Ý®æãà ÊÝÂÓæãà Êæà¨ÜñÝ¾ «ÝÌíñÜÖÝ¯PÜêñ… >>
±ÝÅÖæàÊÜáÊæáàÊÜ ŸÖÜáÍÜ@ ±ÜÅ~®Ýí ×ñÜPÝÊÜáÂ¿Þ >>
®ÝÃÝ¿á|@ ±ÜÃæãà˜ÊÜÂPÜ¤¨ÜívÜÊÜáÊÜÂPÜ¤ÓÜí»ÜÊÜÊÜå… >
AívÜÓÝÂíñÜÔ¤$ ÌÊæáà ÇæãàPÝ@ ÓÜ±Ü¤©Ì±Ý aÜ Êæáà©¯à >>
ñÜÓæ¾ $ç ®ÜÊæãà˜ÓÜá¤ ¨æàÊÝ¿á ¯WÜáìOÝ¿á WÜáOÝñÜ¾®æà >>
®ÝÃÝ¿áOÝ¿á ËÍÝÌ¿á ¨æàÊÝ®Ýí ±ÜÃÜÊÜÞñÜ¾®æà >>
HñÜÊæáàÊÜ ÓÜÊÜáá©ªÍÜÂ ÊÜáíñæãÅà ®ÝÃÝ¿á|ÓÜ¤¥Ý >>
Êæà¨ÜË©½ÊÜáìÖÝ±ÝÅþæ$ç@ ±ÜâÃÜáÐæçËì¯¿áágÂñæà >>
Here Śrī Anandagiri explains as follows : ¬
®Ü PæàÊÜÆí ±ÜâÃÝOÝWÜÊÜÞ»ÝÂÊæáàÊÜ Óæãà˜—WÜÊÜáÂñæà QíñÜá ÍÜáÅñÜÂPÜÒÃæçÃÜ²àñÝÂÖÜ >
HñÜÊæáàÊæà£ > ÓÜÖÜÓÜÅÎàÐÜìí ¨æàÊÜí ËÍÝÌPÜÒí ËÍÜÌÍÜí»ÜáÊÜÊÜå… > ËÍÜÌí ®ÝÃÝ¿á|í ¨æàÊÜÊÜáPÜÒÃÜí
±ÜÃÜÊÜáí ±Ü¨ÜËáñÝÂ©ÊÜáìíñæãÅà Êæà¨Ý¥ÜìË©½ÃÜíñÜ¿ÞìËá|ÊÜáá©ªÍÜÂ Ë¯¿ááPæã¤à˜ñÜ@ ÓÜ
Êæç©PÜ CñÜÂ¥Üì@ >> and hence Śrī Nārāyaṇa is only Sarvāntaryāmī.
Harken to Maitrayini Upaniṣad (6-8) : ¬

HÐÜ × SÇÝÌñæ¾àÍÝ®Ü@ ÍÜí»Üá»ÜìÊæäà ÃÜá¨ÜÅ@ ±ÜÅhÝ±Ü£ËìÍÜÌÓÜê_… ×ÃÜ|ÂWÜ»Üì@ ÓÜñÜÂí ±ÝÅOæãà
ÖÜíÓÜ@ ÍÝíñæãà ËÐÜá¡®ÝìÃÝ¿áOæãà˜PÜì@ ÓÜËñÝ «ÝñÝ ÓÜÊÜÞÅwí¨ÜÅ Cí¨ÜáÄ£ >>
Harken to Kaivalyopanishad (5-8) : ¬
ÓÜ ŸÅÖÝ¾ ÓÜ ËÐÜá¡@ ÓÜ ÃÜá¨ÜÅÓæãÕà˜PÜÒÃÜÓÜÕ ±ÜÃÜÊÜá@ ÓÜÌÃÝp… >
ÓÜ Cí¨ÜÅÃÜÓÜ PÝÇÝX°ÓÜÕ aÜí¨ÜÅÊÜÞ@ >>
Means : - The Vedic hymns are chanted to one deity i.e. Parabrahman
under many names, names which are used and designed to express His
qualities and powers.
Harken to Śrī Śaṅkara Brahmasūtrabhāṣyam (2-3-43,46) : ¬
iàÊÜ DÍÜÌÃÜÓÝÂíÍæãà »ÜËñÜáÊÜáÖÜì£ ¿á¥ÝWæ°àËìÓÜá–ÈíWÜ@ >
¿á¥Ý iàÊÜ@ ÓÜíÓÝÃÜ¨Üá@SÊÜá®Üá»ÜÊÜ£ ®æçÊÜËáàÍÜÌÃæãà˜®Üá»ÜÊÜ£ >
The relation of Pabrahman and Jiva is that realtion of fire and sparks, but
as Jiva experiences sorrow by nature and not like sorrowed Jiva, Parabrahman
(A¨Üá@S) experiences sorrow.
Harken to Śrī Rāmānujacharya 's Brahmasūtrabhāṣyam (1-1-30) :
— ÓÜÌÍÜÄàÃÜWÜñÜ¸ÝÆñÜÌ¿ááÊÜñÜÌÓÜ§ËÃÜñÝÌ¨ÜÁãà «ÜÊÜÞì@ iàÊÜí ®Ü ÓÜ³ $êÍÜí£ >
Harken to Rāmānujadarshanasarah : ¬
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AÊÜÃÜá ñÜÊÜá¾ ñÝÀáWæ ËÐÜá¡ÇæãàPÜÊÜ®Üá° Öæãí©Ô¨ÜÃæíŸá¨Üá AÊÜÃÜ aÜÄñæÅWÜÚí¨Üá ÓÜ³ÐÜrÊÝX £Ú¨Üá
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Harken to Śrī Bhagvadgīta (18-66) as follows : ¬
ÊÜá®Ü¾®Ý »ÜÊÜ ÊÜá¨Ü½Pæã¤à ÊÜá¨ÝÂià ÊÜÞí ®ÜÊÜáÓÜáRÃÜá >
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AÖÜíñÝÌ ÓÜÊÜì±Ý±æà»æãÂà ÊæãàPÜÒÀáÐÝÂ² ÊÜÞ ÍÜáaÜ@ >>
The philosophy which propounds exclusively the supremacy of a particular
Īśvara ( Supreme being ) may not appeal to each and everyone ¬ to Tom,
Dick and Harry. It may not pander to the taste of modern society. It may not
well accord with the so-called modern culture and civilisation which first
and foremost stand, not for the salubrious sublimation and purification of the
sectarian spirit but for the exceedingly harmful obliteration of that spirit
which is so deeply rooted in the consciousness of human nature. Sectarian
spirit, in one form or other, is bound to rule the life of human beings - the
thought of the world. It is a serious sin to try to blow out of existence that
sentiment or spirit which is part and parcel of the soul. It is only a foolhardy
attempt at self annihilation. To save Hindu society and Hindu religion by
spurning the sectarian spirit out of existence is a Utopian idea, a social zero
and religious impossibility. All that we can well do is to bring about
sympathetic, happy and after all a healthy compromise of the various spirits
by the correct understanding of mutual philosophies and by learning to pay
due regard to every sect. Even granting that sectarian spirit is a great curse
upon the society, when we go to the length of saying that the Gītā, which has
been hitherto universally recognised as a bounteous boon and as an im-
perious heritage, encourages bomb-shell, and bloodshed by feeding the
sectarian spirit and hence is fatal to the social and national welfare. But one
cannot dislodge the Supreme Being Śrī Viṣṇu from the prominent place he
occupies in the text of the Gītā and drag him down to the plane of other
deities, which are given a very subordinate position. Nor is it possible to
show from the from the very text of the Gītā that any other Parabrahman or
deity is glorified in such glowing terms as have been lavishly used to glorify
Viṣṇu. An ancient work should be faithfully interpreted and should be only
taken for what it is worth. It is no use reading modern ideas to the ancient
work.
Śrī Lakṣmī Tattva, the highest female principle. This is not referred to in
the sloka quoted at the beginning. According to Śrī Madhva, intermediate
between the Highest Being, Śrī Hari and the highest soul, Brahmam there is
another Being known as MahaLakṣmī, chitPrakṛti and so on. She is untouched
by sorrow, is eternally free from samsara. She is the presiding divinity of
primordial matter. She is all pervading and eternal. But her attributes are not
infinite in the same sense as those of Śrī Hari. She is dependent on Śrī Hari
and He is the only one on whom she is dependent. She is the acme of female
loveliness and perfections. She is popularly represented as the goddess of
fortune and plenty. She has innumerable forms. As, Śrī,Bhoo, and Durga, she
is the controller of the 3 gunas, Satwa, Rajas and Tamas. Though Śrī Hari is
All-Powerful and can do everything Himself by His mere wish, yet He

condescends to be helped in His work by Lakṣmī, Brahma, and the rest.
What powers these possess are not their own. They are given to them by Śrī
Hari Himself. They are Bhikshukas, says Śrī Madhwa, and derive all their
greatness from that Fountain of Perfection, Hari ±ÜÃÝ—à®æà®Ü Ëñæ¤à®Ü »Üáíg®Ü°² ×
¼PÜáÒPÜ@ > ËñÜ¤ÊÝ¯£ ®æçÊæäàPÜ¤ÓÜ¤¥Ý ÎÅàÊÜáìQ¤WÝ A² The beggar who lives on the doles
given by others is never called a rich man; so also Śrī and the muktas, as their
greatness is a gift from Śrī Hari. Poetic imagination has revelled in investing
Śrī Hari and His consort, Lakṣmī, with anthropomorphic forms, and sports
appropriate to such forms. They are useful to undeveloped minds to fix their
attention on some aspects of the divine perfection. But they are not without
dangers also. For allegory and metaphor are in peril of being accepted in
their literal sense, and human desires and sentiments are apt to be attributed
to divine personages. Lakṣmī, like Śrī Hari, has no Prakṛtic material body.
She is always, in all her forms and avataras, only the essence of intelligence
and bliss. She is coextensive in space (avyakrita akasa) with Śrī Hari, though
He transcends time also. She is in the closest and most intimate touch with
Him. He is therefore described as wearing her in his heart. She represents the
material aspect of the Universe, and He, the energy, the life aspect of the
Universe, though ultimately both aspects find their refuge in Him. It is not
possible to talk of these Beings or of their association except in figures of
speech, nor can our feeble minds grasp their essential glory. We form crude
pictures of their majesty and magnificence, and in doing so we attribute often
times more or less of our own grossness and our own imperfections to them.
But the reality is beyond our ken. Śrī Madhva warns us to remember that
Śrī Hari is full and self dependent and His bliss can in no way be augmented
by His association with Lakṣmī. This association is too ethereal, too
transcendent for mortal beings to conceive. Hari is the Father and Lakṣmī is
the Mother of the Universe, but not in the ordinary sense of those terms.
They can only mean that Hari is the First Independent cause and Lakṣmī is
the first dependent cause of this universe. May the Mangalya of Śrī
MahaLakṣmī save us from the clutches of all types of catastrophes.

Great Śrī Madhva's Message contained in his Dvādaśastotra (5-4) ¬
ÍÜê|áñÝÊÜáÆÓÜñÜÂÊÜaÜ@ ±ÜÃÜÊÜáí ÍÜ±Ü¥æàÄñÜÊÜááeÅñÜ¸ÝÖÜá¿ááWÜÊÜå… >
®Ü ÖÜÃæà@ ±ÜÃÜÊæãà ®Ü ÖÜÃæà@ ÓÜ¨ÜêÍÜ@ ±ÜÃÜÊÜá@ ÓÜ ñÜá ÓÜÊÜìb¨ÝñÜ¾WÜOÝñ… >>
“Listen to my excellent, holy and true word, spoken with uplifted hands
and on oath. There is no one greater than Śrī Hari none equal to Him. He is
greater than all sentient beings.” Śrī Hari is the protector. May He destroy
our sins, may He destroy our ignorance, may He destroy bitterness strife and
ill-will. May He lead us from darkness into light, from death to immortality.
Also Harken to Atharvaveda (13-4-16,21) : ¬
Qà£ìÍÜc ¿áÍÜÍÝcí»ÜÍÜc ®Ü»ÜÍÜc ¸ÝÅÖÜ¾|ÊÜaÜìÓÜí aÝ®Ü°í aÝ®Ý°¨ÜÂí aÜ >
¿á HñÜí ¨æàÊÜÊæáàPÜÊÜêñÜí Êæà¨Ü >
®Ü ©Ì£Áãà ®Ü ñÜê£à¿áÍÜcñÜá¥æãàì ®Ý±ÜâÂaÜÂñæà >¿á HñÜí ¨æàÊÜÊæáàPÜÊÜêñÜí Êæà¨Ü >
®Ü ±ÜíaÜÊæãà ®Ü ÐÜÐÜu@ ÓÜ±Ü¤Êæãà ®Ý±ÜâÂaÜÂñæà > ¿á HñÜí ¨æàÊÜÊæáàPÜÊÜêñÜí Êæà¨Ü >
®ÝÐÜrÊæãà ®Ü ®ÜÊÜÊæãà ¨ÜÍÜÊæãà ®Ý±ÜâÂaÜÂñæà > ¿á HñÜí ¨æàÊÜÊæáàPÜÊÜêñÜí Êæà¨Ü >
ÓÜ ÓÜÊÜìÓæ¾ $ç Ë ±ÜÍÜÂ£ ¿áaÜc ±ÝÅ|£ ¿áaÜc ®Ü > ¿á HñÜí ¨æàÊÜÊæáàPÜÊÜêñÜí Êæà¨Ü >
ñÜËá¨Üí ¯WÜñÜí ÓÜÖÜ@ ÓÜ HÐÜ HPÜÊÜê¨æàPÜ HÊÜ > ¿á HñÜí ¨æàÊÜÊæáàPÜÊÜêñÜí Êæà¨Ü >
ÓÜÊæàì AÔ¾®… ¨æàÊÝ HPÜÊÜêñæãà »ÜÊÜí£ > ¿á HñÜí ¨æàÊÜÊæáàPÜÊÜêñÜí Êæà¨Ü >
(ÓÜÅÐÜr $êñÝÌñ… ÓÜËñÝ ËÐÜá¡@ & C£ ÎÅàÊÜÞ«ÜÌÊÜå… MáWÝ½ÐÜÂÊÜå…)
Means : ¬ Fame, honour and glory, valour and brilliance, inviolable
identity, sagely splendour, food and prosperity, and the capacity for good
health and preservation of one’s health and well being, all are His. Who
knows this Savita i.e. Śrī Viṣṇu as One all-concentred Being, he is the who
knows. Neither second, nor third, nor even fourth is He ever said to be. He
that knows Savita as One, knows. Nor fifth, nor sixth, nor even seventh is He
ever said to be. He that knows Savita as one is the man that really knows. Nor
eighth, nor nineth, nor even tenth is He ever said to be. He that knows Savita
as such, as One and only One, really knows. He watches wholly and
comprehensively for the sake of all, all that breathe and those that don’t. He
that knows Savita as such, as One and only One, really knows. That One
Savita is all this concentrated force of existence. All this concentrated force
of matter, energy and thought is contained and sustained in Savita. And that
Savita is only One, the One self-existent, self-sustained. And he who knows
this Savita as One all-concentred Being really knows. All divinities of
existence concentre into Him, one with and one into that. He that knows this
Savita as One all-concentred Being really knows.
Harken to Brahmasūtrabhāṣyam (2-3-11) of Śrī Madhva : ¬
ñÜñÜÅ ñÜñÜÅ Ô§ñæãà ËÐÜá¡ÓÜ¤ñÜ¤aÜfQ¤à@ ±ÜÅ¸æãà«Ü¿á®… >
HPÜ HÊÜ ÊÜáÖÝÍÜQ¤@ PÜáÃÜáñæà ÓÜÊÜìÊÜáígÓÝ >> C£ >>
“The Supreme Being Śrī Viṣṇu, possessed of infinite powers, enters into
various stages of evolution of matter and brings about each and every such
stage of such manifestation of things, Himself.”
Harken to Brahmasūtrabhāṣyam (1-2-13) of Śrī Śaṅkara : -
AñÜÅ ŸãÅÊÜá@ ¬ ±ÜÃÜÊæáàÍÜÌÃÜ HÊÝü|Â»ÜÂ®Ü¤ÃÜ@ ±ÜâÃÜáÐÜ CÖæãà±Ü©ÐÜr C£ > PÜÓÝ¾ñ…?
E±Ü±Üñæ¤à@ > E±Ü±Ü¨ÜÂñæà × ±ÜÃÜÊæáàÍÜÌÃæà WÜá|hÝñÜËáÖæãà±Ü©ÍÜÂÊÜÞ®ÜÊÜå… > BñÜ¾ñÜÌí
ñÝÊÜ®Üá¾SÂ¿Þ ÊÜêñÝö ±ÜÃÜÊæáàÍÜÌÃæà E±Ü±Ü¨ÜÂñæà, "ÓÜ BñÝ¾ ñÜñÜ¤$ ÌÊÜáÔ' C£ ÍÜáÅñæà@ > AÊÜáêñÜñÝÌ»Ü&
¿áñæÌà aÜ ñÜÔ¾®Ü°ÓÜPÜêaÜáf†ñèÍÜãÅÁáàñæà > ñÜ¥Ý ±ÜÃÜÊæáàÍÜÌÃÝ®ÜáÃÜã±ÜÊæáàñÜ¨ÜüÓÝ§®ÜÊÜå… > ¿á¥Ý ×
±ÜÃÜÊæáàÍÜÌÃÜ@ ÓÜÊÜì¨æãàÐæçÃÜÈ±Ü¤@, A±ÜÖÜñÜ±Ý±Ü¾ñÝÌ©ÍÜÅÊÜOÝñ…; ñÜ¥ÝüÓÝ§®Üí ÓÜÊÜìÇæà±ÜÃÜ×ñÜ&
ÊÜáá±Ü©ÐÜrÊÜå… "ñÜ¨ÜÂ¨ÜÂ±ÜÂÔ¾®ÜÕ²ìÊæäàì¨ÜPÜí ÊÝ ÔíaÜ£, ÊÜñÜ¾ì¯à HÊÜ WÜaÜf£' C£ ÍÜáÅñæà@ >
ÓÜí¿á¨ÝÌÊÜáñÝÌ©WÜáOæãà±Ü¨æàÍÜÍÜc ñÜÔ¾®Ü°ÊÜPÜÆ³ñæà > "HñÜí ÓÜí¿á¨ÝÌÊÜá CñÝÂaÜûÜñæà > HñÜí ×
ÓÜÊÝì~ ÊÝÊÜÞ®ÜÂ¼ÓÜí¿á¯¤', 'HÐÜ E HÊÜ ÊÝÊÜá¯àÃæàÐÜ × ÓÜÊÝì~ ÊÝÊÜÞ¯ ®Ü¿á£ > HÐÜ
E HÊÜ »ÝÊÜá¯àÃæàÐÜ × ÓÜÊæàìÐÜá ÇæãàPæàÐÜá »Ý£' (dÝí¨æãàWæãÂà±Ü¯ÐÜ¨… 4&15&2,3,4)
C£ aÜ > AñÜ E±Ü±Üñæ¤àÃÜ®Ü¤ÃÜ@ ±ÜÃÜÊæáàÍÜÌÃÜ@ >>
Means : ¬ Aganist this we remark that the highest Parabrahman
only can be meant here by the person within the eye – why? - “On account
of the agreement,” For the qualities mentioned in the passage accord with the
nature of the highest Parabrahman. The quality of being the Self, in the first
place, belongs to the highest Parabrahman in its primary (non -figurative or
non-derived) sense, as we know from such texts as “That is the Self”, “That
art thou”. Immortality and fearlessness again are often ascribed to him in
scripture. The location in the eye also is in consonance with the nature of the
highest Parabrahman. For just as the highest Parabrahman whom Scriptures
declares to be free from all evil is not stained by any imperfections, so the
station of eye also is declared to be free from all stain, as we see from the
passage, “Even though they drop melted butter or water on it runs away on
both sides”. The statement, moreover, that he possesses the qualities of
samyadvāma, and etc. can be reconciled with the highest Parabrahman only
(khatakopanishad Upaniṣad 4-15-2), “They call him samyadvāma, for all
blessings (vama) go towards him (samyanti). He is also Vāmani, for he leads
(nayati) all blessings (vāma)”. He is also Bhāmanī, for he shines (Bhāti in all
world's). Therefore, on account of agreement, the person within the eye is the
highest Parabrahman.
Here Harken to Brahmasūtrabhāṣyam (1-2-13) of Śrī Madhva as
follows: ¬
aÜPÜáÒÃÜíñÜÓæã§à ËÐÜá¡ÃæàÊÜ > £Å±Ý¨ÜÓÝÂÊÜáêñÜí ©Ë (MáP… ÓÜí×ñÝ 10&90&3) CñÝÂ©®Ý
ñÜÓæÂ$çÊÝÊÜáêñÜñÝÌ¨ÜáÂ±Ü±Üñæ¤à@ > ŸÅÖÜ¾ÍÜ¸Ýª±Ü±Üñæ¤àÍÜc
Óæãà˜ÊÜáÔ¾ CñÝÂ© ñÜÌíñÜ¿ÞìÊÜáÂ±æàPÜÒ¿Þ >
AíñÜ¿ÞìËá|ËáàÍæàÍÜÊÜá±æàPÝÒ $ÂÖÜí ñÜÌËáñÜÂ² >
ÓÜÊæàì ÍÜ¸Ýª@ ±ÜÅ¿áágÂíñæà ÓÜ£ »æà¨æà˜² ÊÜÓÜá¤ÐÜá >> C£ ÊÜáÖÝPèÊæáàì >>
Means: - The person (enjoying bliss) within (the eye) is (Brahman) only,
on account of the agreement of (the several) characteristic attributes.
He who is in the eye is only Viṣṇu. From the texts such as, ‛The three
immortal feet of His are in heaven,(Rv. x. 90.3), immortality, etc. (and other
characteristics) only point to Him’; and also, on account of the propriety of
the use of the words Brahman, etc.,(Viṣṇu is the dweller within the eye, etc).
‛He is I’ and other texts have proceeded with reference to the Parabrahman
as the inner guide. It is said in the Mahakaurma, It is with reference to the
Parabrahman of lords that directs from within, that the words,‛I’,‛He’,
‛Thou’, are used. In fine, all the words are used (to denote the Parabrahman
within), though the things themselves may differ.
Harken to Śrībhāṣyam (1-4-26) of Śrī Rāmanujācārya : ¬
Óæãà˜PÝÊÜá¿áíñÜ ŸÖÜáÓÝÂí ±ÜÅhÝÁáà¿á (ñæç 2&6) C£ ÔÓÜêPÜáÒñæÌà®Ü ±ÜÅPÜêñÜÓÜÂ ŸÅÖÜ¾|@,
ñÜ¨ÝñÝ¾®Üí ÓÜÌ¿áÊÜáPÜáÃÜáñÜ (ñæç 2&7) C£ ÓÜêÐærà PÜÊÜáìñÜÌí PÜÃÜñÜêñÜÌí aÜ ±ÜÅ£à¿áñÜ C£ BñÜ¾®Ü
ŸÖÜáñÜÌPÜÃÜOÝñ… ñÜÓæÂ$çÊÜ ¯ËáñÜ¤ñÜÌ ÊÜáá±Ý¨Ý®ÜñÜÌí aÜ ±ÜÅ£à¿áñæà > AË»ÜPÜ¤®ÝÊÜáÃÜã±Ü BñÝ¾
PÜñÝì > ÓÜ HÊÜ Ë»ÜPÜ¤®ÝÊÜáÃÜã±Ü@ PÜ¿ÞìËá£ PÜñÜêìñÜÌPÜÊÜáìñÜÌÁãà®Üì ËÃæãà«Ü@ >
ÓÝÌ¿áÊæáàÊÝñÝ¾®Üí ñÜ¥Ý˜PÜáÃÜáñæà£ ¯ËáñÜ¤ÊÜáá±Ý¨Ý®Üí aÜ >
Of Brahman which the text had introduced as intent on creation, He
wished, may I be many (Taitt. Up. II, 6), a subsequent text says, That itself
made its Self (II, 7), so that Brahman is represented as the object as well as
the agent in the act of creation. It being the Self only which here is made
many, we understand that the Self is material cause as well as operative one.
forms non-evolved is agent (cause), the same Self with names and forms
evolved is object (effect). There is thus nothing contrary to reason in one Self
being object as well as agent. A new doubt here presents itself. The True,
knowledge, infinite is Brahman (Taitt. Up. II, 1); Bliss is Brahman (Bri. Up.
III, 9, 28); Free from sin, free from old age, free from death and grief, free
from hunger and thirst' (Kh. Up. VIII, 1, 5); ‛Without parts, without action,
tranquil, without fault, without taint’ (Svet. Up. VI, 19); This great unborn
Self, undecaying, undying' (Bri. Up. IV, 4, 25) from all these texts it appears
that Brahman is essentially free from even a shadow of all the imperfections
which afflict all sentient and non-sentient beings, and has for its only
characteristics absolutely supreme bliss and knowledge. How then is it
possible that this Brahman should form the purpose of becoming, and actually
become, manifold, by appearing in the form of a world comprising various
sentient and non-sentient beings-all of which are the abodes of all kinds of
imperfections and afflictions? To this question the next Sūtra replies.

Harken to Karmanirṇaya (1-1) : ¬
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hÝñæãà ¨æàÊÜ ÊÜá×ÊÜá°@ ±ÜÃÜÊÜáí ñÜÊÜÞ±Ü CñÝÂ©PÝ@ >>
‛Now, some philosophers say that Brahman is devoid of attributes. That is
not fair; for it is opposed to Śrutis and reason. the Independent Real whose
all-comprehending knowledge is its essence and it is free from the limitations
of space, time and qualities. He who knows all, who is free from wants,
whose effort is of the essence of wisdom. From Him this four-faced Brahma,
name, form and anna proceed’. Here are the Śrutis: ‘Brahman is Its nature is
bliss’; The wonderful Puruṣa, who has no restricted dimensions, is inside and
out.‛He is free from prana, mind and other kalas, the pure one who transcends
the Cetana and Acetana Prakrtis’. ‛His greatness is not merely this much; but
greater.’ ‛He is our Father. protector, nourisher, etc’. He is Infinite and Full,
He is the lord of all, free from untruth, false attachment. Who can declare the
heroic deeds of the all-pervading Lord? ‛Thou hast transcended all, thy
greatness is incomprehensible’. ‛None among the living or those to be born
has attained the truth about your majesty’. Some of the Śrutis cited above
proclaim the Brahman to be endowed with all auspicious attributes; while
the rest establish that it is indeed Saguna.
Some of the Śrutis citied above proclaim the Brahman to be endowed

with all auspicious attributes; while the rest establish that it is indeed Saguṇa.
And again Śrī Madhva gives yuktischa : ¬
¿ááQ¤ÍÜc > Ÿá©œ±ÜäÊÜìí ÓÜÊÜìPÜñÜêìñÝÌñ… ÓÜÊÜìýñÝÌ¨ÜÁãà WÜáOÝ ¿ááPÝ¤@ > PÜñÜêìñÝÌñ…
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ÓæãÌàQ¤ËÃæãà«Ü@ >>
“Reason also can be adduced to show that Brahman should be conceived.
as Saguṇa. It should possess attributes like omniscience insofar. as it is the
creator of everything in the universe. Creatorship persuposes full knowledge
of the effect to be, its accessories, nature of effort, the. expected result, and
the putting forth of necessary will and effort to accomplish the work. It
follows that the all-creator must be all-knowing, all-powerful and capable of
accomplishing whatever He wills. This is what “Saguṇa” stands for.”
Harken to Śvetāśvataropaniṣad : ¬
®Ü aÜ&HPæãà ¨æàÊÜ@ ÓÜÊÜì»ÜãñæàÐÜá WÜãyÜ@ ÓÜÊÜìÊÝÂ²à ÓÜÊÜì»ÜãñÝíñÜÃÝñÝ¾ >
PÜÊÜÞì«ÜÂPÜÒ@ ÓÜÊÜì»ÜãñÝ—ÊÝÓÜ@ ÓÝQÒà aæàñÝ PæàÊÜÇæãà ¯WÜáì|ÍÜc > CñÝÂ©ËÃæãà«Ü@ >
ÓÜñÝÌ©WÜáOÝ»ÝÊæäàPæ¤àÓÜ¤ñÜÅ > A®ÜÂ¥Ý, HPæãà ¨æàÊÜ@ ÓÜÊÜì»ÜãñæàÐÜá WÜãyÜ CñÝÂ©à®ÝÊÜá²
WÜá|ñÝÌñ… ÓæãÌàQ¤ËÃæãà«Ü@ >>
“There is no contradiction of such reasoning by the Nirguṇa-Śruti which
runs: present in all creatures tho’ invisible, all-pervading, controlling all,
presiding over all our Karma, and witnessing everything, the knower, without
physical body and without (material) qualities. He is the One Lord For this
Śruti merely expresses the idea that Brahman is without material attributes.
Otherwise, there would be a palpable contradiction with the earlier mention
of a large number of attributes like oneness, in this very text.”
Harken to Yuktimallika of Sri Vadirajaru : -

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A«ÜÊÜáì«ÜÊÜáì¨Üá@TæàÐÝÂì¨æÌàÐÝ©à®… ±ÜÅ£Ðæà«Ü£ >>
Nirguṇa śrutis also be taken to deny such inauspicious attributes such as
adharma, dukha, īrṣya, etc., with reference to Brahman. One who has aversion
for certain qualities will deny them. Unfortunately some Advaitic champions
has aversion for all qualities of Brahman and therefore, he deneies all of
them. Even Yogins undertake great efforts to acquire vijñānaśakti etc.
Therefore how can one deny sarvajñatva, aiśvarya etc., qualities of Brahman
himself. Even a small quality has to be traced and appreciated; how can one
dare to deny all qualities ?
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ñÜñÜ³ñÜígÈËí«ÝÂ©ÊÜáñÜí ®Ü ±ÜâÃÜáÐÝ¥Üì¨ÜÊÜå… >>
There is no independent potency anywhere in the Universe in prakṛti,
Purusas, etc. It is Īśvara Himself that directs properly, the various potencies
of Nature and of the souls for production, growth, development, etc., which
are always dependent on Him. The Prakṛti, Puruṣas and their respective
capacities, their very presence, cognoscibility and functioning, all these are
controlled by Īśvara, eternally, through His eternal power. Just as non-
eternal things are ordained by the eternal will of Īśvara to be non-eternal,
similarly, eternal substances too are ordained by His will, be eternal. This is
established by the Śruti:- ‛Without reference to Your Will, nothing happens
far or near’ (R.V. X, 112, 9). The Śruti also says: Svabhava, Jīvas, their
Karma, categories, Kala, Śruti, Kriya, etc., all these exist, function and are
cognized only by His will and pleasure. They have no existence in His
despite. Hence, the very reality, existence, etc., of Prakṛti and other entities
depend on His control. Therefore, the position of Patañjali, Vindhyāvasin
and other philosophers (who restrict, in various ways, the power Īśvara or
do not recognize His existence, at all), is not conducive to spiritual
advancement.
Śrī Śaṅkara presents Bheda-Abheda mata of Bhartṛprapañca in his

Brahmasūtrabhāṣyam (2-1-14) as follows : -
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Means: ¬ But ¬ it might be objected Brahman has in itself elements of
manifoldness. As the tree has many branches, so Brahman possesses many
powers and energies dependent on those powers. Unity and manifoldness are
therefore both true. Thus, a tree considered in itself is one, but it is manifold
if viewed as having branches; so, the sea in itself is one, but manifold as
having waves and foam; so the clay in itself is one, but manifold if viewed
with regard to the jars and dishes made of it. On this assumption the process
of final release resulting from right knowledge may be established in
connexion with the element of unity (in Brahman), while the two processes
of common worldly activity and of activity according to the Veda ¬ which
depend on the karmakāṇḍa ¬ may be established in connexion with the
element of manifoldness. And with this view the parallel instances of clay
&c agree very well.
This theory, we reply, is untenable because in the instance (quoted in the
Upaniṣad) the phrase ‛as clay they are true’ asserts the cause only to be true
while the phrase ‛having its origin in speech’ declares the unreality of all
effects. And with reference to the matter illustrated by the instance given
(viz. the highest cause, Brahman) we read, ‛In that all this has its Self;’ and,
again, that is true;’ whereby it is asserted that only the one highest cause is
true. The following passage again, ‛That is the Self; thou art that, O
Svetaketu !’ teaches that the embodied soul (the individual soul) also is
Brahman. (And we must note that) the passage distinctly teaches that the fact
of the embodied soul having its Self in Brahman is self-established, not to be
accomplished by endeavour. This doctrine of the individual soul having its
Self in Brahman, if once accepted as the doctrine of the Veda, does away
with the independent existence of the individual soul, just as the idea of the
rope does away with the idea of the snake (for which the rope had been
mistaken). And if the doctrine of the independent existence of the individual
soul has to be set aside, then the opinion of the entire phenomenal world-
which is based on the individual soul-having an independent existence is
likewise to be set aside. But only for the establishment of the latter an element
of manifoldness would have to be assumed in Brahman, in addition to the
element of unity. ¬ Scriptural passages also (such as, When the Self only is
all this, how should he see another? Bri. Up. II, 4, 13) declare that for him
who sees that everything has its Self in Brahman the whole phenomenal
world with its actions, agents, and results of actions is non-existent. Nor can
it be said that this non-existence of the phenomenal world is declared (by
Scripture) to be limited to certain states; for the passage ‛Thou art that’ shows
that the general fact of Brahman being the Self of all is not limited by any
particular state. Moreover, Scripture, showing by the instance of the thief
(Kh. VI, 16) that the false-minded is bound while the true- minded is released,
declares thereby that unity is the one true existence while manifoldness is
evolved out of wrong knowledge. For if both were true how could the man
who acquiesces in the reality of this phenomenal world be called false-
minded ? Another scriptural passage (‛from death to death goes he who
perceives therein any diversity,’ Bri. Up. IV, 4, 19) declares the same, by
blaming those who perceive any distinction. ¬ Moreover, on the doctrine,
which we are at present impugning, release cannot result from knowledge,
because the doctrine does not acknowledge that some kind of wrong
knowledge, to be removed by perfect knowledge, is the cause of the
phenomenal world. For how can the cognition of unity remove the cognition
of manifoldness if both are true?.
Other objections are started. ¬ If we acquiesce in the doctrine of absolute
unity, the ordinary means of right knowledge, perception, &c., become
invalid because the absence of manifoldness deprives them of their objects;
just as the idea of a man becomes invalid after the right idea of the post
(which at first had been mistaken for a man) has presented itself. Morever ,
all texts embodying bodying injunctions and prohibitions will lose their
purport if the distinction on which their validity depends does not really
exist. And further, the entire body of doctrine which refers to final release
will collapse, if the distinction of teacher and pupil on which it depends is
not real. And if the doctrine of release is untrue, how can we maintain the
truth of the absolute unity of the Self, which forms an item of that doctrine?.
These objections, we reply, do not damage our position because the entire
complex of phenomenal existence is considered as true as long as the
knowledge of Brahman being the Self of all has not arisen; just as the
phantoms of a dream are considered to be true until the sleeper wakes. For as
long as a person has not reached the true knowledge of the unity of the Self,
so long it does not enter his mind that the world of effects with its means and
objects of right knowledge and its results of actions is untrue; he rather, in
consequence of his ignorance, looks on mere effects (such as body, offspring,
wealth, &c.) as forming part of and belonging to his Self, forgetful of Brahman
being in reality the Self of all. Hence, as long as true knowledge does not
present itself, there is no reason why the ordinary course of secular and
religious activity should not hold on undisturbed. The case is analogous to
that of a dreaming man who in his dream sees manifold things, and, up to the
moment of waking, is convinced that his ideas are produced by real perception
without suspecting the perception to be a merely apparent one. ¬ But how
(to restate an objection raised above) can the Vedānta- texts if untrue convey
information about the true being of Brahman? We certainly do not observe
that a man bitten by a rope-snake (i. e. a snake falsely imagined in a rope)
dies, nor is the water appearing in a mirage used for drinking or bathing
-This objection, we reply, is without force (because as a matter of fact we do
see real effects to result from unreal causes), for we observe that death
sometimes takes place from imaginary venom, (when a man imagines himself
to have been bitten by a venomous snake,) and effects (of what is perceived
in a dream) such as the bite of a snake or bathing in a river take place with
regard to a dreaming person. ¬ But, it will be said, these effects themselves
are unreal! ¬These effects themselves, we reply, are unreal indeed; but not
so the consciousness which the dreaming person has of them. This
consciousness is a real result; for it is not sublated by the waking conscious-
ness. The man who has risen from sleep does indeed consider the effects
perceived by him in his dream such as being bitten by a snake, bathing in a
river, &c. to be unreal, but he does not on that account consider the
consciousness he had of them to be unreal likewise. ¬ (We remark in passing
that) by this fact of the consciousness of the dreaming person not being
sublated (by the waking consciousness) the doctrine of the body being our
true Self is to be considered as refuted. ¬ Scripture also (in the passage, ‛If
a man who is engaged in some sacrifice undertaken for some special wish
sees in his dream a woman, he is to infer there- from success in his work’)
declares that by the unreal phantom of a dream a real result such as prosperity
may be obtained. And, again, another scriptural passage, after having declared
that from the observation of certain unfavourable omens a man is to conclude
that he will not live long, continues ‛if somebody sees in his dream a black
man with black teeth and that man kills him,’ intimating thereby that by the
unreal dream-phantom a real fact, viz. death, is notified. ¬ It is, moreover,
known from the experience of persons who carefully observe positive and
negative instances that such and such dreams are auspicious omens, others
the reverse. And (to quote another example that something true can result
from or be known through some-thing untrue) we see that the knowledge of
the real sounds A. &c. is reached by means of the unreal written letters.
Moreover, the reasons which establish the unity of the. Self are altogether
final, so that subsequently to them nothing more is required for full
satisfaction'. An injunction as, for instance, ‛He is to sacrifice’ at once renders
us desirous of knowing what is to be affected, and by what means and in
what manner it is to be affected; but passages such as, ‛thou art that’,‛I am
Brahman’, leave nothing to be desired because the state of consciousness
produced by them has for its object the unity of the universal Self. For as
long as something else remains a desire is possible; but there is nothing else
which could be desired in addition to the absolute unity of Brahman. Nor can
it be maintained that such states of consciousness do not actually arise; for
scriptural passages such as, ‛He understood what he said’ (Kh. Up. VII, 18,
2), declare them to occur, and certain means are enjoined to bring them about,
such as the hearing (of the Veda from a teacher) and the recital of the sacred
texts. Nor, again, can such consciousness be objected to on the ground either
of uselessness or of erroneousness, because, firstly, it is seen to have for its
result the cessation of ignorance, and because, secondly, there is no other
kind of knowledge by which it could be sublated. And that before the
knowledge of the unity of the Self has been reached the whole real-unreal
course of ordinary life, worldly as well as religious, goes on unimpeded, we
have already explained. When, however, final authority having intimated the
unity of the Self, the entire course of the world which was founded on the
previous distinction is sublated, then there is no longer any opportunity for
assuming a Brahman comprising in itself various elements.
But ¬ it may be said ¬ (that would not be a mere assumption, but)
Scripture itself, by quoting the parallel instances of clay and so on, declares
itself in favour of a Brahman capable of modification; for we know from
experience that clay and similar things do undergo modifications.-This
objection ¬ we reply ¬ is without force, because a number of scriptural
passages, by denying all modification of Brahman, teach it to be absolutely
changeless (kūṭastha). Such passages are, ‛This great unborn’ Self, ‛undeca-
ying, undying, immortal, fearless, is indeed Brahman’ (Bri. Up. IV, 4, 25);
‛That Self is to be described by No, no’ (Bri. Up. III, 9, 26); ‛It is neither
coarse nor fine’ (Bri. Up. III, 8, 8). For to the one Brahman the two qualities
of being subject to modification and of being free from it cannot both be
ascribed. And if you say, why should they not be both predicated of Brahman
(the former during the time of the subsistence of the world, the latter during
the period of re-absorption) just as rest and motion may be predicated (of one
body at different times)?' we remark that the qualification, ‛absolutely
changeless’ (kūṭastha), precludes this. For the changeless Brahman cannot
be the substratum of varying attributes. And that, on account of the negation
of all attributes, Brahman really is eternal and changeless has already been
demonstrated. ¬ Moreover, while the cognition of the unity of Brahman is
the instrument of final release, there is nothing to show that any independent
result is connected with the view of Brahman, by undergoing a modification,
passing over into the form of this world. Scripture expressly declares that the
knowledge of the changeless Brahman being the universal Self leads to a
result; for in the passage which begins, ‛That Self is to be described by No,
no,’ we read later on, ‛O janaka, you have indeed reached fearlessness’ (Bri.
Up. IV, 2, 4). We have then' to accept the following conclusion that, in the
sections treating of Brahman, an independent result belongs only to the
knowledge of Brahman as devoid of all attributes and distinctions, and that
hence whatever is stated as having no special fruit of its own-as, for instance,
the passages about Brahman modifying itself into the form of this world ¬
is merely to be applied as a means for the cognition of the absolute Brahman,
but does not bring about an independent result; according to the principle
that whatever has no result of its own, but is mentioned in connexion with
something else which has such a result, is subordinate to the latter . For to
maintain that the result of the knowledge of Brahman undergoing
modifications would be that the Self (of him who knows that) would undergo
corresponding modifications would be inappropriate, as the state of final
release (which the soul obtains through the knowledge of Brahman) is
eternally unchanging.
But, it is objected, he who maintains the nature of Brahman to be changeless
thereby contradicts the fundamental tenet according to which the Lord is the
cause of the world, since the doctrine of absolute unity leaves no room for
the distinction of a Ruler and something ruled. ¬ This objection we ward off
by remarking that omniscience, &c. (i.e. those qualities which belong to
Brahman only in so far as it is related to a world) depend on the evolution of
the germinal principles called name and form, whose essence is Nescience.
The fundamental tenet which we maintain (in accordance with such
scriptural passages as, ‛From that Self sprang ether,’ &c.; Taitt. Up. II, 1) is
that the creation, sustentation, and reabsorption of the world proceed from an
omniscient, omnipotent Lord, not from a non-intelligent pradhāna or any
other principle. That tenet we have stated in I, I, 4, and here we do not teach
anything contrary to it. ¬ But how, the question may be asked, can you
make this last assertion while all the while you maintain the absolute unity
and non-duality of the Self? ¬ Listen how. Belonging to the Self, as it were,
of the omniscient Lord, there are name and form, the figments of Nescience,
not to be defined either as being (i. e. Brahman), nor as different from it, the
germs of the entire expanse of the phenomenal world, called in Śruti and
Smṛti the illusion (Māyā), power (shakti), or nature (Prakṛti) of the omniscient
Lord. Different from them is the omniscient Lord himself, as we learn from
scriptural passages such as the following, ‛He who is called ether is the
revealer of all forms and names; that within which these forms and names are
contained is Brahman’ (Katopaniṣad 8-14-1); ‛Let me evolve names and
forms’ (Katopaniṣad 6-3-2); ‛He, the wise one, who having divided all forms
and given all names, sits speaking (with those names) (Taitt. Ār. III, 12, 7);
'He who makes the one seed manifold’ (Śvetāśvataraopaniṣad 6-12).-Thus
the Lord depends (as Lord) upon the limiting adjuncts of name and form, the
products of Nescience; just as the universal ether depends (as limited ether,
such as the ether of a jar, &c.) upon the limiting adjuncts in the shape of jars,
pots, &c. He (the Lord) stands in the realm of the phenomenal in the relation
of a ruler to the so-called Jīvas (individual souls) or cognitional Selfs
(vigñānātman), which indeed are one with his own Self ¬ just as the portions
of ether enclosed in jars and the like are one with the universal ether ¬ but
are limited by aggregates of instruments of action (i. e. bodies) produced
from name and form, the presentations of Nescience. Lord's being a Lord,
his omniscience, his omnipotence, &c. all depend on the limitation due to the
adjuncts whose Self is Nescience; while in reality none of these qualities
belong to the Self whose true nature is cleared, by right knowledge, from all
adjuncts whatever. Thus Scripture also says, ‛Where one sees nothing else,
hears nothing else, understands nothing else, that is the Infinite’ (Kh. Up.
VII, 24, 1); ‛But when the Self only has become all this, how should he see
another?’ (Bri. Up. II, 4, 13.) In this manner Hence the Thus Scripture the
Vedānta-texts declare that for him who has reached the state of truth and
reality the whole apparent world does not exist. The Bhagavadgītā also (The
Lord is not the cause of actions, or of the capacity of performing actions, or
of the connexion of action and fruit; all that proceeds according to its own
nature. The Lord receives no one's sin or merit. Knowledge is enveloped by
Ignorance; hence all creatures are deluded;’ Bha. Gi. V, 14; 15) declares that
in reality the relation of Ruler and ruled does not exist. That, on the other
hand, all those distinctions are valid, as far as the phenomenal world is
concerned, Scripture as well as the BhagavadGītā states; compare (Bri. Up.
IV, 4, 22), ‛He is the Lord of all, the king of all things, the protector of all
things; he is a bank and boundary, so that these worlds may not be confounded;'
and (Bha. Gi. XVIII, 61), ‛The Lord, O Arjuna, is seated in the region of the
heart of all beings, turning round all beings, (as though) mounted on a
machine, by his delusion.’ The Sūtrakāra also asserts the non-difference of

cause and effect only with regard to the state of Reality ; while he had, in the
preceding Sūtra, where he looked to the phenomenal world, compared
Brahman to the ocean, &c., that comparison resting on the assumption of the
world of effects not yet having been refuted (i. e. seen to be unreal).¬ The
view of Brahman as undergoing modifications will, moreover, be of use in
the devout meditations on the qualified (saguna) Brahman.
Śrī Śaṅkara presents Paramatma in his Brahmasūtrabhāṣyam
(1-4-22) : ¬
PÝÍÜPÜêñÜÕ $°ÓÝÂaÝ¿áìÓÝÂËPÜêñÜ@ ±ÜÃÜÊæáàÍÜÌÃæãà iàÊÜ@, ®Ý®ÜÂ C£ ÊÜáñÜÊÜå… >
(The initial statement is made) because the highest Self exists in the
condition ( of the individual soul) ; so Kāśakṛtsna thinks. Because the highest
Self exists also in the condition of the individual soul, therefore, the teacher
Kāśakṛtsna thinks, the initial statement which aims at intimating the non-
difference of the two is possible. That the highest Self only is that which
appears as the individual soul, is evident from the Brāhmaṇa-passage, ‘Let
me enter into them with this living Self and evolve names and forms,’ and
similar passages. We have also mantras to the same effect, for instance, ‛The
wise one who, having produced all forms and made all names, sits calling the
things by their names’ (Taitt. Ar. III, 12, 7). And where Scripture relates the
creation of fire and the other elements, it does not at the same time relate a
separate creation of the individual soul; we have therefore no right to look on
the soul as a product of the highest Self, different from the latter.-In the
opinion of the teacher Kāśakṛtsna the non-modified highest Lord himself is
the individual soul, not anything else.
Harken to Dvādaśastotram (5-5) of Śrī Madhva : -
¿á© ®ÝÊÜá ±ÜÃæãà ®Ü »ÜÊæàñÜÕ ÖÜÄ@ PÜ¥ÜÊÜáÓÜÂ ÊÜÍæà gPÜ¨æàñÜ¨Ü»Üãñ… >
¿á© ®ÝÊÜá ®Ü ñÜÓÜÂ ÊÜÍæãà ÓÜPÜÆí PÜ¥ÜÊæáàÊÜ ñÜá ¯ñÜÂÓÜáSí ®Ü »ÜÊæàñ… >>
“If Śrī Hari is not the Supreme Being, how did this world become subject
to Him? of this world is not subject to Him, why is there not perpetual
happiness?” Surely every one of us desires to be always happy, and if we are
architects of our own fortune, and masters of our destiny, we could contrive
to be always happy. But are we? Are we not miserable in spite of all our
endeavours to be happy?
Harken to Gītābhāṣyam (3-37) of Śrī Śaṅkara : -
PÝÊÜá HÐÜ PæãÅà«Ü HÐÜ ÃÜhæãàWÜá|ÓÜÊÜáá¨Ü½ÊÜ@ >
ÊÜáÖÝÍÜ®æãà ÊÜáÖÝ±Ý±Ý¾ Ë¨æœÂà®ÜËáÖÜ ÊæçÄ|ÊÜá… >>
"IÍÜÌ¿áìÓÜÂ ÓÜÊÜáWÜÅÓÜÂ «ÜÊÜáìÓÜÂ ¿áÍÜÓÜ@ ÎÅ¿á@. ÊæçÃÝWÜÂÓÝÂ¥Ü ÊæãàûÜÓÜÂ ÐÜOÝ¡í »ÜWÜ
C£àÃÜOÝ' (ËÐÜá¡ ±Üâ0 6.5.74)
It is desire, it is wrath, born of the energy of Rajas, all-devouring, all
sinful; that know thou, is the foe here.
The enemy of the whole is desire, from which all the evil comes to living
beings. When obstructed by some cause, desire is transformed into wrath.
Whence wrath is desire itself. It is born of the energy of Rajas. ¬ Or, desire
itself is the cause of the energy of Rajas; for, when desire arises, it rouses the
Rajas and urges the person to action. We often hear the cry of miserable
persons ¬ who are engaged in servitude, etc. under the impulse of the Rajas,
¬ saying “I have been led to act so by desire.” It is very sinful; for it is only
when urged by desire that a man commits sin. Wherefore, know that this
desire is man's foe here in samsara
Harken to Atharvaveda (10-8-37) ; -
Áãà Ë¨ÝÂñ… ÓÜãñÜÅí ËñÜñÜí ¿áÔ¾®æã°àñÝ@ ±ÜÅhÝ CÊÜÞ@ >
ÓÜãñÜÅí ÓÜãñÜÅÓÜÂ Áãà Ë¨ÝÂñ… ÓÜ Ë¨ÝÂ¨… ¸ÝÅÖÜ¾|í ÊÜáÖÜñ… >>
A¥ÜÊÜìÊæà¨Ü 10.8.37
A devotee who knows the extended sūtra i.e., Parabrahman, which possess
through these numerous creatures and a devotee who knows this Sūtra's sūtra
he verily knows mighty Brahmana (i.e. Supreme Brahman)
ÊÜáñÜ¤@ ±ÜÃÜñÜÃÜí ®Ý®ÜÂ£Rmßc¨ÜÔ¤ «Ü®Ümj¿á >

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ÊÜáñÜ¤@ ±ÜÃÜÊæáàÍÜÌÃÝñ… ±ÜÃÜñÜÃÜÊÜå… A®ÜÂñ… PÝÃÜOÝ®Ü¤ÃÜí Qmßcñ… ®ÝÔ¤ ®Ü Ë¨ÜÂñæà, AÖÜÊæáàÊÜ
gWÜñÝRÃÜ|ËáñÜÂ¥Üì@, Öæà «Ü®Ümj¿á. ¿áÓÝ¾¨æàÊÜí ñÜÓÝ¾ñ… ÊÜáÀá ±ÜÃÜÊæáàÍÜÌÃæà ÓÜÊÝì~
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©àZìñÜ®Üá¤ÐÜá ±ÜoÊÜñ…, ÓÜãñæÅà aÜ ÊÜá~WÜOÝ CÊÜ Pæà®Ü Pæà®Ü «ÜÊæáàì| ËÎÐærà ñÜÌÀá ÓÜÊÜìËá¨Üí
±æäÅàñÜËáñÜáÂaÜÂñæà
There is naught else higher than I, O Dhananjya: in Me all this is woven
as clusters of gems on a string. There is no other cause besides Me, the
Supreme Lord I alone am the cause of the universe. Wherefore all beings as
well as the whole of this universe are woven in Me, as a cloth in the warp,
clusters of beads on a string.
The Supreme Brahman is Antaryamin and
Mukhyaparana is Sūtra
The Antaryāmī Brahmana constitutes the heart of bṛhadāraṇyako-
paniṣad. Here, Mukhyaprāṇa is stated to be the Sūtra ie.e, one who binds
together this world, the other world and all beings. The Supreme Brahaman
is Antaryāmī i.e, one who is within all and regulates all. This fact of Supreme
Brahman being Antaryāmīn is explained in detail mentioning pṛthivi,Ap,
Agni etc. Adhyāmata. The Pṛthivi etc., mentioned here do not merely refer to
Adhibuta and Adhyatma but also refer to their Abhimāni deities. This is clear
from the statement etc., mere Pṛthivi being Jaḍa i.e., non-sentient, the question
of its knowing or not knowing will not arise. It is only a sentient with reference
to which one can talk of knowing of not knowing Therefore, Prithivi etc.,
mean the Abhimāni Devatas of Pṛthivi etc., also Thus, the Supreme Brahman
being within, and regulating is total. He is within Ādhibhūta, Adhyāmata and
Ādhidaiva and controls. In this task of Antaryāmīn, Mukhyaprāṇa assists
him as sūtra binding all together. In this description of Antaryamin the
expression AíñÜÃÜ@ and BñÝ¾ deserve special attention. To interpret AíñÜÃÜ@ as
inner or innermost does not convey any fresh facts. The Brahman being
inner is covered by the key term AíñÜ¿ÞìËá®… already. Therefore, AíñÜÃÜ@
should be taken to mean A£²Å¿á@ dearest AíñÜÃæàÊÜ ÃÜÊÜáñæà C£ AíñÜÃÜ@ Similarly
the word BñÝ¾ Should be taken to mean ÓÝÌËáà or lord The Supreme Brahaman
who is within Jīva and regulates him is his lord. The concluding remark of
this brahmana A¨ÜêÐæãrà ¨ÜÅÐÝr AÍÜáÅñÜ@ ÍæãÅàñÝ AÊÜáñÜ@ ÊÜáíñÝ the Supreme Brahman
cannot be seen but he sees all, he cannot be heard but he hears all, brings out
the fact that he is beyond ordinary perception, ordinary hearing etc. It also
brings out that as he is infinite he cannot he completely comprehended.
Further, he alone independently sees, hears etc., and none else independently
sees, hears etc., anything, Thus, three important characteristics of the Supreme
Brahman viz. (1) He is within all (2) He regulates all (3) He is beyond
ordinary knowledge and he cannot be fully comprehended.
Harken to Śrī Rāmānujācārya regarding the Supeme
Antaryāmin : ¬
Śrī Rāmānuja takes his stand on the Antaryāmī Brahmana (B. 4.3.7)
which says that within all elements, all sense organs, all souls there dwells an
inward ruler whose body these elements, sense organs and souls are.
Brahman comprises within himself all elements of plurality, matter with its
various modifications and souls of different classes and degrees. These are
real constituents of Brahman cit (soul) and acit (matter) are the body of the
Parabrahman They are entirely dependent on and subservient to Śrī Viṣṇu
who pervades and rules the things, material and immaterial as their inmost
self, antaryāmin. Their individual existence has been there from all eternity
and will never be entirely resolved into Brahman. They exist in two different
periodically alternating conditions. In pralaya state, which occurs at the end
of each world-period, when Brahman is said to be in a causal condition,
Kāraṇāvastha, distinctions of names and forms disappear. Matter is
unmanifested, avyakta, the individual souls are not attached to bodies and
their intelligence is in a state of contraction, Samkocha. Even then Brahman
contains within itself matter and souls in a bija or seed condition. when owing
an act of volition on the part of the Parabrahman, Pralaya is succeeded by
creation, unmanifested matter becomes gross and evident to the senses and
the souls enter into connection with material bodies corresponding with their
accumulated merit and demerit and their intelligence undergoes expansion,
Vikāsa. Brahman then is in effect condition, kāryāvastha Cause and effect
are different names of different conditions or changes, pariṇāma. etc
For Rāmānuja the world and the souls apart from Brahman are not real.
The relation between Brahman and souls and matter is analogous to that
between soul and body or substance and attribute. It is one of non-separation,
apṛthaktva. The soul and body, substance and attribute are different from
one another; yet they are inseparably connected and form a whole. The same
is the case with Brahman and souls and matter. Rāmānuja says: “Everything
different from the Highest Self, whether of conscious or non-conscious
nature, constitutes its body, while that self alone is the non-conditioned
embodied self. For this very reason, competent persons designate this doctrine
which has the highest Brahman for its subject-matter śāriraka, i.e. the doctrine
of the embodied self.”
Acit
According to Rāmānuja there are three kinds of acit, prakṛti or matter,
kāla or time and śuddha-tattva or pure matter. Acit is prakṛti or primal matter
and its modifications. Prakṛti with its three qualities passes through many
stages and manifests itself as the phenomenal world, producing happiness or
misery in accordance with man's good or bad deeds. The favour or disfavour
of Íśvara works in accordance with the past conduct of man.
Cit
The individual soul is often called jñāna or consciousness, since it is as
self-revealing as consciousness. It reveals all objects when it comes into
contact with them through the senses. It is a knower, an agent, an enjoyer.
The Self is a knower, and also possesses the quality of consciousness and
knowledge even as light exists both as the light and as the rays emanating
from it. Consciousness, though unlimited of itself can contract as well as
expand. In an embodied self it is in a contracted state through the influence
of its actions. The Self, though pure in itself, becomes associated with
ignorance and selfish desires through its contact with matter, acit. Avidyā or
ignorance is lack of knowledge, misunderstanding of characteristics, false
knowledge. When the association with matter, acit, is cut away, the self
becomes freed from avidyā and is emancipated. The soul realises itself as
forming the body of Brahman. The soul is atomic in size but spreads out its
knowledge all over the body like the rays of a lamp. It desires things according
to its free will and the will of God does not interfere with it. To those who are
attached to him he is well disposed and produces in them desires by which
they can win him. īśvara exists in us all as the inner controller. He grants
good and evil fruits according to our good and evil deeds. His control over
us does not deprive us of our freedom. Rāmānuja speaks of the souls as being
the body of īśvara but Lokācārya argues that as the external material objects
exist for the sake of the souls, so the souls exist for God. God is the goal
(śeṣa) for which the soul exists as the object of his control and support (śeṣin).
Yāmunācārya observes that release from the ills of bondage has no meaning
or attraction, if the released soul does not survive in its distinctive individuality.
The text ‛That thou art’ is interpreted by Rāmānuja as expressing oneness
without losing the distinctive characters denoted by the two words That and
Thou. Whoever cognizes and meditates on the Supreme, assisted by the grace
of the Lord attains at death final emancipation. He passes through the different
stages of the path of the gods up to the world of Brahmā, these enjoys blissful
existence from which there is no return to the world of saṁsāra.
Release
The individual for Śrī Rāmānuja lasts for ever and even in release enjoys
its individuality. Śrī Rāmānuja criticises the view of release as a refunding
into Brahman as an earthen vessel is refunded into its own causal substance.
This would mean nothing else but complete annihilation, not a worthy end
for a human being. For Śrī Rāmānuja, mukti or release is a state when the
individual is freed from avidyā and has the intuition of the Supreme. The
state of kaivalya or realisation of one's own self as the Highest is a lower
form of emancipation. Freedom according to Vedānta Deśika is sāyujya or
sameness of nature with Iśvara. The human soul participates in the qualities
of Iśvara except those of the creation and control of the world and the grant
of freedom to other souls. Mukti for Vedānta Deśika is servitude to
Parabrahman.
The Way to Release
The way to freedom is through bhakti, which according to Śrī Rāmānuja
is a species of knowledge, jñãna-viśeşa. Without bhakti mere knowledge
cannot lead us to freedom. Bhakti is supreme self- surrender which one
develops when the prescribed duties are performed and true knowledge is
obtained from the study of the śāstras. Karma and jñāna help to purify the
mind and prepare it for bhakti.
According to Śrī Rāmānuja, bhakti is the means of salvation. Bhakti is
upāsanā or meditation. This bhakti is based on knowledge and arises from
six essential prerequisites, discrimination (viveka), complete disregard for
worldly objects (vimoka), continued practice (abhyasa), performance of
rites (kriyā), virtuous conduct like truthfulness and the rest (kalyaṇa) and
freedom from dejection (anavasāda). Prapatti or complete surrender to
Parabrahman is described in the Saraṇāgati-gadya. It elevates all irrespective
of caste restrictions. He who adopts prapatti does not aim at emancipation.
He enjoys servitude to Parabrahman. Though Śrī Rāmānuja adopted Vedic
rituals of initiation and worship, he was catholic in his views and admitted
into the Vaiṣṇava fold Jains, Buddhists, Sūdras and even untouchables.
Śrī Rāmānuja in his work on aṣṭā-daśa-rahasyārtha-vivaraṇa makes out
that he who is devoted entirely to Parabrahman need not follow the ordinary
code of duties. The scriptural duties are not binding on him. Śrī Rāmānuja
seems to have modified this view in his bhāṣya. For Śrī Rāmānuja, Vedic
ritual alone does not lead to emancipation. Devotion to Viṣṇu in the company
of Lakṣmī is the central feature of his scheme of salvation. Through the
concept of Lakṣmī who intercedes on behalf of the sinners and persuades
Viṣṇu to bestow his grace for the good of the devotees, Śrī Rāmānuja develops
the concept of karuṇā. Parabrahman has vātsalya or filial affection which
moves him to remove the sufferings of others.
Madhva's system is called dvaita or dualism.
It claims ancient authority. The Padma Puraṇa mentions that Madhva is
connected with the Brahma-sampradāya even as Śrī Rāmānuja adopts the
Śrī-sampradāya.
By the thirteenth century, in which Śrī Madhva lived, Śrī Śaṅkara's
non- dualism received great support from its principal exponents like
Śrī Vācaspati, PrakāŚātman, Śrī Sureśvara and others. Śrī Madhva and his
followers, Jaya-tīrtha, Vyāsa-tīrtha and others did their best to repudiate the
doctrine of non-dualism and establish the reality of a Parabrahman, the
plurality of the world and the difference between Brahman and the self. Śrī
Jayatīrtha's Nyāyasudhā, and Śrī Vyāsatīrtha's Nyāyāmṛta are important
works which defend Śrī Madhva's theistic dualism against Śrī Śaṅkara's
non-dualism.
Śrī Madhva says that the Brahma-Sūtra was written to repudiate the non-
dualistic interpretation. Since the Supreme Being full of auspicious qualities
cannot be understood by finite minds, an inquiry starts. The second sūtra
declares that the Supreme cannot be identified with the individual self as he
is the source and support of the world. That Brahman is the cause of the
world can be understood only by Scripture and scriptural texts can be
reconciled only by the recognition of difference or bheda.
The Pramanas
Śrī Madhva says that in writing the Anu-vyākhyāna, he followed scriptural
texts, the Vedas and logical reasoning. One can know Parabrahman not by
perception and inference but only by Scripture, the Vedas. Scripture,
according to Śrī Madhva, is nitya, eternal, nirdoṣa, devoid of defects, svataḥ-

pramāṇa, self-evident. and apauruṣeya, impersonal. The Vedas are not
produced by any human being. If we do not admit the impersonal origin of
the Vedas, ethical and religious duties will not have validity. We cannot say
that the commands proceed from an omniscient being, for the existence of an
omniscient being cannot be known apart from the Scriptures. The impersonal
origin of the Vedas is valid because we do not know of anyone who has
composed and uttered them. The Vedas exist in their own nature and have
been perceived by Parabrahman and revealed to the seers, who, at the
beginning of each creation, remembered the instructions of their previous
birth. Their validity is self-evident. Śrī Madhva says in his Viṣṇu-tattva-
vinirṇaya, 'Neither sense perception nor inference reveals to us the nature of
Parabrahman. It is only through the Vedas that we can know him. Hence it is
that they are called Veda'. The Scriptures refer to Nārāyaṇa as the omniscient
creator of all things.
Supreme Reality
The teaching of the Scriptures gains strength by what is known from
other pramāṇās. Śrī Madhva proceeds by way of inference to establish the
reality of Parabrahman who is omniscient and omnipotent. The world being
of the nature of an effect must have an intelligent cause, a maker who is
Parabrahman. He has many qualities. When he is said to be nirguṇa, all that
is meant is that he is not associated with the qualities and attributes of prakṛti.
He is nirguṇa in that he admits the presence of auspicious spiritual qualities.
The Supreme cannot be avācya or indescribable. In that case he cannot be
the subject-matter of Scriptures. Śrī Madhva repudiates the view that though
words cannot describe, they may suggest or indicate. Brahman is pari-
purṇa-guṇa. Each one of his qualities is boundless. He is the author of the
eight acts of creation, preservation, destruction, governance, knowledge,
ignorance, bondage and release. He is absolutely free, sarva-svatantraḥ.
Viṣṇu is the all-perfect one. Brahman is one in whom there is the fullness of
qualities. The acceptance of difference between Brahman and the souls
does not limit the nature of Brahman. Brahman is not devoid of all
determination or viśeṣa. Even the denial of determination is itself a
determination which the non-dualists will have to deny. The non-dualists
treat it as unspeakable and unknowable, though all knowledge refers to it. Śrī
Madhva believes in Prabrahman endowed with qualities and characters. If all
selves were identical then there would be no difference between he
emancipated and the unemancipated ones. If all difference is due to ignorance,
then Parabrahman who is free from ignorance will perceive himself as one
with all individual selves and experience their sufferings. The world, our
experience and bondage are all real. A non-existent universe cannot affect
anyone favourably of adversely. Scriptures assert difference between the
individual souls and Brahman. No one feels that he is omnipotent and
omniscient. The text tat tvam asi is used with illustrations which affirm the
difference between Brahman and the souls. When the Upaniṣad says that
when one is known all is known, the meaning is that the object of knowledge
is one, or that one alone is the cause. It does not mean that the other things
are false. Were it so, the knowledge of all false things would be derived from
the knowledge of the truth. The Scriptures do not declare the falsity of the
world.
We cannot say that Brahman is one but appears as many because of
upādhis or limiting conditions. If he is conditioned by upādhis he cannot be
released from them for his association with the upādhis will be permanent. If
upādhis are the product of ignorance, then ignorance will be of the nature of
Brahman If they were different, then we will have dualism of Brahman and
ignorance. If it is argued that ignorance or ajñāna is a quality of jīva, we are
in a vicious circle. There is no jīva without ajñāna; there is no ajñāna without
jīva. Brahman is the efficient cause of the universe' and the giver of salvation.
Even in the Maha-bhārata-tātparya- nirṇaya Śrī Madhva declares that all
those who proclaim the unity of the self with Brahman either in bondage or
in release are wrong. The, world is real with its fivefold difference, viz. that
between the self and Parabrahman, between the selves themselves, between
matter and Parabrahman, between matter and matter and between matter and
self. Though the physical world and the individual souls are real they are not
independent of the Supreme. They are para-tantra while Parabrahman alone
is sva-tantra. Prakṛti, puruṣa, kāla, karma, svabhāva are dependent. Though
eternal, these do not exist by their own right but by the will of the Supreme.
The Supreme is the only independent real that exists in its own right. All
others, finite selves, etc., exist as subordinate to the central Reality of
Parabrahman. There are four categories, Parabrahman, prakṛti, jīva, or the
individual soul, and matter, jaḍa.
The Individual Soul
From Brahmā to the grass tip, all belong to the world of living beings,
jīva- rāśi. The jīvas are of three kinds, deva, manuṣya and dānava.
Karma and Release
The best men attain salvation through knowledge and grace of
Parabrahman; ordinary men pass through cycles of births and rebirths and
the worst are damned in hell. The eternally liberated and those cursed in hell
are not subject to birth and rebirth. There is no hope for the wicked in hell.
Only in Śrī Madhva's system do we have the doctrine of eternal damnation.
Karma is to be performed since the Śāstras require it. Śāstra is aparijñeya
or of transcendental origin and its injunctions are absolutely valid. Karmas
are to be performed without any desire for fruit. The only desires we may
have are for greater knowledge and greater devotion. Without bhakti the
performance of duties does not help. Even if we commit the iota of puṇya,
love of Parabrahman will save us. Parabrahman is pleased only with bhakti
and he alone can save us.
Individual souls are self-luminous in themselves but their intelligence
becomes veiled by avidyā. When the direct knowledge of God arises,
ignorance is dispelled. Bondage is due to attachment and liberation is
produced by the direct realisation of Parabrahman, aparokṣa-jñānam
viṣṇoḥ. This may be produced in different ways, experience of the sorrows
of worldly existence, company of good men, renunciation of the desire for

the enjoyment of pleasures in this world or in another, self-control and self-
discipline, study, association with good teachers, resignation to Parabrah-
man, realisation of the five differences.
Worship is of two kinds, study and meditation, dhyāna. The latter is
continual thinking of Parabrahman, leaving all other things aside. Bhakti
consists of a continual flow of love for the Lord which overcomes all
obstacles. When Parabrahman is pleased we attain salvation.
The state of liberation is of four kinds sālokya, sāmīpya, sārūpya and
sāyujva. Sāyujya is the entrance of the freed souls into the body of
Parabrahman where they share in the enjoyment of Parabrahman in his own
body. Only deities have this kind of liberation. They can at will come out of
Parabrahman and remain separate from him. Sālokya is residence in
vaikunṭha where the freed souls have the satisfaction of the continual sight
of Parabrahman. Sāmīpya is continual residence near Parabrahman as
enjoyed by the sages. Sārūpya is enjoyed by Parabrahman's attendants who
have outward forms similar to those which Parabrahman possesses. The
freed souls are different from one another.
The doctrine of absolute equality, parama-sāmya, is not exclusive of
difference. Śrī Jayatīrtha commenting on the sūtra ( 4. 4.17) says that,
though the released soul is Parabrahman's own (svakīya), he is a step below
him (avara) and so is excluded from world-creation, etc. The freed soul
comes close to Parabrahman but does not become one with him. Difference
is real and ultimate and does not disappear in the state of release. There is
also gradation in the state of release. Even the liberated enjoy bliss through
devotion. Śrī Madhva believes in jīvan-mukti.
Harken to Brahmasūtrabhāṣyam (3-2-41) of Śrī Śaṅkara : ¬
¸Ý¨ÜÃÝ¿á|ÓÝ¤$ ÌaÝ¿áì@ ±ÜäÊæäàìPÜ¤ÊæáàÊÜ DÍÜÌÃÜí ´ÜÆÖæàñÜáí ÊÜá®ÜÂñæà > PæàÊÜÇÝñÜR&
ÊÜáì|@ A±ÜäÊÝì¨ÝÌ PæàÊÜÇÝñ… ´ÜÆËáñÜÂ¿áí ±ÜûÜ@ ñÜáÍÜ¸æªà®Ü ÊÝÂÊÜñÜÂìñæà > PÜÊÜÞì±æàûÝñ…
A±ÜäÊÝì±æàûÝ¨ÝÌ ¿á¥Ý ñÜ¥ÝÓÜá¤ DÍÜÌÃÝñÜ–ÆËá£ Ô¨Ýœ®Ü¤@ > PÜáñÜ@? ÖæàñÜáÊÜÂ±Ü¨æàÍÝñ… >
«ÜÊÜÞì«ÜÊÜáìÁãàÃÜ² × PÝÃÜÀáñÜêñæÌà®Ü DÍÜÌÃæãà ÖæàñÜá@ ÊÜÂ±Ü©ÍÜÂñæà, ´ÜÆÓÜÂ aÜ

¨ÝñÜêñæÌà®Ü ¬ "HÐÜ ÖæÂàÊÜ ÓÝ«Üá PÜÊÜáì PÝÃÜ¿á£ ñÜí ¿áÊæáà»æãÂà ÇæãàPæà»ÜÂ E¯°¯àÐÜñæà' >
"HÐÜ E HÊÝÓÝ«Üá PÜÊÜáì PÝÃÜ¿á£ ñÜí ¿áÊÜá«æãà ¯¯àÐÜñæà' C£ > ÓÜ¾¿áìñæà aÜ A¿áÊÜá-&
¥æãàì »ÜWÜÊÜ©YàñÝÓÜá ¬ "Áãà Áãà ¿Þí ¿Þí ñÜ®Üáí »ÜPÜ¤@ ÍÜÅ¨Üœ¿ÞbìñÜáËáaÜf£ > ñÜÓÜÂ
ñÜÓÝÂaÜÇÝí ÍÜÅ¨Ýœí ñÝÊæáàÊÜ Ë¨Ü«ÝÊÜáÂÖÜÊÜá… > ÓÜ ñÜ¿Þ ÍÜÅ¨Üœ¿Þ ¿ááPÜ¤ÓÜ¤ÓÝÂÃÝ«Ü®Ü-&
ËáàÖÜñæà > "Æ»Üñæà aÜ ñÜñÜ@ PÝÊÜÞ®… ÊÜáÁáçÊÜ Ë×ñÝ¯ØñÝ®…' C£ > (7--&21) ÓÜÊÜìÊæà¨Ý&
®æ¤àÐÜá aÜ DÍÜÌÃÜÖæàñÜáPÝ HÊÜ ÓÜêÐÜrÁãà ÊÜÂ±Ü©ÍÜÂ®æ¤à; ñÜ¨æàÊÜ aÜ DÍÜÌÃÜÓÜÂ ´ÜÆÖæàñÜáñÜÌÊÜá…,
¿áñ… ÓÜÌPÜÊÜÞì®ÜáÃÜã±Ý@ ±ÜÅhÝ@ ÓÜêg£à£ > ËbñÜÅPÝ¿Þì®Üá±Ü±ÜñÝö¨ÜÁãà² ¨æãàÐÝ@
PÜêñÜ±ÜÅ¿áñÝ°±æàûÜñÝÌ©àÍÜÌÃÜÓÜÂ ®Ü ±ÜÅÓÜgÂ®æ¤à >> C£ >>
Bādarāyana, however, thinks the former (i.e. the Parabramhan, to be the
cause of the fruits of action), since he is designated as the cause (of the
actions themselves). The teacher Bādarāyana thinks that the previously
mentioned Parabrahman is the cause of the fruits of action. The word
'however' sets aside the view of the fruit being produced either by mere deed
or the mere apūrva.¬ The final conclusion then is that the fruits come from
the Parabrahman acting with a view to the deeds done by the souls, or, if it
be so preferred, with a view to the apūrva springing from the deeds. This
view is proved by the circumstance of scripture representing the Parabrahman
not only as the giver of fruits but also as the causal agent with reference to all
actions whether good or evil. Compare the passage, Kau. Up. III,8, ‛He
makes him whom he wishes to lead up from these worlds do a good deed;
and the same makes him whom he wishes to lead down from these worlds do
a bad deed.’ The same is said in the Bhagavadgītā (8-21), ‛Whichever divine
from a devotee wishes to worship with faith, to that form I render his faith
steady. Holding that faith he strives to propitiate the deity and obtains from
it the benefits he desires, as ordained by me.’
All Vedānta-texts moreover declare that the Parabrahman is the only cause
of all creation. And his creating all creatures in forms and conditions
corresponding to ¬ and retributive of ¬ their former deeds, is just what
entitles us to call the Parabrahman the cause of all fruits of actions. And as
the Parabrahman has regard to the merit and demerit of the souls, the
objections raised above- as to one uniform cause being inadequate to the
production of various effects, &c. ¬ are without any foundation.
Harken to Madhva (3-2-42) : ¬
±ÜÃÜÓÜÂ PÜÊÜáì|Íæãcà»ÜÁãà@ ´ÜÆPÝÃÜ|ñæÌà˜² ®Ü PÜÊÜáì ±ÜÃÜ±ÜÅÊÜñÜìPÜÊÜå… > ±ÜÃÜ HÊÜ
PÜÊÜáì±ÜÅÊÜñÜìPÜ@ > ""±ÜâOæÂà®Ü ±Üâ|Âí ÇæãàPÜí ®Ü¿á£ ±Ý±æà®Ü ±Ý±ÜÊÜå… '' C£ ÖæàñÜáÊÜÂ±Ü¨æà&
ÍÝñ… > ¨ÜÅÊÜÂí PÜÊÜáì aÜ PÝÆÍÜc >>
Bādarāyaṇa says the aforesaid (Brahman), (as well as the Dharma are the
cause of fruit ) as they are declared to be such (in genera terms) ; but with a
difference (viz., Brahman is the agent and Karma is the means).
Though the Supreme Being and Karma (action) are both cause of fruit,
Karma does not guide the Supreme Being; on the other hand, it is the Supreme
Being that guides and rules (our) action. Thus, the fact of their being the
cause of fruit in different ways is declared in the text, ‛He leads the soul to
the world of happiness in consideration of his righteousness, or to the world
of misery in consideration of his unrighteousness’ (Pranavopanishad III.2).
And the glorious Lord confers knowledge (on the devoteed) for his
righteousness and absolves him from sin and leads him to eternal bliss; (such
is the boundless mercy of the Lord). The mere instrumentality of Karma has
been already spoken of in the text, ‘Matter, Action, Time, etc., exist or cease
to exist at the pleasure of the Lord.’
Harken to Karmanirnaya (Dvaita Vedānta foundation edition
310) : - (The Sacred birth of Śrī Vedavyasa)
To the Ṛgveda Śruti “Kanīna” (¼®Üñ… PÜ¯à®Ü K¨Ü®ÜÊÜå…) in Karmanirṇaya,
Śrī Madhva gave the commentary “Kanīna Bādarāyanaḥ” (PÝ¯à®æãà
¸Ý¨ÜÃÝ¿á|@) which was approved by the Lord Śrī Vedavyasa. But some
ignorant people of those times, like JAYĀDITYA (±Ý~¯à¿áÓÜãñÜÅPÝÎPÝ&
ÊÜê£¤PÝÃÜ@) etc, gave a wrong interpretation as PÝ¯à®æãà ÊÝÂÓÜ@ i.e., PÜ®ÝÂ¿Þ@
A±ÜñÜÂí ±ÜâÊÜÞ®… under the Paṇini Sūtra PÜ®ÝÂ¿Þ@ PÜ¯à®Ü aÜ. According to you,
that interpretation by Jayāditya is absolutely wrong and from the stand-

point of meditators and the Sātvik Listeners, Bādarāyaṇa is really the product
of an auspicously and a privately married couple, a fact which is established
in the Holy Mahābhārata i.e., (PÜ¯à®Ü@ ±ÜÃÜ@ ÓÜÊæäàìñÜ¤Êæãà ¸Ý¨ÝÃÝ¿á|@, PÜ¯à®Ü HÊÜ
PÝ¯à®Ü@ ®Ü ñÜá PÜ®ÝÂ¿Þ A±ÜñÜÂÊÜå…, ÓÝÌ¥æàìÕ…). Who else is so bold and capable to
teach this sacred message of Mahābhārata excepting you, a well known
Ṛju, and a staunch and a constant desciple of Vyāsa? Such Kalpa tree of
devotees, O Lord Teacher! future Vayu! Vādirāja! save me, who has
surrendered completely to your care.
Note : The Affix AO… comes in the sense of a descendant, after the word
PÜ®ÝÂ and then this affix is added, PÜ¯à®Ü is the substitute of Kanya.
Thus PÜ®ÝÂ¿Þ A±ÜñÜÂÊÜå… = PÝ¯à®Ü@ “The son of Virgin” viz, “Karṇa or
Vyāsa”. The word PÜ®ÝÂ means a virgin, the son of virgin is produced by
immaculate conception. ÊÜáá¯¨æàÊÜñÝ ÊÜáÖÝñÝ¾ $Â¨è ¿Þ ±ÜâíÁãàWæà˜² ®Ü PÜ®ÝÂñÜÌí
gÖÜ£, ¿á¥Ý PÜáí£, ¿á¥Ý ÓÜñÜÂÊÜ£à >> This is the statement of Jayāditya the author
of Kāśikāvṛtti Pāṇinīyan Aṣṭādhyāyī (4/1/116)
Note - From the standpoint of the Sātvika-meditators or listeners,
Bādarāyaṇa was really a product of an auspiciously married couple (Satya-
vathi and Parashara). This is the Siddhanta. Who else are so bold and capable
as to teach this secret message of Mahābhārata excepting Mukhyaprana
Śrī Madhva and Bhavisamīra Śrī Vādirāja Muni, the well-known Rujus
and staunch constant disciples of Lord Vedavyāsa ? (PÜ¯à®Ü@ = AñÜÂíñÜÓÜáí¨ÜÃÝPÜê£@
ÓÜ¨æãÂàhÝñÜ@ ÓÜÊæäàìñÜ¤Êæãà Êæà¨ÜÊÝÂÓÜ@). In the Karmanirṇaya Śruti ‰¼®Üñ… ‰PÜ¯à‡®Ü
K‰¨Ü®Üí ‰±ÜaÜÂ‡ÊÜÞ®Üí ‰±ÜÃæãà ‰XÃÝ (MáWæÌà¨Ü 8&69&14) . Śrī Madhva gave the
commentary ""PÜ¯à®æãà ¸Ý¨ÜÃÝ¿á|@ ±ÜÃÜ@ ±ÜÃÜÊÜÞñÝ¾'' (PÜÊÜáì¯|ì¿á@,
ÎÅàÊÜá«ÜÌÃÝ¨ÝœíñÜÓÜíÊÜ¨ÜœìPÜÓÜ»Ý, edited by Śrī Vidyāmanyatīrtha Śrīpadangala-
varu, 1972 ed page 84,85 and 86). Here PÜ¯à®Ü HÊÜ PÝ¯à®Ü@, ÓÝÌ¥æàìÕ… . Here
the AO… ±ÜÅñÜÂ¿á is in its own sense, possessed by the word according to the
rule A¯©ìÐÝr@ ±ÜÅñÜÂ¿Þ@ ÓÝÌ¥æàì »ÜÊÜí£ (ÊÜáÖÝ»ÝÐÜÂÊÜå… 3&2&4 ÊÝ£ìPÜ 2).
Here Śrī Jayatīrtharu in his Tīka says - ""PÜ®ÝÂ¿Þ@ PÜ¯à®Ü aÜ > ÊÜê¨ÜÂ$œ»ÝÊÜ&
ÍÝfí¨ÜÓÜ@ > A±ÜñÜÂñæãÌàPæãöà ±ÝÅ±Ü¤í ±ÝÅPÜêñÜñÜÌ»ÝÅí£ÊÜá±ÝPÜñÜáìí ±ÜÃÜ@ CñÜáÂPÜ¤ÊÜå… >'' Here
rule ÁãàWÜË»ÝWÝ©ÐÜrÔ©œ@ rule operates as follows - 1) PÜ®ÝÂ¿Þ@ 2)PÜ¯à®Ü aÜ .
Division of the Paṇini Sūtra, which has been traditionally given as one single
rule, into two, for explaining the formation of certain words, which otherwise
are likely to be stamped as ungrammatical formation. The Vārtikakāra
and the Mahābhāṣyakāra have very frequently taken recourse to the
method of ÁãàWÜË»ÝWÜ > And hence PÜ®ÝÂ¿Þ@ (4&1&116) & PÜ®ÝÂÍÜŸª±ÜñæÂàÕ…
±ÜÅñÜÂÁãà »ÜÊÜ£ > PÜ®ÝÂ¿Þ A±ÜñÜÂÊÜå…, PÜ¯à®Ü@ PÜ|ì@ > 2) And PÜ¯à®Ü aÜ & dÜí¨ÜÔ PÜ¯à®ÜÍÜŸªÓÜÂ
ÓÝÌ¥æàìÕ… »ÜÊÜ£ > PÜ¯à®Ü@ > PÜ¯à®Ü HÊÜ PÝ¯à®Ü@ > PÜ¯à®Ü@ PÝ¯à®æãà »ÜWÜÊÝ®… Êæà¨ÜÊÝÂÓÜ@ >
Here Bhavisameera Śrī Vādirājatīrtharu who is the ËÎÐÜr±ÜÅ£ÊÜÞ of
ÎÅàÆQÒ $¾àÖÜ¿áXÅàÊÜ¨æàÊÜÃÜá strongly refuted the wrong statement of (AÐÝr«ÝÂÀáà&
PÝÎPÝÊÜê£¤PÝÃÜ) JĀYADĪTYA (600-680 A.D) a celebrated commentator of
Aṣṭādhyāyī, of first five Adhyāyās who has given the example ""PÝ¯à®æãà
ÊÝÂÓÜ@ PÜ|ìÍÜc'' under the Sūtra ""PÜ®ÝÂ¿Þ@ PÜ¯à®Ü aÜ'' (4&1&116) "ÊÜáÖÝ»ÝÃÜñÜñÝñÜ³¿áì&
¯|ì¿á»ÝÊÜ±ÜÅPÝÎPÝ (10&47)' established as follows - ""EñÝ¤ÃÜ¿áí£àÊÜá¥æàñÜÂñÜÅ
A¥ÜÍÜ¸æªà®Ü ÊÜÔÐÜu¿ÞýÊÜÇÝR$Â©à®Ýí ÓÜ¨ÜÔ ËÊÝÖÜÖæãàÊæáà PÜêñæà ÓÜ£ ²ñÝÅ ÊÜÓÜáaÜPÜÅÊÜ£ì®Ý
«ÝÃÝ±ÜäÊÜìPÜí ¨Ý®Ý®ÜíñÜÃÜËá£ »ÝÃÜñæà ±ÜÅÔ¨ÜœPÜ¥Ýí ÓÝ¾ÃÜ¿á£ > HÊÜí aÜ ÓÜÊÜáá¨ÜÅWÝí
ÊÜÞñÜìívÜÓÜáñÝí ¿áÊÜáá®Ýí ñÝÃÜ¿áí£à ñÝí PÜ®ÝÂÊÜá¥Ü gWÝÊæáà£ Áãàg®Ý, ñÜÓÝ¾ñ…
""PÝ¯à®æãà ÊÝÂÓÜ@'' C£ ¿á¨ÜË¨ÜáÐÝí ÊÜaÜ®Üí ñÜ¨Ý½ÃÜñÜPÜ¥Ý±ÜÄþÝ®ÜÍÜã®ÜÂñÜÌ¯ËáñÜ¤ÊÜå… >
ÊÝÂÓÜÓÜÂ ñÜá g®Ü¾ »ÝÃÜñæãàPÜ¤ÄàñÝÂ ±ÜÃÜÊÜáÓÜáÍæãà»Ü®ÜÊæáàÊæà£ ÊÜáÖÝ»ÝÃÜñÜñÝñÜ³¿áì&
¯|ì¿áPÜêñæãà »ÝÊÜ@ >> C£ >>
On this basis, Śrī Raghavendratirtharu declared, in his Bhavadipa, here as
follows - ""PÜ¯à®Ü@ ±ÜÃÜ@ ÓÜÊæäàìñÜ¤Êæãà ¸Ý¨ÜÃÝ¿á|@'' C£ > And ""¿á¨ÝÌ ®Ü PÜáÊÜÞÃÜPÜ@,
®Ü PÜÓÝÂ±ÜÂ±ÜñÜÂ»ÜãñÜ@'' C£ aÜ > (Vide PÜÊÜáì¯|ì¿á@, ÎÅàÊÜá«ÜÌÃÝ¨ÝœíñÜÓÜíÊÜ¨ÜœìPÜÓÜ»Ý,
edited by Śrī Vidyāmanyatīrtha Śrīpadangalavaru, 1972 ed page 84,85
and 86)
PÜ¯à®Ü@ PÜÊÜá¯à¿á@ C£ ÊÜáíñÜÅ»ÝÐÜÂPÝÃÜ@ > ñÜ¥Ý × ÓÜÊÜÞTÝÂÍÜáÅ£@ & ""‰ÓÜ¨æãÂà ‡ÖÜ ‰hÝñæãà
‡ÊÜê‰ÐÜ»Ü@ ‰PÜ¯à‰®Ü@'' C£ MáP… (3&48&1) >

The Mahābhārata itself proclaims about the fact of the auspicious marriage
of Satyavatī and Parāśara as follows : -
ÊæçÍÜí±Ý¿á®Ü EÊÝaÜ &
¿ÞýÊÜÆR$Âí ÓÜÊÜÞÖÜã¿á ËÊÝÖÝaÝ¿áìËáñÜáÂñÜ >
ÊÜÓÜáí aÝ² ÓÜÊÜÞÖÜã¿á ÊÜÔÐæãuà ÊÜáá¯¼@ ÓÜÖÜ >
ËÊÝÖÜí PÝÃÜ¿ÞÊÜÞÓÜ Ë—¨ÜêÐærà®Ü PÜÊÜáìOÝ >
ÊÜÓÜáÃÜáÊÝaÜ &
±ÜÃÜÍÜÃÜ ÊÜáÖÝ±ÝÅý ñÜÊÜ ¨ÝÓÝÂÊÜáÂÖÜí ÓÜáñÝÊÜå… >
±ÜÅ£àaÜf aæç®Ýí »Ü¨ÜÅí ñæà ±Ý~í WÜê×¡àÐÜÌ ±Ý~®Ý >>
Êæç ÍÜí±Ý¿á®Ü EÊÝaÜ ¬
ÊÜÓæãàÓÜá¤ ÊÜaÜ®Üí ÍÜáÅñÝÌ ¿ÞýÊÜÆR$ÂÊÜáñæà Ô§ñÜ@ >
PÜêñÜPèñÜáPÜÊÜÞíWÜÆÂ@ ±Ý~®Ý ±Ý~ÊÜáÓÜ³ $êÍÜñ… >>
±ÜÅ»ÜãñÝhæÂà®Ü ÖÜËÐÝ ÖÜáñÝÌ ÊÜáíñæùÖÜáìñÝÍÜ®ÜÊÜå… >
£ÅÃÜX°í ñÜá ±ÜÄPÜÅÊÜáÂ ÓÜÊÜá»ÜÂaÜÂì ÖÜáñÝÍÜ®ÜÊÜå… >>
ÊÜáÖÜÑàì®… ¿ÞýÊÜÇÝR$Â©à®… ¨ÜQÒOÝ¼@ ±ÜÅñÜ±ÜÂì aÜ >
Æ¸Ýœ®Üáþæãà˜¼ÊÝ¨ÝÂÍÜá ±ÜÅ¨ÜQÒ|ÊÜá¥ÝPÜÃæãàñ… >>
±ÜÃÜÍÜÃæà PÜêñæãà¨ÝÌÖæà ¨æàÊÝ@ ÓÜÑìWÜOÝÓÜ¤¨Ý >
ÖÜêÐÝr gWÜá¾@ PÜÒOÝ¨æàÊÜ Êæà¨ÜÊÝÂÓæãà »ÜÊÜ£Ì£ >>
HÊÜí ÓÜñÜÂÊÜ£à ÖÜêÐÝr ±ÜähÝí Æ¸Ýœ $Ì ¿á¥æàÐÜrñÜ@ >
±ÜÃÝÍÜÃæà| ÓÜí¿ááPÝ¤ ÓÜ¨æãÂàWÜ»Üìí ÓÜáÐÝÊÜ ÓÝ >>
gþæà aÜ ¿áÊÜáá®Ý©Ìà±æà ±ÝÃÝÍÜ¿áì@ ÓÜ Ëà¿áìÊÝ®… >
hÝñÜÊÜÞñÜÅ@ ÓÜ ÊÜÊÜê«æà ÓÜ±Ü¤ÊÜÐæãàì˜»ÜÊÜñ… ñÜ¨Ý >>
ÓÝ°ñÝÌ˜¼ÊÝ¨ÜÂ ²ñÜÃÜí ñÜÓæã§à ÊÝÂÓÜ@ ÓÜÊÜÞ×ñÜ@ >
ñÜñæãà ¨ÝÍÜ»Ü¿Þñ… ±Ü£°à ÓÝ°ñÝÌ PÜ®ÝÂ Ÿ»ÜãÊÜ ÓÝ >> C£ >>
Some people claims that the following Śruti explains: ¬

®Ü aÜ HPæãà ¨æàÊÜ@ ÓÜÊÜì»ÜãñæàÐÜá WÜãyÜ@ ÓÜÊÜìÊÝÂ²à ÓÜÊÜì»ÜãñÝíñÜÃÝñÝ¾ >
PÜÊÜÞì«ÜÂPÜÒ@ ÓÜÊÜì»ÜãñÝ—ÊÝÓÜ@ ÓÝQÒà aæàñÝ PæàÊÜÇæãà ¯WÜáì|ÍÜc >
States Nirguṇatva of Brahman. We may note the expressions PæàÊÜÆ,
¯WÜáì|ÍÜc in the Śruti is clearly established Nirguṇatva of Brahman but Śrī
Madhva expressed by pointing out that the expression Nirguṇa means
Satvaadigunarahitah – ÓÜñÝÌ©WÜáOÝ»ÝÊæäàPæ¤àÓÜ¤ñÜÅ, AñÜ@ A®ÜíñÜWÜá|@ »ÜÊÜÊÝ®…
®ÝÃÝ¿á|@ C£ Ô¨ÜœÊÜå….
And Harken keenly : ¬
Another question in respect of Vedic injunctions conveying Viṣṇu is
raised shabdabodha – verbal communication is always with reference to
karyanvita but not siddhavastu therefore He cannot be conveyed by the
Veda. This problem is answered by pointing out that there is no such thing as
siddha distinct from karya. The import of È_… suffix is CÐÜrÓÝ«Ü®ÜñÜÌ > PÝ¿áìñÜÌ
is not different from CÐÜrÓÝ«Ü®ÜñÜÌ .
Here Śrī Madhva argues on the basis of Pāṇiniyan Grammer - È_… ÆPÝÃÜ &
®Ü aÜ Ô¨æœà˜¥æàì ÊÝPÜÂÓÜÂ ±ÝÅÊÜÞOÝÂ»ÝÊÝ©àÍÜÌÃÝ¨æà@ AÔ©œ@ > Ô¨Ýœ£ÄPÜ¤PÝ¿Þì&
»ÝÊÝñ… > È_îÝ¨ÜÂ¥ÜìÔ¤$ ÌÐÜrÓÝ«Ü®ÜñÜÌÊæáàÊÜ > ®Ü × PÜñÜìÊÜÂñÜÌí ®ÝÊÜá CÐÜrÓÝ«Ü®ÜñÝÌ¨…
A®ÜÂ£RíaÜ¨ÜÔ¤ > ñÜ®Ý¾®Ý»ÝÊÝñ… > ÍÜŸªÓÜá¤ ®Ü ñÜ¨ÜÌQ¤àñÜáÂPÜ¤ÊÜå… > È_îÝ¨æàÄÐÜrÓÝ«Ü®Ý¥ÜìñæÌà®æçPÝ&
ñÝ¥ÜìñæÌà ñÜ¨Ü®ÜÂPÝ¿áìPÜÆ³®æà PÜÆ³®ÝWèÃÜÊÜí aÜ >> C£ >> Here we can know that Śrī
Madhva utilized the È_… ±ÜÅñÜÂ¿á@ of Pāṇiniyan Grammar in the mandatory
sense. Because Patañjali said - ±Ý~®ÜáÂ±ÜýÊÜå… APÝÆPÜí ÊÝÂPÜÃÜ|ÊÜå… ¬ in his
Mahābhāśyam.
Harken to Brahmasūtra (4-4-4) : -
Kí ŸÅÖÜ¾¨ÜêÑrÃÜáñÜRÐÝìñ… Kí
In this adhidikarana it is stated that the parabrahman should be meditated
upon as ŸÅÖÜ¾®… > The word ŸÅÖÜ¾®… means ±Üä|ì and EñÜ¢ÐÜr™ >
ŸÅÖæ¾à£ aÜ ÓÜ¨Ý «æÂàÁãà »ÜWÜÊÝ®… ËÐÜá¡ÃÜíaÜÓÝ >

The word EñÜRÐÝìñ… in the Sūtra
EñÜRÐÜìÓÜÂ ŸÅÖÜ¾ÍÜŸáª±ÜÅÊÜê£¤¯Ëá£¤ñÝÌñ… >
EPÜêÐæãrà ŸÅÖÜ¾ÍÜ¸Ýª¥Üì@ ±Üä|ìñÜÌí ŸÅÖÜ¾ñÝ ¿áñÜ@ >
Though this point is already covered under the ÓÜãñÜÅ »ÜãÅÊÜá@ PÜÅñÜáÊÜñ…
hÝÂ¿áÓÜ¤$ ÌÊÜå… , it is stated again to especially bring out the EñÜ¢ÐÜrñÜÌ of ŸÅÖÜ¾®… >
Advaitins take the word BñÝ¾ in the Sūtra Bñæ¾à£ ñÜá E±ÜWÜaÜfí£ in the sense
of iàÊÜ and interpret the Sūtra iàÊÜ should be realised to be ŸÅÖÜ¾®… >
Bñæ¾àñæÂàÊÜ ±ÜÃÜÊæáàÍÜÌÃÜ@ ±ÜÅ£±ÜñÜ¤ÊÜÂ@
In support of this contention they quote Śrutis AÖÜí ŸÅÖÝ¾Ô¾ , HÐÜ ñæà BñÝ¾
ÓÜÊÝìíñÜÃÜ@, ñÜñ… ñÜÌÊÜáÔ etc.
Śrī Madhva differs from Advaita doctrine in his Anuvyākhyāna. This
interpretation by pointing out the word BñÝ¾ refers to ±ÜÃÜÊÜÞñÝ¾ but not iàÊÜ.
This is clear from the Sūtra ¨ÜáÂ»ÝÌ¨ÝÂ¿áñÜ®Üí ÓÜÌÍÜ¸Ýªñ… > The word ÓÜÌ in this sūtra
refers to BñÝ¾ and conveys ±ÜÃÜÊÜÞñÝ¾™ > BñÝ¾ is his own name of ±ÜÃÜÊÜÞñÝ¾™.
®Ýñæ¾à£ ÓÜãñÜÅËáàÍÜÓÜÂ iàÊÜñÜÌ±ÜÅ£±Ý¨ÜPÜÊÜå… >
BñÜ¾ÍÜŸªí ¿áñæãà ÖæàñÜáí PÜêñÝÌ iàÊÜí ®ÜÂÊÝÃÜ¿áñ… >
ÓÜÌÍÜ¸Ýªñ… ±ÝÅ|»ÜêaæòÊÜ ®æãàPÜ¤ CñæÂàÊÜ ¨æàÊÜÃÝp… >
HñÜ¨ÜáPÜ¤í »ÜÊÜ£ > »ÜÊæà¨æàÊÜí ÓÜãñÝÅ¥æãàì ¿á© BñÜ¾ÍÜ¸æãªà iàÊÜÊÝbà »ÜÊæàñ… > ®Ü
aæçÊÜí ÓÜãñÜÅPÝÃÜÊÜaÜ®ÜÓÝÊÜá¥ÝÂì¨æàÊÜ ñÜÓÜÂ ñÜ¨ÝÌbñÝÌ»ÝÊÝÊÜWÜÊÜÞñ… > ñÜ¥Ý× ¿áÔ¾®…
¨èÂÄ£ ÊÝPÜÂÊÜáá¨ÝÖÜêñÜÂ QÊÜáñÜÅ ¨ÜáÂ»ÝÌ¨ÝÂ¿áñÜ®ÜñæÌà®Ü ±ÜÅ«Ý®ÜÊÜááaÜÂñæà Qí iàÊÜ@ EñÜ
±ÜÃÜÊÜÞñæ¾à£ ÓÜí¨æàÖæà ±ÜÅ«Ý®Ý¨è ±ÝÅ±æ¤à Ô¨Ýœí£ñÜÊÜå… ¨ÜáÂ»ÝÌ¨ÝÂ¿áñÜ®Üí ÓÜÌÍÜ¸Ýª©£ >
ÓÜÌÍÜ¸Ýªñ… ñÜÊæáàÊæçPÜí hÝ®Ü¥Ü BñÝ¾®ÜËá£ ¨ÜáÂ»ÝÂ¨ÝÂ¿áñÜ®æà BñÜ¾ÍÜŸªÍÜÅÊÜOÝñ… >
Here is clearly brought out BñÝ¾ÍÜŸª is ÓÜÌÍÜŸª for ±ÜÃÜÊÜÞñÝ¾™>
Anuvyākhyāna also quotes the authority in support of BñÜ¾ÍÜŸª conveying
±ÜÃÜÊÜÞñÝ¾ only.
BñÜ¾ŸÅÖÝ¾¨Ü¿á@ ÍÜ¸Ýª@ ñÜÊÜáêñæà ËÐÜá¡ÊÜáÊÜÂ¿áÊÜå… >
®Ü ÊÜ¨Üí£ ¿áñæãà ®Ý±Ý¤ PÝÌ² ñæçWÜáì|±Üä|ìñÝ >
The review of advaita interpretation of the Sūtra ®Ü ±ÜÅ£àPæà ®Ü× ÓÜ@
Advaita by way of ±ÜäÊÜì±ÜPÜÒ states that ±ÜÅ£àPÜ be taken as BñÝ¾ because ±ÜÅ£àPÜ
is ŸÅÖÜ¾ËPÝÃÜ and BñÜ¾®… is ŸÅÖÜ¾®… > ±ÜÅ£àPæàÐÜÌ² BñÜ¾¿ááPÜ¤@ > PÜÓÝ¾ñ… > ŸÅÖÜ¾|@ BñÜ¾WÜÅÖÜ HÊÜ
¿ááPÜ¤@ . ±ÜÅ£àPÝ®ÜÊÜá² ŸÅÖÜ¾ËPÝÃÜñÝÌñ… >
Rejecting this ±ÜäÊÜì±ÜPÜÒ he puts the Ô¨ÝœíñÜ as
®Ü ±ÜÅ£àPæàÐÜá BñÜ¾ÊÜá£í Ÿ—°à¿Þñ… > ŸÅÖÜ¾ËPÝÃÜñÝÌñ… ±ÜÅ£àPÝ®Ýí ŸÅÖÜ¾ñÜÌÊÜå… ñÜñÜÍÜc
BñÜ¾ñÜÌËá£ > ñÜ¨ÜÓÜñ… > ¿á¥Ý ÃÜáaÜPÜÓÜÌÔ¤PÜÁãà@ ®æàñÜÃæàñÜÃÝñÜ¾PÜñÜÌí ¨ÜÌÁãàÃÜ² ËPÝÃÜñÝÌñ…
ñÜ¥Ý ±ÜÅ£àPÝñÜ¾®æãàÃÜ² > Añæãà ±ÜÅ£àPæàÐÜá BñÜ¾¨ÜêÑr@ ®Ü PÜñÜìÊÝÂ >
It is not correct to hold that ±ÜÅ£àPÜ is ŸÅÖÜ¾ËPÝÃÜ hence it can be taken as
BñÜ¾®… is also ŸÅÖÜ¾ËPÝÃÜ and two ËÃÝÃÜs cannot be taken as identical in the view
of this ±ÜÅ£àPÜ should not be taken as BñÜ¾®… >
This way of ±ÜäÊÜì±ÜPÜÒ and Ô¨ÝœíñÜ are not justified.
In the Sūtra ®Ü ±ÜÅ£àPæà ®Ü× ÓÜ@ the word BñÜ¾®… brought from earlier refers to
±ÜÃÜÊÜÞñÝ¾ but not iàÊÝñÝ¾ . Taking ±ÜÅ£àPÜ itself as ±ÜÃÜÊÜÞñÝ¾ is denied here.
The question of taking iàÊÝñÝ¾ as ±ÜÅ£àPÜ does not arise, hence there is no
scope to deny here.
HñÜÓÝ¾¨ÝñÜ¾ÍÜ¸æãªà˜¿áí ±ÜÃÜÊÜÞñÝ¾¼«Ý »ÜÊæàñ… >
±ÜÅ£àPÜËÐÜ¿áñæÌà®Ü ËÐÜá¡¨ÜêÑr®Üì ñÜ¨Ü½Êæàñ… >
±ÜÅ£àPæà ËÐÜá¡ÄñæÂàÊÜ ñÜÓÝ¾ñ… PÝ¿Þì × E±ÝÓÜ®Ý > (A®Üá)
C¨ÜÊÜááPÜ¤í »ÜÊÜ£ > ®Ü ±ÜÅ£àPæà CñÜÂñÜÅ Bñæ¾àñÜÂ®ÜáÊÜñÜì¯à¿áí ±ÜäÊÜìÓÜãñÜÅñ… > A®ÜÂ¥Ý
±ÜÅ£þÝÊÝPÜÂÓÝÂ±ÜäÊÜìñÝÌñ… ±ÜäÊÜìÓÜãñæÅà BñÜ¾ÍÜŸª@ ËÐÜá¡ËÐÜ¿á@ C£ ÓÜÊÜá¦ìñÜÊÜå… > ñÜ¥Ý aÜ
±ÜÅ£àPÜËÐÜ¿Þ¿Þ@ ËÐÜá¡¨ÜêÐæràÃæàÊÝ¿áí ±ÜÅ£Ðæà«Ü@ ÊÝÂTæÂà¿á@ >
®Ü ±ÜÅ£àPæàÐÜá iàÊÜÊÜá£í Ÿ—°à¿Þñ… C£ ñÜá ±ÜÅ£þÝÊÝÂTÝÂ®æà ±ÜÅPÜêñÜ±ÜÄñÝÂWÜ@

A±ÜÅPÜêñÜÔÌàPÝÃÜÍÜc ±ÜÅÓÜhæÂà¿ÞñÝÊÜå… > (ÓÜá«Ý)
The review of the Advaita interpretation of the Sūtra ŸÅÖÜ¾¨ÜêÑr@ EñÜRÐÝìñ…
Here Advaita states the position of ±ÜäÊÜì±ÜPÜÒ as B©ñÝÂ© ¨ÜêÐÜr¿á@ HÊÜ ŸÅÖÜ¾~
PÜñÜìÊÝÂ@ and Ô¨ÝœíñÜ as Ô¨ÝœíñÜ ŸÅÖÜ¾¨ÜêÑrÃæàÊÜ B©ñÝÂ©ÐÜá PÜñÜìÊÝÂ@ >
This is not correct. The position that B©ñÝÂ etc ±ÜÅ£àPÜs be as meditated
upon is not correct since ±ÜÅ£àPÜ is not ŸÅÖÜ¾®… >
±ÜÅ£àPæàÐÜá ŸÅÖÜ¾¨ÜêÑr@ PÜñÜìÊÝÂ C£ ÓÜãñÜÅÊÝÂTÝÂ®ÜÊÜáÓÜñ… ±ÜÅ£àPÜí ŸÅÖÜ¾ñÜ¿Þ
®æãà±ÜÓÜÂÊÜå… > AŸÅÖÜ¾ñÝÌñ… >
The argument that when ±ÜÅ£àPÜs are meditated upon as ŸÅÖÜ¾®… there will
´ÜÇæãàñÜRÐÜì i.e., higher results is not correct. In this case E±ÜPÜÐÜìñÝ þÝ®Ü will
have to lead to adverse results.
EñÜRÐÝìñ… ŸÅÖÜ¾ñÝþÝ®æà ¿á© ÓÝÂñ… ´ÜÆÊÜáígÓÝ >
ŸÅÖÜ¾Oæãà ¯àaÜñÝþÝ®Ý¨Ü®Ü¥Üì@ Qí ®Ü hÝ¿áñæà >
Harken to Brahmasūtrabhāṣyam of Śrī Madhva (2-4-10) : -
aæàÐÜr¿Þí ¸ÝÖÜÂÊÝ¿åè aÜ ÊÜááSÂ±ÝÅOæà aÜ Xà¿áñæà >
±ÝÅ|ÍÜŸªÔ÷ÐÜá ÖæÂàÐÜá ÊÜááTæà ÊÜááSÂ@ ±ÜÅ£à£ìñÜ@ >>
C£ ÊÝ¿ááQÅ¿áÁãàÃÜ² ÊÜÂ±Ü¨æàÍÝ¨ÜáñÜ³£¤ÍÜáÅ£ÓÜ¤Áãà®Üì ÓÝÂñ… > "ÓÜ ±ÝÅ|ÊÜáÓÜêgñÜ'
...."Sí ÊÝ¿ááhæãÂà£ÃÝ±Ü@'....."ñÜ±æäà ÊÜáíñÝÅ@ PÜÊÜÞì' C£ ±Üê¥ÜWÜá±Ü¨æàÍÝñ… >
"»ÜãñÝ¯ aæàÐÝr ÊÜáíñÝÅÍÝc ÊÜááSÂ±ÝÅOÝ©¨Üí gWÜñ… >
ÊÜááSÂ±ÝÅ|@ ±ÜÃÜÓÝ¾aÜc ®Ü ±ÜÃÜ@ PÝÃÜOÝ¯ÌñÜ@' C£ ÊÝ¿áá±æäÅàPæ¤à >> 10 >>
"±ÝÅOÝ©¨ÜÊÜÞËÃÝÔàñÝøOæãà «Üñæ¤à ±ÝÅOæà Æ¿áÊÜá»ÜáÂ±æç£ ®Ü ±ÝÅ|@ QíaÜ¨ÝÎÅñÜ@'
CñÝÂX°ÊæàÍÜÂÍÜáÅñè >
"¿á¨ÝÍÜÅ¿Þ¨ÜÓÜÂ aæàÐÝr Óæãà˜®ÜÂí PÜ¥ÜÊÜáá±ÝÍÜÅÁáàñ… >
¿á¥Ý ±ÝÅ|ÓÜ¤¥Ý ÃÝhÝ ÓÜÊÜìÓæÂ$çPÝÍÜÅÁãà »ÜÊæàñ… ' C£ aÜ ¿ááQ¤»ÝìÃÜñæà >
±ÝÅ|ÓæÂ$çñÜ¨ÜÌÍæà ÓÜÊÜìí ±ÝÅÊÜá@ ±ÜÃÜÊÜÍæà Ô§ñÜ@ >

®Ü ±ÜÃÜ@ "Qíb¨ÝÎÅñÜÂ ÊÜñÜìñæà ±ÜÃÜÊæãà ¿áñÜ@' C£ ±èíXÍÜáÅ£@ >
Neither the element air nor the function is (spoken of in the Śruti in
question), as their origin is separately declared; (hence the Śruti only declares
the origin of the Chief of breaths ).
From the statement. “The word ‘Prāṇa’ ( breath ) if used to denote the
function ( of motion or moving ) , the external element of air and the Chief
of breaths; and of these three meanings, when the Chief of breaths is meant,
the word is said to be used in its primary sense”; it cannot be held that the
Śruti declaring origination refers to function and the element , though they
are also denoted by the same term . For the text, “He created Prāṇa ( the
Chief of breaths ) ............ ether , air , fire , water, meditation , scripture ,
function” ( Pr . VI . 4 ) , declares ( the origin of the Chief ) separately from
( that of the element ) , function , etc. It is said in the Vayuprokta, “The
elements, function and the Mantras and all this world came forth from the
Mukhyaprāṇa i.e., Chief of breaths; and Mukhyaprāṇa, from the Supreme
Parabrahman, but the perfect Parabrahman is without a cause . “From Prāṇa
this world has sprung ; Prāṇa supports it ; and into Prāṇa it is withdrawn ;
and Prāṇa is not dependent upon anything. Thus in the Agniveśa Śruti
independence seems to be declared of Prāṇa ; and in the Bhārata, a reason
also is given as follows.
“How could that Prana seek to depend upon another, in whom lies the
source of all function ( activity ) of this world ? Like Prāṇa , the king should
become the sole supporter of all.” On the other hand the Paingins' Śruti says,
“All this is under the control of Mukhyaprāṇa, and Mukhyaprāṇa is under the
control of the perfect Parabrahman; and the perfect Parabrahman does not
rest on the support of any other; for He is Supreme.”
Harken to Bhagavatatatparyanirnaya (10-75,50) of Śrī Madhva :-
A¥Ü £ÅWÜáOÝ ÖæÂàÊÜ ±ÜÅPÜê£ÃÜWÜáOæãà ÊÝ ÊÜ ËÐÜá¡@ > ÓÜ ¿á¨Ý ÖÜÂÃÜhÝ ÃÜhæãà˜ÓÝÂ
E¨ÜÌ«Üì¿ááñæÂàÐÝ ÊÝÊÜ ÓÜêÑr@ > ÓÜ ¿á¨Ý ÖÜÂÓÜñÜÌ@ ÓÜñÜÌÊÜáÓÝÂ E¨ÜÌ«Üì¿áñæÂàÐÝ ÊÝÊÜ Ô§£@ > ÓÜ
¿á¨Ý ÖÜÂñÜÊÜÞÓÜ¤Êæãà˜ÓÝÂ E¨ÜÌ«Üì¿áñæÂàÐÝ ÊÝÊÜ ÆÁãà ®æç®ÜÊæáàñæà WÜáOÝ A»ÜáÂ±ÜÓÜ³ $êÍÜí£
®æçÐÜ HñÝ®… WÜáOÝ®Ü»ÜáÂ±ÜÓÜ³ $êÍÜñÜÂWÜáOæãà ÖæÂàÐÜ »ÜÊÜ£ > AñæùÐÜ ÍæãÉàPæãà »ÜÊÜ£ >
¯WÜáì|ÓÜÂ WÜáOÝ¨Ý®Üí ±ÜÅPÜêñæàWÜáì|ÊÜ«Üì®ÜÊÜå… >
®Ü PÜ¨Ýb¨ÜáYOæçÃæàÐÜ@ ÓÜ³ $êÍÜÂñæà ±ÜÃÜÊæãà × ÓÜ@ >> C£ aÝPÝÅ¿á|ÍÜáÅ£@ >>
AWÜáOÝ¿á WÜáOæãà¨æÅàPÜ ÓÜÌÃÜã±Ý¿Þ© PÝÄOæà >
Ë¨ÝÄñÝÄÓÜí[Ý¿á ÊÝÓÜá¨æàÊÝ¿á ñæà ®ÜÊÜá@ >>
He is free from the effects of the three Guṇas constituting Prakṛti (Sathva,
Rajas and Tamas). He is full of auspicious qualities like Jñāna, Ānanda etc in
their unlimited forms (Udreka). He is the creator of Chathurmukha Brahma,
who is the creator of the world. He has destroyed all enemies – both internal
and external to Him. I offer my prostrations to Him.
¯WÜáìOæãà ¯ÐÜRÇæãà˜®Üíñæãà˜»ÜÁãà˜b®æãöàãÜÇæãàãÜáÂñÜ@ >
C£ ËÐæã¡à©ìÊÜÂ®ÝÊÜáÓÜÖÜÓæÅà ±ÜsÜ®Ý¨Ü² >>
Añæãà ¯WÜáìOÝÊÝW… ÊÜÊæÅà ÖÜÄí £ÅWÜá|ÊÜiìñÜÊÜå… > C£ ¿ááQ¤ÊÜáÈÉPÝ (1&750)
Nirguṇa is one of the names of Viṣṇu sahasranāma. Therefore, it has to be
understood as giving the attribute of prakṛtaguṇarāhitya. Nirguṇa means
triguṇavarjita. Thus Śrī Vādirājaru explains in his Yuktimallikā(1-750).
Here Śrī Viṣṇu Sahasranām pāṭha was narrated by Śrī Rudra. Here we
can observe the Śrī surottamatīrtaru teeka as follows : - {\"^Nppu{Ÿê\Y"S"pX"_"`¾u
T"K>S"pO"o {S"BpsêNppu{˜¡# O"z {\"^NpsX"pù{O" _"XV"SR"# $ {S"BpsêNpS"pX"np Y"[ððp\"uS" _O"tY"O"u _" ï\"
{S"BpsêNpdsO"uZP"puê S" T"Zp{W"“{^"O"{S"BpsêNp ò{O" W"p\"# $$
Here Paramapūjya Śri Satyapramoda tīrtharu strictly followed Śri
Surottamatīrtaru as follows - _"`¾S"pX"_"s {ðp\"uS" {S"BpsêNpS"pX"np {\"^Nppu# @¡”O"êS"pQ^Y"u\"
{X"OY"p` {S"BpsêNp ò{O"$$
Harken to Gunasaurabha (747-749) : -
\"uQu ZpX"pY"Npu E"v\" T"sZpNpu W"pZO"u O"P"p $
ìpQp\"SO"u E" X"RY"u E" {\"^Nps__"\"êe" BprY"O"u $$

X"pz {\"R"f"uu&{W"R"f"u X"pz {\"@¡ÚTY"puT"puå òOY"`X"o $
òOY"_Y"p âQY"z _"pb"pß"pSY"pu X"ŸuQ @¡ðE"S" $
\"uQvðE" _"\"vê\"uêüpu&`X"u\"uOY"\"QR"pZ {` $$
T"t\"pê¬pZO"\"p×Y"p‚" T"Zp¬pBp\"O"pu{QO"pO"o $
_T"Í>BprO"pu{˜¡O"__"\"ê\"uQpP"puê {\"^NpsZu\" {` $$
Here Śri Satyapramoda tīrtharu explains in his Yuktimallika teeka has
follows - {\"^NpsT"ZO\"u E" _T"Í>pX"o ds{O"X"p` ‘‘\"uQ’’ ò{O" $ BprY"O"u T"ZX"X"sAY"\"wfY"p
_"\"puêf"X"O\"uS"uOY"P"ê# ì{Œ@w¡O"X"o E"vO"Qo drðpŠ¡ZpE"pY"uêZ{T" ‘‘W"pZW"wO@¡{P"O"#’’ ò{O"
{\"^Nps_"`¾pS"pX"\Y"AY"pS"p\"_"Zu òQX"u\" _X"w{O"\"p×Y"X"QpâOY" \"uQp{Q{W"# òX"X"u\" T"ZO\"uS"
\Y"p@s¡\"ê{¬# $ O"üP"p - ‘‘\"uQu ZpX"pY"Npu T"sNY"u W"pZO"u W"ZO"^"êW" $ ìpQpv E"pSO"u E" X"RY"u E"
`qZ# _"\"êe" BprY"O"u $$’’ ò{O" X"`pW"pZO"u _\"BppêZpu`Np T"\"ê{Np (18-06) $ ìO"pu S" É¡p{T"
{S"BpsêNppuÒY"\"_"Z# $$
According to Tattvavada the concept of Taṭastha Lakṣaṇa is not
tenable : -
The idea of Taṭastha Lakṣaṇa involves many difficulties. If Brahman is
upādāna kāraṇa, the same being his Taṭastha Lakṣaṇa, who is nimitta kāraṇa
or karta? There is no other cetana other than Brahman to take this role. When
Advaitin says that Brahman is upādāna kāraṇa, he means Saguṇa Brahman.
In the ultimate analysis it is māyā or ajñāta which is the adjunct of Saguṇa
Brahman that is upādāna kāraṇa. Thus, upādānakāraṇatva is the definition of
māyā or ajñāna. Therefore, this definition is not the definition of Brahman
who is jijñāsya or the object of enquiry but of something else viz. ajñāna.
Therefore, all references made in the passage ‛yato va imāni bhūtāni’ etc., by
yena, yat, tad etc., will have to point to this ajñana once it is taken as
upādāna kāraṇa. This will lead to the absurd position that jijñasā, upadeśa,
muktaprāpti etc., will not have any reference to Brahman. The whole plan
and purpose of brahmajijñāsā will be defeated. Advaitin in his anxiety
somehow treat ‘yatah’ indicating as upādānakāraṇatva due to its ablative,

and the treat Brahman as upādānakāraṇa by the manipulation of taṭastha
lakṣaṇa has led himself into an absurd position of ajñāna becoming upādana
kāraṇa and all references to jijñāsa, upadeśa, muktaprāpti (suggested by
prayanti) lossing their connection with Brahman. None of these difficulties
will arise if Brahman is considered as nimitta kāraṇa and referred to by
‘yataḥ.’ Once ‛yataḥ’ has reference to Brahman, the other references yena,
yat, tad etc., smoothly work. Modification or vikāra will be for prakṛti but
not for Brahman. Niśkriyatva śrutis deny his modification or vikāra but not
kartṛtva.
A characteristic that is present in all instances of definition and absent in
others constitutes a definition. How can a characteristic which is present in
something else and has only a contingent association with the definitum can
be the definition? The crow on the top of a house will only indicate the house
so long as the crow is present. It is only Upalakṣaṇa but not lakṣaṇa. In case
of Brahman, upādānakāraṇatva is not even contingently present in Brahman.
It belongs to māyā or ajñana. If upādānatva is stretched to upādāna-
māyāropādhisthā-natva that is to say, Brahman is the substratum for the
projection of māyā which is upādāna, then also the difficulty is not solved.
Since Brahman is nirguṇa it cannot have even āropādhişthānatva attribute.
Further, the effort of a Taṭastha Lakṣaṇa is based on the assertion of nirguṇatva
and the assertion of nirgunatva is based on the possiblity of a Taṭastha
Lakṣaṇa. Due to this anyonyāśraya both are untenable. Therefore, this very
exercise of attempting upádānatva and Taṭastha Lakṣaṇa has to be given up.
Brahman is kartā and nimittakāraṇa. Kartṛtva or Brahman is supported both
by śruti and sūtra. śruti has to be interpreted according to sūtra. For instance,
ākāśa is taken as referring to Brahman as per the sūtra ‘akāśah tallingāt.’
Therefore, Advaitin's contention that whenever there is a conflict between
śruti and sūtra, śruti has to be preferred is not correct. He himself has preferred
the sutra and interpreted the śruti as per sūtra in ākāśādhikaraṇa. Hence.
there is no reason to adopt a different approach in ānandamayadhikaraṇa.
The Śruti ‛Idam sarvam asrjata’ clearly brings out kartṛtva of Brahman.
Therefore, ‛yatah‛ should not be taken in the sense of upādāna. It is already
pointed out that it is not necessarily ablative (pancamī). It is sārvavibhaktika
and therefore can be taken in instrumental (trtīyā). Even if it is ablative, it
can be taken in the sense of apādāna or separation. The jagat has emerged out
of prakṛti in the belly of Brahman and hence the sense of apādāna suits as in
the instance of ‛Śṛngāt Śaraḥ’ the arrow came out of the horn. In fact,
whenever, upādāna or the cause that is modified into effect is mentioned, it
is mentioned in nominative as in the instances of ‛Kṣiram dadhi jātam’ the
milk was modified as curds and ‛Mṛd ghāṭo jāyate’ the clay becomes jar.
Therefore, to take ‛yatah’ as indicating upādānatva or Brahman and then
struggling to work out taṭastha lakṣaṇa to avoid vikāra or modification is a
futile effort. It is already pointed out that this upādānatva will ultimately rest
in māyā or ajñana according to Advaita. This ajñāna is jaḍa or non-sentient.
Therefore, it requires a kartā is jaḍa or non-sentient. Therefore, it requires a
kartā to move. Otherwise it will lead to niriśvaravāda like Sāṁkhya. The fear
that if kartṛtva is assigned to Brahman, the nişkriyatva śruti is violated is not
correct. The śrutis like ‛yah sarvajñah’ ‛eşah yonih sarvasya,’ etc., do mention
jñānakriya, kartṛtva etc., of Brahman. Therefore, the lakṣaṇa sūtra i.e.,
‛janmādyasya yatah’ does give Svarūpa lakṣaṇa of Brahman. He is
srstyādyastakartā and guṇapūrṇa. Therefore, he is distinct from jīva and
jaḍa. The not deny the sruti passage ‘neha nānāsti kiñcana’ doe distinction
between Brahman and jiva but it only denies the distinction between Brahman
and his guṇas. It affirms guṇa-guṇi abheda only. Ānanda etc., guṇas are not
distinct from Brahman. He is sukhasvarúpa.
Ānandamaya is Brahman. It is not merely a kośa
Bādarāyaṇa has composed Brahmasūtras to determine the purport of
Śruti. Therefore, the sense of śruti should be taken in the light of Brahmasūtras.
Brahmasūtras are nirṇāyaka while śruti is nirṇeya. Therefore, any interpre-
tation that is against Brahmasūtras is not correct interpretation. For instance,
in ānandamaya prakaraṇa Advaitin interprets ānandamaya as a kośa only and
puccha Brahman as Brahman. This is not correct. Sūtrakāra has clearly stated
that ānandamaya is Brahman in the ‛sūtra ānandamayo abhyāsāt.’ In the
verse ‛asad brahmeti veda chet’ etc., also ānandamaya the main point of
reference in the preceding section is referred to as Brahman twice. It is not
correct to trace the reference to puccha Brahma in this verse since that is not
the main point of reference in the preceding section. It is ānandamaya that is
main. The argument as to how can both ānandayama and puccha be Brahman
is untenable because in the case of Brahman there is no avayava and avayavi
distinction. Particularly so for Advaitin because he is always found of
describing everything as Brahman. For him guru is Brahman, śisya is
Brahman and everything is Brahman. Therefore, where is the difficulty to
consider both ānandamaya and puccha as Brahman? Śruti passages like
‛ānandam Brahma,’ ‛kam Brahma’ etc., declare that Brahman is ānandamaya.
Advaitin goes to the extent of considering jīva and Brahman that are opposed
to each other in nature as identical. Therefore, why should he hesitate to
consider aṅga i.e., ānandamaya and aṅga i.e. puccha as identical and consider
both as Brahman? How can puccha be Brahman and madhya is not so? He
should remember the proverb 'If the bull is made of clay, then its tail is also
so. Śruti declares that the hands, feet, head and trunk of Brahman are
Brahman. Every aspect of Brahman is Brahman in its entirety. His foot
stretches upto entire brahmāṇda, and the entire brahmāṇda is in his single
hair. The entire brahmāṇda is in his single hair. The entire brahmāṇda was
revealed to Yaśoda by Him in the mouth. His limbs are limitless and He is
limitless. Therefore, there is no difficulty in taking both ānandamaya and
puccha as Brahman. If ānandamaya is taken only as a kośa, then, how can its
puccha be taken as Brahman? Kośa is jaḍa. A limb of a jaḍa cannot be
Brahman. Therefore, both ānandamaya and puccha have to be taken to mean
Brahman.
According to tatvavāda : -
Grouping of śruti passages as Tatvavedaka and Atatvavedaka cuts the
very roots of śruti Prāmāṇya Advaitins classify the śruti passages as
tatvavedaka and attatvavedaka i.e., those that give finally valied knowledge
and those that give some tentative knowledge that has to be ultimately
rejected. According to this grouping all abheda śrutis are tatvavedaka and
bhedaśrutis are atatvavedaka. This is not correct. This scheme is thought of
because, apparently there is conflict between abheda-śrutis and bhedaśrutis,
and both cannot be accepted literally. The solution for this difficulty should
not be found by rejecting one set of them as not valid, accepting the other set
only as valid as done by Advaitins. It should be found by properly interpreting
the so called Advaita-śrutis. Aikya or unity mentioned in these abhedaśrutis
can be understood in a number of ways. Similarity, unity of place, unity of
thought, unity of scope, uniqueness of qualities, uniqueness of independence
are the six ways in which the implications of the expression 'aikya' and its
synonyms could be understood. Thus the abheda śrutis are sāvakāśa that is to
say they could be explained appropriately. On the other hand bhedaśrutis
have to be accepted as affirming bheda. These are niravakāśa. To dub them
as atatvavedakas is to cut the very roots of Śrutiprāmāṇya.
The passage ‛Satyam Jñanam’ etc., is not Svarūpa Mātrapara
The passage ‘Satyam Jñānam Ananta'' Brahmasvarūpamātrapara as
contended by Advaitin but it i guņaviśistabrahmapara. If merely Brahma-
svarūpa was to be communicated only one term (either Satya or Jñāna or
Ananta) would have been sufficient. It is not correct to say that Satva stands
for not asatya, jñāna stands for not ajñāna, ānanda stands for not duhka by
way of lakṣaṇā. In this case, in the standard example of lakṣaṇā, the term
gañgā will have to stand for not aganga instead of tira (bank). This is absurd.
Further, without mukhyārthabodha (conveying of primary meaning) there
can be no lakṣyārthabodha (conveying of secondary meaning). Therefore,
conveying of Satyata, Jñanata and Anantata cannot be avoided. No ward can
proceed to convey lakṣyārtha unless it conveys mukhyārtha. Therefore also
conveying of Satyata etc., is inevitable.
Interpretation of ‛Eka Vijñānena sarva Vijñāna’

The Śruti that discusses 'ekavijñānena sarva vijñāna' is also not helpful
for Advaita. According to Advaita brahma jñāna is niṣprakārakachinmatra-
jñāna that is to say the knowledge of brahman as devoid of all attributes and
only a lump of consciousness. Such knowledge, in no way can help the
knowledge of all other entities. According to Advaita, brahman is adhisthāna
or substratum, while jagat is āropita or superimposed. The knowledge of the
substratum does not help the knowledge of the super imposed. On the contrary
it sublates it. For instance, the knowledge of the rope sublates the knowledge
of the snake. If it is contended that by the knowledge of brahman the
knowledge of the non-reality of all other entities will be realised is the purport
of this śruti, then, it amounts to saying that the knowledge gained is the
knowledge of the absence of all other entities. Such negative knowledge
cannot be considered as knowledge at all. Such knowledge will have to be
described as ‛sarva abhāva jñāna’ but not as ‛sarvajñāna.’ Therefore the
correct interpretation of 'ekavijñānena sarva vijñāna' would be that since the
jiva and jagat are similar to brahman in respect of satyatva and citva etc.,
(reality and consciousness etc.) the knowledge of brahman will also give the
knowledge of all other entities on account of similarity. The possibility of the
knowledge of all entities by the knowledge of Parabrahman is stated and
demonstrated in Itihāsa and Purāna in several contexts. Viśvarūpadarśana
episode in Gītā is one such instance. The whole of brahmāṇda being shown
to Yaśoda in his mouth by Śrī Kṛṣṇa is another. Akrūra clearly states in
Bhāgavata that all the of wonders of the world are the wonder of Parabrahman.
Therefore, to sea Parabrahman is to see the whole world (adbhutāni iha
yāvanti etc) Further, by ‛ekavijñāna brahmajñāna’ or the knowledge of
Parabrahman is meant. This leads to his grace. It is through his grace that one
can understand about all other entities. This is sarvavijñāna. By the know-
ledge of Parabrahman who is Sarvajña, Sarvakarta, Sarveśa etc., naturally
the knowledge of all other entities is easily obtained. Thus, ‘eka vijñānena
sarvavijñāna’ or knowledge of all by the knowledge of one' means that by the
knowledge of Parabrahman one can attain the knowledge of all other entities.
It does not mean that since there is nothing else besides Brahman, the
knowledge of Brahman leads to the knowledge of the unreality of all others
as contended in Advaita. The Advaita interpretation is neither warranted by
the context nor it is convincing.
The Śruti ‛tameva bhāntam anubhāti sarvam’etc., does not support
Advaitin's contention.
Advaitins quote the Śruti passage ‛tameva bhāntam anubhāti sarvam’ etc.
in support of their contention that all experiences are due to the experience
of adhiṣthāna Brahman being revealed by the temporary withdrawal of
ajñāna. But there is no scope for such an interpretation of this Śruti. This
Śruti in its normal sense in the context means that Sun reveals all objects to
us first, and then, we understand them with our eyes. This fact of sun revealing
all objects is also mentioned in the Gītā verse ‛yadādityagatam tejo
jagadbhāsayate akhilam’ etc. Its deeper meaning is that all the luminant
objects such as sun, moon etc., derive their brilliance from Parabrahman.
Still deeper meaning is that Parabrahman does not require anything else to
shine or to know, while all others entirely depend upon him to know
themselves and other things. These being the meanings of this Śruti in its
context there is no room to seek the support of this Śruti for Advaita theory
of vrttijñāna.
Śrī Śaṅkaracārya sang the glory of motherhood in a soul-moving
stanza as follows : ¬
BÓÝ¤í ñÝÊÜ©¿áí ±ÜÅÓÜã£ÓÜÊÜáÁáà ¨ÜáÊÝìÃÜ ÍÜãÆÊÜÂ¥Ý
®æçÃÜáaÜÂí ñÜ®ÜáÍæàÐÜ|í ÊÜáÆÊÜáÀáà ÍÜ¿ÞÂ aÜ ÓÝÊÜáÌñÜÕÄà >
HPÜÓÝÂ² × WÜ»Üì»ÝÃÜ»ÜÃÜ|PæÉàÍÜÓÜÂ ¿áÓÝÂ@ PÜÒÊæãà
¨ÝñÜáí ¯ÐÜ¢£ÊÜáá®Ü°ñæãà˜² ñÜ®Ü¿áÓÜ¤ÓæÂ$ç g®Ü®æÂ$ç ®ÜÊÜá@ >>
“However great a son may be, he will never be able to repay the debt to
his beloved mother for bearing him in the womb, undergoing the pains of
delivery, and enduring various other sufferings for the sake of the newborn.
The debt towards one's mother is an endless one.”(Śrī Śaṅkara followed the
line the Matṛdevobhava)
A touching incident, about which tradition is unanimous, shows how full
of the milk of the human-kindness filial affection Śrī Śaṅkara was. In open
defiance of the rules which govern the order of the sanyāsin, Śrī Śaṅkara
performed the funeral rites of his mother, and thus incurred the serious
opposition of his community.
ï@¡ @¡àNppG"S"@¡ C"K>S"p, {G"_"@u¡ {\"^"Y" X"uë T"ZXT"Zp X"uë _"V" ï@¡X"O" `v, Y"` QðppêO"r `v
{@¡ drðpŠ¡Z @¡p âQY" {@¡_" T"ø@¡pZ X"pS"\"rY" @¡àNpp O"P"p X"pO"p-{T"O"p @¡” W"{˜¡ _"u W"Zp `lìp
P"p $ _"zSY"p_" ìpdX" @¡” \Y"\"_P"p @u¡ {S"Y"X"puë @¡p T"ø@¡J> á¡T" X"uë W"Œ @¡Z@u¡ drðpŠ¡ZpE"pY"ê G"r
S"uë ìT"S"r X"pO"p @¡” ìSOY"u{Í>{@ø¡Y"p X"uë T"tNpê W"pBp {“Y"p ìpvZ ò_" T"ø@¡pZ ìT"S"u _"X"sQpY" @u¡
{\"@¡J> {\"ZpuR" @¡p _"pX"S"p {@¡Y"p $
Harken to Brahmasūtrabhāṣyam (1-1-30) of Śri Madhva : -
ÍÝÓÜ÷ÊÜáíñÜ¿ÞìËáà > ÓÜíËaÝfÓÜ÷í ±ÜÃÜí ±Ü¨ÜÊÜå… × »ÝWÜÊÜñæà > (1.6.17)
""ñÜñÜ¤®Ý°Êæã°àaÜÂñæà ËÐÜá¡@ ÓÜÊÜìÍÝÓÜõñÜÌÖæàñÜáñÜ@ >
®Ü PÝÌ² Qíb®Ý°ÊÜÞÔ¤ ñÜÊÜáêñæà ±ÜâÃÜáÐæãàñÜ¤ÊÜáÊÜå… >>'' C£ ±Ý¨æ¾à >
AÖÜí ÊÜá®ÜáÃÜ»ÜÊÜí ÓÜã¿áìÍÜc (Máí ÓÜí 4&26&1) CñÝÂ©ÊÜñ… >>
The declaration is made only is reference to Śāstra (the inner guide, by
Indra) as by Vāmadeva.
Śāstra means is the ruler within, the Lord Viṣṇu. The word Śāstra is indeed
so used in the Bhāgavata passage, “The knowledge the Śāstra (guide), the
final abode.”
The Padmapuraṇa says, “Viṣṇu is declared by all the names of different
things, for the reason that He rules all. There is no word whatever which
names a thing without declaring Puruṣottama (the Lord of Lords). Like the
declarations of Vāmadeva “I was Manu and Surya, etc.,” Indra's speech is to
be understood.
Harken to Nyāyamṛtam of Śrī Vyāsaraju under : -
(“Ahāṁbrahmāsmi” Śrutyarṭha vicarah)
Qí aÝÖÜíÍÜ¸æãªà iàÊÝíñÜ¿ÞìËá~ ÊÜááSÂ@ >
ÓÜÊÝìíñÜ¿ÞìËáPæãà ËÐÜá¡@ ÓÜÊÜì®ÝÊÜÞ°˜¼—à¿áñæà >
HÐæãà˜ÖÜí ñÜÌÊÜáÓè aæà£ ®Ü ñÜá ÓÜÊÜìÓÜÌÃÜã±ÜñÜ@ >>
CñÝÂ© ÓÜ¾ $êñæà@, ""AÖÜí ÊÜá®ÜáÃÜ»ÜÊÜí ÓÜã¿áìÍÜc ''ñÜÂíñÜ¿ÞìËá~ AÖÜíÍÜŸª±ÜÅÁãàWÝaÜc >
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Neither Tādātymāropa nor Dharmarūpa is possible : ¬

In Advaita , adhyāsa or erroneous experience is explained in two ways :
(1) Tādātmyārūpa i.e. , mistaking one entity for another. (2) Dharmārūpa i.e.,
mistaking the attributes of one entity as the attributes of another entity. For
instance, mistaking the body for self is Tādātmyāropa . Here one entity i.e.,
body is mistaken for another i.e., self. Mistaking the attributes of body such
as sthūlatva, kṛśtva etc., as the attributes of self is Dharmāropa. Here the
attributes of one are wrongly transferred to another. In the case of the error
involving Brahman and ajñāna none of the two types are possible. Neither
ajñāna can be mistaken for Brahman as A ̒ jñānam Brahma̕ nor a ajñānatva the
attribute of ajñāna can be transferred to Brahman as Brahmaṇi ̔ajñānatvam'.
Therefore, no ajñānarūpa is possible in respect of Brahman as contended in
Advaita . The expression ̔ajñoham,̓ I am ignorant, involves sansargāropa .
This requires the presence of ajñana somewhere before, and then only its
wrong association with Brahman can be talked of. In Advaita there is no
entity other than Brahman which can be aśraya of this ajñāna. Further, ajñāna
sansargāropa is not possible in Advaita since ajñāna is associated with
Brahman itself in their opinion . To say that this association itself is erroneous
is begging the question. Unless the erroneousness of the super -imposition of
ajñāna is proved the erroneousness of the superimposition of its association
cannot be proved. And unless that is proved the former cannot be proved .
Therefore, ajñānaropa on Brahman cannot be proved either by way of
tādātmyāropa, or by way of dharmāropa.
Śrī Madhva recognizes two kinds of reality, independent (svatantra) and
dependent (paratantra). Śrī Viṣṇu is the independent reality. Individual souls
and the world are dependent realities. Śrī Viṣṇu is free from all imperfections.
He is possessed of infinite, excellent, spiritual qualities. He is not attribute
less (nirguṇa). He is free from the attributes of prakṛti. This is the import of
the texts speaking of nirguṇa Brahman. He has being (sat), consciousness
(cit), and bliss (ānanda). He has six qualities of Lordship, infinite knowledge,
infinite power, infinite strength, infinite rulership, infinite vigour, and infinite
glory. There is no mutual difference among the qualities of Śrī Viṣṇu. There
is non-difference between Śrī Viṣṇu and his qualities. There is which
constitute his his nature. Their identity with him. Their co-inherence in him
proves They constitute his determinate nature on account of viśeṣas. He is
the cause of creation, subsistence, dissolution, control, knowledge, nescience,
bond age, and liberation. He is the efficient cause (nimitta karana) of the
world. prakṛti is the material cause (upadanakarana) of the world. Śrī Viṣṇu
is said to be indescribable because he cannot be completely comprehended.
The highest and perfect Lord is Viṣṇu. He is called the Absolute (Brahman),
the Supreme Self (Paramātman), and Bhagavan (Lord). He is the Inner Ruler
(antaryāmin). He is not all. But he is the ruler of all. He is the Supreme
Person (Puruṣottama). He is omniscient, omnipotent, perfect, eternal,
extremely subtle, and immutable. He is the cause of all beings, and dwells in
them. He impels men in their activities. He is the object of knowledge. He is
the goal of attainment. He reveals the Vedas which embody eternal truths. He
has extraordinary and inconceivable powers. He can make the impossible
possible. He is the controller of all. He is partless. He is devoid of body and
sense-organs. He is not subject to prakṛti. The Supreme Lord is Śrī Viṣṇu. He
is immanent in the souls and the world. He transcends them all. He is both
immanent and transcendent. He is the abode of contrary qualities. ËÃÜá¨Üœ&
«ÜÊÜáìÃÜã±æäà˜ÓÝÊæçÍÜÌ¿ÞìñÜá³ÃÜáÐæãàñÜ¤ÊÜá@ . C£ ŸÅÖÜ¾ÓÜãñÜÅ»ÝÐÜÂÊÜå… (1&3&12)
Prakṛti
Lakṣmi, the consort of viṣṇu, is eternally blessed and absolutely
accomplished. She is eternally related to the Viṣṇu. Lakṣmi and Viṣṇu rejoice
She eternally contemplates Viṣṇu. in each other. They are eternally united
with each other. Lakṣmi is dependent on Viṣṇu. In herself she is not. She is
intelligent Prakṛti. She has an eternal supernatural body. She is immortal.
Māyā is the eternal power or will of Parabrahman, which is his essence. He
creates all things by the power of his will. Prakṛti is the material cause of the
world. The Viṣṇu moulds various forms out of Prakṛti and exhibits himself in
manifold ways. He enters into Prakṛti, and makes himself many. The Lord's
will is Prakṛti. He is the master of the will. His will is variously called Māyā,
Avidyā, and Prakrti. He is Puruṣa. His will is Prakṛti. He is the light. He is
the support. Prakṛti and the Lord (paramapuruṣa) co-exist in time and space.
Prakṛti is eternally liberated. and eternal. Brahman is more subtle than
Prakṛti. Knowledge, She is omnipresent, immutable, bliss, power, and
authority of Parabrahman are infinitely greater than those of Prakṛti. They
are absolutely perfect in Parabrahman. Prakṛti, like Parabrahman, is all-
pervading in time and space. She is absolutely free from bondage like him.
Her freedom is dependent on Parabrahman's grace. Prakṛti is ruled by the
Lord who is absolutely free.
Guṇaparipūrṇatva and Sarvottamatva of Lord Śri Viṣṇu
Śrutis emphatically state that Brahman is guṇapūrṇa, and he Guņasaurabha
sarvottama. Brahman is Śri Viṣṇu. He is Nārāyaṇa. Among the gods Śri Viṣṇu
is mentioned as 'top-most and Agni as starting the series' in a Vedic passage.
The Sruti, Smrti, Yukti and Yogipratyaksa have established the Sarvottamatva
of Lord Visņu. In view of this, the impression of some that the three deities
Brahma, Śri Viṣṇu and Śiva are equal is not correct. The other gods resort to
Rudra, Rudra resorts to Brahma and Brahma resorts to Śri Viṣṇu. The qualities
of Lord Śri Viṣṇu are true and eternal. The Śruti passage 'Neha nānāsti' does
not deny the truth of these qualities. There is no difference between
Parabrahman and his qualities. His qualities and attributes are declared to be
true and eternal in Śrutis and smṛtis. Therefore, it is not correct to treat them
as not true. Brahman is bimba for Jivas who are his pratibimbas. Therefore,
the qualities of bimba are observed in pratibimbas. Vedas, Yajña, Yoga,
Jñāna, Dharma and all our activities have to have Lord Nārāyaṇa as their
objective. Nārāyaṇa should be our goal. Those who desire to elevate
themselves from routine life to higher life should meditate upon the qualities
of satya, śauca,dayā etc., qualities of Lord Nārāyaṇa. The Forms of the Lord
are innumerable; the qualities of Lord are innumerable. He has no limits of
space, time or qualities.
2) Satyam Jagat Tatwatah

The Universe i.e., the world created by Supreme Being Śrī Viṣṇu, is
unsublatably real i.e., the world is radically and fundamentally REAaL. And
therefore, this universe, which the Supreme Being Śrī Viṣṇu has created
is REAL. It is perceived by us in every moment of our life. Some Schools of
Vedānta (Schools of thought) call it MITHYA i.e., illusory or Sadasad–
vilakshana i.e., different from reality and also different from unreality.
All these misconceptions emanate from an incorrect definition of the term
“SATYA”. According to those schools only the eternal is SATYA. Infact, a
“SATYA–VASTU” is one having existence anytime, anywhere in the time–
space continuum, i.e., a series of items in which is almost the same as the
ones next to it (i.e., pravahatah nityattwam). It need not necessarily exist for
all time. A child born of unlucky parents which dies after a time cannot be
deemed as ASAT (the non–existent). The child was a reality; its birth was
a reality and its death is also real. It is in this sense the Universe is also
REAL.
Harken to Viṣṇutattvavinirnaya (38) of Śrī Madhva : —
®Ü aÜ A»æà¨æà PÜÎc¨ÝWÜÊÜá@ > ÓÜí£ aÜ »æà¨æà ÓÜÊÝìWÜÊÜÞ@ > ñÜ¥Ý× ""AñÜñ… ñÜÌÊÜå… AÔ'' C£
®ÜÊÜPÜêñæãÌà±Ü¨æàÍÜ@ ÓÜ¨ÜêÐÝríñÜPÜ@ > ®Ü aÝ¿áí A»æà¨æãà±Ü¨æàÍÜ@ >> C£ >>
There is no Śruti passage that teaches Abheda. On the other hand all
Śruti passages teach Bheda. For instance, “Thou art not that” (the Jīva in not
Paramatma) is taught nine times with suitable illustrations. Here Abheda is
not taught. Just as a bird, tied by a string, flying in different directions and
not finding any resting place returns to the place where it is tied, similarly, all
these beings have Parabrahman as their source, sustained by the Parabrahman,
and find their abode in Parabrahman even after liberation.
Harken to Dvadaśastotram (4-3) of Śrī Madhva : —
""ŸÖÜábñÜÅgWÜñÜºÖÜá«Ý PÜÃÜOÝñ… ±ÜÃÜÍÜQ¤ÃÜ®ÜíñÜWÜá|@ ±ÜÃÜÊÜá@'' >> C£ >>
The material universe, according to Śrī Madhva, is neither a transformation
(pariṇāma) of Brahman nor a production de novo. It is merely an actualisation

of what is in the womb of matter and souls by the action of Brahman. This
creation is a reminder, however inadequate, of the Majesty of Parabrahman.
However vivid and profound a man's religious consciousness may be, he can
only be conscious of Parabrahman through His manifestations and working
in the universe. Creation, thus, gives us a glimpse into the majesty of
Parabrahman : ¬ ""¼àÐÝÓÝ¾¨… ÊÝñÜ@ ±ÜÊÜñæà ¼àÐæãà¨æà£ ÓÜã¿áì@'' >> C£
ñæç£¤ÄàÁãà±Ü¯ÐÜñ… (2&8). Reason bids us assume a first cause for the universe.
The first cause is advisedly one. Creative activity presupposes a complete
fore-knowledge of the effects, accessories, degree of effort and consequences
of the act and a conscious effort directed towards its achievement. To say,
then, that Parabrahman is all-creator means that He is omniscient (Sarvajna),
all powerful and Satyakama. Śrī Madhva is aware that creation as an event
occurring at a specific date in the past, at the fiat of the Deity, is open to
serious difficulties and inconsistencies. The awkward question arises at once,
¬ as to what induced the Deity, which had obviously kept in its shell, all the
time, to suddenly take it into its head to come out and call a Universe into
being. The objections apply, in the first place, to creation ex nihilo. But no
Vedantin subscribes to such a view. The hypothesis of creation in time and
the argument to the existence of Parabrahman from the temporal series are
definitely abandoned by Madhva. Creation, to Him, is no doubt a real
process. But it is a continuous creation, ¬ a constant dependence of the
world on the Supreme for all its determinations ""PÝÆPÜÊÜáìÓÜÌ»ÝÊÝ©¯ñÜÂÊæáà&
ÊæàÍÜÌÃæàaÜf¿Þ'' > C£ »ÝWÜÊÜñÜñÝñÜ³¿áì¯|ì¿á@ (5&21). Insofar as it is only the
starting point in the process of eightfold determinations, Madhva would, in a
sense, endorse the view of Ulirici, that ‘Parabrahman is not first
Parabrahman and then the Creator’. This would not amount to tying down
the Deity, as the various attributes are part of His nature (svarūpalakṣaṇa)
and there can be no limitation of His Self, and this creative energy of
Parabrahman has a dual aspect of śakti and vyakti (latency and patency) to
be exercised as occasion demands:
Harken to Anuvyakyanam (1-2-9) of Śrī Madhva : ¬

A¯ñÜÂñÝÌñ… QÅ¿ÞOÝí ñÜá PÜáñÜ HÊÜ ÓÜÌÃÜã±ÜñÝ >
C£ aæàñ… ÓÜ ËÍæàÐæãà˜² QÅ¿ÞÍÜPÝöñÜ¾®Ý Ô§ÃÜ@ >>
ÍÜQ¤ñÝ ÊÜÂQ¤ñÝ aæà£ ËÍæàÐæãà˜² ËÍæàÐÜÊÝ®… >>
The acceptance of intrinsic Viśeṣas in Parabrahman's eternal activity as in
His other attributes of knowledge and power, as identical with His essence
enables Śrī Madhva to account for the well-established periodicity of
cosmic creation and dissolution without any hitch, by the exercise of His
eternal will. Their periodicity cannot be smoothly explained (in other
systems) without admitting natural distinctions in time, based purely on
Upadhis in terms of time of creation and time of dissolution as suggested by
the Vaiśeṣikas. Their explanation involves interdependence, as the Upādhis
cannot operate unless there is a prior time of creation or dissolution,
independent of them. The Upādhis cannot operate on the distinctions which
they themselves have brought into being. This difficulty does not exist for
Śrī Madhva who accepts natural distinctions (svabhāvikaviśeṣas) in time
through Viśeṣas, to regulate periodicity of cosmic creation and dissolution at
the will of Parabrahman. The eternity of Parabrahman's creative energy
(kriyāśakti) too expresses itself through its own internal Visesas as latent
(sakta) or patent (vyakta) according to exigencies at His will, which explains
the smooth periodicity of creation and dissolution.
Harken to Anuvyakyanam (2-2-14) of Śrī Madhva : ¬
""AÓÜ¾®Ü¾ñæà ÖÜÃæà@'' >
""ËÍæàÐÜPÝÆ HÊæçñÜñÜÕ $êÐÝr $Â©àaÝf ÓÜ¨ÝñÜ®Ý >>
ËÍæàÐÝÍæòÊÜ PÝÆÓÜÂ ÖÜÃæàÄaÝfÊÜÍÝ@ ÓÜ¨Ý >
ñÜñÝRÆÓÜêÑrÊæáàÊÝñæãà ÊÝídÜ£àÍÜ@ ÓÜ¨æçÊÜ × >
ÓÝÂñÝRÆ@ ÓÜ ñÜ¨æçÊæà£ PÝÆÓÜÂ ÓÜÌWÜñÜñÜÌñÜ@ >>'' C£ >>
Here Śrī Jayatīrtaru explains in his magnum opus work Śrī Nyāyasudha
as follows: ¬ ""AÓÝ¾¼@ PÝÇæà ÓÜÌ»ÝÊÜñÜ HÊÜ »æà¨æãà˜»ÜáÂ±ÜWÜÊÜáÂñæà > ñÜ¥Ý aÜ,
PÝÆËÍæàÐÜÓæÂ$çÊÜ ÓÜêÑrí ÓÜíÖÝÃÜí aÜ ±ÜÅ£ PÝÃÜ|ñÝÌñ… ñÜ¨Ý½ÊÝ»ÝÊÝ»ÝÂí ÓÜñÜÕ $Ì²àñÜÃÜPÝÃÜOæàÐÜá

ÓÜêÐÝr $Â©ÓÜÊÜá¿á¯¿áÊæãà ¿áágÂñÜ C£ »ÝÊÜ@ >>'' C£ >>
Śrī Madhva uses the term ‘cause’ in the sense that a world of imperfect
beings and of ceaseless change is explicable only as being maintained by and
dependent on Parabrahman, Who is Himself unchanging and perfect in every
way and Whose constant presence in them, educes the series of forms latent
in matter and brings the souls nearer to their self-development at every step
and so brings them into full play and actual manifestation.
""ŸÆÊÜÞ®Üí¨Ü KgÍÜc ÓÜÖæãà þÝ®ÜÊÜá®ÝPÜáÆÊÜå… >
ÓÜÌÃÜã±ÝOæÂàÊÜ iàÊÜÓÜÂ ÊÜÂgÂíñæà ±ÜÃÜÊÜÞ©Ì»æãà@ >>'' C£ >>
""±ÜÅPÜêñÝÊÜ®Üá±ÜÅËÍÜÂ™, ñÝí ±ÜÄOÝÊÜáÂ ñÜñÜ³ÄOÝÊÜá¯¿ÞÊÜáPÜñÜ¿Þ ñÜñÜÅ Ô§ñÝÌ BñÜ¾®æãà
ŸÖÜá«ÜPÜÃÜOÝñ… >>'' C£ aÜ ŸÅÖÜ¾ÓÜãñÜÅ»ÝÐÜÂÊÜå… (1&4&27) >
The universe thus depends on Parabrahman as its ground and ratio essendi,
but not as its cause in the narrow sense of the term :
Harken to Vāmana Purāṇam quoted by Śrī Madhva in his Brahmasūtra-
bhāṣyam (2-5-2) as follows : ¬ ""A—ÐÝu®ÜËá£ ±ÝÅÖÜáÊÜáãìÇÝ«ÝÃÜí ËaÜPÜÒOÝ@ >
¿á£Õ $§ñÜí ¨ÜêÍÜÂñæà ÊÜÓÜá¤ ÓÜíÓÝ§®Üí ñÜ¨Üá©àÄñÜÊÜå… > E»Ü¿áí ÖÜÄÃæàÊÝÓÜÂ gWÜñæãà ÊÜáá¯&
±ÜâíWÜÊÜ >> C£ >> As this will inevitably lead to the assumption of the co-
existence of matter and souls with Parabrahman, like Aristotle and the
Greek philosophers, Śrī Madhva looks upon the orderly realm of natural
process as having neither a beginning nor an end (pravahato ānadi). The
cosmos is as everlasting as the Parabrahman on whom it depends. The
changing no less than the Unchangeable is an ultimate component of reality
as a whole - ""ÓÜÌñÜíñÜÅí ±ÜÃÜñÜíñÜÅí aÜ ©ÌË«Üí ñÜñÜ¤$ ÌËáÐÜÂñæà''> C£ ÎÅàÊÜá«ÜÌÍÝÓÜ÷ÊÜå… >
Harken to Śrī Jayatīrtharu : —
""®Ü ÖÝÂWÜÊÜÞ@ ÓÜÖÜÓÜÅÊÜá² Zoí ±ÜoÀáñÜáËáàÐærà.'' (»ÝÊÜá£à) ¬ The same thing
should be expressed as follows in a charming English : ¬ “A thousand
sacred texts not withstanding their sacredness will never be able to bring
about a Zoological conversion of sacred cow into a Derby Race Horse”.
""±ÜÅ±Üíaæãà ¿á© Ë¨æÂàñÜ'' CñÝÂ© ÍÜáÅ£ÂWÜÙÜÈÉ gWÜñÜÕñÜÂñÜÌÊÜâ ±ÜÅ£±Ý©ñÜÊÜâ
±ÜÅ±Üíaæãà ¿á© Ë¨æÂàñÜ ¯ÊÜñæàìñÜ ®Ü ÓÜíÍÜ¿á@ >>
ÊÜÞ¿ÞÊÜÞñÜÅËá¨Üí ¨æÌ $çñÜÊÜá¨æÌ $çñÜí ±ÜÃÜÊÜÞ¥ÜìñÜ@ >>
ËPÜÇæã³à Ë¯ÊÜñæàìñÜ PÜÈ³ñæãà ¿á© Pæà®Übñ… >>
E±æàÍÝ¨Ü¿áí ÊÝ¨æãà þÝñæà ¨æÌ $çñÜí ®Ü Ë¨ÜÂñæà >>
CñÜÂñÜÅ ¿á©ÍÜ¸èª aÜ ¯ÊÜñæàìñæà£ aÜ ¨ÜÌ¿áÊÜå… >>
ËÍÜÌÊÜÓÜÂ ÓÜñÜÂñÝÊÜÞÖÜá@ Ë¨æÂàñæãàñÜ³£¤ÊæáàÊÜ aÜ >>
Ë¨æãàñÜ³ñÝ¤Ë£ ÖÜÂÓÝ¾¨ÝœñæãàÃÜáñÜ³£¤ÃæàÊÜ × >>
¯ÊÜê£¤ÊÝÂ²¤¿ááP… ±ÝÅ¿á@ ±ÜÅ±Üíaæãà »æà¨Ü±ÜíaÜPÜ@ >>
iàÊæàÍÜÌÃÜ¼¨Ý aæçÊÜ gvæàÍÜÌÃÜ¼¨Ý ñÜ¥Ý >>
iàÊÜ»æà¨æãà Ëá¥ÜÍæòÊÜ gvÜiàÊÜ¼¨Ý ñÜ¥Ý >>
Ëá¥ÜÍÜc gvÜ»æà¨æà˜¿áí ±ÜÅ±Üíaæãà »æà¨Ü±ÜíaÜPÜ@ >>
Óæãà˜¿áí ÓÜñæãÂà ÖÜÂ®Ý©ÍÜc ÓÝ©Íæcà®Ý°ÍÜÊÜÞ±Üâ°¿Þñ… >>
¨æÌ $çñÜí ®Ü Ë¨ÜÂñÜ C£ ñÜÓÝ¾¨ÜþÝ¯®Ýí ÊÜáñÜÊÜå… >>
C£ ÍÜáÅñæà@ ËáñÜí ñÝÅñÜí ÊÜÞ¿ÞSÂÖÜÄË¨ÜÂ¿Þ >>
EñÜ¤Êæãà˜¥æãàì ÖÜÄÓæ¤$ ÌàPÜÓÜ¤¨Ü®ÜÂ®Ü¾«ÜÂÊÜÞ«ÜÊÜáÊÜå… >>
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ÖÝWÜã GÃÜvÜá ÓÜÆ ±ÜÅ¿ááPÜ¤ÊÝ¨Ü ¯ÊÜñæàìñÜ Gí¹à ""È_íñÜ'' ±Ü¨ÜÊÜâ gWÜñÜá¤ ÓÜñÜÂ Gí¨æà
ÓÝÃÜá£¤¨æ. ¿ÞÊÜPÝÃÜ|©í¨Ü "Ë¨…' «ÝñÜáËWæ "EñÜ³ñè¤' Gí¹à ÊÝÂTÝÂ®ÜË¨æÁãà B
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If the five-fold differences were created, then only, these would have
perished. But these differences are known and maintained by the Supreme
Brahman. The Supreme Brahman alone is unparallel. This is the meaning of
the verse Prapancho yadi vidyeta etc.
The expression Prapañcha means the five-fold differences. These
differences are not non-existent, because these are known and maintained by
the Parabrahman. Māyā means Parabrahman's understanding. It is this that
comprehends and maintains the difference. Therefore, these differences are
called Mayamātra. Since these fivefold differences are known and maintained
by the Parabrahman, these are not illusory. There cannot be any illusion on
the part of the Parabrahman. Then. how is the statement ‛‛Advaitah
Sarvabhavānam’’ to be understood? This is explained by ‛‛Advaitam
Paramārthatah’’. From the point of view of Supremacy Parabrahman only is
the Supreme. He alone is the Supreme of all. If this import is not derived,
then, in the phrase ‛‛Advaitah Sarvabhāvanām’’ the word Advaita alone
would have been sufficient. ‛‛Sarvabhāvānām’’ would be superfluous. When
it is said that among all he is without a second, it means that there is no other
that is equal to or superior to him. Only the others will have equals and
superiors. In the following verse it is said that the difference would have
been withdrawn if it were projected by the something. This indicates the
difference is not projected (but real). It is taken as This indicates ‛‛Nivartate
i.e., withdraws, then, the use of the verbs as ‛‛Nivarteta’’ Vidyeta’’ indicating
Prasanga i.e., a position or an argument leading or another consequent
position, and the use of the word Further, If the verb ‛‛Vidyeta’’ is not taken
in the sense ‛‛were created' (but if it is taken in the sense of existed ) then the
use of the verb Nivarteta would be unsuitable, since there is no vyāpti
relation i.e., concomitance between existence and withdrawal. Therefore this
statement i.e., ‛‛Prapancho Yadi Vidyeta’’ conveys the fact that the world
beginningless and real. One understands (the reality of the world and the
Supremacy of Parabrahman) only from the instructions of a right teacher. It
is only the ignorant who say that there is no difference..

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Prapañcaḥ difference, bheda. Yadi, if. Vidyeta, was produced, is created,
comes into existence at a certain time. Nivarteta, would cease to exist, will
come to an end. Na, not. saṁśayaḥ, doubtedly. Māyā, by the wisdom of the
Lord. Mātram, cognised and delighted in i.e., the Bheda; which the Lord by
His wisdom takes delight in and recognises as such. Even to His conscious-
ness there is bheda. If there was no bheda, how could the Lord have sported
with Brahmā, & c. Idam this. Dvaitam, difference, duality Advaitam, the
Lord called the “One wihout a second” the peerless, Pāramārthataḥ, is the
Highest Entity or End.
Note. – If the difference was brought into existence (and is not eternal) in
the nature of things) then it would certainly cease to exist at some time or
other. The duality is, however, a reality, in which the Lord by his power and
wisdom takes delight and cognises it as such. He alone is Differenceless
Simple Element (Advaita), He is the only Supreme object.
Vikalpaḥ, false notion that the Lord is not Advaita but has differences in
Him. Vinivarteta, would cease to exist. Kalpitaḥ, created, imagined. Yadi, if.
Kenachit, by some one. Upadeśāt, by instruction. Ayam, this Vadaḥ, saying.
Jñāte, being known. Śrī Madhva reads it Ajñāte – in the unknown. The Lord
is called the Unknwon, because the ignorant do not know Him. Dvaitam, the
duality. Na, not. Vidyate, exists.
Note: - If, however, any one has imagined that the form of the Lord is not
a simple substance (but has differences in it), then that wrong notion of his
will be removed by right instruction. This is the truth, [that when knowledge
arises, the false notion (that Lord has differences in Him), ceases to exist, or]
in the Unknown Lord there is no plurality : He is homogeneous.
Śrī Madhva says : - The word Prapancha means bheda or plurality (or
difference). The word vidyeta means bhaveta, ntpadyeta, "if it were brought
into existence," "if it were produced."
Then it would cease to exist also at some time or other (but as plurality
does not cease, it follows that) the difference between the Jiva and the Lord,
etc., is not created, but on the other hand it is eternal.
The word Māyā means the knowledge or the consciousness of the Lord.
The word mātra means that which is cognised (matam) and delighted in
(ratam) by the Lord. The whole word māyām-mātram thus means the
plurality is a thing cognised by and delighted in by the Divine conscious-
ness. The Lord knows it and delights in it.
The words advaitam paramārthataḥ mean that the Lord alone in His
Form or Body is the real advaita (or Undifferentiated; homogeneous; free
from plurality.) The Paramārtha denotes the Lord. The Lord, through His
Form , is alone Advaita – the Undifferentiated, homogeneous substance.
Therefore, what is called Advaita refers to this Lord, the paramārtha. That
is to say, there are even no inherent differences in the Lord (as it is in a tree,
for example, that has leaves, branches, flowers, fruits, etc., different from
each other, though forming one Unity. The body of the Lord is a homogeneous
unity; unlike any other organised body.)
To this the Commentator says one has ever experienced it is a theory
based upon instruction only. Monism, But the instruction itself is based
upon the wrong interpretation of the śruti text. The proper reading is “Ajñāte
dvaitain na vidyate,” “In the Unknown there is no plurality.” Therefore from
the teaching ( Upadeśāt) of the śruti this is the theory which is established
¬ Ajñāte dvaitain na vidyate ¬ since no one can know the Lord without His
Grace, the Lord is called the Unknown. In that Unknown there is no plurality.
He is a simple, undifferentiated, homogeneous substance.
(The Commentator now quotes an authority in support of his explanation
:) says the Brahmatarka difference (bheda) is of five kinds. First, between the
Jivas and the Lord; second, between the Jivas inter se ; third, between the
Jivas and the insentient objects ; fourth, between the Lord and the insentient
objects ; fifth, between insentient objects inter se. As the difference is of five
sorts, it is called Prapañcha. (Thus Prapañcha has come to mean plurality or
that is five-fold) (The word Pañcha would have also denoted plurality :
derived from the substantive pañcham five, and the affix vÜ Ḍa, with the
force of jātiyar). The force of the word pra in Prapañcha is to denote
excellence. The knowledge of this five-fold nature of all plurality or bheda is
best means of getting release, hence this knowledge is called pra or excellent.
Thus Prapañcha means the Excellent ¬ Release-Giving knowledge of
the five-fold difference. Or Prapañcha is so-called because it is the most
excellent pentad, - a pentad the knowledge of which gives Mukti). “If this
plurality had a beginning, it would certainly come to an end at some titne.
But as it does not come to an end, therefore it never had any beginning ” ¬
The line māyā mātram far from supporting the advaita view, is an authority
in favour of the Dvaita view : - The word Māyā means the object of knowledge
or consciousness of Viṣṇu."
The plurality is an object of Divine knowledge. He the Lord cognises it.
But cannot the Lord cognise an unreality. The answer to that is : - plurality is
not only a māyā an object of Divine knowledge, but it is Mātram also.
“Since it is measured or cognised by the Lord, it can never be an illusion,
for no illusion can exist in the Lord, more so, because the Lord delights
in this plurality and Viṣṇu would never take delight in Inere illusion. But in
the case of Hari called the Paramārtha there exist no differentiation, as ill the
ease of sentient or insentient, beings.”
“If you say the plurality is merely an imagination,” we ask why does it
not come to an end? (For all imagined things ¬ like dream, &c., come to an
end sometime or other),
(But says an objector. The Māṇḍukya Upaniṣad starts with a declaration
of monism ¬ “the past, Present, Future, Yea all that is beyond the three-
fold time is OM.” This shows that there is a Unity called OM, which is
everything, and that there is no such thing as plurality. Therefore these
verses at the end must also be so construted (in an advaita sense) as to be
consistent with the initial statement. To this the Brahma Tarka says you have
misunderstood the initial statement. It does not mean all objects ¬ whether
in the past, present or the future are OM.”
“But all times whether Past, Present or Future or beyond these exist
simultaneously in the Lord Janārdana Omkāra. (To Him there is no such
thing as Time).” ( The line Ajñāte dvaitam na vidyate means):- In the Lord
called Ajñāta there is no differences or plurality. He is a homogeneous
substance. (The word vidyate has been explained as produced, ‛created.’ The
Commentator now shows why he has so explained this verb). The word
vidyate is derived from the Vidj “to accidently manifest,” “to take form by
chance,” “to happen.” But in the ordinary Dhātupātha no such meaning is
given to Vid: where do you get this meaning ? To this the Commentator
answers Vidyate has this meaning just as bhidyate means destroyed, though
in the Dhātupātha the bhid means “to split up,” only.
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Interpretation of the Śruti ‛Prapañco yadi vidyeta’ etc.

The Śruti ‘Prapañco yadi vidyeta’ etc. occurs in Māṇḍūkya Upaniṣad.
This Śruti is interpreted by Advaitins as supporting jaganmithyātva and
Advaita. But from its context it is clear that this Śruti discusses the five-fold
difference and sarvottamatva nature of Parabrahman. Therefore, Tatvavādins
has especially selected this Śruti, critically examined the Advaita interpre-
tation, and gives its correct import. According to Advaita interpre-tation, this
Śruti means "If the world as such existed, then, undoubtedly, it would have
been withdrawn; but it is all an illusion, Advaita is the only reality. According
to Advaita neither the existence of the world is true, nor its withdrawal. This
logic of Advaita is not only untenable but it recoils on him only. The logic
that if something existed the, it would be withdrawn is untenable. There is no
vyāpti relation between existence and withdrawal. On the contrary brahman
exists but it is not withdrawn (not sublated) even according to Advaita. If
Advaitin's logic is accepted, then, his brahman also will have to be sublated
and will become an illusion.
To understand the correct import of this Śruti one has to understand its
context. In the previous verse ‛Anādimāyayā supto’ etc., the sleep i.e.
ignorance, and the awakening e knowledge are mentioned and the difference
between jīva and jaḍa, jīva and jīva etc. are implied, It is this five fold bheda
of difference that is referred to by the word prapañca in this Śruti. The
meaning pañcavidha or five fold is sanctioned to the word pañca by Pānini.
Pra means prakṛṣṭa or meant for higher knowledge. Thus prapañca means the
five fold difference the knowledge of which leads to liberation. ‛Yadi vidyeta’
means, if they were created (if bhedas were not beginingless but were only
created), then, these would have perished (nivarteta). Since these five fold
differences are not created but are beginningless these will not perish. That
is to say the five-fold differences are eternal. These are mayāmātra that
differences are known and guarded. Therefore, these differences to say these
five-fold eternally persist and never perish. The mention of Advaita with
reference to Parabrahman is intended to bring out his sarvottamatva nature.
The expression i.e. Advaita means that there is nothing else that is either
equal or superior to Parabrahman. It does not mean that there is nothing else
or all other things are illusion. It only means nothing else that is equal or
superior to him exists. In the light of the above explanation the correct import
of the verse ‘prapañca yadi vidyeta’ etc. is ‛If the five-fold difference among
jīva, jaḍa etc. were caused, then, they would have been withdrawn (or would
have ceased to exist some day) but these do not perish and hence are not
caused. They are known to Parabrahman and are guarded by him. He is the
only supreme being. There is nothing equal or superior to him.’ This is the
correct import of the verse which suits the context well. Neither the
jaganmithyātva nor the Ātmaikya relevant to the context.The expression
māyamātra apart from meaning ‘known to Parabrahman and guarded by
Parabrahman’ alsa means ‛not illusory in the least.’ ‛Dvaitam māyāmătram’
means the five-fold differences mentioned in the first half of the verse are not
at all illusory, The expression ‘mayamātram’ consists of ‘māyā and amātram.’
Unless such an interpretation is accepted the statements in the first and
second half of this verse would contradict each other.
Interpretation of the Śruti ‛vikalpo vinivarteta’ etc.
The next verse of Māṇḍūkya ‛vikalpo vinivarteta’ etc. is interpreted by
Advaitins as ‛The distinction as teacher, taught and teaching is merely an
illusory distinction. It is meant only as an arrangement tor teaching
programme. Once, the truth is understood no distinction remains.’ This
interpretation of Advaita is also not correct. On the contrary this verse
criticises the idea of distinction being illusory more emphatically. Its correct
import is ‛vikalpa or distinction would have been withdrawn (sublated) if it
were illusorily caused by someone. It is not illusory. This fact will be known
through a proper teacher. It is only the ignorant who will deny the distin-
ction.’ Further, this Śruti also informs that the criticism of bheda as whether
it is bhinna, abhinna of bhinnābhinna is as much applicable to vyāvahārika
bheda or Advaita as to that of real bheda. Therefore, the critic has to return
to accept the real bheda, being unsuccessful in his criticism.
Harken to the Māyāvada of Śrī Śaṅkara :--

According to the Māyāvada, this universe of names and forms, embracing
the stars, sun, moon, planets, the earth, its oceans and mountains, its fauna
and flora, our bodies, senses, minds, etc., etc., has only a temporary
phenomenal reality. The universe is composed of two categories, of existence,
the conscious and unconscious existence, the chit and the achit. All inanimate
objects and the material covering of all animate objects, fall under the head
of achit. The chit is pure consciousness, whether found in the devas, men,
animals, or fleas and ants. Brahman is the one Absolute Reality, Eternal,
Unchanging, and Unconditioned. The phenomenal world has Brahman as
efficient and material cause. The world is superimposed on Brahman by the
force of Avidya, as the snake is superimposed on the rope by the belated
traveller. All the plurality of intelligences are in reality one and identical with
Brahman. Nought but Brahman truly exists, one only without a second. All
the rest are only appearances and the world is bound to disappear as soon as
true knowledge of the Reality dawns. The world may be likened to a dream,
which is true while it lasts but vanishes into nothingness as soon as the the
sleeper awakens. This, in a nutshell, is Māyāvada. ‟Śrī Madhva is opposed
to this view of the world. It is not Māyā or unreal but it is satya or real.”
Harken to Śrī Śaṅkara's Brahmasūtrabhāṣyam (2-1-16) : ¬
¿á¥Ý aÜ PÝÃÜ|í ŸÅÖÜ¾ £ÅÐÜá PÝÇæàÐÜá ÓÜñÜ¤$ Ìí ®Ü ÊÜÂ¼aÜÃÜ£, HÊÜí PÝ¿áìÊÜá² gWÜñ… £ÅÐÜá
PÝÇæàÐÜá ÓÜñÜ¤$ Ìí ®Ü ÊÜÂ¼aÜÃÜ£ >
ìP"pêO"o – G"v_"u @¡pZNp V"øÏ" O"rS"puë @¡p“puz X"uë _"f\" _"u \Y"{W"E"qZO" S"`rë `puO"p, \"v_"u `r
@¡pY"êG"BpO"o W"r O"rS"puë @¡p“puë X"uë @¡W"r W"r _"f\" _"u \Y"{W"E"qZO" S"`rë `puO"p $
Śrī Madhva says in his Chāndogyabhāṣyam as follows : ¬
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Means : ¬ A visible object is held to be unreal, it must be on the basis of
reasoning. But not if it is held to be real. The reality of an object perceived

its given intuitively. It is unaffected by existence or want of reason. If it is
contended that it, the perceived object is unreal than the want of reason to
support it becomes a grave defect.
According to Śrī Śaṅkara's Swatma Nirūpaṇam : ¬
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‟For those whose minds are not ripe, the impression that the world is real
will tend to bondage of births and rebirths. Hence the Vedāntas declare that
all this universe is Brahman alone.”
Harken to Mandukyakarikas (1-17,18) and Shankara bhasya
thereon : ¬
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If the perceived world were real, so would its disappearance be. This
duality is mere illusion. Non-duality alone is the Supreme Reality. This
world, being only a false imagination like the snake in a rope, does not really
exist. It is not that the snake falsely imagined in a rope really exists and then
disappears on the dawn of knowledge. Nor does the illusory vision conjured
up by a magician exist and then vanish when the veil, thrown as it were, over
the eyes of the spectators is removed. Similar is this illusory duality termed
universe. dual exists, like the rope or the magician. Therefore the fact is that
there is no such thing as a universe about which appearance or disappearance
can be predicated.
How could (duality implied in) ideas such as the teacher, the taught and
the Śāstra disappear (as it is the very cause of the arising of the plenary
experience) ? The answer is-the question of the disappearance of the vikalpa
would arise only if it had been set up by anybody. As the universe is like
magic or a rope- snake so also the idea of the disciple, teacher, Śāstra etc., is
only for the purpose of instruction prior to realisation. But on the dawn of
knowledge of the Absolute Reality as a result of the teaching, there would be
nothing like duality.
±ÝÅÊÜÞ|ÂÓÜÂ aÜ ÊÜá¿Þì¨Ý PÝÆñæãà ÊÝÂÖÜñÝ »ÜÊæàñ… >
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‟It would be contradictory to impose any temporal limit on the validity of
Perception and restrict it to the ‟present” moment (of perception). If
perception is to be invalidated later, how could it have any validity even
now? if the validity of sense perception regarding the reality of world-
experience, endorsed by Sākṣī, were to be limited to the time of perception
alone, the validity of the identity-texts (Advaita-śruti) would have to be
similarly limited to the time of their perception by the Sākṣī. They would
then have no absolute validity. If limitation means sublation, world-
experience would re-emerge after the identity-texts have ceased functioning.”

Harken to Brahmasūtrabhāṣyam (1-4-2,3) of Śrī Śaṅkara : -
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Such a previous seminal condition of the world may be admitted) on
account of its dependency on him (the Lord); (for such an admission is)
according to reason.
But the subtle (body is meant by the term ayvakta) on account of its
capability (of being so designated).

It has been asserted, under the preceding Sūtra, that the term ‘the
undeveloped’ signifies, on account of the general subject-matter and because
the body only remains, the body and not the pradhāna of the sāṁkhyas ¬
But there the following doubt arises; How can the word ‘undeveloped’
appropriately denote the body which, as a gross and clearly appearing thing,
should rather be called vyakta, i.e. that which is developed or manifested?.
To this doubt the Sūtra replies that what the term avyakta denotes is the
subtle causal body. Anything subtle may be spoken of as undeveloped. The
gross body indeed cannot directly be termed ‘undeveloped’ but the subtle
parts of the elements from which the gross body originates may be called so,
and that the term denothing the causal substance is applied to the effect also
is a matter of common occurrence; compare , for instance, the phrase ‘mix
the Soma with cows, i.e. milk’ (Ṛgveda 9-46-4). Another scriptural passage
also ¬ ‛now all this was then undeveloped’(Bri. Up. 1-4-7) ¬ shows that
this, i.e. this developed world with its distinction of names and forms, is
capable of being termed undeveloped in so far as in a former condition it was
in a merely seminal or potential state, devoid of the later evolved distinctions
of name and form.
Here a new objection is raised. ¬ If, the opponent says, in order to prove
the possibility of the body being called undeveloped you admit that this
world in its antecedent seminal condition before either names or forms are
evolved can be called undeveloped, you virtually concede the doctrine that
the pradhāna is the cause of the world. For we Sāṁkhyās understand by the
term pradhāna nothing but that antecedent condition of the world.
Things lie differently, we rejoin. If we admitted some antecedent state of
the world as the independent cause of the actual world, we should indeed
implicitly admit the pradhāna doctrine. What we admit is, however, only a
previous state dependent on the highest Lord, not an independent state. A
previous stage of the world such as the one assumed by us must necessarily
be admitted, since it is according to sense and reason. For without it the
highest Lord could not be conceived as creator, as he could not become active
if he were destitute of the tentiality of action. The existence of such a causal
potentiality renders it moreover possible that the released souls should not
enter on new courses of existence, as it is destroyed by perfect knowledge.
For that causal potentiality is of the nature of Nescience ; it is rightly denoted
by the term undeveloped ; it has the highest Lord for its substratum; it is of
the nature of an illusion; it is a universal sleep in which are lying the
transmigrating souls destitute for the time of the consciousness of their
individual character. This undeveloped principle is sometimes denoted by
the term ākaśā, ether; so, for instance, in the passage, ‛In that Imperishable
then, O Gārgi, the ether is woven like warp and woof’ (Bri. Up. Ill, 8, II).
Sometimes, again, it is denoted by the term akṣara, the Imperishable; so, for
instance (Mu. Up. II, 1, 2), ‛Higher, than the high Imperishable’. Sometimes
it is spoken of as Māyā, illusion; so, for instance (Sve. Up. I V, 10), ‛Know
then Prakṛti is Māyā, and the great Lord he who is affected with Māyā’. For
Māyā is properly called undeveloped or non-manifested since it cannot be
defined either as that which is or that which is not ¬ The statement of the
Kāṭhaka that ‛the Undeveloped is beyond the Great one is based on the fact
of the Great one originating from the Undeveloped, if the Great one be the
intellect of Hiraṇyagarbha. If, on the other hand, we understand by the Great
one the individual soul, the statement is founded on the fact of the existence
of the individual soul depending on the Undeveloped, i.e. Nescience. For the
continued existence of the individual soul as such is altogether owing to the
relation in which it stands to Nescience. The quality of being beyond the
Great one which in the first place belongs to the Undeveloped, i.e. Nescience,
is attributed to the body which is the product of Nescience, the cause and the
effect being considered as identical. Although the senses, are no less products
of Nescience, the term the ‘Undeveloped’ here refers to the body only, the
senses, having already been specially mentioned by their individual names,
and the body alone being left. Other interpreters of the two last Sūtras give a
somewhat different explanation. ¬There are, they say, two kinds Of body,
the gross one and the subtle one. The gross body is the one which is perceived;
the nature of the subtle one will be explained later on. (Ved. SO. Ill, 1, 1.)
Both these bodies together were in the simile compared to the chariot ; but
here (in the passage under discussion) only the subtle body is referred to as
the Undeveloped, since the subtle body only is capable of being denoted by
that term. And as the soul's passing through bondage and release depends on
the subtle body, the latter is said to be beyond the soul, like the things
(arthavat), i.e., just as the objects are said to be beyond the senses because
the activity of the latter depends on the objects ¬ But how ¬ we ask those
interpreters ¬ is it that the word ‛Undeveloped’ should refer to the subtle
body only, while, according to your opinion, both bodies had in the simile
been represented as a chariot, and so equally constitute part of the topic of
the chapter, and equally remain (to be mentioned in the passage under you
should rejoin that you are authorised to settle the meaning of what the text
actually mentions, but not to find fault with what is not mentioned, and that
the word avyakta which occurs in the text can denote only the subtle body,
but not the gross body which is vyakta, i.e., developed or manifest ; we
invalidate this rejoinder by remarking that the determination of the sense
depends on the circumstance of the passages interpreted constituting a
syntactical whole. For if the earlier and the later passage do not form a whole
they convey no sense, since that involves the abandonment of the subject
started and the taking up of a new subject. But syntactical unity cannot be
established unless it be on the ground of there being a want of a complementary
part of speech or sentence. If you therefore construe the connexion of the
passages without having regard to the fact that the latter passage demands as
its complement that both bodies (Which had been spoken of in the former
passage) should be understood as referred to, you destroy all syntactical unity
and so incapacitate yourselves from arriving at the true meaning of the text.
Nor must you think that the second passage occupies itself with the subtle
body only, for that reason that the latter is not easily distinguished from the
Self, while the gross body is easily so distinguished on account of its readily
perceived loath- Someness. For the passage does not by any means refer to
such a distinction ¬ as we conclude from the circumstance of there being no
verb enjoining it ¬ but has for its only subject the highest place of Viṣṇu,
which had been mentioned immediately before. For after having enumerated
a series of things in which the subsequent one is always superior to the one
preceding it, it concludes by saying that nothing is beyond the Person. ¬ We
might, however, accept the interpretation just discussed without damaging
Our general argumentation ; for whichever explanation we receive, so much
remains clear that the Kāṭhaka passage does not refer to the pradhāna.
But Śrī Madhva explains in his Brahmasūtrabhāṣyam (1-4-25) as
follows : ¬
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And (Prakṛti is Brahman only) on account of His (divine) will being called
(Prakṛti or of His being spoken of as Will, i.e., Prakṛti)
‟Let him know the Parabrahman's will to be Prakṛti and the Supreme
Brahman to be the master of the Will.” (Rv. iv.10) O Eternal One, Thy will is
variously designated as Mahamāyā, Avidya, the Decree, or Mohini that which
stupifies Prakriti and Vasana. According to this statement, it is only the will
of the Parabrahman that is spoken of as Prakriti.
‟He is will, He is the guiding thought, He is wisdom, He is bliss.” This

Śruti shows His will is essentially the Parabrahman Himself. ‟He is medita-
ting and He is meditation; He is immeasurably blessed and He is blessed-
ness.” These contradictory attributes are admissable in Him only on account
of the Parabrahman's Supreme power (Brahmaṇda Puraṇa).
Harken keenly : ¬
Five-fold meaning of Māyā
The term Māyā occurs in śruti and smṛti passages in one of the following
five meanings : (1) Parabrahman's desire (2) Parabrahman's power (3)
Parabrahman's prowess (4) Jaḍa prakṛti (5) Ignorance of Jīva. The first one
i.e. Parabrahman's desire or Icchā is also known as Mahāmāyā, avidyā,
niyatī, mohini and so on. All these expressions refer to Parabrahman's desire
in the relevant contexts. The second one is called as Māyāsakti or İśvara-
śakti and the third one is called Vaiṣṇavastejas. The fourth meaning viz. Jaḍa
Prakṛti is found in the passage ‟Māyām tu Prakṛtiam Vidyāt” etc. The fifth
one is ajñana or avidyā that pertains to Jīva. This is responsible for the
transmigration of Jīva. It is removed at the time of liberation. It is ineffective
even in the case of liberated souls. Therefore, how can it affect Parabrahman?
Besides these five meanings of Māyā, it also means Ramā in her Durgā
form. Parabrahman's desire is svarūpabhūta Māyā while Śri and jaḍaprakṛti
are bāhya māyas. These two are entirely dependent on Parabrahman. The
Māyā as understood in Advaita viz. Sadasadanirvacaniya ajñāna is nowhere
found in śruti and smṛti passages. There is absolutely no ground to accept
such ajñāna, much less to consider it as affecting Brahman. Ajñana can
never conceal svarūpajñāna of Brahman. If it can do so, then it can as well
recur to a mukta and revert him to samsāra. Therefore, such an untenable
concept has to be given up. Thus, as the Advaita concept of Māyā is
untenable, there is no question of Parabrahman being affected by a dosha
as Ajñāna.

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Bādarāyaṇa, on the other hand, (maintains) the existence (of qualification
for Brahmavidyā on the part of the gods); for there are (passages indicatory
of that).
The expression ‛on the other hand’ is meant to rebut the pūrvapakṣha. The
teacher, Bādarāyaṇa, maintains the existence of the qualification on the part
of the gods, For, although the qualification of the gods cannot be admitted
With reference to the madhu-vidyā, and similar topics of knowledge, in
which the gods themselves are implicated, still they may be qualified for the
pure knowledge of Brahman, qualification in general depending on the
presence of desire, capability, &c. Nor does the impossibility of qualification
in certain cases interfere with the presence of qualification in those Other
cases Where it is not impossible. To the case of the gods (devatās) the same
reasoning applies as to the case of men; for among men also, all are not
qualified for everything, Brāhmaṇas, for instance, not for the rājasūya-
sacrifice. And, with reference to the knowledge of Brahman, Scripture,
moreover, contains express hints notifying that the devas are qualified;
compare, for instance, (Bri. Up. 1, 4, 10), ‘Whatever Deva was awakened (so
as to know Brahman) he indeed became that; and the Same with rishis ’ (Kh.
Up. 8, 7, 2), ‘They said: Well, let us search for that Self by which, if one has
searched it out, all worlds and all desires are obtained. Thus saying, Indra
went forth from the Devas, Virocana from the Asuras.’ Similar statements
are met With in Smriti, so, for instance, in the colloquy of the Gandharva and
Yājñavalkya. ¬ Against the objection raised in the preceding Sūtra (32) we
argue as follows. Words like āditya, and so on, which denote devas, although
having reference to light and the like, yet Convey the idea of certain divine
Selfs (persons) endowed with intelligence and pre-eminent power; for they
are used in that sense in mantras and arthavāda passages. For the devas
possess, in consequence of their pre-eminent power, the capability of residing
within the light, and so on, and to assume any form they like. Thus we read
in Scripture, in the arthavāda passage explaining the words ‘ram of
Medhātithi,’ which form part of the Subrahmaṇya-formula, that ‛Indra,
having assumed the shape of a ram, carried off Medhātithi, the descendant
of kaṇva (Shadv. Br. 1, 1). And thus, smṛti says that ‘Āditya, having assumed
the shape of a man, came to Kuntī.’ Moreover, even in such substances as
earth, intelligent ruling beings must be admitted to reside, for that appears
from such scriptural passages as ‘the earth spoke,’ ‘the waters spoke,’ The
non-intelligence of light and the like, in so far as they are mere material
elements, is admitted in the case of the sun (āditya)&c, also ; but ¬ as already
remarked ¬ from the use of the words in mantras and arthavādas it appears
that there are intelligent beings of divine nature (Which animate those
material elements).
We now turn to the objection (raised above by the pūrvapakṣin) that
mantras and arthavādas, as merely sub- serving other purposes, have no
power of setting forth the personality of the devas, and remark that not the
circumstance of subordination or non-subordination to some other purpose,
but rather the presence or absence of a certain idea furnishes a reason for (our
assuming) the existence of something. This is exemplified by the case of a
person who, having set out for some other purpose, (nevertheless) forms the
conviction of the existence of leaves, grass, and the like, which he sees lying
on the road. ¬ But, the pūrvapakṣin may here object, the instance quoted by
you is not strictly analogous. In the case of the wanderer, perception, whose
objects the grass and leaves are, is active, and through it he forms the
conception of their existence. In the case of an arthavāda, on the other hand,
which, as forming a syntactical unity with the corresponding injunctory
passage, merely subserves the purpose of glorifying (the latter), it is
impossible to determine any energy having a special object of its own.
For in general any minor syntactical unity, which is included in a more
comprehensive syntactical unity conveying a certain meaning, does not
possess the power of expressing a separate meaning of its own. Thus, for
instance, we derive, from the combination of the three words constituting
the negative sentence, ‘(Do) not drink wine,’ one meaning only, i.e., a
prohibition of drinking wine, and do not derive an additional meaning, viz.,
an order to drink wine, from the combination of the last two words, ‘drink
wine.’ ¬ To this objection we reply, that the instance last quoted is not
analogous (to the matter under discussion). The words of the sentence
prohibiting the drinking of wine form only one whole, and on that account
the separate sense which any minor syntactical unity included in the bigger
sentence may possess cannot be accepted. In the case of injunction and
arthavāda, on the other hand, the words constituting the arthavāda form a
separate group of their own which refers to some accomplished thing, and
only subsequently to that, when it comes to be considered what purpose they
subserve, they enter on the function of glorifying the injunction. Let us
examine, as an illustrative example, the injunctive passage, ‘He who is
desirous of prosperity is to offer to Vāyu a white animal.’ All the words
contained in this passage are directly connected with the injunction. This is,
however, not the case with the words constituting the corresponding arthavāda
passage, ‘For Vāyu is the swiftest deity; Vāyu he approaches with his own
share; he leads him to prosperity.’ The single words of this arthavāda are not
grammatically connected with the single words of the injunction, but form a
subordinate unity or their own, which contains the praise of Vayu, and
glorify the injunction, only in so far as they give us to understand that the
action enjoined is connected with a distinguished divinity. If the matter

conveyed by the subordinate (arthavāda) passage can be known by some
other means of knowledge, the arthavāda acts as a mere anuvāda, i.e. a
statement referring to something (already known). When its contents are
contradicted by other means of knowledge it acts as a so-called guṇavāda,
i.e., a statement of a quality. Where, again, neither of the two mentioned
conditions is found, a doubt may arise whether the arthavāda is to be taken
as a guṇavāda on account of the absence of other means of knowledge,
or as an arthavāda referring to something known (i.e., an anuvāda) on account
of the absence of contradiction by other means of proof. The latter alterna-
tive is, however, to be embraced by reflecting people. ¬ The same reasoning
applies to mantras also.
There is a further reason for assuming the personality of the gods (devatas).
The Vedic injunctions, as enjoining sacrificial offerings to Indra and the other
gods, presuppose certain characteristic shapes of the individual divinities,
because without such the sacrificer could not represent Indra and the other
gods to his mind. And if the divinity were not represented to the mind it
would not be possible to make an offering to it. So, Scripture also says, ‛of
that divinity for which the offering is taken he is to think when about to say
vauṣaṭ’ (Ai. Br. 3, 8), Nor is it possible to consider the essential form (or
character) of a thing to consist in the word only; for word (denoting) and
thing (denoted) are different. He therefore who admits the authoritativeness
of the scriptural word has no right to deny that the shape of Indra, and the
other gods, is such as we understand it to be from the mantras and artha-
vādas. ¬ Moreover, itihāsas and purāṇas also ¬ because based on mantra
and arthavāda which possess authoritative power in the manner described ¬
are capable of setting forth the personality &c, of the devas. Itihāsa and
purāṇa can, besides, be considered as based on perception also. For what is
not accessible to our perception may have been within the sphere of percep-
tion of people in ancient times. Smriti also declares that Vyāsa and others
conversed with the gods face to face. A person maintaining that the people of
ancient times were no more able to converse with the gods than people are at
present, would thereby deny the (incontestable) variety of the world. He
might as well maintain that because there is at present no prince ruling over
the whole earth, there were no such princes in former times; a position by
which the scriptural injunction of the rājasūya-sacrifice would be stultified.
Or he might maintain that in former times the spheres of duty of the different
castes and āsramas were as generally unsettled as they are now, and, on that
account, declare those parts of Scripture which define those different duties
to be purposeless. It is therefore altogether unobjectionable to assume that
the men of ancient times, in consequence of their eminent religious merit,
conversed with the gods face to face. Smṛti also declares that ‘from the
reading of the Veda there results intercourse with the favourite divinity’
(Yoga Sūtra II, 44). And that Yoga does, as Smṛti declares, lead to the
acquirement of extraordinary powers, such as subtlety of body, and so on, is
a fact which cannot be set aside by a mere arbitrary denial. Scripture also
proclaims the greatness of Yoga, ‘When, as earth, water, light, heat, and ether
arise, the fivefold quality of Yoga takes place, then there is no longer
illness, Old age, or pain for him Who has obtained a body produced by the
fire of Yoga’ (Svet. Up. 2, 12). Nor have we the right to measure by our
capabilities the capability of the Ṛṣis who see the mantras and brāhmana
passages (i.e., the Veda ¬ from all this it appears that the itihāsas and purāṇas
have an adequate basis. ¬ And the conceptions of ordinary life also must not
be declared to be unfounded, if it is at all possible to accept them.
The general result is that we have the right to conceive the gods as
possessing personal existence, on the ground of mantras, arthavādas, itihāsas,
purāṇas, and ordinarily prevailing ideas. And as the gods may thus be in the
condition of having desires and so on, they must be considered as qualified
for the knowledge of Brahman. Moreover, the declarations which Scripture
makes concerning gradual emancipation I agree with this latter supposition
only.
Harken to Viṣṇutattvavinirṇaya: ¬
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The world is sometimes compared to the dream, etc. Only to bring out its
non-eternal nature, changing nature and the nature of its dependency. It is not
intended to convey its sublating nature i.e, Mithyātva. The omniscient
Parabrahman Viṣṇu knows it all the time. Therefore, it is not correct to say
that it is sublated by the knowledge. However, it is always dependent upon
the Parabrahman.
The world is called as Māyāmaya as it is created by the Prajña i.e,
knowledge of the Parabrahman. It is called as Anṛta as it is occupied by the
Parabrahman. The world is eternal as continous flow. It is never sublated by

the knowledge. The Parabrahman is called A the world is ÓÜñÜÂ™. Since the world
is entirely dependent upon the Parabrahman (i.e.,A) he is designated as
Asatya. Parabrahman is the regualtor of the reality of the real like the sun
regulating the reality of the rainbow.
Satya is the secret name of the Supreme Brahman. Pranas i.e., Caturmukhā
Brahma etc. Gods are called Satya and he is the regulator of their Satyatva.
O Lord! your will is called Mahāmāyā, Avidya, Niyati, Mohini, Prakṛti,
Vāsanā etc. by innumerable names. It is called Prakṛti as it does great
things, it is called Vasana as it creates.The Parabrahman is called A, the
knowledge pertaining to him is called Avidyā. That which is plentiful is
Māyā and his will is called Māyā as it is plentiful. The Parabrahman's will
is called by all these names. The Parabrahman is the very embodiment of his
will which is of the nature of his bliss.
Harken to Advaita concept of ÓÜñÝ¤ ñæùË«ÜÂ ¬
Advaitins talk of three levels of reality viz. ±ÝÃÜÊÜÞ¦ìPÜ (±ÝÃÜÊÜÞ¦ìPÜÊÜå…=
A¸Ý—ñÜÊÜå…, ±ÝÃÜÊÜÞ¦ìPÜ@ = ÓÜñÜÂ@) , ÊÝÂÊÜÖÜÄPÜ and ±ÜÅ£»ÝÔPÜ. The first is ÊÜááSÂÓÜñ…
and latter two are AÊÜááSÂÓÜñ… . The first is never sublated while the latter two
are sublated. The latter two i.e., ÊÝÂÊÜÖÝÄPÜ and ±ÜÅ£»ÝÔPÜ are projected by
ÊÜÞ¿Þ and AË¨ÝÂ respectively. ÊÝÂÊÜÖÝÄPÜÓÜñ… entities continue until
Brahmajñāna is obtained. As such these have a kind of seconding reality.
Pramāṇas come under this category. Hence, these can be taken as proofs in
the respective area. Hence Advaitin who utilises these Pramāṇa is entitled for
philosophical debate.
1) ®Ü®Üá aÜ ©ÌË«Üí ÓÜñ… ÊÜááSÂÊÜáÊÜááSÂí aÜ > ¿áÓÜÂ ÓÜÊÜì±ÜÅPÝÃæà| ¸Ý—ñÜñÜÌí ®ÝÔ¤
ñÜ®Üá¾SÂí ÓÜñ… ±ÝÃÜÊÜÞ¦ìPÜËá£ Xà¿áñæà >
2) AÊÜááSÂí ±Üâ®Ü¨æÌàì«Ý > ÊÜÞÁãà±Ý—PÜÊÜáË¨æãÂà±Ý—PÜí aæà£ > ñÜñÝÅ¨ÜÂÊÜá&
ÊÜáºÃÝ©PÜÊÜå… > ñÜaÜc BŸÅÖÜ¾þÝ®Ýñ… ¸Ý«ÜÊæç«ÜáÁáàì| ÖÝ®Ý©ÊÜÂÊÜÖÝÃÜ¯ÊÝìÖÜPÜñÝÌñ…
±ÝÅ£à£PÜÊÜááaÜÂñæà ÊÝÂÊÜÖÝÄPÜËá£ Xà¿áñæà > ÊÝÂÊÜÖÝÄPÜÓÜñÝ¤$ ÌaÜc ñÜ¨ÜíñÜWÜìñÜÓÜÂ

±ÜÅÊÜÞOÝ¨æà@ PÜ¥ÝíWÜñÝ E±Ü±Ü¨ÜÂñæà >
3) ©Ì£à¿áí ÍÜáQ¤ÃÜgñÝ© > ñÜñÜá¤ ±ÜÅ£à£ÓÜÊÜá¿áÊÜÞñÜÅ±ÜÄÊÜ£àì > ®Ü ±Üâ®Ü@
ÖÝ®Ý©ÊÜÂÊÜÖÝÃÜÖæà£Ä£ > ñÜ¨æàÊÜí ÓÜñæ÷$çË«ÝÂ¨ÜÊÜáºÃÝ©PÜí ËÍÜÌí ÓÜ¨Ü² Ëá¥æÂàñÜáÂaÜÂñæà >
The above concept of ÓÜñÝ¤ñæùË«ÜÂ cannot be established. It may be asked
whether it is established by a ±ÝÃÜÊÜÞ¦ìPÜ means or ÊÝÂÊÜÖÝÄPÜ means or
±ÝÅ£»ÝÔPÜ means. In the first alternative whether the ±ÝÃÜÊÜÞ¦ìPÜ means is
BñÜ¾®… i.e. ŸÅÖÜ¾®… itself or some other ±ÜÃÜÊÜÞ¦ìPÜ means . BñÜ¾®… itself cannot be
the means as it is ¯ËìÍæàÐÜ. If some other ±ÜÃÜÊÜÞ¦ìPÜ means is envisaged,
then, the very doctrine of advaita will collapse. The means to establish
ÓÜñÝ¤ñæùË«ÜÂ cannot be ÊÝÂÊÜÖÝÄPÜ or ±ÝÅ£»ÝÔPÜ since these levels are not yet
established.
ÓÜñæ÷$çË«ÜÂí aÜ ÊÜÞ®æà®Ü Ô¨æœ $Âàñ… Pæà®æà£ ±ÜêaÜf$Âñæà >
ñÜÓÝÂ±ÜâÂPÜ¤±ÜÅPÝÃæà| ®æçÊÜ Ô©œ@ PÜ¥ÜíaÜ®Ü >
ÓÜñæ÷$çË«ÜÂí Qí ±ÜÃÜÊÜÞ¥ÜìÓÜñÝ ÊÝ ÊÝÂÊÜÖÝÄPÜÓÜñÝ ÊÝ ±ÝÅ£»ÝÔPÜÓÜñÝ ÓÝ«ÜÂñæà > B¨æÂà
QÊÜÞñæ¾àñÜÃæà| EñÜ BñÜ¾®Ý > ®Ü ñÝÊÜñ… ±ÜÃÜÊÜÞ¥ÜìÓÜñÝ Bñæ¾àñÜÃæà| ¨æÌ $çñÝ±Üñæ¤à@ >
®Ý±ÝÂñÜ¾®æçÊÜ > ñÜÓÜÂ ¯ËìÍæàÐÜÓÜÂ ÓÝ«ÜPÜñÝÁãàWÝñ… > ÊÝÂÊÜÖÝÄPÜ±ÝÅ£»ÝÔPÜÁãàÓÜá¤
ÓÜÌÃÜã±ÜÊæáàÊÜ A¨ÜÂ² ®Ü Ô¨ÜœÊÜå… >
The claim of advaita that the ÊÝÂÊÜÖÝÄPÜ and ±ÝÅ£»ÝÔPÜ levels are of the
nature of ÓÜ¨ÜÓÜ©ÌÆPÜÒ is also not sustainable.. Here again the same question
arises whether this concept is established by ÓÜñ… ±ÜÅÊÜÞ|, AÓÜñ… ±ÜÅÊÜÞ| or
ÓÜ¨ÜÓÜ©ÌÆPÜÒ|±ÜÅÊÜÞ|. The first alternative is not suitable to advaitin itself. The
second and the third are not acceptable to us. Moreover, ÓÜ¨æÌ $çÆPÜÒ|Â results in
AÓÜñ… and it is already stated AÓÜñ… cannot be the means to prove anything.
AÓÜ¨æÌ $çÆPÜÒ|Â results in ÓÜñ… and the concept of Ëá¥ÝÂñÜÌ collapses etc etc etc.
Harken to Advaita concept of ÓÜñÝ¤ñæùË«ÜÂ
Advaitins talk of three levels of reality i.e Pāramārtika, Vyāvaharikā and
Prātibhāsika. The first Pāramārtika is Mukhyasat and the latter two

Vyāvahārikā and Prātibhāsika are Amukhyasat. The first is never sublated
while the latter two are sublated. The latter two, Vyāvahārikā and Prātibhasika
are subjected by Māyā and Avidya respectively. Vyaavahaarikasat entities
continue until Brahmajñāna is obtained. As such these have a kind of
secondary reality. Pramāṇas come under this category. Hence, these can be
taken as proofs in the respective area. Hence Advaitins who utilizes these
Pramāṇas are entitled for philosophical debate. These three kinds of argu-
ments are the strongest bedrock of the magnificent edifice of Śrī Śaṅkara's
Advaita doctrine.
Harken to Brahmasūtrabhāṣya (2-1-14) of Śrī Śaṅkaracārya :-
¬ PÜ¥Üí aÝ®Üêñæà®Ü ÊæãàûÜÍÝÓæ÷à| ±ÜÅ£±Ý©ñÜÓÝÂñæ¾ $çPÜñÜÌÓÜÂ ÓÜñÜÂñÜÌÊÜáá±Ü±Ü¨æÂàñæà£.
AñæãÅàaÜÂñæà ¬ ®æçÐÜ ¨æãàÐÜ@, ÓÜÊÜìÊÜÂÊÜÖÝÃÝOÝÊæáàÊÜ ±ÝÅWÜº†ÖÝ¾ñÜ¾ñÝËþÝ®ÝñÜÕñÜÂñæãÌà±Ü&
±Üñæ¤à@, ÓÜÌ±Ü°ÊÜÂÊÜÖÝÃÜÓæÂàÊÜ ±ÝÅPÜø¸æãà«Ýñ…; ¿ÞÊÜ©œ ®Ü ÓÜñÝÂñæ¾ $çPÜñÜÌ±ÜÅ£±Ü£¤ÓÝ¤ÊÜñÜ³ÅÊÜÞ|±ÜÅÊæáà
¿á´ÜÆÆûÜOæàÐÜá ËPÝÃæàÐÜÌ®ÜêñÜñÜÌŸá©œ®Üì PÜÓÜÂb¨ÜáñÜ³¨ÜÂñæà; CñÝÂ©PÜÊÜå….
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`puO"u `v, V"_" ò_"r T"ø@¡pZ V"øÏ"pOX"v@¡O\" c"pS"@u¡ T"t\"ê _"V" \Y"\"`pZ W"r _"OY" `pu _"@¡O"u `v $ G"V"
O"@¡ _"OY" ìpOX"v@¡O\" T"ø{O"T"{f" S"`rz `puO"r O"V"O"@¡ T"øX"pNp, T"øX"uY" ìpvZ U¡“á¡T" {\"@¡pZpuëX"uë
{@¡_"r@¡pu W"r {X"PY"pO\" V"s{« S"`rë `puO"r $ _\"pW"p{\"@¡ V"øÏ"pOX"O"p@¡p OY"pBp@¡Z ì{\"üp_"u _"V"
T"øpNpr {\"@¡pZpuëX"uë `r ‘X"vë X"uZp’ ò_" T"ø@¡pZ ìpOX"W"p\" ìpvZ ìpOX"rY"W"p\"@¡pu T"øpÊ" `puO"u `vë,
ò_"{“ï V"øÏ"pOX"O\" c"pS"_"u T"t\"ê “pv{@¡@¡ ìpvZ \"v{Q@¡ _"V" \Y"\"`pZ íT"T"ß" `puO"u `v $ G"v_"u
_\"T"nX"uë {W"ß"-{W"ß" ìS"u@¡ T"ø@¡pZ@u¡ T"QpP"pu|@¡” QuA"S"u\"p“u _"pR"pZNp _"sÊ" T"sà^"@¡pu G"pBpS"u_"u T"t\"ê
T"øOY"b"á¡T"_"u X"pS"p `lìp {S"[ðE"O" `r {\"c"pS" `puO"p `v $’’
And if the doctrine of release is untrue, how can we maintain the truth of
the absolute unity of the Self, which forms an item of that doctrine?
These objections, we reply, do not damage our position because the entire
complex of phenomenal existence is considered as true as long as the

knowledge of Brahman being the Self of all has not arisen; just as the
phantoms of a dream are considered to be true until the sleeper wakes. For as
long as a person has not reached the true knowledge of the unity of the Self,
so long it does not enter his mind that the world of effects with its means and
objects of right knowledge and its results of actions is untrue; (As long as the
'vyavahāra' presents itself to our mind, we might feel inclined to assume in
Brahman an element of manifoldness whereby to account for the vyavahāra;
but as soon as we arrive at true knowledge, the vyavahāra vanishes, and there
remains no longer any reason for qualifying in any way the absolute unity of
Brahman.)
_"f"pe"v{\"RY" @¡p {L>[NL>X"S"pQ -
_"f"p _"f"pu W"p\"# _"O"o + O"“o -J>pT"o _"u V"S"O"p `v $ ò_"@u¡ ðpp[VQ@¡ ìP"ê `v – {\"üX"pS"O"p,
`puS"u @¡p W"p\", ì[_O"O\", \"p_O"{\"@¡, ì[_O"O\", duÎ>O"p, íf"X"O"p ìp{Q $
ðpŠ¡Z \"uQpSO" QðpêS" X"uë O"rS" T"ø@¡pZ @¡” _"f"pìpuë @¡pu X"pSY"O"p Qr Bpòê `v $ (1) T"øp{O"W"p{_"@¡
_"f"p (2) \Y"p\"`pqZ@¡ _"f"p ìpvZ (3) T"pZX"p{P"ê@¡ _"f"p
(1) T"øp{O"W"p{_"@¡ _"f"p – í_"u @¡Ò"u `vë G"pu T"øO"r{O" @u¡ _"X"Y" O"pu `X"uë _"OY" T"øO"rO" `puO"r
`v T"ZSO"s í_"@¡p Y"P"pP"ê c"pS" `puS"u T"Z í_"@¡p V"pR" `pu G"pO"p `v $ G"v_"u Z__"r X"uë _"pyT" @¡”
T"øO"r{O" Y"p _"rT"r X"uë E"pyQr @¡” T"øO"r{O" $ `X" ìSR"@¡pZ @u¡ @¡pZNp Zp_O"u X"uë T"L>r `lòê Z__"r @¡pu
_"T"ê _"X"H" “uO"u `vë, T"ZSO"s G"v_"u `r T"ø@¡pðp `puO"p `v Z__"r X"uë T"øp{O"W"p{_"@¡ _"T"êc"pS" @¡p S"pðp
`pu G"pO"p `v, Z__"r ìT"S"u _\"á¡T" X"uë [_P"O" `pu G"pO"r `v $ {@¡_"r T"QpP"ê X"uë (Z__"r X"uë) ìSY"
T"QpP"ê (_"T"ê) @¡” @¡pÚT"{S"@¡ _"f"p V"p{R"O" `puS"u _"u T"t\"ê {G"O"S"u _"X"Y" O"@¡ {\"üX"pS" ZÒ"r
`v, í_"u \"uQpSO" X"uë T"øp{O"W"p{_"@¡ _"f"p @¡Ò"u `vë $ _"rT"r X"uë E"pyQr @¡” T"øO"r{O" W"r \"_O"sO"# ïu_"r
`r T"øp{O"W"p{_"@¡ _"f"p `v G"pu Y"P"pP"ê c"pS" @u¡ _"pP" _\"O"# _"X"pÊ" `pu G"pO"r `v $
(2) \Y"p\"`pqZ@¡ _"f"p – ò_"@u¡ ìSO"BpêO" ïu_"u {\"^"Y" ìpO"u `vë G"pu \Y"\"`pZ @u¡ _"X"Y" _"O"o
T"øO"rO" `puO"u `vë $ T"øOY"b" á¡T" _"u QuA"S"u T"Z íS"@¡” _"f"p @¡p {S"^"uR" S"`rë {@¡Y"p G"p _"@¡O"p
{@¡SO"s V"øÏ"c"pS" `puS"u T"Z ò_"@¡p V"pR" `pu G"pO"p `v $ G"v_"u \"uQpSO" X"uë G"BpO"o {X"PY"p `v T"ZSO"s
T"øOY"b" á¡T" X"uë \"` _"OY" T"øO"rO" `puO"p `v $ dr ðpŠ¡ZpE"pY"ê @u¡ ìS"s_"pZ ‘‘G"BpO"o ï@¡pSO"O"#’’
_"OY" S" `pu@¡Z @u¡\"“ \Y"\"`pZ X"uë _"OY" `puO"p `v (V"ø._"t.ðpp.W"p. 2.1.4) $ ìO"# G"BpO"o
\Y"p\"`qZ@¡ _"f"p \"p“p X"pS"p G"pïBpp $ T"øp{O"W"p{_"@¡ _"f"p @¡” ìT"ub"p ì{R"@¡ “XV"u _"X"Y"
O"@¡ ZÒ"p `v $ Y"` T"øp{O"W"p{_"@¡ _"f"p @¡” ìT"ub"p ò_"@¡p ì{R"@¡ _P"pY"r `v, {@¡SO"s ò_"u T"tNpê
á¡T" _"u _"OY" S"`rë @¡`p G"p _"@¡O"p $ T"ZX"O"f\" V"øÏ" @¡pu G"pS" “uS"u T"Z _"X"_O" G"BpO"o ìpvZ
í_"X"uë [_P"O" _"W"r T"QpP"pu| @¡p {X"PY"pO\" _\"O"# {_"« `pu G"pO"p `v $
(3) T"pZX"p{P"ê@¡ _"f"p - \"uQpSO" QðpêS" @u¡ ì{W"X"O" X"uë Y"` T"tNpê _"OY" ìpvZ ðppð\"O" `v $
ò_"@¡p ì[_O"O\" W"tO", W"{\"^Y"O", ìpvZ \"O"êX"pS" O"rS"puë @¡p“puë X"uë {\"üX"pS" ZÒ"p `v $ G"BpO"o
W"pv{O"@¡ T"QpP"pu| @¡” _"f"p {\"“b"Np `v $ \"u ð\"puW"p\" `vë ìP"pêO"o ìpG" `vë ìpvZ @¡“ ZùëBpu $ ìO"#
b"NpW"ŒlZ `vë, ì{S"OY" `vë $ òS"@¡” _"f"p \Y"p\"`pqZ@¡ `v T"pZX"p{P"ê@¡ S"`rë $ ò_"@u¡ ì{O"qZ˜¡
V"øÏ" O"rS"puë @¡p“puë X"uë ì\"[_P"O" ZÒ"p `v $ \"` {e"@¡p“pO"rO" ìpvZ ì@¡“ `v $ ï@¡X"pe" V"øÏ"
@¡” `r T"pZX"p{P"ê@¡ _"f"p `v – V"øÏ" _"OY"z G"Bp[SX"PY"p G"r\"pu V"øÏ"v\" S"pT"Z# ’’$
ì{R"@¡pZr
ì{R"@¡pZrS"o ({\".) ðpVQ ì{R"@¡pZ X"uë ò{S" T"øOY"Y" “BpS"u _"u {S"^T"ß" `puO"p `v $ ò_"@u¡
ðpp[VQ@¡ ìP"ê `vë – ì{R"@¡pZY"s˜¡, Y"puBY", íT"Y"s˜¡ T"pe", b"X"O"p ZA"S"u \"p“p,
_\"O\"p{R"@¡pZr $
\"uQpSO" X"uë ìS"sV"SR"E"O"sÍ>Y" – ì{R"@¡pZr, {\"^"Y", _"XV"SR" ìpvZ T"øY"puG"S" X"uë Y"` T"øP"X"
T"qZBp{NpO" `v $ ì{R"@¡pZr @¡p ìP"ê `v – ðpp® ìP"\"p BpøSP" @u¡ ìRY"Y"S" @u¡ {“ï ìT"u{b"O"
Y"puBY"O"p _"u _"XT"ß" \Y"{˜¡ $ \"uQpSO" {\"üp @¡p ì{R"@¡pZr `puS"u @u¡ {“ï Y"` ìp\"ðY" `v {\"
X"S"s^Y" _"\"êT"øP"Np T"øX"pO"p `pu $ G"pu T"sà^" \"uQpuë ìpvZ \"uQpŒpuë @¡p {\"{R"\"O"o ìRY"Y"S" @¡Z _"XT"tNpê
\"uQpP"ê @¡p c"pS" T"øpÊ" @¡Z “uO"p `v O"P"p ò_" G"SX" ìpvZ T"t\"êG"SX" X"uë, @¡pXY" ï\"z {S"{^"« @¡X"pu|
@¡p OY"pBp @¡ZO"u `lï {S"OY", S"v{X"{f"@¡ @¡X"ê, T"øpY"[ðE"f" ìpvZ íT"p_"S"p @u¡ ŸpZp {E"O" @¡pu
{S"O"pSO" {S"X"ê“ V"S"p “uO"p `v, ïu_"p _"pR"S"-E"O"sÍ>Y"-_"XT"ß" T"øX"pO"p T"sà^" `r \"uQpSO" ìRY"Y"S"
@¡p ì{R"@¡pZr `puO"p `v $ (1) {S"OY"p{S"OY"\"_O"s{\"\"u@¡, (2) ò`pX"se"U¡“W"puBp{\"ZpBp, (3)
ðpX"QX"p{QÍ>@¡_"XT"{f" (4) X"sX"sb"O\" – Y"u _"pR"S" – E"O"sÍ>Y" `vë $

1) ï@¡X"pe" V"øÏ" `r {S"OY" \"_O"s `v í_"_"u {W"ß" _"X"Bpø T"QpP"ê ì{S"OY" `v; ò_" T"ø@¡pZ @¡p
{\"\"uE"S"pOX"@¡ {S"ðE"Y" `r, ‘‘{S"OY"p{S"OY"\"_O"s{\"\"u@¡’’
2) G"v_"u ò_" _"z_"pZ @u¡ W"puBY" T"QpP"ê – X"p“p, E"SQS", ®r ìp{Q @¡X"êG"SX" `puS"u _"u
ì{S"OY" `vë \"v_"u `r T"Z“pu@¡-_\"Bpê“pu@¡ @u¡ {\"^"Y"puë @u¡ W"puBp W"r ì{S"OY" `v; ò_" ì{S"OY" @u¡
ìpR"pZ T"Z QpuS"puë @u¡ W"puBp-{\"^"Y"puë _"u ìOY"SO" \"vZpBY" `puS"p Qm_"Zp _"pR"S" `v $
3) ðpX"- d\"Np ìpvZ {S"{QRY"p_"S" _"u {W"ß" _"u X"S" @¡p {S"Bpø` $
QX"- E"b"s, dpue"p{Q ò[SçY"puë @¡pu ìT"S"u-ìT"S"u {\"^"Y"puë _"u T"øOY"p\"{O"êO" @¡ZS"p $
íT"Z{O" - _"pz_"pqZ@¡ {\"^"Y"puë _"u T"øOY"p\"{O"êO" ò[SçY"puë @¡pu íS"@u¡ {\"^"Y"puuë @¡” ìpuZ T"sS"# G"pS"u
_"u Zpu@¡S"p $
{O"{O"b"p- _"Qrê-BpX"rê, X"pS"-ìT"X"pS", _"sA"-Ql#A" _"u `puS"u \"p“u @¡Í>puë @¡pu _"`S" @¡ZS"u @¡”
b"X"O"p $
_"X"pR"pS" – V"på _"pz_"pqZ@¡ {\"^"Y"puë _"u {S"Bpw`rO" X"S" @¡pu d\"Np, X"S"S" ìpvZ {S"{QRY"p_"S"
ìp{Q ŸpZp ï@¡pBpø @¡ZS"p `r _"X"pR"pS" - _"X"p{R" `v $
d«p – Bpsà _"u ìR"rO"- T"M>u Bpï \"uQpSO" \"E"S"puë X"uë {\"ð\"p_" `r d«p `v $
4) X"sX"sb"O\" – X"pub" T"øp{Ê" @¡” T"øV"“ ìp@¡p•p $
í˜¡ _"pR"S"- E"O"sÍ>Y" _"u _"XT"ß" T"øX"pO"p `r \"uQpSO" – ìRY"pOX" {\"üp - @¡p ì{R"@¡pZr
`v $ G"v_"p {@¡ ‘ðppSO"pu QpSO" íT"ZO"[_O"{O"b"s# _"X"p{Ò"pu W"tO\"p&&OX"SY"u\"pOX"pS"z T"ðY"{O"’ Y"`
d{O" @¡p í¯pu^" `v $
X"`p\"p×Y"
X"`p\"p×Y" ðpVQ Qpu ðpVQpuë _"u {X"“@¡Z V"S"p `v - X"`p+\"p×Y" $ X"`p ({\") X"Ò"o ðpVQ
@¡p _"X"p_" X"uë ìpO\" `puS"u _"u X"`pá¡T" `pu G"pO"p `v $ ò_"@¡p ìP"ê `v - ìOY"SO", V"`lO"
ì{R"@¡ $ X"`p\"p×Y" (S") X"`QP"êT"ø@¡pðp@¡ \"p×Y" `v $ ‘‘ì`z V"øÏ"p[_X"’’, ‘‘O"f\"X"{_"’’
ìp{Q ìT"{S"^"Qo \"p×Y" X"`p\"p×Y" `vë $

X"`p\"p×Y"{\"\"ZNp BpøSP" X"uë BY"pZ` X"`p\"p×Y" í«wO" `vë -
(1) O"f\"X"{_" (F>. íT" 6.8.7)
(2) ì`z V"øÏ"p[_X" $ (V"w`.íT". 1.4.10)
(3) ìY"X"pOX"p V"øÏ" $ (X"p. íT" 1.1)
(4) ï^" O" ìpOX"pSO"Y"pêXY"X"wO"# (V"wT".íT". 3.7.3)
(5) _" Y"ðE"pY"z T"sà^"u Y"ðE"p_"p\"p{QOY"u _" ï@¡# $ (O"v. íT" 3.10.4)
(6) T"øc"p T"ø{O"Î>p T"øc"pS"z V"øÏ" $ (ïuO".íT" 5.3)
(7) {\"c"pS"X"pS"zQ V"øÏ" $ (ïuO".íT". 5.3)
(8) _"OY"z c"pS"X"S"SO"z V"øÏ" $ (O"v. íT". 2.11)
(9) _" ï\"X"u\" T"sà^"pu V"øÏ" $ (ïuO".íT". 3.13)
(10) _"\"| A"[Ú\"Qz V"øÏ" $ (F>p.íT". 3.19.1)
(11) ï@¡X"u\"p{ŸO"rY"X"o $ (F>p.íT". 6.2.1)
\"uQpSO" -T"ZXT"Zp X"uë {S"X"n E"pZ X"`p\"p×Y"puë @¡pu ìOY"SO" X"`f\"T"tNpê X"pS"p BpY"p `v -
(1) T"øc"pS"z V"øÏ" $ (ïuO".íT".5.1)
(2) ì`z V"øÏ"p[_X" $ (V"w`.íT". 1.4.10)
(3) ìY"X"pOX"p V"øÏ" $ (X"p.íT" 2)
(4) O"f\"X"{_" $ (F>p.íT". 6.8.7)
X"`p\"p×Y"puë @¡p \"NY"ê{\"^"Y" V"øÏ" @u¡ _\"á¡T" ï\"z ìŸvO" @¡p T"ø{O"T"pQS" @¡ZS"p `v $
‘‘O"f\"X"{_"’’ X"`p\"p×Y" \"_O"sO"# íT"Quðp \"p×Y" `v $ F>pSQpuBY"puT"{S"^"Qo X"uë X"`{^"ê í©p“@¡ S"u
ìT"S"u T"se" ð\"uO"@u¡O"s @¡pu ò_" X"`p\"p×Y" @¡p íT"Quðp S"pv V"pZ {@¡Y"p `v $ Y"` ïu_"p íT"Quðp \"p×Y"
`v G"pu ï@¡ Bpsà ŸpZp ì{R"@¡pZr T"øX"pO"p @¡pu íT"Quðp á¡T" X"uë {QY"p G"pO"p `v $ ìŸvO" \"uQpSO" X"uë
‘‘O"f\"X"o’’ ò_" \"p×Y" @¡pu O"O"o ìpvZ O\"z òS" QpuS"puë T"Qpuë ŸpZp {W"ß" ìP"ê @¡p V"puR"@¡ S" X"pS"@¡Z
ìA"NL> E"vO"SY" @¡p V"puR"@¡ X"pS"p `v {G"_"@u¡ U¡“_\"á¡T" G"r\" @¡pu ìA"NL> E"vO"SY"_\"á¡T" V"øÏ"
@u¡ _"pP" ï@¡pOX"O"p @¡p V"puR" `puO"p `v $ Y"`r V"puR" ‘‘ì`z V"øÏ"p[_X"- X"vë V"øÏ" `my’’ ò_" ìS"sW"t{O"
X"uë T"qZNpO" `puO"p `v $ ò_"@¡p O"pOT"Y"ê Y"` `v {@¡ G"V" O"f\"X"{_" Bpsà @u¡ ŸpZp íT"{QÍ> ò_" \"p×Y"
_"u {ðp^Y" @¡pu ìA"NL>pP"ê @¡p V"puR" `pu G"pO"p `v O"V" {\"\"u@¡ \"vZpBY"p{Q _"pR"S"E"O"sÍ>Y" _"XT"ß"
í_" ì{R"@¡pZr {ðp^Y" @u¡ {S"X"ê“ ìSO"#@¡ZNp X"uë ‘‘ì`z V"øÏ"p[_X" - X"vë V"øÏ" `my’’ ò_"@¡”
ìS"sW"t{O" `puO"r `v $ O"QlT"ZpSO" \"` ‘‘T"øc"pS"z V"øÏ"- T"øc"pS" `r V"øÏ" `v’’ ò_" T"ø@¡pZ ìpOX"p @u¡
_\"á¡T" @¡pu G"pS"O"p `v $ ìpOX"p @¡pvS" `v ? ò_" T"øðS" @¡p íf"Z QuO"u `lï ïuO"ZuY" h¡{^" @¡Ò"u `vë
{@¡, G"pu âQY" ìpvZ X"S" `v ìpvZ Y"` _"zc"S", ìc"pS", {\"c"pS", T"øc"pS", X"uR"p, ª{Í>, R"w{O",
X"{O", X"S"r^"p, G"t{O", _X"w{O", _"z@¡ÚT", @ø¡O"s, ì_"s, @¡pX" ìpvZ \"ðp Y"u _"V" T"øc"pS" @u¡ `r S"pX"
`vz $ Y"`r ìpOX"p `v, Y"`r V"øÏ" `v $ U¡“_\"á¡T" _"pR"@¡ Y"` G"pS" “uO"p `v {@¡ Y"` _"V" @s¡F>
V"øÏ" `v, Y"` ìpOX"p `r V"øÏ" `v ‘‘_"\"| åuO"Qo V"øÏ"p&Y"X"pOX"p V"øÏ"p’’ $
{\"\"f"ê
{\"\"f"ê (T"s.) {\" + \"wO"o R"pO"s X"uë C"I"o T"øOY"Y" “BppS"u _"u {S"^T"ß" `puO"p `v $ ò_"@u¡ ðpp[VQ@¡
ìP"ê `vë - E"È¡Z, T"øOY"p\"O"êS", S"wOY" ìp{Q $ {\"\"f"ê\"pQ ìŸvO" \"uQp[SO"Y"puë @¡p X"`f\"T"tNpê
{_"«pSO" `v -
O"f\"O"pu&SY"P"pW"p\"# T"qZNppX"#, ìO"f\"O"pu&SY"P"W"p\"pu {\"\"O"ê# $
\"uQpSO"_"pZ@¡pZ S"u T"qZNppX" @u¡ _P"pS" T"Z {\"@¡pZ ðpVQ @¡p T"øY"puBp {@¡Y"p `v -
_"O"f\"O"pu&SY"P"p T"øP"p {\"@¡pZ òOY"sQrqZO"# $
ìO"f\"O"pu&SY"P"p T"øP"p {\"\"O"ê òOY"sQrqZO"# $$ - \"u._"p. 21
ìT"S"u X"t“ _\"á¡T" @¡p T"qZOY"pBp @¡Z@u¡ ìSY" á¡T" @¡pu Bpø`Np @¡ZS"p T"qZNppX" ìP"\"p
{\"@¡pZ @¡`p G"pO"p `v $ G"v_"u QmR" @¡p Q`r V"S" G"pS"p T"qZNppX" ({\"@¡pZ) `v $ ìT"S"u X"t“
á¡T"¡@¡pu {V"S"p F>puL>u ìSY" \"_O"s @¡” {X"PY"pT"øO"r{O" {\"\"f"ê @¡`“pO"p `v $ G"v_"u Zƒ"s X"uë _"T"ê @¡”
T"øO"r{O" `puS"p {\"\"f"ê `v $ QmR" @¡p Q`r á¡T" X"uë T"qZ\"{O"êO" `puS"p T"qZNppX" Y"p {\"@¡pZ `v ×Y"puë{@¡
Q`r V"S"uS" @u¡ V"pQ í_"u T"sS"# QmR" @u¡ á¡T" X"uë V"S"pS"p ì_"XW"\" `v $ ìT"S"u á¡T" @¡p OY"pBp @¡Z@u¡
`r QmR" Q`r V"S"O"p `v $ Y"`r T"ø{@ø¡Y"p T"qZNppX" Y"p {\"@¡pZ @¡`r G"pO"r `v $ Z__"r X"uë _"T"ê @¡”
T"øO"r{O" `puS"p, _"rT"r X"uë E"pyQr @¡” W"øp[SO" `puS"p {\"\"f"ê `v, ×Y"puë{@¡ òS" QpuS"puë _P"pS"puë T"Z Z__"r
ï\"z _"rT"r ìT"S"u _\"á¡T" @¡p T"øqZOY"pBp {@¡ï {V"S"p `r ìSY" á¡T" @¡pu Bpø`Np @¡Z “uO"r `vë $
Y"ü{T" Z__"r X"uë _"T"ê ìpvZ _"rT"r X"uë E"pyQr @¡p á¡T" W"øp[SO" `r `vë, {U¡Z W"r ò_"@u¡ b"{Np@¡ á¡T"
ï\"z ì[_O"O\" @¡p {S"^"uR" O"pu S"`rë {@¡Y"p G"p _"@¡O"p $ ò_"r T"ø@¡pZ E"ZpE"Z á¡T" _"XT"tNpê T"øT"ú"
ðps«E"vO"SY"_\"á¡T" T"ZX"V"øÏ" @¡p {\"\"f"ê `v, T"qZNppX" S"`rë ×Y"puë{@¡ _"OY"\"_O"s V"øÏ" X"uë T"øT"ú"
@¡” T"øO"r{O" \"_O"sO"# {X"PY"p `v $
ïu_"p X"pS"p G"pO"p `v {@¡ T"qZNppX"\"pQ {\"\"f"ê\"pQ @¡” T"tNpê W"t{X" `v $ ì{R"@¡pZr @¡”
T"qZNppX"\"pQ X"uë \Y"\"[_P"{O" @u¡ V"pQ {\"\"f"ê\"pQ _\"W"p\"O"# ìp G"pO"p `v -
{\"\"O"ê\"pQ_Y" {` T"t\"êW"t{X"\"uêQpSO"\"pQu T"qZNppX"\"pQ# $
\Y"\"[_P"O"u&[_X"S"o T"qZNppX"\"pQu _\"Y"z _"X"pY"p{O" {\"\"O"ê\"pQ# $$ - _"•u.ðpp.(2.69)
ìRY"p_"
ìRY"p_" ðpVQ ì{R" íT"_"Bpê ì_"o R"pO"s X"uë C"I"o T"øOY"Y" “BppS"u _"u {S"^T"ß" `puO"p `v $ ò_"@u¡
ðpp[VQ@¡ ìP"ê `vë – {X"PY"p c"pS", W"øpSO" c"pS" Y"p T"øO"r{O", G"v_"u Z__"r X"uë _"pyT" ìpvZ _"rT"r X"uë
E"pyQr @¡p W"øX" `puS"p $ ìO"# {X"PY"p, W"tO" c"pS", W"øX" ìp{Q ò_"@u¡ T"Y"pêY" `vë $
ìŸvO" \"uQpSO" X"uë \"_O"s X"uë ì\"_O"s @¡” T"øO"r{O" @u¡ {“ï ìRY"pZpuT", {\"T"Y"êY", ìRY"p_", W"øX"
(W"øp[SO") ìp{Q ðpVQpuë @¡p T"øY"puBp {@¡Y"p G"pO"p `v $ ðpŠ¡ZpE"pY"ê S"u ìRY"p_" ðpVQ @¡p T"øY"puBp
{@¡Y"p `v $ íS"@u¡ ìS"s_"pZ ìO"O"o X"uë O"¨l{« @¡p `puS"p ìRY"p_" `v (ìRY"p_"pu S"pX" ìO"-
[_X"z_O"¨l{«qZ{O" – V"ø.¾t.ðpp.W"p. 1.1.1) $ G"v_"u Zƒ"s X"uë _"T"êO\" @¡” T"øO"r{O" $ dr ðpŠ¡ZE"pY"ê
S"u ò_"u {\"ðpu^" á¡T" _"u T"qZW"p{^"O" @¡ZO"u `lï @¡`p {@¡ T"t\"êªÍ> @¡p Qm_"Zu _P"“ T"Z _X"w{O" á¡T"
X"uë ì\"W"p{_"O" `puS"p `r ìRY"p_" `v (_X"w{O"á¡T"# T"Ze" T"t\"êªÍ>p\"W"p_"# - \"`r ) $ @¡puòê \Y"{˜¡
Zp{e" @u¡ _"X"Y" ìSR"@¡pZ @u¡ @¡pZNp Zp_O"u X"uë T"L>r `lòê Z__"r @¡pu _"pyT" _"X"H" “uO"p `v $ Z__"r
@u¡ ìp@¡pZ-T"ø@¡pZ X"uë _"T"ê @¡p _"pªðY" QuA"@¡Z \"` í_"X"uë _"T"êO\" @¡p ìpZpuT" @¡Z “uO"p `v $ Y"`py
Y"` RY"pO"\Y" `v {@¡ ï@¡ T"QpP"ê @¡p G"pu ìpZpuT" {@¡Y"p G"pO"p `v, \"` T"t\"êªÍ> `puO"p `v $ T"t\"êªÍ>O"p
@u¡ @¡pZNp `r \"O"êX"pS" T"QpP"ê X"uë ìpZpuT" _"XW"\" `v $ T"ZSO"s ò_" ìpZpuT"Np @¡” T"ø{@ø¡Y"p X"uë
T"t\"êª{Í> T"QpP"ê @¡” íT"_"[_P"{O" ìp\"ðY"@¡ S"`rë `v $ í_"@¡” _X"w{O" `r T"Y"pêÊ" `v $ _X"w{O" @u¡
@¡pZNp T"t\"ê@¡p“ X"uë T"QpP"ê @u¡ _"pP" _"XT"@ê¡ `puS"u _"u íOT"ß" O"P"p {E"f" X"uë {\"üX"pS" _"z_@¡pZ
`vë $ Y"u _"z_@¡pZ `r _"pªðY" ìp{Q @u¡ @¡pZNp í¨l« `pu@¡Z ï@¡ T"QpP"ê X"uë Qm_"Zu T"QpP"ê @¡pu
ìpZpu{T"O" @¡Z QuO"u `vë {G"_"@u¡ T"qZNppX"_\"á¡T" T"QpP"ê Y"p í_"@u¡ R"X"pu| @¡” O"çmT" X"uë T"øO"r{O" S"
`pu@¡Z ìO"çmT" X"uë T"øO"r{O" `puS"u “BpO"r `v $ ò_"u `r ìRY"p_" Y"p ìRY"pZpuT" @¡`p G"pO"p `v $
ì{\"üp
ì{\"üp (®r) ðpVQ {\"Qo R"pO"s + ×Y"T"o , (S".O".) _"u {S"^T"ß" `puO"p `v $ ò_"@u¡ ðpp[VQ@¡
ìP"ê `vë - ìc"pS"O"p, X"tA"êO"p, {ðpb"p @¡p ìW"p\" ìP"pêO"o ìpRY"p[OX"@¡ ìc"pS" $
\"uQpSO" X"uë ì{\"üp T"ZX"uð\"Z{dO", ì\Y"˜¡ ðpVQ ŸpZp {S"{QêÍ>, ì{\"üp[OX"@¡p, X"pY"pX"Y"r
ðp{˜¡ `v -
ì{\"üp[OX"@¡p V"rG"ðp{˜¡Z\Y"˜¡ðpVQ{S"QuêðY"pT"ZX"uð\"ZpdY"p X"pY"pX"Y"r $
X"`p_"s^"s{Ê"# Y"_Y"pz _\"á¡T"T"ø{O"V"puR"ZZ{Ò"p# ðpuZO"u _"z_"pqZNppu G"r\"p# $$ ò{O" $$
V"ø0_"t0 ðpp.W"p 1.4.3
ì{\"üp ì\Y"˜¡S"pX"nr `v, T"ZX"uð\"Z @¡” ðp˜¡” `v, ìS"p{Q ì{\"üp `v, {e"BpsNpp[OX"@¡p-
_"f\", ZG"_"o O"X"puX"Y"r `v, _"sR"rG"S" @¡pY"ê @u¡ ŸpZp ò_"@¡p ìS"sX"pS" @¡ZO"u `vë $ Y"` X"pY"p `v
{G"_"_"u _"X"_O" G"BpO"o íOT"ß" `puO"p `v -
ì\Y"˜¡S"pX"nr T"ZX"uðpðp{˜¡ZS"pü{\"üp {e"BpsNpp[OX"@¡p Y"p $
@¡pY"pêS"sX"uY"p _"s{R"Y"v\" X"pY"p Y"Y"p G"BpO"o _"\"ê{X"Qz T"ø_"tY"O"u $$ - {\"\"u@¡E"tL>pX"{Np 110
ì{\"üp Y"p ìc"pS" ì{S"\"êE"S"rY" `v $ _"O"o ìP"\"p ì_"O"o á¡T" X"uë Y"` ì\"NpêS"rY" `v $
ìc"pS" @¡” _"f"p Quðp, @¡p“ ìp{Q X"uë T"qZ[EF>ß" `puO"r `v, Y"` T"pZX"p{P"ê@¡ _"f"p G"v_"r S"`rë
`v G"pu {e"@¡p“pV"pRY" `puO"r `v $ ì{\"üp _"O"o á¡T" X"uë ì{S"\"pêEY" `v $ Y"` ì_"O"o W"r S"`rë ù
\"SRY"pT"se" @¡” W"py{O" Y"p ðpðpðpwŒ @¡” W"py{O" $ T"øOY"u@¡ G"r\" @¡pu ‘‘X"vë ìc"pS"r `my’’ ò_" T"ø@¡pZ
@¡p W"p\"pOX"@¡ T"øOY"b" ìS"sW"\" `puO"p `v $ ìO"# ì{\"üp ‘‘_"O"o’’ ï\"z ‘‘ì_"O"o’’ _"u {\"“b"Np
`v, ì{S"\"êE"S"rY" `v $ ì{\"üp _"f\", ZG"_"o ìpvZ O"X"_"o òS" O"rS" BpsNppuë _"u Y"s˜¡ `puS"u _"u
{e"BpsNppOX"@¡ `v $ ì{\"üp c"pS"{\"ZpuR"r ù $ T"øX"pNp @¡pu _"`S" S" @¡ZS"p, T"øX"pNp _"u T"ø{O"Î>p{T"O"
S" `pu _"@¡S"p `r ì{\"üp @¡p “b"Np `v $ Y"`r í_"@¡p ì{\"üpO\" `v -
ì{\"üpY"p ì{\"üpO\"{X"QX"u\" O"s “b"NpX"o $
Y"OT"øX"pNpp_"{`^NpsO\"X"SY"P"p \"_O"s _"p W"\"uO"o $ - V"w`QpZNY"@¡\"p{O"ê@¡ 181
ì{\"üp @u¡ _\"á¡T" @¡” QlC"êJ>O"p - Ql^T"ø{O"T"püO"p, T"øX"pNp @u¡ ŸpZp T"ø{O"Î>p{T"O" S" `puS"p `r
ì{\"üp @u¡ {“ï ðppuW"S"rY" `v, Y"` í_"@u¡ {“ï @¡puòê Qpu^" S"`rë `v ×Y"puë{@¡ Y"{Q í_"@¡p _\"á¡T"
_"sC"J> `pu, {@¡_"r ðpVQ _"u í_"@¡p T"ø{O"T"pQS" `pu G"pï, T"øX"pNp ŸpZp í_"@¡p íT"T"pQS" `pu G"pï
O"pu í_"@¡p ì{\"üpO\" `r _"X"pÊ" `pu G"pïBpp $ ì{\"üp - ìc"pS" @¡p ìP"ê `r `v {@¡ {G"_"@¡”
{\"üp, {G"_"@¡p c"pS", T"øX"pNp-T"qZT"sÍ> S" `pu \"`r ì{\"üp `v, \"`r ìc"pS" `v -
ìc"pS"z O"s _"Q_"QoWY"pX"{S"\"êE"S"rY"z {e"BpsNppOX"@z¡ c"pS"{\"Zpu{R" W"p\"á¡T"z Y"[O@¡{ú"{QQz
\"QSOY"`X"c" òOY"püS"sW"\"pO"o $ -\"uQpSO"_"pZ 6
X"pY"p
X"pY"p ðpVQ @u¡ ìP"ê `vë - G"pQm, òSçG"p“, F>“, @¡T"J>, {X"PY"p, R"tO"êO"p ìp{Q $ X"pY"p
(®r.) ðpVQ ‘‘X"rY"O"u ìS"Y"p’’, ò_" ìP"ê X"uë X"p R"pO"s Y"o+J>pT"o _"u {S"^T"ß" `puO"p `v $ X"pY"p
@¡p @¡pY"ê `v - X"pT"S"p $ ‘‘X"rY"O"u ìS"Y"p’’ {G"_"_"u _"V" @s¡F> X"pT"p G"p _"@¡O"p `v $ ò_"{“ï
Y"` í_" @¡pY"ê @¡pu _"t{E"O" @¡ZO"r `v {G"_"@u¡ ŸpZp ìT"qZX"uY" @¡pu X"pT"p G"pO"p `v O"P"p ì_"rX"
@¡pu _"_"rX" V"S"pY"p G"pO"p `v $ X"pY"p ïu[Sç@¡ E"X"O@¡pZ Y"p F>“ W"r `v ×Y"puë{@¡ Y"` ì_"rX"
@¡pu _"_"rX", ìS"SO" @¡pu _"pSO" @u¡ á¡T" X"uë, {S"OY" @¡pu ì{S"OY" @u¡ á¡T" X"uë O"P"p X"`pS"o @¡pu
ìNps X"uë ìpvZ ò_"@u¡ {\"T"ZrO" W"r T"ø@¡J> @¡Z@u¡ _"V"@¡pu F>“O"r ZÒ"r `v -
X"rY"O"u ìT"Zpub"\"O"o T"øQðY"êO"u&S"Y"p ò{O" $ X"p + X"pEF>p_"_"{_"_"tWY"puY"# - íNpp{Q 109
‘‘ò{O" Y"# J>pT"o’’ ìP"pêO"o {G"_"@u¡ ŸpZp ìT"Zpub" T"øOY"b" @¡” W"py{O" {QA"pY"p G"pO"p `v, \"`
X"pY"p ðpVQ X"p R"pO"s _"u íNpp{Q_"te" ŸpZp Y"# T"øOY"Y" “Bpp@¡Z, J>pT"o _"u ®r T"øOY"Y" “Bp@¡Z
{S"^T"ß" `puO"r `v (ðpVQ@¡ÚT"çlX"#, O"wO"rY"pu W"pBp# $ T"w. 702)
_"pY"NppE"pY"ê @u¡ ìS"s_"pZ Qu\"puë _"u _"XV"« `puS"u @u¡ @¡pZNp X"pY"p ðp{˜¡ Y"p T"øc"p `v ìpvZ
Ql#_"f\"puë, ì_"sZpuë _"u _"XV"« `puS"u T"Z ò_"@¡p ìP"ê @¡T"J> Y"p Ql^T"øc"p `v -
X"pY"p O"s ðpK>O"pz ðppK÷z @s¡_"w{O"{S"ê˜¡pO"ðE" _"p $ - h0 _"0 2.27.5
ìpR"pZY"O"o T"w{P"\"rë {\"ð\"R"pY"_"X"_O"W"npS"o X"pY"Y"p \"üpX"¾_"# $ X"pY"Y"p T"øc"Y"p $
X"pY"p# @w¡N\"pS"_O"S\"z T"qZ_\"pX"o $ - \"`r 3.53.8
òSçpu X"pY"p{W"# T"sàá¡T" òêY"O"u $ - \"`r 6.47.18
òS" _"SQW"pu| X"uë X"pY"p ðpVQ @¡p ìP"ê á¡T"-_"G"êS" @¡” {\"ðpu^" Y"puBY"O"p `v, Y"p _\"Y"z á¡T"
R"pZNp @¡ZS"u @¡” Y"puBY"O"p `v $ X"u{QS"r@¡puðp X"uë X"pY"p @u¡ ‘‘ðppXV"Zr’’ ìpvZ ‘‘V"s{«’’ T"Y"pêY"
{Qï BpY"u `vë - ‘‘X"pY"p _Y"pO"o ðppXV"ZrV"sQoRY"puX"pêY"# T"rO"pXV"Zu&_"sZu’’ $ ìX"Z@¡puðp X"uë ðppXV"Zr
X"pY"p @¡p T"Y"pêY" `r X"pS"p BpY"p `v (2.10.14) $ T"øc"p, T"øc"pS", ðppXV"Zr, V"s{«, @t¡J>,
ðppK÷ QXW", b"çpuX"pY" X"pY"p @u¡ T"Y"pêY" `vë (_"uë.T"r.{L>. T"w. 731; {S"C". 3.9; {S".
7.27.12.17)
íT"{S"^"Qpuë ï\"z ðppŠ¡ZW"p^Y" X"uë X"pY"p @u¡ ì{\"üp (@¡K> íT". 1.2.5; X"s.íT". 2.1.10),
ìc"pS" (\"uQpSO"_"pZ 7); T"ø@w¡{O" (X"pY"pz O"s T"ø@w¡{O"z {\"üpSX"p{Y"S"z O"s X"ùð\"ZX"o - ð\"u.íT".
2.10); ì\Y"˜¡ (ì{\"üp[OX"@¡p `r V"rG"ðp{˜¡Z\Y"˜¡{S"QuêðY"p - V"ø._"t.ðpp.W"p. 4.3);
ìb"Z, ì\Y"p@w¡O" (ìb"ZX"\Y"p@w¡O"S"pX"á¡T"V"rG"ðp{˜¡X"o - \"`r 1.2.22); ðp{˜¡#
V"rG"ðp{˜¡Z\Y"˜¡{S"QuêðY"p T"ZX"uð\"ZpdY"p X"pY"pX"Y"r X"`p_"s^"s{Ê"# (\"`r 1.4.3 2.1.14);
íT"p{R" (X"pY"puT"p{R"G"êBpüpu{S"# - T"ú"Q_"r 7.72) ìp{Q T"Y"pêY" {X"“O"u `vz $
X"pY"p ðpVQ ìŸvO" \"uQpSO" X"uë ìOY"{R"@¡ X"`f\"T"tNpê `v $ @¡pZNp, dr ðpŠ¡ZpE"pY"ê ìŸvO"
\"uQpSO" @u¡ X"pY"p\"pQ @¡” X"t“{W"{f" Y"`r ðpVQ `v -
{\"_"ªðpT"øO"r{O"_"pR"S"z X"pY"p $ ò{O" S"pBppuG"rW"™># $ ìC"J>S"C"J>S"T"J>rY"_"r X"pY"p ò{O"
@u¡{E"O"o > $ òêð\"Zðp{˜¡# $ O"_Y"p S"pX"pSO"Zz Y"P"p - T"ø@w¡{O", ì{\"üp, ìc"pS"X"o, ðp{˜¡#,
ìG"p - ðpVQ@¡ÚT"çlX"#, W"pBp# 3 T"w. 702

X"pY"p S" _"O"o `v, S" ì_"O"o `v, S" íW"Y"W"á¡T" `v, S" V"øÏ" _"u {W"ß" `v, S" ì{W"ß" `v, S"
íW"Y"pOX"@¡ `v, S" ìŒ _"{Ò" `v, S" ìŒ Z{Ò" `v, S" íW"Y"á¡T" `v, Y"` X"`p¬lO" ï\"z
ì{S"\"êE"S"rY" á¡T" `v -
_"ß"pTY"_"ß"pTY"sW"Y"p[OX"@¡p S"pu {W"ß"pTY"{W"ß"pTY"sW"Y"p[OX"@¡p S"pu $
_"pŒpTY"S"ŒpTY"sW"Y"p[OX"@¡p S"pu X"`p¬lO"p{S"\"êE"S"rY"á¡T"p $$ - {\"\"u@¡E"tL>pX"{Np, 111
X"pY"p “pv{@¡@¡ ª{Í> _"u _"O"o T"øO"rO" `puO"r `v, Y"s{˜¡T"t\"ê@¡ {\"\"uE"S" @¡ZS"u _"u ì{S"\"êE"S"rY"
ìpvZ ìpOX"c"pS" `puS"u _"u O"sEF> `pu G"pO"r `v -
O"sEF>p&{S"\"êE"S"rY"p E" \"p_O"\"r E"uOY"_"pv {e"R"p $
c"uY"p X"pY"p {e"{W"V"puêR"v# dpvO"Y"pv{˜¡@¡“pv{@¡@v¡# $$ - T"ú"Qðpr 6.130
{\"üp
{\"üp (®r) ‘‘{\"Q[SO" ìS"Y"p’’, {\"Qo R"pO"s + ×Y"T"o + J>pT"o _"u V"S"O"p `v $ ò_"@u¡
ðpp[VQ@¡ ìP"ê `vë - c"pS", {\"c"pS", Y"P"pP"ê Y"p _"OY"c"pS", ìpOX"{\"üp, G"pQm, J>puS"p,
ïuSçG"p{“@¡ {\"üp Y"p {S"T"sNpO"p $ T"øX"sA" íT"{S"^"Qpuë X"uë Y"` ðpVQ “BpW"pBp T"‚"r_" V"pZ ìS"u@¡
ìP"pu| X"uë {X"“O"p `v $ O"v{f"ZrY"puT"{S"^"Qo X"uë ìpE"pY"ê @¡pu T"t\"êá¡T" ({\"üp @¡p íÿX" _P"pS") ìpvZ
ìSO"u\"p_"r - {ðp^Y" @¡pu íf"Zá¡T" X"pS"p BpY"p `v $ Bpsà ìpvZ {ðp^Y" @¡p T"Z_T"Z {X"“S" {\"üp
@u¡ ŸpZp `puO"p `v $ ìO"# {\"üp _"[SR" `v $ {\"üp @¡” ì{W"\Y"{˜¡ T"ø\"E"S" _"u `puO"r `v, ìO"#
T"ø\"E"S" _"SR"pS" `v $ ìpE"pY"ê, ìSO"u\"p_"r, {\"üp O"P"p T"ø\"E"S" @¡” X"`p_"[SR" _"u V"øÏ"c"pS"
- {\"üp íOT"ß" `puO"r `v ({\"üp _"[SR"# - O"v.íT". 1.3.4) $ ìpE"pY"ê _"u _"rA"r `lòê, T"øpÊ"
@¡” Bpòê {\"üp `r _"\"êduÎ> - íf"X" `puO"r `v (ìpE"pY"êQoRY"u\" {\"üp {\"{QO"p _"p{R"Î>z T"øpT"Y"O"r{O"
- F>p.íT". 4.9.3) $ T"ø\"w{f"X"pBpê @¡” ìpuZ íSX"sA" G"r\" O"T", V"øÏ"E"Y"ê, d«p ìpvZ {\"üp _"u
ìpOX"p @¡pu G"pS" “uO"u `vë (O"T"_"p V"øÏ"E"Y"uêNp d«Y"p {\"üY"pOX"pS"X"[S\"^Y" - T"øðS" íT".
1.10) $ Y"X"-X"wOY"s S"u S"{E"@u¡O"p @¡pu {G"_" {\"üp O"P"p _"XT"tNpê Y"puBp{\"{R" @¡pu íT"{QÍ> {@¡Y"p
P"p í_"_"u \"` V"øÏ"Y"s˜¡ `lìp, {S"X"ê“ {S"Qpuê^" `lìp ìpvZ {\"ZG"# ìP"pêO"o G"SX"-X"ZNp @u¡ E"@ø¡
_"u {\"X"s˜¡ `pu BpY"p (@¡K> íT". 6.18) $ {\"üp _"u ìX"ZO\" @¡” T"øp{Ê" `puO"r `v ({\"üp
{\"SQO"u&X"wO"X"o -@u¡S" íT". 2.4) $ {\"üp {S"OY" `v, ìX"Z `v ì{\"S"pðpr `v (ìX"wO"z O"s {\"üp
- ð\"u.íT". 5.1) $ {\"üp _"u ìX"wO"-X"pub" @¡” T"øp{Ê" `puO"r `v ({\"üY"p&X"wO"X"ðS"sO"u - òêðpp.
íT". 11) {\"üp @¡pu `r T"Zp{\"üp @¡`p BpY"p `v; {G"_"_"u ìb"Z V"øÏ" @¡p c"pS" `puO"p `v (ìP"
T"Zp {\"üp) Y"P"p O"Qb"ZX"{R"BpXY"O"u - X"s.íT". 1.1.5) $ íT"{S"^"Qpuë X"uë {\"üp \"` ìpOX"c"pS"
`v {G"_"_"u T"ZX"f"O\" @¡” T"øp{Ê" `puO"r `v $
These three kinds of arguments are keenly examined by Śrī Madhwa in
his Anuvyākhyanam. The Sādhakas should know the secret of these three
Sattās very well and choose their, the correct way and lead the intellectual
life.
Śrī Madhva says that those who consider the world as unreal are not
entitled to enter into philosophical debate : ¬
A®ÜíXàPÜáÊÜìñÝí ËÍÜÌÓÜñÜÂñÝí ñÜ®Ü° ÊÝ©ñÝ > (A®Üá)
An unreal proof cannot prove anything. Since, Advaitin considers the
Śruti ®æàÖÜ ®Ý®ÝÔ¤ Qíb®Ü etc also as unreal, it cannot establish the Mithyātva
of the world.
¿áÓÝ¾¨æàÊÜí Ëá¥ÝÂ»ÜãñÜÓÜÂ ®Ü ÓÝ«ÜPÜñÜÌí ñÜÓÝ¾ñ… ËÍÜÌÓÜñÜÂñÝÊÜá®ÜíXàPÜáÊÜìñÝí ®æàÖÜ
®Ý®æàñÝÂ©ÊÝPÜÂ®ÝÊÜá² Ëá¥ÝÂñÜÌ±ÜÅÓÜPÝö ®Ü ÊÝ©ñÝ ®Ü ÓÝ«ÜPÜñÝ ÓÝÂñ… >
Further, at a philosophical debate one has to provide pramāṇa to prove his
point. According to Advaita the pramāṇas are also mithyā i.e., not real.
Therefore, he cannot persue his philosophical debate utilising pramāṇas.
QíaÜ aæçñÜ®ÝÂ£ÄPÜ¤í ÓÜÊÜáÓÜ¤í ¿á© Ëá¥ÝÂ ÓÝÂñ… ñÜ¨Ý ÓÜÊÜáÓÝ¤íñÜWÜìñÜí
PÜ¥ÝÊÜÂÊÜÖÝÃÝíX»ÜãñÜí ±ÜÅÊÜÞOÝ©PÜÊÜá² Ëá¥ÝÂ ÓÝÂñ… ñÜ¥Ý aÜ ¯ÃÜá±Ý¿áÓÜÂ PÜ¥ÜPÜñÝ
®Ü ÓÝÂñ… >
To overcome this difficulty, he has to accept pramāṇa etc requirements of
a debate as true.
ñÜÓÝ¾ñ… ÊÜÂÊÜÖÜê£@ ÓÜÊÝì ÓÜñæÂàñæÂàÊÜ ÊÜÂÊÜÔ§ñÝ >

ÊÝÂÊÜÖÝÄPÜÊæáàñÜÓÝ¾ñ… ÓÜñÜÂËáñæÂàÊÜ aÝWÜñÜÊÜå… > (A®Üá)
±ÜÅÊÜÞOÝ©ÊÜÂÊÜÖÝÃÜÓÜÂ ÓÜñÜÂñÝÌñ… ÊÝÂÊÜÖÝÄPÜí ÊÜÂÊÜÖÝÃÜËÐÜ¿á@ ÓÜñÜÂËáñæÂàÊÜ aÝWÜñÜÊÜå… >
®Ü × ±ÜÅÊæáà¿áí ®ÝÔ¤ AÔ¤ aÜ ±ÜÅÊÜÞ|Ëá£ ÓÜí»ÜÊÜ£ >> C£ >>
Existence is not a fluke, a random creation by nobody, a thing that
unaccountably happened to be. It carries in itself the Word of Parabrahman,
it is full of a hidden Divine Presence. Existence is not a blind machine that
somehow came and started a set ignoble motion without object or sense or
purpose. Existence is a Truth of things unfolding by a gradual process of
manifestation, an evolution of its own involved Reality. Existence is not an
illusion, a Maya that had no reason, no business to exist, could not exist, does
not exist but only seems to be. A mighty Reality manifests in itself this
marvelous universe.
Harken keenly regarding the discussion of grouping of the ÍÜáÅ£ as
AË¨ÝÂËÐÜ¿á and Ë¨ÝÂËÐÜ¿á adopted in Advaitabhashya in : ¬
Kí B®Üí¨ÜÊÜáÁãà˜»ÝÂÓÝñ… Kí &
From this adhikaraṇa onwards samanvaya of Vedic words in Brahman
commences. Before presenting the theme of this adhikarana, the arrange-
ment of the topics of Brahmasūtras has to be presented. In this respect Dvaita
and advaita considerably differ. Hence, Nyāyasudha first narrates the advaita
view and explains its unsatisfactory nature. Then presents the Dvaita view.
Advaita view is as under : -
There are two levels of brahman viz.
1) Brahman qualified by ®ÝÊÜáÃÜã±Ü etc.
2) Brahman without any attributes.
The Śrutis ÓÜÊÝì~ ÃÜã±Ý~ ËbíñÜÂ —àÃÜ@ etc. describe qualified brahman and
the Śrutis ¿áñÜÅ × ¨æÌ $çñÜËáÊÜ »ÜÊÜ£ etc describe absolute brahman. These passages
are kown as AË¨ÝÂËÐÜ¿á and Ë¨ÝÂËÐÜ¿á respectively. The passages that are
AË¨ÝÂËÐÜ¿á lead to E±ÝÓÜ®Ý, PÜÊÜáìÓÜÊÜáê©œ™, A»ÜáÂ¨Ü¿á, PÜÅÊÜáÊÜááQ¤ etc while the

passages that are Ë¨ÝÂËÐÜ¿á enable to comprehend the absolute brahman. All
these are discussed in Brahmasūtras that follow.
©ÌÃÜã±Üí × ŸÅÖÜ¾ AÊÜWÜÊÜáÂñæà Êæà¨ÝíñÜÊÝPæÂàÐÜá > ®ÝÊÜáÃÜã±ÜËPÝÃæãà±Ý—ËÎÐÜrí
ñÜ©Ì±ÜÄàñÜí aÜ ÓÜÊæäàì±Ý—ËÊÜiìñÜÊÜå… > "¿áñÜÅ × ¨æÌ $çñÜËáÊÜ »ÜÊÜ£' "ÓÜÊÝì~ ÃÜã±Ý~
ËbíñÜÂ —àÃÜ@' CñæÂàÊÜí ÓÜÖÜÓÜÅÍÜ@ AË¨ÝÂË¨ÝÂËÐÜ¿á»æà¨æà®Ü ŸÅÖÜ¾Oæãà ©ÌÃÜã±ÜñÝí
¨ÜÍÜì¿áí£ Êæà¨ÝíñÜÊÝPÝÂ¯ > ñÜñÝÅË¨ÝÂÊÜÓÝ§¿Þí ŸÅÖÜ¾|@ E±ÜÓæãÂà±ÝÓÜPÝ©ÆPÜÒ|@
ÓÜÊæäàì ÊÜÂÊÜÖÝÃÜ@ >
ñÜñÜÅ PÝ¯b¨… ŸÅÖÜ¾|@ E±ÝÓÜ®Ý®ÜÂ»ÜáÂ¨Ü¿Þ¥Ýì¯ > PÝ¯bñ… PÜÅÊÜá&
ÊÜááPÜö¥Ýì¯ PÝ¯bñ… PÜÊÜáìÓÜÊÜáê¨Üœ $Â¥Ýì¯ > HÊÜÊÜá±æàQÒñæãà±Ý—»æà¨Üí ŸÅÖÜ¾ E±ÝÓÜÂñæÌà®Ü,
¯ÃÜÓÜ¤ÓÜÊÜáÓæã¤à±Ý— ñÜá þæà¿áñæÌà®Ü E±Ü©ÍÜÂñæà CñÜÂÓÜÂ A¥ÜìÓÜÂ ±ÜÅ¨ÜÍÜì®Ý¿á EñÜ¤ÃÜWÜÅí¥Ü@
BÃÜ»ÜÂñæà C£ >
This explanation of advaita is not acceptable to Dvaita. There is no
pramaṇa to accept two levels of brahman. Nor the Śruti has two different
tongues. All Śruti passages describe Nārāyaṇa who has infinite auspicious
qualities and obsolutely free from any drawback.
ñÜ©à¨ÜÊÜá®Üá±Ü±Ü®Ü°ÊÜå… > ŸÅÖÜ¾Oæãà ¨æÌ $çÃÜã±ÜÂÓÝÂ±ÝÅÊÜÞ~PÜñÝÌñ… > ÓÜÊÝì|Â² ×
Êæà¨ÜÊÝPÜÂ¯ AÓÜíTæÂà¿áPÜÇÝÂ|WÜáOÝPÜÃÜí ÓÜPÜÆ¨æãàÐÜWÜí«ÜË«ÜáÃÜÊæáàPÜÃÜã±ÜÊæáàÊÜ ŸÅÖÜ¾
®ÝÃÝ¿áOÝSÂí ±ÜÅ£±Ý¨Ü¿áí£ >
ÊÜÞñÜÄÍÝÌ—PÜÃÜ|ÊÜå…
Hñæà®Ü ÊÜÞñÜÄàÍÝÌ ÊÝÂTÝÂñÜ@
The ÍÜáÅ£ A®Ý©Áãàì¿áí ±ÜÊÜñæà states A®Ý©ñÜÌ for ÊÝ¿áá. But the ÍÜáÅ£
ñÝÓÝí ÊÝ¿áá@ ÊÜñÜÕ@ states EñÜ³£¤ for ÊÝ¿áá. This conflict is resolved by
pointing out that there is no ÓÜÌÃÜã±æäàñÜ³£¤ for ÊÜááSÂÊÝ¿áá. However, there is
±ÜÃÝ—à®ÜËÍæàÐÝÊÝ²¤ÃÜã±æäàñÜ³£¤ . Otherwise he will also be ÓÜÌñÜíñÜÅ™, but no one
else is ÓÜÌñÜíñÜÅ than Brahman.
HÊÜí ±ÜÅÆ¿áPÝÇæà˜² ±ÜÅ£»ÝñÜ±ÜÃÝÊÜÃÜ@ >
ÊÜááSÂÊÝ¿áá¯ìñÜÂÓÜÊÜá@ ÍÜÄàÃæãàñÜ³£¤PÝÃÜOÝñ… >

±ÜÃÝ—à®Ü ËÍæàÐæà| g¯ÊÜÞ®æàÊÜ ÍÜ¹ªñÜ@ >
1) ±ÜÅ£»ÝñÜ±ÜÃÝÊÜÃÜ@ & ÍÜÄàÃÝ»ÝÊæà˜² ±ÝÅ£»æà®æçÊÜ þÝ®æà®Ü ËÐÜÀáàPÜêñÝ£à&
ñÝ®ÜWÜñÜ@ > (ÓÜá«Ý)
ÃÜÊÜÞ, iàÊÜ, ±ÜÅ«Ý®Ü and Êæà¨Ü are ¯ñÜÂ. Êæà¨Ü gets ÊÜÂQ¤ by the will of Brahman.
All these being under the control of Brahman itself is EñÜ³£¤ of these.
ÃÜÊÜá¿Þ ®æçÊÜ g®Ý¾Ô¤ aæçñÜ®ÜÂÓÝÂ² PæàÊÜÆÊÜå… >
±ÜÅ«Ý®ÜÓÜÂ aÜ Êæà¨ÜÓÜÂ Êæà¨ÜÓÝÂ²àÍÜÌÃæàaÜf¿Þ >
ÊÜÂQ¤®ÝìÊÜá ËÍæàÐæãà˜Ô¤ ñÜÓÝ¾ñ… ñÜ¨ÜÌÍÜñæçÊÜ × >
EñÜ³£¤ÃÜñÜÅ PÜ¦ñÝ > (A.ÊÝÂ)
¯¿áñÜËÎÐÝc®Üá±ÜäËàìPÜñæÌà®Ü A¥Üì¸æà«ÜPÜñÜÌÍÜPÝöË»ÝìÊÜ@ ÊÜÂQ¤@ >(ÓÜá«Ý)
According to Śrī Śaṅkara status of the world : -
The Status of the World Brahman is self-luminous, sva-prakāśa; it is not
the object of any other consciousness. All other things are drśya or objects of
consciousness, while Brahman is the draṣṭā, the pure consciousness which
comprehends all objects. The world of not-self, anātma-vastu, derives its
meaning from the Self of which it becomes an object. Apart from Self or
consciousness the world of objects is non-existent. Only the Self exists for
itself, svārtha. The world of objects exists for another, parārtha. The world
does not exist of itself. It is derived from and dependent on Brahman and so
is less real than Brahman, The relation of consciousness and its objects is
difficult to explain. It cannot be samyoga of contact or samavāya or inherence.
Yet consciousness is related to objects. We have to accept the facts as given
and describe them and not try to establish them by logic. Śrī Śaṅkara suggests
that the world is an appearance due to ignorance and so this appearance does
not affect the cause in any way, even as a magician is not affected by the
illusion he creates for others. That Brahman appears to be connected with the
three conditions of the world is as illusory as the appearance of a snake in a
rope. This is merely to indicate the one-sided dependence of the world on

Brahman. We cannot say that an illusion is non-existent. Something is
perceived though it is interpreted wrongly. The rope which is perceived as
snake is contradicted when the perception of snake disappears. But the world
does not disappear. When the appearance of the world is said to be
anirvacanīya, all that is meant is that it is unique. We cannot describe it as
existent or non-existent. The world is said to be sad-asad- vilakṣaṇa and not
non-existent. The world is sat because it exists for a time; it is asat for it does
not exist for all time. A thing is said to be true only so long as it is not
contradicted. Since the world-appearance is found to be non-existing at the
rise of right knowledge, it is not true. Māyā is neither sat, being, nor asat,
non-being. It is the undefinable cause owing to which this world of distinct
individual existences arises. The world is not of the nature of an illusion,
prātibhāsika, which is contradicted by later experiences. The world is not
contradicted on the empirical stage. It is vyavahārika. Our normal behaviour
is based on the world. We cannot be sure that it will not be contradicted at
some later stage. What really persists in all experience is being, sat and not
its forms. This being forms the substratum of all objective forms. Being is
the basis, adhiṣṭhāna, of all experience. Reality is one and the world of many
is not real. Śrī Śaṅkara the world as māyā which is wrongly translated as
illusion. The world is unreal when viewed apart from its basis in the ultimate
reality or Brahman. When viewed in its relation to Brahman, we find that all
this is Brahman: ‛sarvam khalvidam brahma.’ Śrī Śaṅkara sometimes says
that the world does not exist in reality and its manifestation disappears when
the reality is known. The world appearance is māyā. The question how māyā
becomes associated with Brahman cannot be raised for the association docs
not begin in time either with reference to the cosmos or with reference to the
individual persons. In fact there is no real association for the unchangeable
truth is not affected. Māyā is not a real entity. It is only wrong knowledge,
avidyā, that makes the appearance. It lasts so long as avidyā lasts. It is
dissolved when the truth is known. Māyā cannot be said to be either existent
or non- existent, tattvānyatvābhyām anirvacanīya. Sometimes it is said that

the world is like a dream or an illusory cognition. It exists as it is perceived.
It has no other independent existence except the fact of its perception. It has
Brahman for its basis. The concrete appearances are impositions on this
unchanging reality. They are not the effects of Brahman, for Brahman is not
the upādāna or the material cause of the world of objects. There are different
views on this matter among the followers of Śrī Śaṅkara. The author of
Padārtha-nirnaya thinks that Brahman and māyā are jointly the cause of the
world, Brahman being the unchanging cause and māyā the changing cause.
Sarvajñātma-muni, in his saṁkṣepa-śārīraka, thinks that Brahman is the
material cause through the instrumentality of māyā.
The Śrutis that declare ‛Jagatsatyatva’
The Iśāvāsya śruti ‛Yāthātathyato arthān vyadadhāt’ etc. declares the
reality of the world un-equivocally. The Śruti ‛viśvam sutyam’ etc. also
declares the reality of the world. In this śruti the expression ‛praminanti’
clearly shows that all the details mentioned here are understood as established
by pramāṇas. The purport of this śruti is ‛O Parabrahman! this world of
yours is real. The presiding deities of water know this well.’ In this verse
Parabrahman is referred by the word ‛Maghavān’ one who possesses all
prosperity. This word is used in dual keeping the two forms of Parabrahman
in mind. The world belongs to him in the sense that he has created it and
regulates it. The reference as belongs' also indicates the difference between
the two. Āpah refers to the presiding deities of water. They know vṛta or the
fact of the world relating to Parabrahman by niyamyaniyāmaka bhāva
relation. Thus not only viśva satyatva or reality of the world is stated in this
Śruti but it is supported with suitable arguments. In view of this, this śruti
mentions pāramārthika sattā of the world but not vyāvahārika sattā. The
dual in ‛Yuvoh’ and plural in ‛āpaḥ’ refer to two and more cetanas observing
the world. This will not be possible according to ‛dṛṣṭiṣṛṭi’ view of Advaita.
Therefore also, this Śruti cannot be interpreted to suit Advaita view. The
reference to the presiding deities of water shows that their knowledge
cannot be untrue. This Śruti brings out Sarvottamatva, guṇapurṇatva and

nirdoṣtava of Parabrahman. It also brings out the difference between the
Parabrahman and world. All this will be violated if this Śruti is interpreted as
conveying Vyávahrika sattā of the world. The Sruti 'yacciketa satyamit' etc.
also declares the reality of the world. This Śruti means the world that is ever
present is so created by Parabrahman. It is real and serves a real purpose. It
is a covetable world. It is Parabrahman who conquered this world and gifted.
Almost every remark in this Śruti affirms the reality of the world. The
expressions ‛amogha’ purposeful ‛spārha’ covetable ‛jetā’ conquered ‛dātā’
gifts and ‛ciketa’ created clearly bring out the reality of the world. Normally
even on one or two grounds a certain position is accepted; but here there are
so many grounds to affirm reality. The expression ‛satyam it’ hits the nail.
Therefore, taking into consideration the Śrutis quoted above, the arguments
contained therein, one has to abandon the idea of jaganmithyātva, accepts
jagatsatyatva if one longs for emancipation and spiritual joy.
drX"pR\"O"f\"\"p{QY"puë ìpvZ ìŸv{O"{QBBpG"puë @u¡ V"rE" X"uë
O"@ê¡T"øY"puBppuë @¡p ï@¡ {\"`zBpX" ª{Í> : -
(1) T"øT"ú"{X"PY"pO\"\"pQ – SY"pY"pX"wO"@¡pZ S"u {X"PY"pO\" @u¡ T"pú" “b"Nppuë T"Z {\"E"pZ {@¡Y"p
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ìpüz _Y"pO"o T"ú"T"püs˜z¡ O"O"pu {\"\"ZNppu{QO"u $
{E"O_"sA"rY"z E"O"sP"| _Y"pQSOY"X"pS"SQV"puR"G"X"o $$
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SY"pY"X"wO"@¡pZ S"u O"rS" {\"@¡ÚT" íK>pï ìpvZ íS"X"uë Qpu^" Qðppêï `v - ‘‘e"v@¡p{“@¡{S"^"uR"_Y"
O"p[f\"@¡O\"u ìŸvO"`p{S"#, T"øp{O"W"p_"@¡O\"u {_"«_"pR"S"pQo, \Y"p\"`pqZ@¡O\"u&{T" O"_Y" V"pRY"O\"uS"
O"p[f\"@¡_"f\"p{\"Zpu{R"O\"uS"pP"pêSO"ZpO"o $ ìP"pêO"o V"øÏ" X"uë T"øT"ú" @¡p e"v@¡p{“@¡ ìW"p\" Y"{Q V"øÏ"
@u¡ _"X"pS" O"p[f\"@¡ `v, O"V" ìŸvO"`p{S" `puO"r `v $ T"øT"ú" @¡p \"p_O"{\"@¡ ìW"p\" S" X"pS" @¡Z
T"øp{O"W"p{_"@¡ ìW"p\" X"pS"S"p X"pR\" BpNppuë @¡pu W"r ìW"rÍ> `v $ í_"r T"ø@¡pZ T"øT"ú" @¡p
\Y"p\"`pqZ@¡ ìW"p\" W"r \"_O"sO"# V"p{R"O" `r `puO"p `v, ìO"# V"p{R"O" ìW"p\" @¡” T"ø{O"Y"pu{BpO"p
T"øT"ú" X"uë X"pS" “uS"u T"Z \"p_O"{\"@¡ _"f"p @¡p ìT"`pZ S"`rë `puO"p, ìO"# {_"«-_"pR"S"O"p ìpvZ
ìP"pêSO"ZO"p Qpu^" `puO"p `v $’’

ìŸvO"{_"{«@¡pZ S"u í˜¡ {S"^"uR" @¡pu O"p[f\"@¡ X"pS"@¡Z W"r ìŸvO"`p{S" S"`rë `puS"u Qr ìpvZ
@¡`p `v {@¡ T"øT"ú" @¡p {S"^"uR" O"p[f\"@¡ `puS"u T"Z W"r V"øÏ"á¡T" `v, {ŸO"rY" \"_O"s S"`rë, ìO"#
ŸvO"pT"{f" Y"p ìŸvO" @¡” `p{S" ×Y"puë `puBpr?
(3) c"pS"{S"\"OY"êO\"X"o – SY"pY"pX"wO"@¡pZ S"u @¡`p `v {@¡ ìO"rO" C"J>p{Q X"uë Y"` “b"Np
ì\Y"pÊ" `v, ×Y"puë{@¡ \"u c"pS" @u¡ ŸpZp {S"\"wf" S"`rë, ì{T"O"s X"sÿZT"pO"p{Q @u¡ ŸpZp R\"_O" `puO"u
`vë $ Qm_"Zr V"pO" Y"` W"r `v {@¡ c"pS"BpO" {S"\"O"ê@¡O"p c"pS"O\"uS" {\"\"{b"O" `v? Y"p c"pS"O\"-\Y"pTY"
R"X"uêNp? T"øP"X" T"b" X"pS"S"u T"Z ðps{˜¡ -ZG"O"p{Q X"uë ì\Y"p{Ê" `v, ×Y"puë{@¡ íS"@¡” ðps{˜¡-c"pS" X"uë
{S"\"O"ê@¡O"p ì{R"Î>pS"-_"pb"pO@¡pZO\"uS" `puO"r `v, c"pS"O\"uS" S"`rë $ {ŸO"rY" T"b" @u¡ ìS"s_"pZ
_"z_@¡pZpuë X"uë ì{O"\Y"p{Ê" `puO"r `v, ×Y"puë{@¡ íS"@¡” {S"\"O"ê@¡O"p _X"w{O"á¡T" c"pS" X"uë c"pS"O\"-\Y"pTY"
_X"w{O"O\"uS" `puO"r `v $
ìŸvO"{_"{«@¡pZ S"u òS" _"W"r {\"@¡ÚT"puë _"u @¡O"Zp@¡Z S"Y"p X"pBpê A"puG" {“Y"p `v –
c"pS"T"øY"s˜¡p\"[_P"{O"_"pX"pSY"{\"Z`T"ø{O"Y"pu{BpO\"z {` c"pS"{S"\"OY"êO\"X"o $ X"pY"p{Q ìS"p{Q T"QpP"pu|
@¡” W"r ìpOX"c"pS" @u¡ ŸpZp {S"\"w{f" `puO"r `v $ ìO"rO" C"J>p{Q @¡” {S"\"w{f" W"r òêð\"ZrY" c"pS"
_"u `puO"r `vë, ×Y"puë{@¡ òêð\"Z @¡p c"pS" @¡pY"êX"pe" @¡p _"pR"pZNp @¡pZNp X"pS"p G"pO"p `v $
ì{R"Î>pS"-_"pb"pO@¡pZp{Q W"r c"pS" @¡” @¡b"p X"uë `r ìp G"pO"u `vë, íf"Z c"pS" @u¡ ŸpZp T"t\"ê c"pS"
@¡” G"pu {S"\"w{f" `puO"r `v, \"` {S"\"w{f" _"pX"pSY" Y"p ìOY"SO" {S"\"w{f" S"`rë, ×Y"puë _"z_@¡pZp{Q
á¡T" _"u c"pS" @¡” ì\"[_P"{O" V"S"r ZÒ"r `v, ìO"# íS"X"uë W"r ì{O"\Y"p{Ê" S"`rë `puO"r $
(4) _\"pdY"{S"Î>pOY"SO"pW"p\"T"ø{O"Y"pu{BpO\"X"o – ò_" “b"Np X"uë W"r SY"pY"pX"wO"@¡pZ S"u
ìOY"SO"pW"p\" @¡” O"p[f\"@¡O"p{Q @u¡ T"t\"ê\"O"o {\"@¡ÚT" Qpu^" {QA"pï `vë, íS"@¡p íf"Z W"r
ìŸvO"{_"{«@¡pZ S"u T"t\"ê\"O"o `r Qu L>p“p `v {@¡ V"øÏ"{S"Î> T"øT"ú" @¡p ìOY"SO"pW"p\" O"p[f\"@¡ `puS"u
T"Z W"r V"øÏ" _"u {W"ß" S"`rë X"pS"p G"pO"p, ìO"# ŸvO"pT"{f" S"`rë `puO"r $
(5) _"{Ÿ{\"˜¡O\"X"o – SY"pY"X"wO"@¡pZ S"u ò_" T"ú"X" “b"Np X"uë _"f"p @u¡ {“ï O"rS" {\"@¡ÚT"
íK>p@¡Z Qpu^" {Qï `v - _"f"p G"p{O" @u¡ ìpR"pZ @¡p _"O"o @¡`p G"pO"p `v? Y"p ìV"pRY" \"_O"s @¡pu?
ìP"\"p V"øÏ" @¡p? T"øP"X" @¡ÚT" @u¡ ìS"s_"pZ T"øT"ú" X"uë ì\Y"p{Ê" `v, ×Y"puë{@¡ _"f"p G"p{O"
í_"X"u X"pS"p G"pO"r `v, ìO"# \"` _"O"o `v, _"{Ÿ{\"˜¡ S"`rë $ {ŸO"rY" @¡ÚT" @u¡ ìS"s_"pZ {X"PY"pO\"
@¡p _\"á¡T" T"Y"ê\"{_"O" `puO"p `v V"pRY"O\", \"` T"øT"ú" X"uë _"XW"\" S"`rë $ V"øÏ"á¡T" _"O"o \"_O"s @¡p
W"uQ T"øT"ú" X"uë _"XX"O" `puëS"u @u¡ @¡pZNp @¡ÚT" X"uë W"r {_"«_"pR"S"O"p `v $
ìŸvO"{_"{«@¡pZ S"u Y"`py W"r _"f\" @¡” ìT"S"r T"qZW"p^"p SY"pY"X"wO"@¡pZ @u¡ _"W"r Qpu^"pu @¡pu
{S"ZpR"pZ {_"« @¡Z {QY"p `v $
(2) T"øT"ú"-_"f\"\"pQ - ‘_"S"o C"J>#’, ‘_"S"o T"J>#’ – òOY"p{Q T"øOY"b" T"øO"r{O"Y"puë @u¡ ŸpZp
T"øT"ú" X"uë _"f\" {_"« `puO"p `v, ìO"# T"øT"ú" X"uë _"f\"pW"p\"\"á¡T" {X"PY"pO\" @¡p ìS"sX"pS" S"`rë
`pu _"@¡O"p – ïu_"p ìpZpuT" SY"pY"X"wO"@¡pZ S"u “BppY"p $ _"f\" “b"Np @¡” G"{J>“O"p @u¡ G"p“ X"uë
Uy¡_" @¡Z SY"pY"X"wO"@¡pZ T"Zp_O" `pu G"pO"p `v $ ìŸv{O"Y"puuë @¡p Y"` T"øðS" {S"àf"Z Z` G"pO"p `v
{@¡ ‘@¡”ª@¡o _"f\"z O"\"p{W"X"O"X"o?’ \"p×Y" @¡p ìb"uT"puë @¡pu drX"pR\"pE"pY"ê íf"Z QuO"u `v –
Y"pªðpz V"øÏ"Np# _"f\"z O"pªðpz _Y"pƒ"BpOY"{T" $
O"e" _Y"pf"Q{S"\"pêEY"z E"u{``p{T" O"P"p_O"s S"# $$
ìP"pêO"o ìŸvO"\"uQSO"r V"øÏ" X"uë G"v_"p _"f\" X"pS"O"u `v, \"v_"p `r `X" (X"pR\")G"BpO"o X"uë _"f\"
X"pS"O"u `v $
ìŸvO"{_"{«@¡pZ í_" íf"Z @¡pu íT"`p_"pW"p_" X"uë íL>p QuO"u `vë - ‘‘S"tS"z {\"\"p`_"X"Y"u @¡SY"pY"p#
{T"e"p {S"G"Bppue"z T"wÍ>_Y" Y"Qu\" W"\"O"pz Bppue"X"o,O"Qu\" X"X"p{T" Bppue"X"o’’-ò{O"\"QO"pu \"Z_Y" W"øpO"p
W"\"pS"o $ {\"\"p` @u¡ _"X"Y" @¡SY"p @u¡ {T"O"p S"u \"Z _"u T"tF>p – ìpT"@¡p Bppue" ×Y"p `v? \"Z íf"Z
QuO"p `v {@¡ G"pu ìpT"@¡p Bppue" `v, \"`r `X"pZp `v $ \"v_"p íf"Z \"Z @¡” ì{S"{W"c"O"p Y"p X"tA"êO"p
@¡p T"qZE"pY"@¡ `v, ×Y"puë{@¡ _"X"pS" Bppue" X"uë {\"\"p` _"XV"SR" \"vR" S"`rë X"pS"p G"pO"p $ ò_"r
T"ø@¡pZ X"pR\"BpNppuë @¡p Y"pªðpz V"øÏ"Np# _"f\"z O"pªðpz _Y"pƒ"BpOY"{T" – ïu_"p @¡`S"p _"\"êP"p
ìS"s{E"O" `v, ×Y"puë{@ ìOY"SO"pV"p{R"O"O\"á¡T" _"f\" G"BpO"o X"uë @¡W"r _"XW"\" S"`rë $
ò_" íT"`p_" @¡p _"X"s{E"O" íf"Z drX"pR\"O"f\"\"p{QY"puë S"u {QY"p `v O"üP"p - ‘ìS"p{Q V"øÏ"
{@¡“ O"u G"r\"p__"\"uê&TY"S"pQY"# $ O"¬uQ_Y"pTY"S"p{QO\"u&W"uQpu&W"tQo V"øÏ"Np# @¡Qp $$ ìS"p{QO\"z
E" W"uQpQu# ^"L>_X"p@¡X"S"pQY"# $ ò{O" O\"¶SP" ï\"pu˜¡X"O"pu Y"s{˜¡{\"E"pZNpu$ S"pA"NL>V"øÏ"{E"OA"NL>pu

G"r\"Zp{ðpZW"tQY"X"o .... $$
(G"r\"pu V"øÏ" {\"ðps«p {E"f"u^"pz O"{‚"O"puY"puêBp# ^"L>_X"p@¡X"S"pQY"# $$)
Y"` ª{Í>_"w{Í>{\"E"pZ T"ø@¡ZNp X"uë SY"pY"pX"wO"@¡pZ ìpvZ ìŸvO"\"p{QY"puë S"uë @¡p ï@¡ T"øE"rS" \"E"S"
í«wO" {@¡Y"u `zv $ O"üP"p – G"r\" òêðppu {\"ðps«p {E"O"o O"P"p G"r\"uðpY"pu{W"êQp $ ì{\"üp O"{‚"O"puY"puêBp#
^"L>_X"p@¡X"S"pQY"# $$ ò{O" T"øpE"pX"o \"E"S"uS" V"pv«z T"ø{O" T"øOY"{W"c"pS"p{QS"p {\"ð\"_Y"
_P"p{Y"O\"T"ø{O"T"pQ@u¡S" E" _"te"W"p^Y"\"p{O"ê@¡p{\"\"ZNpp{QBpøSP"u {\"ZpuR" ò{O" – E"uß" ....
ìP"pêO"o – Y"{Q ª{Í> @u¡ _"X"pS" `r _"w{Í> ì_P"pY"r `v, O"V" (1) G"r\", (2) òêð\"Z, (3)
{\"ðps« E"uO"S" (4) G"r\" ìpvZ òêð\"Z @¡p W"uQ, (5) ì{\"üp O"P"p (6) ì{\"üp ìpvZ E"uO"S"
@¡p _"zY"puBp – òS" F># T"QpP"pu| @u¡ ìS"p{QO\"-T"ø{O"T"pQ@¡ T"øpE"rS" \"E"S" ï\"z b"{Np@¡\"pQr V"pv«
@u¡ {S"Zp@¡ZNppP"ê T"øOY"{W"c"p{Q T"øX"pNppuë @u¡ ŸpZp {\"ð\" @¡” _P"p{Y"O"p @u¡ _"pR"@¡ _"te", W"p^Y",
\"p{O"ê@¡ ìpvZ {\"\"ZNpp{Q-\"p×Y"puë _"u _T"Í> {\"ZpuR" `puO"p `v $ òOY"p{Q .....
(3) ì_"O"o T"øT"ú" X"uë ìP"pê{@ø¡Y"p@¡pqZO\" - G"v_"u ì_"O"o ZG"O" _"u _"OY" W"t^"Npp{Q @¡p
{S"X"pêNp @¡W"r S"`rë `pu _"@¡O"p, \"v_"u `r ªðY"O\"p{Q ì_"OY" ùO"sìpuë @u¡ ŸpZp {X"PY"pO\" @¡”
{_"{« S"`rë @¡” G"p _"@¡O"r – ïu_"p ìpT"ub" SY"pY"X"wO"@¡pZ @¡” ìpuZ _"u {@¡Y"p BpY"p $ í_"@u¡
íf"Z X"uë ìŸvO"{_"{«@¡pZ S"u \"pE"_T"{O" @u¡ ‘íOT"pQ@¡pT"ø{O"Ÿ[SŸO\"pO"o’ – Y"u ðpVQ `r Ql`Zp
{QY"u `vë {@¡ ªðY"O\"p{Q ùO"s @¡pu ìT"S"u X"uë @u¡\"“ \Y"\"`pZ@¡p“pV"pRY"O\" ìT"u{b"O" `v,
{e"@¡p“pV"pRY"O\" S"`rë, ìO"# ªðY"O\"p{Q @u¡ ŸpZp T"øT"ú"BpO" {e"@¡p“pV"pRY"O\"pW"p\" {_"« @¡ZS"u
X"uë {@¡_"r T"ø@¡pZ @¡p {\"ZpuR" íT"[_P"O" S"`rë `puO"p $ ìP"ê{@ø¡Y"p@¡pqZO"p @u¡ {“ï \"_O"s @¡p
T"pZX"p{P"ê@¡ _"O"o `puS"p ìp\"ðY"@¡ S"`rë, ×Y"puë{@¡ _\"T"n@¡p“ X"uë ®r ìp{Q @¡p QðpêS" ì_"O"o `puS"u
T"Z W"r W"p\"r _"OY" ðpsW"pðpsW" @¡p _"tE"@¡ `puO"p `v $
(4) ì{\"üp“b"Np{\"E"pZ – ì{\"üp @u¡ Qpu “b"Np T"ø{_"« `vë – (1) ìS"p{QW"p\"á¡T"O\"u
_"{O" c"pS"{S"\"OY"êO\"X"oo O"P"p (2) W"øX"puT"pQpS"O\"X"o $ QpuS"puë “b"Nppuë @¡pu SY"pY"X"wO"@¡pZ S"u
Qm{^"O" {@¡Y"p `v - ‘ìpü“b"Npu ì\Y"{Ê"#, _"p{QðpsÒY"pü\"[EF>ß"E"vO"SY"p\"Z@¡pc"pS"pS"pX"S"p{QO\"p-
Y"puBp_Y"pu˜¡O\"pO"o $ {ŸO"rY"“b"Npu&{T" Y"p\"[SO" c"pS"p{S" O"p\"SOY"c"pS"pS"r{O" X"O"u

ìW"øX"T"t\"ê@¡T"øX"p{S"\"OY"pêc"pS"u ìpW"p\"pZpuT"{S"\"O"ê@¡T"øX"p{S"\"OY"pêc"pS"u E"p\Y"p{Ê"#’ $
Qpu^"puë @¡p í«pZ @¡ZO"u `lï ìŸvO"{_"{«@¡pZ S"u @¡`p `v {@¡ á¡TY"puT"pQpS"pc"pS"X"TY"S"p{Q-
E"vSY"pdO"O\"pQS"pü\"’’ $ ìP"pêO"o ðpsÒY"p{Q _"p{Q T"QpP"pu| _"u ì\"[EF>ß" E"vO"SY" @¡p
ìp\"Z@¡pW"tO" ìc"pS" W"r ìS"p{Q E"vO"SY" @u¡ ìp{dO" `puS"u @u¡ @¡pZNp ìS"p{Q `r `v, _"p{Q S"`rë,
ìp@¡pðpp{Q ìS"p{Q T"QpP"ê C"J>p{Q _"u ì\"[EF>ß" `puS"u T"Z W"r ìS"p{Q `r ZÒ"u `vë, _"p{Q S"`rë
`puO"u $ {ŸO"rY" “b"Np @¡” \Y"\"_P"p @¡ZO"u `lï {_"{«@¡pZ S"u @¡`p `v {@¡ ‘‘òQz E" “b"Npz
{\"ð\"W"øX"puT"pQpS"z X"pY"p{R"Î>pS"z T"b"# S" O"s V"øÏ"X"pe"puT"pQpS"O\"T"b"u V"øÏ"_"{Ò"p{\"üpT"pQp-
S"O\"T"b"u \"p ìO"pu V"øÏ"{Np S"p{O"\Y"p{Ê"#’’ $ ìP"pêO"o {\"ð\" {\"W"øX" @¡p @¡pZNp ìc"pS" Y"p X"pY"p
`v ìpvZ í_"@¡p {\"^"Y"rW"tO" V"øÏ" {\"ð\" @¡p ì{R"Î>pS" `v – ò_" {_"«pSO" @u¡ ìS"s_"pZ X"pY"p @¡p
Y"` {ŸO"rY" “b"Np {@¡Y"p BpY"p `v, ìO"# V"øÏ" X"uë í˜¡ “b"Np ì{O"\Y"pÊ" S"`rë `puO"p $
(5) ì{\"üpW"p_"@¡\"pQ - SY"pY"X"wO"@¡pZ S"u @¡`p `v {@¡ ì{\"üp ðps« _"p{b"\"uü `v?
ìP"\"p \"w{f"T"ø{O"{V"XV"O" E"vO"SY" @u¡ ŸpZp? T"øP"X" T"b" X"uë {S"Qpuê^" E"vO"SY" _"u T"ø@¡p{ðpO" `puS"u @u¡
@¡pZNp ì{\"üp T"pZX"p{P"ê@¡ `pu G"pY"Bpr ìpvZ {ŸO"rY" T"b" X"uë ìc"pS" @¡” @¡Qp{E"O"o ìT"øO"r{O"
W"r T"ø_"˜¡ `puBpr $ ò_"@¡p _"X"pR"pS" ìŸvO"{_"{«@¡pZ S"u {@¡Y"p `v {@¡ ì{\"üp _"p{b"\"uü `puO"r
`v, ðps« E"vO"SY" _"u T"ø@¡p{ðpO" S"`rë, ×Y"puë{@¡ ðps« E"vO"SY" @¡pu _"pb"r S"`rë @¡`p G"pO"p, ì{T"O"s
ì{\"üp-\"w{f" X"uë T"ø{O"{V"[XV"O" E"vO"SY" `puO"p `v, ìO"# ðps« E"vO"SY" @u¡ ŸpZp _"pb"pO"o W"p{_"O"o
S" `puS"u @u¡ @¡pZNp ì{\"üp X"uë T"pZX"p{P"ê@¡O\"pT"{f" S"`rë `puO"r$
(6) ì{\"üp{\"^"Y"{\"E"pZ – SY"pY"X"wO"@¡pZ S"u @¡`p `v - ‘ì{\"üp{\"^"Y"pu&{T" Ql\"êE"#’
{\"\"ZNp@¡pZ S"u G"pu @¡`p `v - ‘ìc"pS"_Y" {E"SX"pe"X"u\" {\"^"Y"#’ í_"X"uë ìp\"ZNp @¡p @¡puòê
T"øY"puG"S" _"XW"\" S"`rë, ìO"# ðps« E"vO"SY" X"uë ìc"pS" X"pS"S"p {S"ZP"ê@¡ `v, ìP"pêO"o ìp\"ZNp @u¡
_"V" ìpK> T"øY"puG"S" `pu _"@¡O"u `vz – (1) {_"« T"ø@¡pðp @¡p “puT", (2) ì{_"«T"ø@¡pðp @¡”
ìS"sOT"{f"#, (3) {\"üX"pS" T"ø@¡pðp @¡p {\"^"Y" @u¡ _"pP" ì_"XV"SR", (4) T"øp@¡pJ÷_"zc"@¡ @¡pY"ê
@¡p T"ø{O"V"SR", (5) ‘S"p[_O"’, ‘S" T"ø@¡pðpO"u’ – ò_" T"ø@¡pZ @¡p {Ÿ{\"R" \Y"\"`pZ, (6)
‘ì[_O"’, ‘T"ø@¡pðpO"u’ – ò_" T"ø@¡pZ @u¡ \Y"\"`pZ @¡p ìW"p\" (7) ‘S"p[_O"’ ‘S" T"ø@¡pðpO"u’ –
ò_" T"ø@¡pZ @u¡ \Y"\"`pZ @¡” Y"puBY"O"p ìP"\"p (8) ‘ì[_O" T"ø@¡pðpO"u’- ò_" T"ø@¡pZ @u¡ \Y"p\"`pZ
@¡” ìY"puBY"O"p $ C"J>p{Q T"ZT"ø@¡pðp T"QpP"pu| X"uë ìT"u{b"O" T"ø@¡pðp @¡p ìW"p\" Y"p T"ø@¡pðppS"sOT"{f"
_"XW"\" `v, _\"Y"zT"ø@¡pðp E"vO"SY" X"uuë S"`rë ìO"# í_"X"uë T"øP"X" ìpvZ {ŸO"rY" @¡ÚT" _"XW"\" S"`rë $
T"øp@¡pJ÷ á¡T" {\"^"Y"BpO" R"X"ê W"p™>p{W"X"O" `puS"u T"Z W"r ìŸvO"-_"XX"O" S"`rë, ìO"# E"O"sP"ê
{\"@¡ÚT" W"r {S"ZpR"pZ `v $ T"ú"X" T"b" @¡pu _\"r@¡pZ @¡ZS"u T"Z _"s^"s{Ê" ì\"_P"p X"uë ‘S"
{@¡{ú"Q\"u{Q^"X"o’ – ïu_"r ìS"sW"t{O" S" `pu _"@u¡Bpr $ ìc"pS"p\"_P"p X"uë W"r ìpOX"_\"á¡T"
ì{W"c"pOX"@¡ \Y"Y"`pZ ìŸv{O"_"XX"O" `v, ìO"# í_"@¡p ìW"p\" ìp\"ZNp @¡p T"øY"puG"S" S"`rë `pu
_"@¡O"p, F>K>p {\"@¡ÚT" W"r í{E"O" S"`rë, ‘V"øÏ" {S"R"êX"@¡ `v, ìO"# í_"X"uë Y"puBY"O\" Y"p
ìY"puBY"O\"á¡T" R"X"ê S"`rë Z` _"@¡O"u, ìO"# _"Ê"X" ìpvZ ìÍ>X" {\"@¡ÚT" W"r _"XW"\" S"`rë $’
ò_" ìpb"uT" @¡p _"X"pR"pS" ìŸvO"{_"{«@¡pZ @¡ZO"u `v - ‘ì{\"üp{\"^"Y"pu&{T" _"s\"E"#’, ×Y"puë{@¡
ì{\"üp @¡p {E"SX"pe" `r {\"^"Y" `puO"p `v ìpvZ ìp\"ZNp @¡p T"ú"X", ^"Î>, _"Ê"X" Y"p ìÍ>X"
{\"@¡ÚT" @u¡ ìS"s_"pZ T"øY"puG"S" _"XW"\" `v, ×Y"puë{@¡ ìc"pS"-_"XV"SR"á¡T" Y"puBY"O"p O"V" O"@¡
V"ZpV"Z V"S"r ZÒ"r `v, O"V" O"@¡ V"øÏ"-c"pS" S"`rë `puO"p $
(7) {V"XV"T"ø{O"{V"XV"\"pQ - QT"êNpBpO" X"sA" @u¡ T"ø{O"{V"XV" @¡” {V"XV"W"tO" X"sA" _"u {W"ß" _"f"p
`puO"r `v? ìP"\"p S"`rë? ò_" T"ø@¡pZ @¡” \Y"p\"`pqZ@¡ {\"T"ø{O"T"{f"Y"puë T"Z W"r SY"pY"X"wO"@¡pZ ìpvZ
ìŸvO"{_"{«@¡pZ @u¡ T"øA"Z O"@ê¡-T"øY"puBp QuA"S"u Y"puBY" `v $ SY"pY"pX"wO"@¡pZ @¡p @¡`pS"p `v –
(@¡) G"v_"u E"ve" _"u í_"@¡” F>pY"p {W"ß" `puO"r `v, ×Y"puë{@¡ T"pð\"ê_P" \Y"{@¡ @¡pu ‘E"ve"O"EF>pY"u
{W"ß"u’ – ïu_"r _Us¡J> ìS"sW"t{O" `puO"r `v $ \"v_"u `r T"øOY"u@¡ \Y"{˜¡ Y"` ìS"sW"\" @¡ZO"p `v {@¡
‘X"X" @¡ZO"OT"ø{O"{V"XV"u {W"ß"u’
(A") Y"{Q QT"êNpp{Q _"u J>@¡Zp@¡Z X"sL>r `lòê S"ue"-Z{ðpX"Y"py {V"XV"W"tO" X"sA" @¡p `r Bpø`Np
@¡ZO"r `v, í_"u `r QT"êNp_P" T"ø{O"{V"XV" _"X"H" {“Y"p G"pO"p `v, \"_O"sO"# {V"XV" _"u {W"ß"
T"ø{O"{V"XV" @¡” @¡puòê _"f"p S"`rë, `puO"r, O"V" ì_\"EF> Qr\"pZp{Q T"Z W"r T"ø{O"{V"XV" {QA"pòê QuS"p
E"p{`ï, ×Y"puë{@¡ \"`py W"r S"ue"-Z[ðX"Y"py J>@¡Zp@¡Z X"sA" T"Z \Y"pÊ" `pu _"@¡O"r `v $
(Bp) T"t\"ê {Qðpp @¡” ìpuZ X"sA" {@¡ï V"vK>p \Y"{˜¡ ìT"S"u _"pX"S"u @u¡ QT"êNp X"uë ìT"S"u
T"[ðE"X"p{W"X"sA" T"ø{O"{V"XV" @¡pu _T"Í> QuA"O"p `v, ìO"# T"ø{O"{V"XV" @¡pu {V"XV" _"u {W"ß" X"pS"S"p
ì{S"\"pY"ê `v $
(C") G"v_"u ìp@¡pðp_P" òSçR"S"s^"p{Q @u¡ á¡T" X"uë G"“rY" @¡Nppuë _"tY"ê @¡” Z[ðX"Y"puë @u¡
{\"W"˜¡ \"Npê _"tY"ê _"u {W"ß" T"øO"rO" `puO"u `v, ïu_"u `r G"“p{Q X"uë ªðY"X"pS" \"wb"p{Q @¡p T"ø{O"{V"XV"
W"r {V"XV" _"u {W"ß" `puO"p `v $
(D>) {\"{W"ß" _"pX"{BpøY"puë _"u G"{S"O" @¡pY"pu| @¡pu {W"ß" X"pS"S"p ìp\"ðY"@¡ `puO"p `v $
X"sA"p{Q {V"XV" @¡” íOT"p{Q@¡p _"pX"Bpør _"u T"ø{O"{V"XV" @¡” QT"êNpp{Q _"pX"Bpør {W"ß" `puO"r `v, ìO"#
T"ø{O"{V"XV" @¡pu {V"XV" _"u {W"ß" X"pS"S"p E"p{`ï $
(E") BpBpS"_P" {V"XV"W"tO" _"tY"ê O"P"p G"“BpO" T"ø{O"{V"XV"W"tO" _"tY"ê @¡p ìW"uQ @¡W"r
_"XW"\" S"`rë, ×Y"puë{@¡ íS"@u¡ SY"tS"p{R"@¡ T"qZX"pNp, @¡XT"S"p@¡XT"S"p{Q {\"à« R"X"pu| @u¡ W"uQ _"u
íS"@¡p W"uQ `r {_"« `puO"p `v $ Y"{Q {V"XV" ìpvZ T"ø{O"{V"XV" – QpuS"puë @¡p ìW"uQ `puO"p `v, O"V"
@¡_O"tZr @u¡ T"ø{O"{V"XV" X"uë _"sBp[SR" ×Y"puë S"`rë `puO"r?
(F>) X"puJ>u T"O"“u, J>uM>u-J>uM>u QT"êNppuë X"uë T"ø{O"{V"XV" W"r X"uJ>p-T"O"“p, J>uM>p-V"uM>p ï\"z G"“
X"uë O"J>_P" \"wb"puë @¡p í“J>p T"ø{O"{V"XV" QuA"p G"pO"p `v, G"V"{@¡ {V"XV" X"uë \"` S"`rë `puO"p, ìO"#
{V"XV" _"u {W"ß" T"ø{O"{V"XV" @¡p ì[_O"O\" X"pS"S"p E"p{`ï $
(G") Y"{Q ìT"S"u `r S"ue" @¡” Z[ðX"Y"py T"Zp\"{O"êO" `pu@¡Z ìT"S"u X"sA" @¡p Bpø`Np @¡ZO"r
`vë, O"V" T"pð\"ê_P" \Y"{˜¡ @¡pu QT"êNp X"uë G"pu Qpu (ï@¡ ìT"S"p ìpvZ Qm_"Zp T"pð\"ê_P" @¡p) T"ø{O"-
{V"XV"puë @¡p QðpêS" `puO"p `v, \"` ì_"zBpO" `pu G"pY"uBpp ×Y"puë{@¡ T"pð\"ê_P" \Y"{˜¡ @¡pu W"r ìT"S"p
`r ï@¡ X"sA" {QA"S"p E"p{`ï $
(H") _"pX"S"u @u¡ ìS"u@¡ QT"êNppuë X"uë G"pu ï@¡ `r X"sA" @u¡ ìS"u@¡ T"ø{O"{V"XV" {QA"pòê T"L>O"u
`vë, \"u W"r _"XW"\" S" `pu _"@uë¡Bpu, ×Y"puë{@¡ G"v_"u ï@¡ QT"êNp _"u J>@¡Zp@¡Z X"sL>rë `lòê S"ue"-Z[ðX"Y"py
ìT"S"u ï@¡ X"sA" @¡pu ì\"W"p{_"O" @¡ZO"r `v, \"v_"u `r ìS"u@¡ QT"êNppuuë _"u ìpÒ" `pu@¡Z T"Zp\"{O"êO"
S"ue"-Z[ðX"Y"py W"r ìT"S"u \"p_O"{\"@¡ ï@¡ `r X"sA" @¡pu T"ø@¡p{ðpO" @¡ZuëBpr, ìS"u@¡ X"sA"puë @¡pu
S"`rë $
(I") QT"êNpp{Q @u¡ ìpC"pO" _"u T"Zp\"{O"êO" S"Y"S"-Z[ðX"Y"py Y"{Q _"sQmZ BpBpS" X"uë ìS"SO"
T"ZX"pNps-T"J>“ @¡pu T"pZ @¡ZO"r `lòê {V"XV"W"tO" _"tY"ê @¡p Bpø`Np @¡Z “uO"r `vë, O"V" T"Zp\"{O"êO"
Z[ðX"Y"puë @u¡ ŸpZp T"rK> T"rF>u ì\"[_P"O" @s¡L÷p{Q T"QpP"pu| @¡p Bpø`Np ×Y"puë S"`rë `puO"p? BpBpS"_P"
T"ZX"pNps-T"J>“r @u¡ _"X"pS" `r ðpZrZ @u¡ T"wÎ> W"pBp O"@¡ @¡p W"uQS" S"Y"S"-Z[ðX"Y"puë @u¡ ŸpZp `pu
_"@¡O"p `v $ ìO"# @¡{P"O" ìpT"{f"Y"puë @¡p {S"Zp@¡ZNp @¡ZS"u @u¡ {“ï Y"` X"pS" “uS"p ìOY"SO"
ìp\"ðY"@¡ `v {@¡ T"ø{O"{V"XV" F>pY"p O"f\" @u¡ _"X"pS" {V"XV" _"u {W"ß" `puO"p `v, G"v_"p {@¡ @¡`p
BpY"p `v –
F>pY"pT"sà^"\"f"_X"pEF>pY"p\"OT"ø{O"_"tY"ê\"O"o $
T"ø{O"R\"pS"p{Q\"{¬ß"z T"ø{O"{V"XV"z {` {V"XV"O"# $$
òS" _"W"r ìpb"uT"puë @¡p T"qZ`pZ ìŸvO"{_"{«@¡pZ S"u {S"O"pSO" _"tbX" \"vc"p{S"@¡ ª{Í>@¡puNp _"u
{@¡Y"p `v –
(ì) E"Sç @u¡ _"X"pS" ï@¡ T"QpP"ê @¡p Qpu á¡T"puë X"uë {QA"S"p ª{Í>-Qpu^" `v, ò_"_"u Qpu E"Sç
{_"« S"`rë `pu _"@¡O"u $ T"ø@w¡O" X"uë G"V" _"Y"s{˜¡@¡ T"øOY"b" @u¡ ŸpZp {V"XV" ìpvZ T"ø{O"{V"XV" @¡”
ï@¡O"p {_"« `pu G"pO"r `v, O"V" íS"X"uë W"uQ-T"øO"r{O" @¡pu {S"[ðE"O" á¡T" X"uë W"øX"pOX"@¡ X"pS"S"p
`puBpp $ X"sA" ìpvZ T"ø{O"X"sA" @¡” ZuA"puT"ZuA"p @¡p ïu×Y" íS" QpuS"puë @¡” ï@¡O"p {_"« @¡Z Z`p `v,
T"sà^" ìpvZ í_"@¡” F>pY"p X"uë X"`pS"o ìSO"Z ª{Í>BppuE"Z `puO"p `v, ìO"# íS"@¡p {W"ß" `puS"p SY"pY"-
_"zBpO" `v, {@¡SO"s QpÍ>pêSO" X"uë \"v_"p S"`rë $
(ìp) _\"EF> QT"êNpp{Q @u¡ T"ø{O"{V"XV" @¡pu `r {V"XV" _"u ì{W"ß" @¡`p G"pO"p `v, ì_\"EF>
Qr\"pZp{Q T"Z T"L>r F>pY"p @¡pu O"pu {W"ß" `r X"pS"p G"pO"p `v $ Qr\"pZp{Q T"Z T"ø{O"{V"XV" ×Y"puë S"`rë
{QA"O"p? ò_" T"øðS" íf"Z O"pu T"wP"@o¡ T"ø{O"{V"XV"-\"p{Q @¡pu W"r QuS"p `puBpp $ \"_O"s @u¡ _\"W"p\"
{W"ß"-{W"ß" `puO"u `vë, _"W"r @s¡L÷, {ðp“p-O"“p{Q QT"êNp `pu S"`rë _"@¡O"u, ìO"# _"V" @¡`rë
T"ø{O"{V"XV" S"`rë {QA"O"p $
(ò) T"ø{O"{V"XV"BpO" {\"T"ZrO" {Qðpp @¡p W"pS" QT"êNpp{Q íT"p{R"Y"puë @¡” QuS" `v, X"sA" T"t\"pê-
{W"X"sA" `v {@¡SO"s QT"êNp T"[ðE"X"p{W"X"sA", ò_"r T"[ðE"X"p{W"X"sA"O"p @¡p ìpZpuT" X"sA"á¡T" {V"XV"
T"Z `pu G"pO"p `v ìpvZ \"v_"r T"øO"r{O" `puS"u “BpO"r `v, G"v_"p {@¡ \"p{O"ê@¡@¡pZ @¡Ò"u `vë –
QT"êNpp{W"Ò"p ª{Í># T"Zp\"wOY" _\"X"pS"S"X"o $
\Y"pT"ns\"SOY"p{W"X"sAY"uS" \Y"OY"_O"z QðpêY"uSX"sA"X"o $$ (V"w`0 \"p0 T"w0 557)
(òê) G"`py T"ø@¡pðp @¡p ì\"ZpuR" `puO"p `v, \"`py `r F>pY"p `puO"r `v – Y"` ìS"sW"\" –{_"« `v
$ T"ø{O"{V"XV" O"pu T"ø@¡pðp-Quðp X"uë W"r `puO"p `v, ìO"# í_"u F>pY"pá¡T" S"`rë X"pS"p G"p _"@¡O"p $
T"ø@¡pðp-Z{Ò" S"r`pqZ@¡p T"Z òSçR"S"s^" @u¡ á¡T" X"uë F>pY"p @¡p {QA"S"p _"XW"\" `v, F>pY"p @u¡
T"wP"@o¡ `puS"u T"Z W"r T"ø{O"{V"XV" @¡pu T"wP"@o¡ S"`rë X"pS"p G"p _"@¡O"p – Y"` î¡T"Z @¡`p E"s@¡p `v $
(í) @¡pY"| @u¡ {W"ß" {_"« `pu G"pS"u T"Z `r {W"ß" _"pX"Bpør @¡” @¡ÚT"S"p `puO"r `v, G"V"
T"ø{O"{V"XV" \"_O"s @¡” _"f"p `r T"wP"@o¡ {_"« S"`rë `puO"r, O"V" í_"@¡” T"wP"@o¡ _"pX"Bpør _"XW"\"
S"`rë $ QT"êNpp{Q _"pX"Bpør {V"XV" X"uë T"ø{O"{V"XV"O"pW"p_"f"p @¡” ìpW"p{_"@¡p X"pS"r G"pO"r `v, S"`rë
O"pu ðpsÒY"p{Q @¡pu W"r T"wP"@o¡ ZG"O" @¡” _"pX"Bpør X"pS"S"p T"L>uBpp $
(î¡) {V"XV" ìpvZ T"ø{O"{V"XV" X"uë SY"tS"p{R"@¡ T"qZX"pNppuë ï\"z @¡XT"S"p@¡XT"S"p{Q RX"pu| @¡p
\"v{\"RY" `puS"p \"v_"p `r ìpvT"p{R"@¡ `v, G"v_"p V"øÏ" X"uë ‘‘O"QuG"{O" O"ß"vG"{O"’’ (òêðpp0 5)
òOY"p{Q ds{O"Y"puë @u¡ ŸpZp T"øQ{ðpêO" {@¡Y"p BpY"p `v $ ò_" \"v{\"RY" @u¡ ŸpZp íT"p{R"Y"puë @¡p `r W"uQ
{_"« `puO"p `v, íT"R"uY" @¡p S"`rë $ G"V" T"ø{O"{V"XV" @¡pu {V"XV" _"u ì{W"ß" X"pS"p G"pO"p `v ìpvZ
{V"XV"W"tO" @¡_O"tZr X"uë _"pvBpSRY" {\"üX"pS" `v, O"V" T"ø{O"{V"XV" X"uë _"pvBpSRY" @¡p ìW"p\" ×Y"puë@¡Z
`puBpp?
(ï) G"v_"u {V"XV" \"_O"s T"Z QT"êNpp{Q íT"p{R"BpO"O\" @¡p ìpZpuT" `puO"p `v, í_"r T"ø@¡pZ
QT"êNpp{QBpO" _P"pvÚY"p_P"pvÚY" \"@ø¡O\", T"ø“XV"O\"p{Q R"X"pu| @¡p ìpZpuT" X"pS"p G"pO"p `v $
(ïu) ìT"S"r S"ue"-Z[ðX"Y"py QT"êNpp{Q _"u T"Zp\"{O"êO" `pu@¡Z @u¡\"“ ìT"S"u X"sA" @¡pu `r
ì\"W"p{_"O" @¡ZO"r `vë – ïu_"p @¡puòê {S"Y"X" S"`rë, ì{T"O"s QT"êNp-_"pXX"sA"rS" @s¡L÷, @¡T"pJ>,
X"sA"pSO"Zp{Q @¡” W"r ì\"W"p{_"@¡p X"pS"r G"pO"r `v $
(ìpu) G"V" X"sA" @u¡ _"pX"S"u ìS"u@¡ QT"êNp ZA"u `puë, O"V" _"W"r-@¡”-_"W"r S"ue"-Z[ðX"Y"py T"øOY"u@¡
QT"êNp _"u T"Zp\"{O"êO" `pu@¡Z, @¡òê _"X"t`puë X"uë {\"W"˜¡ `pu G"pO"r `vë, T"øOY"u@¡ _"X"t` ï@¡-ï@¡ X"sA"
@¡pu ì\"W"p{_"O" @¡ZO"p `v, ìS"u@¡ _"X"t`puz @¡” ìS"u@¡O"p `r {V"XV" X"uë ìS"u@¡O\"pW"p_" @¡”
T"øY"pu{G"@¡p X"pS"r G"pO"r `v $
(ìpv) G"“p{Q _"u T"Zp\"{O"êO" `pu@¡Z S"ue"-Z[ðX"Y"py _"sQmZ BpBpS" X"uë G"p@¡Z _"tY"ê @¡p Bpø`Np
@¡ZO"r `v – ò_"@¡p Y"` ìP"ê @¡Qp{T" S"`rë {@¡ \"u íQZ-T"wÎ>p{Q T"ø{O"C"pO"r ç\Y" @¡pu W"r T"pZ @¡Z
G"pO"r `vë, @s¡L÷p{Q ì\"ZpuR"@¡ T"QpP"pu| _"u \Y"\"{Ò" T"QpP"pu| @¡p Bpø`Np @¡W"r S"`rë `puO"p $ ìT"S"u
T"wÎ> W"pBp @¡p Bpø`Np O"W"r `pu _"@¡O"p `v, G"V" Qpu QT"êNp ìpX"S"u-_"pX"S"u ZA"u `puë, O"V" S"ue"
Z[ðX"Y"py ï@¡ QT"êNp _"u T"Zp\"{O"êO" `pu@¡Z _"pX"S"u @u¡ {ŸO"rY" QT"êNp _"u J>@¡Zp@¡Z QlV"pZp T"Zp\"{O"êO"
`puO"r `v$ V"s{«X"pS"puë @¡pu òO"S"r `r V"pS"Bpr T"Y"pêÊ" `v $
Y"`py O"f\"\"pQr @¡Ò"u `vë –
F>pY"p {` T"sà^"p@¡pZp T"sà^"pR"rS"E"u{Í>O"p $
{W"ß"p E" G"r\"u O"pªÒ\"z {_"«z ªÍ>pSO"ðppuR"S"u $$
ìpR"pZO"p _\"p{X"O"p E" O"P"p _"p@¡pZO"p `Zu# $
{_"«p T"sà^"ªÍ>pSO"pO"o O"EF>VQpO"o T"tNpêO"p{T" E" $$
{@¡{ú"O"o _"pXY"QR"rS"O\"pƒ"r\"_Y" T"ø{O"{V"XV"O"p $
{\"^NppuðE" {V"XV"O"p {@z¡ S" {W"ß"Y"puZu\" \"NY"êO"u $$
V"øÏ" @¡p {S"BpsêNpO\"{\"E"pZ
SY"pY"X"wO"@¡pZ @¡Ò"u – V"øÏ" @¡” _"BpsNpO"p ds{O", _X"w{O" ìpvZ ìS"sX"pS"p{Q T"øX"pNppuë _"u
T"øX"p{NpO" `v – V"w`SO"pu_Y" R"X"pê# (ì.{ðp.í.4) Y"` ds{O" @¡Ò"r `v {@¡ ò_" V"øÏ" X"uë X"`pS"o
R"X"ê (BpsNp) ZÒ"u `v $ ò_"r T"ø@¡pZ -
V"øÏ"uðppS"p{Q{W"Qvê\"v# _"X"uO"vP"êÿlNppzðp@¡# $
S"p\"_"pY"{Y"O"sz ðp×Y"pu \Y"pE"b"pNpvðE" _"\"êQp $$
Y"` _X"w{O" @¡Ò"r `v {@¡ V"øÏ"p ìpvZ ðpŠ¡Zp{Q Qu\"BpNp {X"“ @¡Z W"r {G"_" T"Z V"øÏ" @u¡ ï@¡
ìzðp @¡” W"r _"XY"@o¡ \Y"pAY"p S"`rë @¡Z _"@¡O"u, \"` ìS"SO"BpsNp-_"XT"ß" `v $ ‘V"øÏ" R"X"ê\"pS"o,
T"QpP"êO\"pQo C"J>{Q\"O"o’ – ò_" ìS"sX"pS" @u¡ ŸpZp W"r V"øÏ" X"uë R"X"ê\"f"p {S"[ðE"O" `puO"r `v $ í˜¡
dsOY"p{Q T"øX"pNppuë _"u V"øÏ" @u¡ R"X"ê W"r V"øÏ"-_"X"pS"_"f"p@¡ {_"« {@¡ï `Y"u `v ; ìO"# @¡pÚT"{S"@¡
R"X"puê @¡pu X"pS"@¡Z {_"«-_"pR"S"O"p @¡p ì¬p\"S" S"`rë {@¡Y"p G"p _"@¡O"p $
Y"` ìŸvO"{_"{«@¡pZ @¡Ò"u `v - _"\"ê T"øP"X" ds{O" @u¡ ŸpZp G"pu V"øÏ" X"uë _"BpsNpO"p {_"« @¡”
G"pO"r `v, \"` _"zBpO" S"`rë, ×Y"puë{@¡ _"BpsNp-T"ø@¡ZNp X"uë T"{K>O" ds{O"Y"py íT"p_"S"p –{\"{R" @u¡
{\"^"Y"rW"tO" {\"ðpu^"Nppuë @¡p V"puR" X"pe" @¡ZO"r `vë, \"_O"sO"# V"øÏ" @¡” _"BpsNpO"p @u¡ T"ø{O"T"pQS" X"uë
íS"@¡p O"pOT"Y"ê S"`rë `vë $
Y"`py SY"pY"X"wO"@¡pZ @¡Ò"u `vz - ‘‘_"OY"@¡pX"# _"OY"_"Š¡ÚT"#’’ (F>p0 8$9$5) òOY"p{Q
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@¡p ìP"ê ds{O"-T"ø{X"O" @¡ZS"p `puBpp, @u¡\"“ ds{O"-T"ø_"˜¡ S"`rë, ×Y"puë{@¡ BppvNpá¡T" _"u T"ø_"˜¡
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X"uë SY"tS"p{R"@¡V"“O\" S" `puS"u @u¡ @¡pZNp V"pRY"-C"pO"@¡W"p\" S"`rë X"pS"p G"pO"p $ Y"{Q ìS"X"uë
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V"puR"@¡ \"p×Y"puë @¡p _\"pP"ê X"uë X"sAY" O"pOT"Y"ê `puO"p `v, ìO"# òS"X"uë T"øV"“-QlV"ê“W"p\" `puS"u @u¡
@¡pZNp V"pRY"C"pO"@¡W"p\" `puO"p `v $ òOY"p{Q.......
T"ZSO"s - drðppŠ¡ZBprO"pW"p^Y" (13-14) X"uë {S"BpsêNp ðpVQ @¡” W"p^Y" X"uë ïu_"p {S"NpêY" {@¡Y"p
BpY"p `v $ O"üP"p -‘{S"BpsêNpz _"f\"ZG"_O"X"pz{_" BpsNpp_O"v\"ê{G"êO"z O"Gc"uY"X"o’,(BprO"pW"p^Y" 13-15

) ò{O" $ Y"`py {S"BpsêNp ðpVQ @¡p \Y"pAY"p @¡ZO"u `lï ìŸvO"{_"{«@¡pZ S"u ï_"p @¡yù `v - ‘‘(S"
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Y"` {S"NpêY" G"Bpÿlà drìp{QðpŠ¡ZpE"pY"ê @u¡ {S"NpêY" _"u {\"à« `puS"u _"u ìŸvO"{_"{«@¡pZ
ìT"{_"«pSO"Qpu^" _"u {S"Bpw`rO" `vë $
It is declared in Bhagavata that there can be no māyā for Para-
brahman: ¬
In the Bhagavata verses ‛na yatra srūyate māyā ̕ and (‛māyām vyudāsya
cicchaktyā ,̕ etc. , it is clearly stated that māyā of the Advaita type is not at all
possible in respect of Parabrahman. Do Sanaka etc., great sages praise and
meditate upon a deluded Parabrahman ? No wise man will glorify a person
who is deluded even once. How can a Parabrahman who is deluded all the
time according to Advaita be praised by these great sages ? Gītā informs us
that ‛the thought that grasps all objects as illusory is tāmasic in nature .̕ Yogic
perception of all the things is mentioned in scriptures . This is possible only
if the things are true. The practice of dharma, tapas, etc., are meant for
realising the truth of things. Nobody will undertake tapas for the realisation
of illusory things . The ornament of serpent on Lord Śiva cannot be rajjusarpa.
Therefore, the idea of the mithyātva or illusory nature of the world is absurd.
3) Bhinna Jeevaganah
The souls i.e., Jīvas are different from the Supreme Śrī Viṣṇu and the
matter and from one another i.e., Śrī Viṣṇu is absolutely different from
the world of Jīvas and Jadas. The five substantial differences are eternal.
So there is a gulf of difference between Jīva and PARAMATMA. While the
soul is dependent and atomic in size, the Supreme Śrī Viṣṇu is independent
and is not confined to any shape or size. The Soul, in Samsara (the worldly
life) is bound by Avidya, sorrow and fear; the Supreme Śrī Viṣṇu has no trace
of any defect. Even in MUKTI (Salvation) when certain qualities similar to
those of the Supreme Śrī Viṣṇu are revealed in the Soul (Jīva), they are
qualitatively and quantitatively far lower than those of the Supreme Being
Śrī Viṣṇu. Among the souls themselves, there is an intrinsic difference in
each, which maintains everyone‘s individuality even in Mukti. Infact there is
a Five–Fold difference which is real and eternal between : —
(1) Supreme Being Śrī Viṣṇu and the Soul i.e., Jīva,
(2) Soul and Soul,
(3) Soul and Matter i.e., insentient principle,
(4) Matter and Matter,
(5) Supreme Being Śrī Viṣṇu and matter.
The difference in every object constitutes its very “Swaroopa”. So
between the Supreme Being Śrī Viṣṇu, Soul and Matter there is five–fold
difference; which is real and eternal. These five substantial differences are
eternal. Harken to Śrī Madhva's confirmed proclamation as follows : — ®Ü aÜ
AÓÜñæãÂà »æà¨Ü@ > ÓÜñÜÂÊæáà®ÜÊÜá®Üá ËÍæÌà ÊÜá¨Üí£ ÃÝ£í ¨æàÊÜÓÜÂ WÜê|ñæãà ÊÜáNãà®Ü@ > ÓÜñÜÂ@
Óæãà˜ÓÜÂ ÊÜá×ÊÜÞ WÜêOæà ÍÜÊæà ¿áþæàÐÜá Ë±ÜÅÃÝhæÂà > ÓÜñÜÂ BñÝ¾ ÓÜñæãÂà iàÊÜ@ ÓÜñÜÂí ¼¨Ý ÓÜñÜÂí
¼¨Ý ÓÜñÜÂí ¼¨Ý > ÊæáçÊÝÃÜáÊÜOæãÂà ÊæáçÊÝÃÜáÊÜOæãÂà ÊæáçÊÝÃÜáÊÜ|Â@ > BñÝ¾ × ±ÜÃÜÊÜáÓÜÌñÜíñÜÅ@
ÓÜÊÜìËñ… ÓÜÊÜìÍÜQ¤@ ±ÜÃÜÊÜáÓÜáS@ ±ÜÃÜÊæãà iàÊÜÓÜá¤ ñÜ¨ÜÌÍÜ@ AÆ³ý@ AÆ³ÍÜQ¤@ BñÜì@ AÆ³PÜ@
CñÝÂ©ÍÜáÅ£»ÜÂ@ >>
The eternal difference between Parabrahman and Jīva is not at all unreal.
All beings are happy by the grace of Supreme Brahman Who is praised by
Indra. This position --- the Parabrahman-being the support and the others
beings are dependent upon Him is the true status of His position. I offer
prayers with devotion to the Parabrahman of great glory during the sacred
sacrifices desiring welfare of all beings in the Vedic way of non-violence of
all creatures, defending the ""±ÜÃæãàPÜÒÊÝ¨ÜÊæà¨Ý¥Üì'', in order to obtain the
happiness. The Parabrahman is REAL and Jīvas are REAL their difference is
REAL, their difference is REAL, their difference is REAL. The evil minded
shall not pray Him, the evil minded shall not pray Him, the evil minded shall
not pray Him. The Parabrahman is absolutely Independent, Omniscient,
Omnipotent, has Infinite bliss and is Supreme, while the Jīva is entirely
dependent on the Parabrahman and has very limited knowledge and very
limited power; suffers and is very inferior.
gvÝ®Ýí aÜ Ëá¥æãà »æà¨Ü@
gvÜ»æà¨ÜÓÜá¤ PÜáñÜ@ ? ÍÜãÅ¿áñÝÊÜå… &
""ZpÝñ… ±ÜoÓÜÂ »æà¨ÜÓÜá¤ ±ÜÅñÜÂPæÒàOÝÊÜÔà¿áñæà >
A»æà¨æà ñÜá ñÜÁãàÊÜÞì®Üí ®Ü Qíb¨Ü² Ë¨ÜÂñæà >>
»æà¨Ü—à®ÝìÔ¤ aæà®Ü° ÓÝÂ¨… ÊÜÂÊÜÖÝÃæãà˜UÇæà²ÕñÜ@ >>
¸Ý«ÝÂ aæà¨Ýº«ÜPÜí ÓÝÌ¥Üìí »æà¨Ý©½®Ü°í ±ÜÅ¨ÜÍÜìÁáàñ…
ñÜ¥Ý˜² ¨ÜáÓÜöhæãà »æà¨æãà ®æãà aæà©ÐÜrí ®Ü Ô¨Üœ $Â£ >>'' C£ >>
The substantial difference between Jaḍa and Jaḍa Harken to an important
point :- In Śrī Madhva's system, i.e Panchabhedha - The difference between
Jīva and Īśvara, Jīva and Jīva, Jīva and Jaḍa, Īśvara and Jaḍa and Jaḍa and
Jaḍa. This fivefold difference is collectively spoken as prapaṅca ( prakṛṣṭa
pañcavidho bhedaḥ prapaṅca - Viṣṇutatvanirṇaya ), which is eternal and real
and admits no certification. Some people who are enthusiastic to know the
fact, questions as follows :- ‟How can the substantial difference between
Jaḍa and Jaḍa be possible?.” The answer is - If we take Water for example,
Water ( H2O ) is a substance composed of two chemical elements, Hydrogen
and Oxygen. Hydrogen + Oxygen ( 2 ) = Water. It can be understood that the
Oxygen is Jaḍa and Hydrogen is also Jaḍa padartha but yet these two are
different elements. On this point, we can understand the fact that there is a
difference between Jaḍa and Jaḍa. Hence the difference between a Jaḍa and
Jaḍa is eternal.
Harken to Viṣṇutattvanirṇaya : ¬
±ÜÃÜÊæáàÍÜÌÃæà| þÝñÜñÝÌñ… ÃÜQÒñÜñÝÌaÜc ®Ü ¨æÌ $çñÜí »ÝÅí£PÜÈ³ñÜÊÜå… > ®Ü ×àÍÜÌÃÜÓÜÂ »ÝÅí£@ !
This scheme of Pañcabheda is not illusory – as it is cognized by

Parabrahman, maintained and controlled by Him; for there can be no
illusions for Parabrahman.
Harken to Paramopaniṣad quoted by Śrī Madhva in his
Viṣṇutattvavinirnaya (51) : ¬
""¿á¥Ý ±ÜQÒà aÜ ÓÜãñÜÅí aÜ ®Ý®ÝÊÜêPÜÒÃÜÓÝ ¿á¥Ý >
¿á¥Ý ®Ü¨ÜÂ@ ÓÜÊÜáá¨ÜÅÍÜc ÍÜá¨æãœà¨ÜÆÊÜOæà ¿á¥Ý >
¿á¥Ý aæãàÃÝ±ÜÖÝ¿åèì aÜ ¿á¥Ý ±ÜâíËÐÜ¿ÞÊÜ² >
ñÜ¥Ý iàÊæàÍÜÌÃè ¼®è° ÓÜÊÜì¨æçÊÜ ËÆPÜÒOè >
ñÜ¥Ý² ÓÜãPÜÒ $¾ÃÜã±ÜñÝÌñ… ®Ü iàÊÝñ… ±ÜÃÜÊæãà ÖÜÄ@ >>
»æà¨æà®Ü ÊÜáí¨Ü¨ÜêÑrà®Ýí ¨ÜêÍÜÂñæà ±æÅàÃÜPæãà˜² ÓÜ®… >
ÊæçÆPÜÒ|Âí ñÜÁãàþÝìñÝÌ ÊÜááaÜÂñæà Ÿ¨Üœ $Âñæà˜®ÜÂ¥Ý >>''
C£ aÜ ±ÜÃÜÊæãà±Ü¯ÐÜ¨… >
Means : ¬ Like the bird and the string to which it is tied, like the juices
of flowers of different trees, like the rivers and sea, like water and salt, like
the thief and the stolen property, like the person and the country of Gandhara,
the Jīva and Parabrahman are distinct and have distinct characteristics.
Though the Parabrahman is distinct and is the regulator of Jīva, the ignorant
do not realise this because of his very subtle nature. One who knows the
distinction between Jīva and Parabrahman attains liberation, but those who
do not realise it, will remain in bondage. This is stated in Paramopanishat. It
is very interesting to know that the great Advaitic scholar of out-standing
merit Śrī Sāyaṇacārya was the first scholar in the world to quote ¿á¥Ý ±ÜQÒà aÜ
ÓÜãñÜÅí aÜ in his oustanding work Sarvadarśanagraḥ in the chapter of
Pūrṇaprajñadarśana.
Harken to Viṣṇutattvavinirṇaya (58) of Śrī Madhva : ¬

"AÖÜí ŸÅÖÝ¾Ô¾', "ñÜ¨æãÂà˜ÖÜí Óæãà˜Óè Áãà˜Óè Óæãà˜ÖÜÊÜå…' "Áãà˜ÓÝÊÝ©ñæÂà
±ÜâÃÜáÐÜ@ Óæãà˜ÖÜÊÜáÔ¾ ÓÜ HÊÝÖÜÊÜáÔ¾à CñÝÂ© ñÜá AíñÜ¿ÞìÊÜáÂ±æàPÜÒ¿Þ' > "ÓÜ ¿áÍÝc¿áí
±ÜâÃÜáÐæà ¿áÍÝcÓÝÊÝ©ñæÂà ÓÜ HPÜ@', "A C£ ŸÅÖÜ¾' ñÜñÝÅWÜñÜÊÜáÖÜËá£ ñÜÓæãÂà±Ü¯ÐÜ¨ÜÖÜËá£',

"AÖÜí®ÝÊÜÞ ÖÜÄ¯ìñÜÂí AÖæà¿áñÝÌñ… ±ÜÅQà£ìñÜ@' > ñÜÌí aÝÓè ±ÜÅ£ÁãàXñÝÌñ… ±ÜÃæãàPÜÒñÝÌñ…
ÓÜ@ CñÜÂ²' >
The Prabrahman Who is in me is Brahma i.e, Gunapuraṇa. The Prabrah-
man Who is in me is in the Sun and the Parabrahman Who is in the sun is in
me. The Parabrahman Who is Āditya is in me. In all these the reference is to
Antaryamīn i.e., the Parabrahman present within. The Parabrahman Who is
Puruṣa and is in Āditya is one refers to Brahman and the word “Aham”
conveys Brahman. This is secret name of Brahman. The Parabrahman is
called “Aham” since nobody can leave him. He is called “Tvam” as he is
always in front, He is called “Sah” as he is beyond senses.
Harken to Anuvyakyanam (3.2.18) : ¬
dÝ¿Þ ËÐæã¡à ÃÜÊÜÞ, ñÜÓÝÂÍÝf¿Þ «ÝñÝ, ËÍæàÍÜPè >
ñÜÓæÂàí¨ÜÅPÝÊÜåè aÜ ñÜÁãàÓÜ¤ÁãàÃÜ®æÂà˜UÇÝ A² >>
ÖÜÃæàŸÅìÖÝ¾ÓÜÂ XàÓÜ¤ÓÝÂ ËÍæàÐÝËí¨ÜÅ HñÜÁãà@ >
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ÓÜÊæàì˜Æ³ÍÜPÜ¤¿áÍæòÊÜ ±Üä|ìÍÜQ¤@ ±ÜÃæãà ÖÜÄ@ >
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CÊÜÄŸºÃÜá ±ÜÅ£¹íŸÃÜá. CÊÜÃÜ A—à®ÜÃÜá ÖÝWÜã CÊÜÄŸºÄXíñÜ PÜwÊæá ÍÜQ¤¿ááÙÜÛÊÜÃÜá.
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BTÝÂ C£ ÍÜáÅñæà@ . & ËÐÜá¡iàìÊÜ C£ ±æäÅàPÜ¤@ ÓÜñÜñÜí ±ÝÅ|«ÝÃÜOÝñ… > ÓÜ ±ÜÅËÍÜÂ ÍÜÄàÃÜí aÜ
ÓÝ§ÊÜÃÜí gíWÜÊÜáí ñÜ¥Ý > ÊÜáÖÝ»ÜãñÝ¯ aÜ Ë»Üá@ £ÅÊÜêñÜRÃÜ|±ÜäÊÜìPÜÊÜå… > ÓÜíÓÝÄ|í
»ÝÅÊÜá¿á£ ÓÜ¨æçÊÝ®ÜÂñÜÌÆPÜÒ|ÊÜå… >>'' C£ ±ÜÃÜÊæãà±Ü¯ÐÜ¨…'' & A¥Ýìñ… & iàÊÜ®ÝÊÜáPÜ®Ý¨Ü
±ÜÃÜÊÜÞñÜ¾®æà iàÊÜÃÜÈÉ ÓÜ¨Ý ±ÜÅËÐÜr®ÝX »ÜÅÊÜá| Aí¨ÜÃæ PÝ¿áìWÜÙÜ®Üá° ÊÜÞvÜáÊÜ®Üá ÊÜáñÜá¤
ÊÜÞwÓÜáÊÜÊÜ®Üá Gí¨Ü¥Üì. Śrī Madhva firmly established the existence and reality
of matter, souls svabhava, kala, merit and demerit and other eternal varieties
under the control of one Supreme Being Śrī Viṣṇu. The svatantra and the
paratantra are thus the fundamental presupposition of his system ""ÓÜÌñÜíñÜÅí
±ÜÃÜñÜíñÜÅ aÜ ±ÜÅÊæáà¿áí ©ÌË«Üí ÊÜáñÜÊÜå… > ÓÜÌñÜíñæãÅà »ÜWÜÊÝ®… ËÐÜá¡¯ì¨æãàìÐÝUÆÓÜ¨ÜáY|@
>>'' C£ ñÜñÜ¤$ ÌËÊæàPÜ@ . The dependence of the finite reals is proof of the existence
of the Deity, according to the great Nyāya philosopher Udayana too: —
ÓÝ±æàPÜÒñÝ¤$ Ì¨… B®Ý©ñÝ¤$ Ì¨… ÊæçbñÝÅ$Â¨… ËÍÜÌÊÜê£¤ñÜ@ >
±ÜÅñÜÂ¿ÞñÜ¾¯¿áÊÜÞ¨… »ÜáPæ¤àÃÜÔ¤ ÖæàñÜáÃÜÇèQPÜ@ >>
C£ ®ÝÂ¿áPÜáÓÜáÊÜÞígÈ (1&4)
“From dependence, from eternality, diversity, universal practice and from
the appointment to each individual self of its own joys and sorrows of
mundane life, it follows that there is a supernatural cause (viz. adrsta)”.
Explanation : By establishing, in the first place, the existence of such a
supernatural cause not open to the senses, in the form of merit and demerit,
it will follow that Parabrahman is established as superintendent there off
(""Ô¨æœà aÜ ñÜÔ¾®… ñÜ¨Ü—ÐÝuñÜêñÜ¿Þ DÍÜÌÃÜÔ©œ@'' )
Harken Keenly : ¬ “The Advaita cannot be the primary meaning of the
Scriptural Text, namely "ñÜñÜ¤$ ÌÊÜáÔ' and unless it is the primary meaning of the
śruti, the śruti cannot be a Pramāṇa with reference to it, even in the opinion
of the Advaitic Champion who writes, ""Áãà ÖÜÂ¥Üì@ ÍÜáÅ£ÊÝPÝÂñÜÕ $ÌÃÜÓÜñÜ@ ÓÜÃÜÆ C£
±ÜÅ£à¿áñæà ñÜñæùÊÝ¥æàì ñÜ¨ÝÌPÜÂí ±ÜÅÊÜÞ|í »ÜÊÜ£''.That identity in the sense of Śrī
Śaṅkarācārya cannot be the primary meaning of the Tattvamasi Text is not
only emphasised by all the Ācharyas, but is held by Śrī Śaṅkarācārya also.
The following shlokas are written by Śrī Śaṅkarācārya himself in,
ÓÜÊÜìÊæà¨ÝíñÜÔ¨ÝœíñÜÓÝÃÜÓÜíWÜÅÖÜ@ ¬
""ÓÜÊæàìÍÜñÜÌÓÜÌñÜíñÜÅñÜÌÓÜÊÜìýñÝÌ©¼WÜáìOæç@ >
ÓÜÊæäàìñÜ¤ÊÜá@ ÓÜñÜÂPÝÊÜá@ ÓÜñÜÂÓÜíPÜÆ³ DÍÜÌÃÜ@ >
ñÜñÜ³¨Ý¥ÜìÓÜ¤$ ÌÊÜá¥ÜìÓÜá¤ Qíbþæãà ¨Üá@SiàÊÜ®Ü@ >
ÓÜíÓÝ¿áì¿áí ñÜ¨ÜY£Pæãà iàÊÜ@ ±ÝÅPÜêñÜÆPÜÒ|@ >
PÜ¥ÜÊæáàPÜñÜÌÊÜá®ÜÁãàZìoñæà Ë±ÜÄàñÜÁãà@ >
±ÜÅñÜÂPæÒà| ËÃæãà«æãà˜¿áÊÜáá»ÜÁãàÃÜá±ÜÆ»ÜÂñæà >
ËÃÜá¨Üœ«ÜÊÜÞìPÝÅíñÜñÝÌñÜ³ÃÜÓÜ³ÃÜËÆPÜÒOè >
iàÊæàÍè ÊÜ×°ñÜá×®ÝËÊÜ ÍÜ¸Ýª¥Üì² aÜ >
±ÜÅñÜÂþÝ©ËÃæãà«Ü@ ÓÝÂñ… CñÝÂ© (722&726)
ËÊæàPÜaÜãvÝÊÜáOÝÊÜ² &
IPÜÂí ñÜÁãàÆìQÒñÜÁãà®Üì ÊÝaÜÂÁãà¯ì-&
WÜ¨ÜÂñæà˜®æãÂà®ÜÂËÃÜá¨Üœ«ÜËáìOæãà@ >
S¨æãÂàñÜ»Ý®æãÌàÄÊÜ ÃÝg»ÜêñÜÂÁãà@
PÜã±ÝíŸáÃÝÍæãÌà ±ÜÃÜÊÜÞ|áÊæáàÊæäàì@ >'' C£ >>
Śrī Śaṅkarācārya has therefore adopted the secondary sense. He has also
agreed there is no Vedic Text to primarily convey identity. The later Advaitins
have frankly declared that even this secondary sense is not in favour of
Advaita as they think that the five Upaniṣadic Texts are ""ASívÝ¥Üì±ÜÅ£&
±Ý¨ÜPÜ'' . They regard the whole sentence as one unit, the meaning of entire
sentence being “Brahman”. It does not at all mean, “That art thou.”
Madhusūdan Sarasvati quotes an ancient shloka in support of his view : ¬
""ÓÜíÓÜWÝìÓÜíXÓÜÊÜáÂXœàÖæàñÜáñÝ ¿Þ XÃÝËá¿áÊÜå… > EPÝ¤˜SívÝ¥ÜìñÝ ¿á¨ÝÌ
ñÜñÝø£±Ü©PÝ¥ÜìñÝ >>'' Thus the five principal sacred Upaniṣadic Texts supposed
to be unfailing authorities for Monism have been brushed aside by the
Advaitins themselves, by their own deliberate statement”.
Harken to Khandanakhandanam : —
There are twenty meanings of ñÜñÜÌÊÜáÔ sentence, which establish the
difference between Parabrahman and Jīva : —
PÜ¥ÜÂíñæà ©Ì¨ÜÍÝ ÖÜÂ¥ÝìÍÜcí¨æãàWÝ®Ýí ÍÜáÅñæàÓÜ¤ñÜ@ >>
Ë¨ÝíPÜáÊÜìíñÜá Ë¨ÝÌíÓÜ@ ÓÜñÝÂí iàÊæàÍÜ¿Þ¼ì¨ÝÊÜå… >> C£ >>
A¿áí »ÝÊÜ@ — A¨æÌ $çñÜÊÝ©¼@ ""ñÜñÜ¤$ ÌÊÜáÔ'' CñÜÂñÜÅ ±Ü¨Ü¨ÜÌ¿áÓÜÂ ÆPÜÒOÝÍÜÅ¿á|í
PÜêñÜÊÜå… > ñÜ¨ÜÓÜñ… > HPÜ±ÜÓæÂ$çÊÜ AÊÜááTÝÂÍÜÅ¿áOæà®Ü ÓÜÊÜáÂWÜ¥Ýì±Ü±Üñæ¤à@ . ñÜ¥Ý× & ¿á¥Ý
ñÜívÜáÆí ±ÜÅ£ ""«Ý®ÜÂÊÜáÔ —®Üá× ¨æàÊÝ®…'' , C£ «Ý®ÝÂ—à®æãàñÜ³£¤Pæà ñÜívÜáÇæà «Ý®ÜÂÍÜŸªÓÜÂ
ÆPÜÒOÝÊÜê£¤@ ±ÜäÊÜìËáàÊÜÞíÓÜPæçÃÝÎÅñÝ ñÜ¥Ý ""ñÜñÜ¤$ ÌÊÜáÔ'' CñæÂàPÜ±Ü¨Ü ÆPÜÒOæçÊÝÓÜá¤,
ñÜ¨Ü—à®æãàñÜÌ£¤Pæãà˜ÔàñÜÂ¥Üì@ > CñÝÂ© >>
The great Champions of Dvaita philosophy urges that even the secondary
sense is not warranted by the cannons of interpretation. The reason for
accepting “non-difference” as a secondary sense is most flimsy. In fact, it
violates the established and universally accepted rule that the secondary
sense must be proved to exist beforehand by first-hand information, i.e., by
an unambiguous sentence which conveys primarily the sense in question.
Non-difference is not proved to be the primary sense of any other Upaniṣadic
Text. It is hitherto an unknown entity. “It is an emasculated figure caught up
in great perils of life and begging for a certificate to prove its own identity.
How can it relieve another friend in distress and stand security for him”. On
the other hand, difference has more claims of being taken as the secondary
meaning of Tattvamasi Text. It is supported by a multitude of Upaniṣadic
Texts, like “Dvasuparna” etc. with Bheda for their primary meaning. Besides
the Text Tattvamasi can be taken to mean, “Thou art similar to that”. Just as
the sentence ""ÔíÖæãà ÊÜÞ|ÊÜPÜ@'' does not mean “The boy is a lion” but only
implies, “The boy is like the lion”, ,i.e, “He is as brave as the lion” so also
the text Tattvamasi conveys the secondary meaning namely “Thou art like
that” i.e., “Thou art as real as That”. Just as the boy's being a lion though
literally signified by sentence cannot be taken to be the intended meaning of
that sentence, as it is contradicted by experience, in the same way the meaning

“Thou art That” though it is the literal meaning of the Text Tattvamasi
cannot be the intended meaning of the same as it is contradicted by other
Śruti Texts and also by experience, ""®ÝÖÜËáàÍÜÌÃÜ@'' Or ""®ÝÖÜíŸÅÖÜ¾™ .'' Or the
Text Tattvamasi, “Thou art That” means “Thou art subject to that” i.e., Even
in common usage, we use similar usage. Even in common usage, we use
similar expressions as “Germany is Hitler – Hitler is Germany.” Many other
interpretations are given in such a way as the truth of them is borne out by
facts and uncontested by other Sacred Texts. The interpretation given by Śrī
Rāmānujacharya on the ground of ""ÍÜÄàÃÜÍÜÄàÄ»ÝÊÜ'' is unobjectionable. To
crown all this ""BñÝ¾ ñÜñÜ¤$ ÌÊÜáÊÜáÔ ÍæÌàñÜPæàñæãà'' may be spilt up as ""ÓÜ BñÝ¾ AñÜñÜ¤$ ÌÊÜå…
AÔ'' when it means – “He is the Perfect Brahman, Thou art not That.” The
Ācharya favours this method of interpretation also and thus cuts the Gordian
knot. So according to his interpretation also and thus cuts the Gordian knot.
So according to his interpretation, difference is the felicitously primary
meaning of the Text, as it is derived in a manner clear and unequivocal,
uncontradicted by other texts and supported nine illustrations in the same
Prakarana.
Harken keenly : —
The great champions of Advaita system object to Śrī Madhva's splitting
of ""ÓÜ BñÝ¾ ñÜñÜÌÊÜå… AÔ'' into ""ÓÜ BñÝ¾ AñÜñ… ñÜÌÊÜå… AÔ'', may well ponder over this
""±Ü¨Üaæfà¨Ü'', which lacks the grammatical sanction which is available for the
other. In Śrī Madhva's commentary the ±Ü¨Üaæfà¨Ü is in the middle of the
Upaniṣad's sentence. This point is to be known well. But great Śrī Śaṅkara,
who is one of the greatest “LYNX-EYED” intellectuals, the world has ever
produced, explains the verse 14 of ""DÍÝÊÝÓæãÂà±Ü¯ÐÜñ…'', after prefixing a
negative particle before the word ÓÜí»Üã£ÊÜå… and turning it into ""AÓÜí»Üã£ÊÜå…''
as follows : ¬ ""ÓÜí»Üã£í aÜ Ë®ÝÍÜí aÜ CñÜÂñÜÅ AÊÜ|ìÇæãà±æà®Ü ¯¨æàìÍæãà ¨ÜÅÐÜrÊÜÂ@,
±ÜÅPÜê£Æ¿á´ÜÆÍÜáÅñÜÂ®ÜáÃæãà«Ýñ… >'' C£ >>
Harken to Śrī Aurobindo : ¬

‟It is said in the Upaniṣad, ‘Into a blind darkness they enter who follow
after the Ignorance, they as if into a greater darkness who devote themselves
to the Knowledge alone’. Śrī Śaṅkara says, ‘I am not willing to give to the
words Ë¨ÝÂ (knowledge) and AË¨ÝÂ (ignorance) their ordinary sense’; Ë¨ÝÂ
signifies here ¨æàÊÜË¨ÝÂ, ‘the science of propitiating the gods’. The Upaniṣad
declares, Ë®ÝÍæà®Ü ÊÜáêñÜáÂí £à¥ÝÌì ÓÜí»ÜãñÝÂÊÜáêñÜÊÜáÍÜá°ñæà, ‘by the dissolution crosses
beyond death and by the Birth enjoys Immortality’. Śrī Śaṅkara says it has to
be read as AÓÜí»ÜãñÝÂÊÜáêñÜÊÜå…, ‘by Non-Birth enjoys Immortality’, and Ë®ÝÍÜ
(dissolution) as signifying here ‘birth’. In the same way a commentator of
the Dualistic School i.e. Śrī Madvacharya, when he came across the word
tattvamasi, ‘Thou art That’, indicated that it should be read as atat tvamasi,
‘Thou art that other one’. A prominent teacher of the Māyāvada who came
after Śrī Śaṅkara adopted a different means; he satisfied himself by expelling
the Isha Upaniṣad from the list of the principal authoritative Upaniṣads and
promoting the Nrisimho-ttaratapini in its place. In fact it is quite unnecessary
to impose one’s opinions by such physical force. The Upaniṣad illustrates
infinite aspects of the infinite Brahman and, because it does not uphold any
particular philosophic view, a thousand philosophic views have sprouted
from this single seed. Each philosophy takes up a side of the infinite truth
and presents it to the intellect in a systematic way. The infinite Brahman
manifests itself in infinite ways; paths leading to the infinite Brahman are
also numberless.”
The Bṛhadaraṇyakopaniṣad (5-5-1) ; In the Bṛhadaraṇyakopaniṣad
sentence Añæãà˜®ÜÂ¨ÝñÜìí proclaims the difference between Jīva and Brahman
the correct commentary according to tattvavadins –
AñÝÅ AíñÜ¿ÞìËá|@ ±ÜÅPÜêñÜñÝÌ¨æàñÜaÜfŸªÓÜÂ ±ÜÅPÜêñÜ±ÜÃÜñÝÌñ… > A®ÜÂÍÜŸªÓÜÂ aÜ HñÜñ…
¸ÝÅÖÜ¾OÝ¨Ü®ÜÂÊÜÞ®Ü¿á ÓÜÊÜÞ®ÜËáñÜÃÜaæf$Âà®æà®Ü CñÝÂ¨ÝËÊÜ ±ÜÅPÜêñÜÓÜÊÜÞ®ÜhÝ£à¿Þ®ÜÂ&
±ÜÃÜñÝÌñ… > ŸÅÖÜ¾Oæãà˜®ÜÂijàÊÜhÝñÜÊÜå… = BñÜìí ¨Üá@Uà£ iàÊÜ»æà¨ÜÓæÂ$çÊæäàPæ¤à@ > ®Ü ×
iàÊÝ¨Ü®ÜÂÓÝÂ£ì@ ÓÜí»ÜÊÜ£ >>
According to Śrī Madhvacharyaru This sentence will not establish

the Jaganmithyatva.
Explanations Based On Lakshana On The Term Tat
(1) ""ÓÝÖÜaÜ¿Þìñ… ñÝaÜfŸªÊÜå…''. Identity based on association is referred to
by the author of the Mahabhāṣya as a recognized mode of expression. He
cites the example : ""ÊÜÓÜíñÜ A«ÜÂ¿á®ÜÊÜå…'' under Pāṇini iv-2-63, which he
justifies on the ground ""ÓÝÖÜaÜ¿Þìñ… ñÝaÜfŸª$Âí »ÜËÐÜÂ£ ÊÜÓÜíñÜÓÜÖÜaÜÄñÜÊÜá«ÜÂ&
¿á®Üí ÊÜÓÜíñÜ C£ >'' The close association of the Jīva and Brahman is clearly
borne out by the śrutis ""¨ÝÌ ÓÜá±ÜOÝì ÓÜ¿ááhÝ ÓÜTÝ¿Þ'' etc.
Harken to Bhagvatam (11-11-6,7) : ¬ (The meaning of ¨ÝÌ ÓÜá±ÜOÝì
Śruti)
ÓÜá±ÜOÝìÊæàñè ÓÜ¨ÜêÍè ÓÜTÝ¿åè
¿á¨ÜêaÜf¿Þ PÜêñÜ¯àvè aÜ ÊÜêPæÒà >
HPÜÓÜ¤Áãà@ TÝ¨Ü£ ²±Ü³ÇÝ®Ü°ÊÜå…
A®æãÂà ¯ÃÜ®æã°à˜² ŸÇæà®Ü »Üã¿Þ®… >> 6 >>
BñÝ¾®ÜÊÜá®ÜÂí aÜ ÓÜ Êæà¨Ü Ë¨ÝÌ®…
A²±Ü³ÇÝ¨æãà ®Ü ñÜá ²±Ü³ÇÝ¨Ü@ >
Áãà˜Ë¨ÜÂ¿Þ˜í«Ü@ ÓÜ ñÜá ¯ñÜÂŸ¨æãœà
Ë¨ÝÂÊÜáÁãà ¿á@ ÓÜ ñÜá ¯ñÜÂÊÜááPÜ¤@ >> 7>>
Harken to Muṇḍakopaniṣad Bhāṣyam (4-6) of Śrī Śaṅkara :—
While commenting Dvā Suparṇa Śruti he explains as follows — (ÓÜ¿ááhè)
ÓÜ¨æçÊÜ ÓÜÊÜì¨Ý ¿ááPè¤ (ÓÜTÝ¿åè) ÓÜÊÜÞ®ÝTèÂ Bñæ¾àÍÜÌÃè , ñÜÁãà@ ±ÜÄÐÜPÜ¤Áãà@ (A®ÜÂ@)
HPÜ@ (²±Ü³Æí) PÜÊÜáì¯ÐÜ³®Ü°í ÓÜáS¨Üá@SÆPÜÒ|í ´ÜÆí (ÓÝÌ¨ÜÌ£¤ ) ÓÝÌ¨Üá »ÜPÜÒ¿á£ > (A®ÜÂ@)
CñÜÃæãà DÍÜÌÃæãà ¯ñÜÂÍÜá¨ÜœŸá¨ÜœÊÜááPÜ¤ÓÜÌ»ÝÊÜ@ ÓÜÊÜìý@ ÓÜÊÜìÓÜñæã¤$ Ìà±Ý—ÄàÍÜÌÃÜ@ (A®ÜÍÜ°®…) ®Ü
AÍÝ°£ > ±æÅàÃÜÀáñÝ ÖÜÂÓè E»ÜÁãà»æãàìgÂ»æãàPæã÷à¯ìñÜÂÓÝQÒñÜÌÓÜñÝ¤&
ÊÜÞñæÅà| ÓÜ A®ÜÍÜ°®… (A¼aÝPÜÎà£) ±ÜÍÜÂñæÂàÊÜ PæàÊÜÆÊÜå… . Here the word Añæ¾àÍÜÌÃè of
Śrī Śaṅkara itself rejects to some extent Gaudpada's sentence iàÊæäàŸÅÖæ¾ $ç
®Ý±ÜÃÜ@. ""±ÜâÃÜáÐÜ@ = ÓÜá±Ü|ì@'' C£ ÍÜñÜ±Ü¥ÜÊÜå… (7&4&2&5) ""ÓÜá±ÜOÝì iàÊÝ@ ''C£

MáWæÌà¨Ü»ÝÐÜÂPÝÃÜ@ ÎÅàBñÝ¾®Üí¨Ü@ ""ÓÜá±Ü|ì@ Íæãà»Ü®ÜPÜÊÜÞìOæãà iàÊÝ@'' C£ ÎÅà¨Ü¿Þ®Üí¨Ü@
Harken to Annapūrṇopaniṣad : —
¨èÌ ÓÜá±ÜOèì ÍÜÄàÃæà˜Ô¾®… iàÊæàÍÝTèÂ ÓÜÖÜ Ô§ñè >
ñÜÁãàiàìÊÜ@ ´ÜÆí »ÜáíPæ¤à PÜÊÜáìOæãà ®Ü ÊÜáÖæàÍÜÌÃÜ@ >> C£ >>
Means : - There are two SUPARṆA, -- one SUPARṆA is Puruṣa i.e. the
independent Parabrahman and another SUPARṆA is dependent jīva are
residing in the same Śārīra Vṛkṣa (Tree). But only the dependent Jeeva is
enjoying the PÜÊÜáì´ÜÆ and the Parabrahman i.e. Maheśvara is observing in
the status of ÓÜPÜÆiàÊÜ±æÅàÃÜPÜ and the Supreme witness for ever.
(2) ñÜ¨ÝÎÅñÜñÝÌñ… ñÜ©£ ÊÜÂ±Ü¨æàÍÜ@ . Identity by the virtue of basic relationship
with another is another recognized mode of expression accepted by
Patañjali, in his interpretation of Pāṇini sūtra ÓÜÊÜá¥Üì@ ±Ü¨ÜË—@ (2.1.1) where
the term ÓÜÊÜá¥Üì is taken to be used in the sense of ÓÜÊÜá¥ÝìÎÅñÜ@ through
upacāra. Such identity in the form of āśrayāśrayibhāva is implied in the
passage & ÓÜÊÝì@ ±ÜÅhÝ@ ÓÜ¨Ý¿áñÜ®Ý@ ÓÜñÜø£ÐÝu@ occurring in Uddalaka's discourse.
(3) ñÜñæãà hÝñÜñÝÌñ… ñÜ©£ ÊÜÂ±Ü¨æàÍÜ@ . The language of identity is also employed
where one thing happens to be the source of another. Cf. The text ¸ÝÅÖÜ¾Oæãà˜ÓÜÂ
ÊÜááSÊÜÞÔàñ… (the Brahmin was His face) by which is meant that the Brahmin
was born of the face of the Virāṭ Puruṣa. Such figurative usage is to be met
with in – CWÜÂ|@ ÓÜí±ÜÅÓÝÃÜ|ÊÜå… Pāṇini (1.1.45), where the term Samprasaranam
is explained in the Mahabhāṣya as vowels resulting from a specific kind
of vowel-gradation known as Samprasaranam : ÓÜí±ÜÅÓÝÃÜOÝhÝjñæãà ÊÜ|ì@
ÓÜí±ÜÅÓÝÃÜ|ÊÜå… just as, in ordinary parlance, we speak of a crow born of
another crow or a hawk born of another by same names : ""¿á¥Ý PÝPÝhÝjñÜ@
PÝPÜ@, ÍæÂà®ÝhÝjñÜ@ ÍæÂà®Ü@, HÊÜí ÓÜí±ÜÅÓÝÃÜOÝhÝjñæãà ÊÜ|ì@ ÓÜí±ÜÅÓÝÃÜ|@ ''> In the present
case, Jīvas are clearly stated to have originated from the Brahman (Tat) born
as they as Brahman.
(4) ñÜ¨Ü—à®ÜñÝÌñ… ñÜ©£ ÊÜÂ±Ü¨æàÍÜ@ & The identity by reason of dependence is a

recognised idiom in pūrvamīmāṁsakas usage; as follows : — «Ý®ÜÂÊÜáÔ —®Üá×
¨æàÊÝ®…, where rice is referred to as «Ý®ÜÂÊÜå… (grain) by ÆPÜÒOÝ because it is
produced from grains : «Ý®ÝÂ—à®æãàñÜ³£¤Pæà ñÜívÜáÇæãà «Ý®ÜÂÍÜŸª±ÜÅÁãàWÜ@ . & The
dependence of Jīva on Brahman is vividly brought out in the present context
in the Chandogyopaniṣad and elsewhere : ±ÝÅ|Ÿí«Ü®Üí × ÓæãàÊÜáÂ ÊÜá®Ü@ >
¿á¥ÝÔ¾®… BPÝÍæà ÍæÂà®æãà ÊÝ ÓÜá±ÜOæãàì ÊÝ Ë±ÜÄ±ÜñÜÂ ÍÝÅíñÜ@ > The declaration of
ñÜñ… ñÜÌÊÜå… AÔ could, therefore, be taken in a figurative sense of ñÜ¨Ü—à®Ü@ ñÜÌÊÜáÔ
through the same kind of ÆPÜÒOÝ as in «Ý®ÜÂÊÜáÔ . Such usages are frequently to
be met with the Brāmaṇagranthas and Upaniṣads and in lay and scientific
literature and are based on a definite and well-known principle of linguistic
reference : ¿á¨Ü—à®Ý ¿áÓÜÂ ÓÜñÝ¤ ñÜñÜ¤©ñæÂàÊÜ »Ü|Âñæà > Śrī Śaṅkara in his
Brahmasūtrabhāṣyam (2-4-17,19) also established as follows : ""ñÜÓÝ¾ñ…
±ÝÅ|ÃÜã±ÜñÝ¼«Ý®ÜËáí©Å¿áOÝí ±ÝÅOÝ¿áñÜ¤ñÜ¿Þ »ÝPÜ¤í WÜÊÜáÀáñÜÊÜÂÊÜå… >>'' C£ >>
(and in Bhamati thereon). The champions of Śrī Madhva philosophy argued
on the basis of 1) ÓÝÖÜaÜ¿Þìñ… ñÝaÜfŸª$ÂÊÜå… , 2) ñÜ¨Ü—à®ÜñÝÌñ… ñÜ©£ ÊÜÂ±Ü¨æàÍÜ@, 3)
ñÜ¨ÝÎÅñÜñÝÌñ… ñÜ©£ ÊÜÂ±Ü¨æàÍÜ@, 4) ñÜñæãà hÝñÜñÝÌñ… ñÜ©£ ÊÜÂ±Ü¨æàÍÜ@, 5) A£¨æàÍæãà˜¿áÊÜå…,
ñÜ¨ÜÌñæãà ñÜÌÊÜáÔàñÜÂ¥Üì@, = Such identifications by reason of resemblance are
provided for in the Jaiminī�yamī�māṁsasūtra : ""ÓÝÃÜã±ÝÂñ…'' (1&4&25) and
have been suitably illustrated : B©ñæãÂà ¿áã±Ü@ C£ .. These explanations based
in ÆPÜÒOÝ on the term “TAT” (ñÜñ…). In the treatment of a group of "śrutis" not
apparently to their advantage, the Dvaitins have been much alive and
considerate to the status of śrutis as the highest authorities on matters beyond
empirical knowledge than the Advaitins have been. The latter have summarily
rejected the DVAITA-ŚRUTIS as AñÜñÝ¤$ ÌÊæà¨ÜPÜ means : - (Not truth -declaring),
ÊÝÂÊÜÖÝÄPÜ»æà¨Ü±ÜÃÜ, repetitive of what is known through sense-perception
(Anuvadaka) and so on, which is good or as bad as saying that they are
INVALID.And therefore Śrī Vādirāja Muni declared in his YUKTIMALLIKA
as follows : -
WÜêÐæãr $ÂàËáì¥æãà ËÃæãà«æà × ÖÜñæ¤$ Ì $çPÝÊÜá±ÜÃÝ_á¾UàÊÜå… >>

ËÃæãà«ÜÍÝí£í PÜ@ PÜá¿Þì¨… ? Ë®Ý ÊæáÉàaÜfPÜáÊÜÞÃÜPÝ®… >> C£ >>
(5) Identity in virtue of resemblance : ""A£¨æàÍæãà˜¿áÊÜå… > ñÜ¨ÜÌñ… ñÜÌÊÜáÔà
ñÜÂ¥Üì@ >'' This principle is embodied in the interpretation of Pāṇinisūtra's :
ŸÖÜáWÜ|ÊÜñÜávÜ£ ÓÜíTÝÂ (1.1.23). It is pointed out by Śrī Patañjali, under this
Sūtra, that it is not the purpose of the sūtra to designate bahu, gana and
suffix vatup and dati as numerals; for, in that case, numerals like eka, dvi,etc.,
would not be comprehended by the Sūtra ""ÓÜíTÝÂ±ÜäÊæäàì©ÌWÜá@'' in the view
of the specific rule of interpretation: ""PÜê£ÅÊÜÞPÜê£ÅÊÜáÁãà@ PÜê£ÅÊæáà PÝ¿áìÓÜí±ÜÅ&
ñÜÂ¿á@ >'' The difficulty is met by pointing out that the expression ÓÜíTÝÂ in the
Pāṇinisūtra (1.1.23) is not meant to be a designation. It is merely used to
convey the sense of similitude : ŸÖÜáWÜ|ÊÜñÜávÜñÜ¿á@ ÓÜíTÝÂÊÜ¨… »ÜÊÜí£ . The
expression ÓÜíTÝÂ is thus presumed to be used in the extended sense of
""ÓÜíTÝÂÊÜñ…'' though the suffix ""ÊÜ£'' expressing similitude, is not used by the
Sūtrakara. This contraction or elision of the suffix is clearly explained by
Patañjali, who says that similarity may be expressed even without the actual
employment of a specific suffix like ""ÊÜ£@ AíñÜÃæàOÝ² ÊÜ£ÊÜá£¨æàÍæãà˜ÊÜWÜÊÜáÂñæà''.
For example, when people refer to one who is not Brahmadatta as Brahma-
datta, we take it that simply mean that he is very much like Brahmadatta :
""AŸÅÖÜ¾¨ÜñÜ¤í ŸÅÖÜ¾¨ÜñÜ¤ CñÝÂÖÜ > ñæà®Ü ÊÜ¿áí ÊÜá®ÝÂÊÜáÖæà > ŸÅÖÜ¾¨ÜñÜ¤ÓÜ¨ÜêÍæãà˜¿áËá£''
(Mahabhāṣya). Such resemblance between the Jeeva and Brahman is
undoubtedly there : ñÜ¨ÜáY|ÓÝÃÜñÝÌñÜá¤ ñÜ¨ÜÌ $Â±Ü¨æàÍÜ@ (Brahmasūtra ii.3.29), since
both are of the nature of reality, knowledge and bliss. Tat tvam asi then,
should be understood to mean – ñÜ¨ÜÌñ… ñÜÌÊÜáÔ (Thou art like It), despite the
language of identity. Such identifications by reason of resemblance are
provided for in the Mimamsa Sūtra : ÓÝÃÜã±ÝÂñ… (1.4.25) and have been
suitably illustrated : B©ñæãÂà ¿áã±Ü@.
Harken keenly: —
The author of the Brahmasūtras, holds the individual soul i.e. Jeeva to be
the more a “FRACTION” (AMSA) of the Supreme Being (Brahma-Sūtra

2-3-43), than wholly identical with it. Śrī Vedavyasa uses the term AMSA in
sense of difference (®Ý®ÝñÜÌÊÜå…) coupled with dependence (ñÜñ… ñÜíñÜÅñÜÌÊÜå…).
Even great Śrī Śaṅkara admitted and established as follows : -iàÊÜ DÍÜÌÃÜÓÝÂíÍæãà
»ÜËñÜáÊÜáÖÜì£ > PÜÓÝ¾ñ… ±Üâ®Ü@ ÓÜ HÊÜ ®Ü »ÜÊÜ£ ? ®Ý®ÝÊÜÂ±Ü¨æàÍÝñ… > ""¿á BñÜ¾¯ £ÐÜu®…'',
CñÝÂ© »æà¨Ü¯¨æàìÍæãà, ®Ý ÓÜ£ »æà¨æà ¿áágÂñæà > ''C£ >> And Hence the difference
between Jīva and Brahaman admitted by Śrī Śaṅkara in one minute sense
±ÝÃÜÊÜÞ¦ìPÜ¨ÜÍÝ too. There are however not more than a couple of
Brahmasūtras, which can be said to be unquestionable MONISTIC in tenor.
These are ""Bñæ¾à£ ñÜã±ÜWÜaÜfí£ WÝÅÖÜ¿áí£ aÜ'' (4&1&3) and ""ÍÝÓÜ÷¨ÜêÐÝr $Â ñÜã±Ü¨æàÍæãà
ÊÝÊÜá¨æàÊÜÊÜñ…'' (1&1&30). According to Thaibout – “That the Brahmasūtras
do not set forth the distinction of higher and lower knowledge in Śrī Śaṅkara's
sense, and they do not hold the doctrine of unreality of the world and do not
with Śrī Śaṅkara, proclaim the absolute identity of the individual and the
Highest-Self i.e. Parabrahman.” There is, thus, no ground for thinking that
Śrī Vedavyasa had any leaning towards an identity of the kind – favoured by
the Champions of Advaita Siddhanta.
Who is – “I am?”
""AÖÜËáñæÂàÊÜ Áãà Êæà¨ÜÂ@ ÓÜ iàÊÜ C£ Qà£ìñÜ@ >>
ÓÜ ¨Üá@Uà ÓÜ ÓÜáUà aæçÊÜ ÓÜ ±ÝñÜÅí Ÿí«ÜÊæãàPÜÒÁãà@ >>'' C£ >>
Means : — He who enjoys the happiness and suffers the ills of life, who
is subject to bondage and release of the Jīva. He is indeed in a position to
know himself in all his states as “I am”, (AÖÜÊÜå…). – (Quoted by Śrī Madhva)
Harken to Śrī Jayatīrtaru : —
""HPæà ñÜá HPÜÊæáàÊÜ ñÜñÜ¤$ ÌËá£ ÊÜá®ÜÂíñæà > ñÜ¨ÜÓÜñ… > ±ÜÅñÜÂPÝÒ©ËÃæãà«Ýñ….......
(ñÜñÜ¤$ ÌÓÜíTÝÂ®Ü qàPÝ)
‟Some philosophers hold that there is only one single reality in the
universe. That is not correct, as it goes against the evidence of perception
and other sources of knowledge. So there must be more than one real.
However, if all these reals are to be taken to be equally independent, there
will have to be eternal happiness for all. But such is not the actual fact. If all
the reals are to be put down as equally dependent, with no Independent Being
anywhere in the Universe, all movement of the dependent reals would be
rendered impossible — because all of them are 'dependent' and cannot direct
one another. If their movement is claimed to be possible like the coming
together and co-operative movement of the lame man and the blind man, we
have to point out that there being no independent principle to direct them, the
dependent reals because of their very dependence, can not come together. If
all are to be conceived as independent, there will be violation of the experience
of dependence and other characteristics of finitude. If all are to be equally
dependent, with no Independent Principle, there will be a regress of
dependence. (A depending on B, B on C and so on ad inifinitum). There will
be instability all around with the result that everything will lose its reality in
the end.”
¿ágÊÜÞ®Ü±ÜÅÓÜ¤ÃÜñÜÌí ¿á¥Ý ®Ý¥Üì@ ÍÜáÅñæà»ÜìÊæàñ… >
ŸÅÖÜ¾ñÜÌÊÜá² iàÊÜÓÜÂ ±ÜÅñÜÂPÜÒÓÝÂËÍæàÐÜñÜ@ >>
ÓÝÌñÜíñæÅ$Âà aÜ ËÎÐÜrñæÌà ÓÝ§®ÜÊÜáñæÂ$çPÜÂÁãàÃÜ² >
ÓÝ¨ÜêÍæÂà aæçPÜÂÊÝP… ÓÜÊÜáÂP… ÓÝÊÜPÝÍÝ ¿á¥æàÐÜrñÜ@ >> (A®ÜáÊÝÂTÝÂ®ÜÊÜå… )
Even though there is the Śruti text which says 'the bundle of sacred grass
is the ‟sacrificer” it is not admitted in its literal sense. In the same way,
Brahmanhood of Jīvatman supposedly proclaimed in the Śruti. Descriptions
of identity with the Supreme Brahman admit of several other meanings from
the point of view of the independence of the One, its being the highest reality
that exists and from the point of view of identity of place, harmony in thought,
similarity, etc.
Śrī Madhva cites, the Vedic text ¿ágÊÜÞ®Ü@ ±ÜÅÓÜ¤ÃÜ@ ('the handful of grass is
the Sacrificer). Here the literal sense of the text cannot be accepted. We have
the authority and sanction of the Purva-Mimamsa to reinterpret such

seemingly absurd or inconsistent declarations as figurative statements based
on functional, genetic, etymological, mystic and other grounds :
ñÜ£Õ©œ@, hÝ£@, ÓÝÃÜã±ÝÂñ…, ±ÜÅÍÜíÍÝ, »ÜãÊÜÞ, ÈíWÜÓÜÊÜáÊÝ¿Þñ… (±ÜäÊÜìËáàÊÜÞíÓÝ&
ÓÜãñÜÅ 1&4&22,28) Śrī Madhva claims the same right in interpreting the
monistically worded texts, in conformity with Saksipratyaksa and the
numerous other texts which teach the reality of the world and the difference
between the human souls and Brahman. He has, accordingly indicated
scriptural points of view from which these 'monistic texts' can be more
properly explained :
Even the most warmly cherished ‟Mahāvākyās” of the Advaitins will
have to stand on the ground of the Śākṣī for their gratification, in the same
way as any intimate personal experience of the joys and sorrows of life.
There is not the least difference in the status of these two experiences of
the Śākṣī and one cannot be partial to the one at the expense of the other. The
highest deference and most fitting homage that we can pay to the Scriptures
will be by trying to find their true import in conformity with the logic of
Śākṣānubhava – instead of being swept off one's feet by the literal sense of
such quasi-mystic statements if identity and acosmism.
The Sruti ‛Dvā Suparṇa’ etc, supports bheda : -
The śruti ‛Dvá Suparna Sayujā Sakhāyā’ clearly mentions bheda or
difference between Jīva and Brahman. Of the two birds mentioned here one
is Jīva and the other is Brahman, Jīva bird is described as eating karmaphala
and Brahma bird is not doing so. This clearly shows the difference between
the two. The purport of this Śruti is discussed in Guhādhikaraṇa in Brahma-
sūtras. Even according to Advaita bhāṣya the two referred to in this śruti are
Jīva and brahman. The difference between the two is also accepted by them
in this adhikarana. Advaita interpretation of ‛Dvā suparṇa’ etc.,
śruti is not tenable Advaitins interpret the Sruti ‛Dvā suparṇa’ etc. by the
adhyāhāra of the words pāramārthika and vyāvahārika.
According to their interpretation one and the same Brahman enjoys

karmaphala (aśnan) in the vyāvahārika state. Therefore, both enjoying and
not enjoying of karmaphala mentioned in this śruti are possible with
reference to one and the same Brahman. Hence Advaitins contend that this
Śruti does not support bheda or real difference between Brahman and Jīva.
The bheda or difference implied here is only Vyāvahārika.The above
contention of Advaita is not correct. Adhyāhāra is not permissible when one
can interpret the śruti without it. Further, it is not correct to say that enjoying
karmaphala is only vyāvahārika. Because, even liberated soul is described
as enjoying in the Śruti ‘sośnute sarvān kāmān’ etc. The enjoyment of Mukta
or liberated soul cannot be considered as vyāvahārika. It has to be pāramār-
tika. This does confirm the real difference between the enjoyer and non-
enjoyer (aśnan and anaśnam). Further, two attributes in one and the same
thing do not entitle do not entitle it to be mentioned as two. For instance a jar
possessing colour and taste cannot be mentioned as two jars. A wife with
courage and beauty cannot be considered as two. Similarly the attributes
karmaphalabhoktṛtva and absence of it, if belonged to one and the same
i.e., Brahman, there would not have been the mention of two using the dual
number (Dvā suparṇa), Nobody would mention as ‛ghatau’ or ‛bhārye’
having two attributes of one and the same jar or wife in mind. The
Bhāgavata verse ‛Vidyamayo nityamukto’ etc., clearly brings out the
distinction between brahman and Jīva. The Syllogism ‛Vimatah bhedah
paramārthasat’ etc., also establishes bheda. ‘Dvā suparṇa’ etc. Śruti declares
bheda on more than one ground, viz. use of dual, distinction of enjoyment
and non- enjoyment, and the expressed use of the term ‛anya.’ The distinction
intended in this Sruti is no merely in respect of place and thought but it is in
respect of the very nature. The expressions ‛sakhāyau’ ‛sayujau’ make it very
clear. The adhikāšana or brilliance of one of them indicates that it is the
master and the other one is servant. ‛Sāyujau’ also indicates ‘Sāyujya’ type
of liberation for the other. There is nothing in this Śruti to suggest the
vyāvaharika difference between İśvara and Jīva. It is also not correct to say
that Vyāvahārika bheda stated elsewhere is only quoted here for meditation
since according to Advaita nowhere bheda is stated in Śruti.
Parabrahman does not undertake activity for his own enjoyment. It is for
other who are under his control and supervision. For instance he distributed
both nectar and poison obtained in Samudramanthana to others only.
Therefore he remains in the body of all without enjoying karmaphala. He is
preraka while Jīva is prerya. The fact of his being preraka and niyāmaka is
mentioned in several passages of Gītā and Bhāgavata. Therefore, the two are
distinct from each other. Jīva sufferes diseases, pain etc., according to his
deeds while Parabrahman only witnesses them without being affected in any
way. Every expression in the Śruti ‛Dvā suparṇa’ etc., contributes to the
establishment of bheda and mentions some or other differentiating attribute.
Harken to Śrī Śaṅkara : —
""®Ü PæàÊÜÆÊÜáá±Ü¯ÐÜ¨æãà ŸÅÖæ¾ $çPÜñÜÌí ±ÜÅ£±Ý¨Ü¿á®Üö@ ÓÝÌ¥Üì Ë[ÝñÜí PÜáÊÜìí£
PÜÊÜáìPÝívÜË[ÝñÜí aÜ PÜáÊÜìí£ ±ÜÅñÜÂPÝÒ©¯ÎcñÜ»æà¨Ü±ÜÅ£±ÜñÜö¥Üì±ÜÅÊÜÞOæçÍÜc ËÃÜá«ÜÂíñæà
ñÜÓÝ¾ñ… A±ÝÅÊÜÞ|ÂÊæáàÊæäà±Ü¯ÐÜ¨Ýí A®ÝÂ¥ÜìñÝ ÊÝÓÜá¤ ®Ü ñæÌàÊÜ ŸÅÖæ¾ $çPÜñÜÌ±ÜÅ£±ÜñÜö¥ÜìñÝ'' &
(C£ ÍÝíPÜÃÜŸêÖÜ¨ÝÃÜ|Â»ÝÐÜÂÊÜå… (1&1&20)
The great Śrī Śaṅkara himself admits (1) that perception, (pratyakasha),
inference (Anumana) and all the Vedas including the Upaniṣadic portion,
except five or six noted sentence like Tat Twam Asi, Aham Brahma Asmi;
Prajnanamm Brahma; Ayam Ātma Brahma favour difference (bheda)
between the Brahman and the soul; (2) and besides, all these even oppose a
strict monistic interpretation of Tat Twam Asi and other sentences reserved
as the final authority for Monism. Says Śrī Śaṅkara in his commentary to
Bṛhadaraṇyakopaniṣad. By this it is very clear as by the Śrī Śaṅkara state-
ment itself that all the authorities including a major portion of the Upaniṣadic
texts favour “Dvaita” (difference) and oppose Advaita. Admittedly, the five
sentences mentioned are the only stronghold for Advaita and they are, Śrī
Śaṅkara himself admits, hostile to all the other standards of argument.
Harken to Śrī Śaṅkara's Brahmasūtrabhāṣyam (1-2-5) : -

A¿áÊÜáíñÜÃÝñÜ¾®… ±ÜâÃÜáÐæãà ×ÃÜ|¾¿á@ (ÍÜñÜ±Ü¥ÜÊÜå… 10&6&3&2) C£ > ÍÝÄàÃÜÓÝÂñÜ¾®æãà
¿á@ ÍÜ¸æãªà˜¼«Ý¿áPÜ@ ÓÜ±Ü¤ÊÜáÂíñæãà˜íñÜÃÝñÜ¾¯°£ ñÜÓÝ¾©ÌÎÐæãrà˜®ÜÂ@ ±ÜÅ¥ÜÊÜÞíñÜÃÜ
BñÜ¾®æãà˜¼«Ý¿áPÜ@ > ñÜÓÝ¾ñ… ñÜÁãà»æàì¨æãà˜¼WÜÊÜáÂñæà >
ìP"pêO"o - ðpO"T"P"V"øpÏ"Np X"uë ìpY"p `v {@¡ Y"` {`ZNX"Y" T"sà^" ìSO"ZpOX"S"o X"uë ZÒ"p `vv $
Y"`py _"Ê"X"r {\"W"{˜¡ X"uë T"øY"s˜¡ ìSO"ZpOX"S"o ðpVQ G"r\" @u¡ {“ï `v ìpvZ T"øP"X"p {\"W"{˜¡ X"uë
T"øY"s˜¡ ðpVQ ‘ìY"z T"sà^"pu {`ZNX"Y"#’ V"øÏ" @u¡ {“ï `v $ ò_"_"u QpuS"puë @¡p W"uQ _T"Í> `pu G"pO"p
`v $
‟The Samanadhikaranya” the principle of common gender, number and
case terminations a great barrier in giving a dualistic interpretation to Tat
Twam Asi. For, in the Bhagavad-Gītā even though Śrī Kṛṣṇa emphatically
declares PÝÊæãà˜Ô¾ i.e. ‟I am love” Śrī Śaṅkara strongly repudiates the
interpretation which indentifies the Great Śrī Viṣṇu with the material quality
love and finally interprets the stanza to mean ‟I am the Lord of quality
called love” (PÝÊÜáÓÝÌËáà). Similarly, here also, Tat Twam Asi should be
interpreted so as to mean That the Great Brahman is thy Lord, - a meaning
uncontradicted by all standards of judgement and in full conformity with the
contents of the entire prakarana and the nine examples, also thus it is clear
that Tat Twam Asi the great Mahavakya is a favourite sentence of the Dvaita
School itself describing the absolute dependence of the human soul in all its
activities to the Great Lord who is the originator of all things in whom they
live, and move and have their being. There is one Brahman, he is Nirguṇam
Guṇabhoktṛca (Gītā 13-14). Śrī Viṣṇu is different from all souls. Śrī Śaṅkara
gave the commentary to the word Nirguṇam as ÓÜñÜ¤$ ÌÃÜgÓÜ¤ÊÜÞíÔ WÜáOÝ@,
ñæçÊÜìÜiìñÜí ¯WÜáì|í i.e the devoid of three guṇas. The Supreme
absolute bereft of the three guṇas by which his dependent universe is bound.
He is Parabrahman Highest Absolute, The Purshottama.
ì`z V"øÏ"p[_X" - Y"` \"p×Y" _\"Y"z V"øÏ" {@¡ í{˜¡ `v $ \"_O"\" X"uë Y"` \"p×Y" V"øÏ" @u¡
_"z@¡ÚT"áT" X"uë @¡`p BpY"p `v $ Y"` T"tZp _"SQW"ê V"w`QpZNY"@¡ íT"{S"^"Qo (4-1-10) X"uë ò_"
T"ø@¡pZ `v ‘‘V"øÏ" \"p òQX"Bpø ìp_"rO"o , O"QpOX"pS"X"u\"p\"uO"o - ì`z V"øÏ"p_X"r{O" $ O"_X"pfpO_"\"êX"-
W"\"O"o $’’ ìP"pêO"o - _"Bpê _"u T"t\"ê @u¡\"“ Y"` V"øÏ" P"p $ í_"S"u ìT"S"u ìpT" G"pS"p @¡” X"vë V"øÏ"
`my $ \"`r ò_" _"X"_O" @¡pY"ê G"BpO"o @¡p íOT"pQ@¡ `v $ Y"` \"p×Y" G"r\"V"øÏ"v×Y" T"øO"rT"pQ@¡ S"`rz
`v $
In this antaryāmī adhikaraṇam the question whether antaryāmī is an
attribute of Viśṇu or it is an attribute of Prakṛti, jīva etc is raised.
1) Pūrvapakṣin argures that the attribute antaryāmī stated in the śruti ¿á@
±Üê¦ÊÝÂí £ÐÜu®… ±Üê¦ÊÝÂ AíñÜÃæãà etc. is an attribute of Prakṛti is the material
cause of Pṛtivi etc and therefore, these contain it. Hence, it is antaryāmin of
these, The jīva of Pṛtivi etc also can be considered as their antaryāmin. In any
case Brahman i.e., Viṣṇu is not antaryāmin.
2) Siddatin points out that it is stated in the very śruti that the Pṛtivi etc.
do not comprehend this antaryāmin. Here, by Pṛtivi etc. the Pṛtivi abhimāni
deities are meant. These are not able to fully comprehend him who is within
and who regulates. Such a regulator cannot be the jaḍa prakṛti or jīva. He is
Viṣṇu only . The attribute amṛtatva also confirms this. A number of attributes
of Viṣṇu viz. aśruta amata adṛṣta, etc stated here. Therefore,Viṣṇu is
antaryāmin.
3) The attributes of Prakṛti such as satva, rajas, tamas are not stated here.
Therefore, Prakṛti is antaryāmin (Kí ®Ü aÜ ÓÝ¾ñÜìÊÜáñÜ¨ÜœÊÜÞì¼ÇÝÐÝñ… Kí)
4) Śarīra i.e., jīva also cannot be antaryāmin since, both in Kanva and
Mādhyadina Śakhas jīva stated as distinct from the antaryāmi Brahman. (Kí
ÍÝÎÃÜÍÜc × »æà¨æà®æç®ÜÊÜá—à¿áñæà Kí)
Śrī Śaṅkara proclaims in his Brahmasūtrabhāṣyam (1-3-19) as
follows : —
¿ÞÊÜ¨ÜË¨ÝÂ ¿ÞÊÜ¨… ¨æàÖæàí©Å¿áÊÜá®æãàŸá©œÓÜí[ÝñÜ@ ñÝÊÜ¨… iàÊÜÓÜÂ iàÊÜñÜÌÊÜå… >
AË¨ÝÂPÜÈ³ñÜí iàÊÜ»æà¨Üí ¨ÜÍÜì¿á£ > ÊÜÓÜá¤ñÜ@ iàÊÜ@ PÜáoÓÜ§¯ñÜÂ¨ÜêPÜÕ $ÌÃÜã±Ü BñÝ¾™> (AÔ¤ AñÝ¾
iàÊÝSÂ@ ÍÜÄàÃæàí©Å¿á±ÜígÃÝ«ÜÂPÜÒ@ PÜÊÜáì´ÜÆ ÓÜíŸí—à >> C£ ÍÝíPÜÃÜÓÜãñÜÅ»ÝÐÜÂÊÜå…
(2&3&17)
Śrī Śaṅkara establishes in his Kathopanishadbhashyam (1-3-12) as
follows : —
AÖæãà ! A£WÜí¼àÃÝ ¨ÜáÃÜÊÜWÝÖÝÂ ËbñÝÅ aæà¿áí ÊÜÞ¿Þ, ¿á¨Ü¿áí ÓÜÊæäàì gíñÜá@
±ÜÃÜÊÜÞ¥ÜìñÜ@ ±ÜÃÜÊÜÞ¥ÜìÓÜñæã¤$ Ìà˜±æÂàÊÜí ¸æãà«ÜÂÊÜÞ®Ü@ ""AÖÜí ±ÜÃÜÊÜÞñÝ¾'' C£ ®Ü WÜêÖÝ¡£,
A®ÝñÝ¾®Üí ¨æàÖæàí©Å¿Þ© ÓÜÜí[ÝñÜÊÜÞñÜ¾®æãà ¨ÜêÍÜÂÊÜÞ®ÜÊÜá² ZpÝ©ÊÜ¨… BñÜ¾ñæÌà®Ý&
ÖÜÊÜáÊÜááÐÜÂ ±ÜâñÜÅ C£ A®ÜáaÜÂÊÜÞ®æãà˜² WÜêÖÝ¡£ ... C£
Harken keenly to the Śrī Śaṅkara's most inspiring Golden
thought : —
ÓÜñÜÂ² »æà¨Ý±ÜWÜÊæáà ®Ý¥Ü ! ñÜÊÝÖÜí, ®Ü ÊÜÞÊÜáQà®ÜÓÜ¤$ ÌÊÜå… >>
ÓÝÊÜáá¨æãÅà × ñÜÃÜíWÜ@ PÜÌaÜ®Ü ÓÜÊÜáá¨æãÅà ®Ü ñÜÃÜíWÜ@ >> C£ >>
Though Śrī Śaṅkara is an absolutre non-dualist in his metaphyscis, he
had great faith in Bhakti (devotion) to Supreme Brahman. He prays to Śrī
Viṣṇu as follows etc..
Means : ¬ Though all false sense of separateness, between you and me
(Advaita) is prevailing – Yet I am THINE, my Lord Parabrahman ! and not
THOU mine. As the wave unto the ocean doeth (does) belong; and never the
ocean to the tiny wave. O Parabrahman Śrī Viṣṇu, even after realising that
there is no real difference between the individual soul and Brahman. I beg to
state that I am yours and not that you are mine. The wave belongs to the
ocean and not the ocean to the wave.This great thought vehemently in rejects
the statement of Śrī Gaudapada ""iàÊæäà ŸÅÖæ¾ $çÊÜ ®Ý±ÜÃÜ@''
While the Absolute is beyond words human nature brings it within the
limits of its comprehension by making it into a personal God (Devata). Śrī
Śaṅkara adopts traditional and devotional view with regard to these personal
conceptions. Prayer and worship of the Suprme as Īśvara do not lead to final
release. The devotee gets into brahmaloka where he dwells as a distinct

individual enjoying great power and knowledge. When he gains knowledge
of Brahman he obtains final release. Until the final redemption of all takes
place, release can take the form of the attainment of the nature of Īśvara and
not identity with Brahman. Śrī Śaṅkara makes out that the identity with
Higher Self is not destruction of the soul; there is no more specific cognition
or objective knowledge.
Harken to Upadeśasahasrī of Śrī Śaṅkara (11-8) : -
AÖÜí ŸÅÖÝ¾Ô¾ PÜñÝì aÜ »æãàPÝ¤ aÝÔ¾à£ Ááà Ë¨Üá@ >
ñæà ®ÜÐÝr þÝ®ÜPÜÊÜáì»ÝÂí ®ÝÔ¤PÝ@ ÓÜáÂ®Üì ÓÜíÍÜ¿á@ >>
Means : - Those who think themselves to be one with Brahman and at the
same time to be doers and experiencers should be regarded as fallen from
both knowledge and duties. They are no doubt, unbelievers in the Vedas.
This message is for prompt sadhakas. (In a perfect sense.)
Even though Śrī Śaṅkara establishes non-difference betweeen Jīva and
Brahman in his Brahmasūtrabhāṣyam (1-1-31) as follows :
""®Ü× iàÊæäà ®ÝÊÜÞñÜÂíñÜ¼®æã°à ŸÅÖÜ¾|, ñÜñÜ¤$ ÌÊÜáÔ AÖÜí ŸÅÖÝ¾Ô CñÝÂ©ÍÜáÅ£»ÜÂ@ >''
Means : ¬ What is kwown as the individual soul is not entirely different
from Brahman.
According to the great champions of Madhva philosophy : -
Everywhere else, Śrī Śaṅkara himself admits that the Sūtrakara Bādarāyaṇa
teaches Bhedameva i.e. difference only. The following three quotations
decisively prove these remarks : —
""±ÜÅ£±Ý¨ÜÂí ñÜá ÍÝÓÝ÷¥ÜìÊÜÞñæ¾ $çPÜñÜÌÊæáà¿á ¨ÜÍÜì¿á£ ÍÝÓÜ÷¨ÜêÐÝr $Â ñÜã±Ü¨æàÍæãà
ÊÝÊÜá¨æàÊÜÊÜñ… (ŸÅÖÜ¾ÓÜãñÜÅ 1&1&30) CñÝÂ©®Ý ÊÜ~ìñÜÍÝcÓÝ¾¼Ëì¨ÜÌ¨ÜË¨ÜÌ¨æ½à¨æà®Ü
PÜÊÜáìË—ËÃæãà«Ü±ÜÄÖÝÃÜ@ >>'' C£ ÎÅà ÍÝíPÜÃÜŸÅÖÜ¾ÓÜãñÜÅ»ÝÐÜÂÊÜå… >>
""®Ü®Üá iàÊÜŸÅÖÜ¾OæãàÃæçPÜÂí ®Ü PÝÌ² ÓÜãñÜÅPÝÃæãà ÊÜááSñæãà ÊÜ¨Ü£ QíñÜá ÓÜÊÜìñÜÅ
»æà¨ÜÊæáàÊÝñæãà ®æçPÜÂËáÐÜrí ñÜñÝÅÖÜ ±ÜÅ£±Ý¨ÜÂí£Ì£ B©±Ü¨ÜÊÜÞñæ¾à£ ñÜã±ÜWÜaÜfí£ WÝÅÖÜ¿áí£à

ñÝÂ©ÓÜíWÜÅÖÝñÜìÊÜå…>>'' C£ ÎÅàB®Üí¨ÜXÄqàPÝ >>
""ÓÜãñæÅàÐÜá A»æà¨æãà ®æãàPÜ¤ C£ »ÝÅí£ ¯ÃÜÓÜÂ£&±ÜÅ£±Ý¨ÜÂí£Ì£'' & C£ ÃÜñÜ°±ÜÅ»Ý qàPÝ
And Śrī Śaṅkara establishes non-difference between Jīva and
Parabrahman in his Brahmasūtrabhāṣyam (3-2-6) as follows : —
®Ü®ÜÌ®ÜÂ HÊÜ iàÊÜ DÍÜÌÃÝ¨ÜÓÜá¤ £ÃÜÓÜ¢ñÜþÝ®æçÍÜÌ¿áìñÝÌ£Rí ¨æàÖÜÁãàWÜPÜÆ³®Ü¿Þ?
®æàñÜáÂaÜÂñæà > ""®ÜÖÜÂ®ÜÂñÜÌí iàÊÜÓæÂàÍÜÌÃÝ¨Üá±Ü±Ü¨ÜÂñæà Óæà¿áí ¨æàÊÜñæçPÜÒñÜ '' C£
dÝí¨æãàWæãÂà±Ü¯ÐÜ¨… (6&6&2 ) ""CñÜáÂ±ÜPÜÅÊÜáÂ A®æà®Ü iàÊæà®ÝñÜ¾®Ý˜®Üá±ÜÅËÍÜÂ'' C£
dÝí¨æãàWæãÂà±Ü¯ÐÜ¨… (6&6&2) ""CñÝÂñÜ¾ÍÜ¸æªà®Ü iàÊÜÓÜÂ ±ÜÃÝÊÜáÍÝìñ…'' > ""ñÜñÜÕñÜÂí ÓÜ BñÝ¾
ñÜñÜ¤$ ÌÊÜáÔ ÍæÌàñÜPæàñæãà'' dÝí¨æãàWæãÂà±Ü¯ÐÜ¨… (6&9&4) C£ iàÊÝÁãà±Ü©ÍÜ£àÍÜÌÃÝ&
ñÜ¾ñÜÌÊÜå… >
And hence the soul (Jīva) cannot be different from the Bramhan.
A great burden is lifted off from the shoulders of the Dvaitins. If these two
specific Sūtras which Advaitins claim to be the most important authorities
for non-difference are satisfactorily shown to be incapable of proclaiming
the unity of Jīva and Brahman in clear and unmistakable terms, the Advaita
would be exploded out of existence from the world of the true Vedantic
literature. The task is childishly easy. For both the Sūtras, in the first place,
whatever may be their definite meaning, are most ambiguous and in no way
directly and distinctly proclaim non-difference. These two Sūtras which are
non-committal as regards Advaita cannot invalidate the other five hundred
and sixty two Sūtras and nullify difference which is, even in the opinion of
Advaitins, definitely declared them. Nor is it good to hold that the Sūtrakara
wrote as many as five hundred and sixty two Sūtras to clearly convey
differences which is no more than a nullity and which is definitely contradicted
by the Śrutis, and only two Sūtras to proclaim the non-difference of Jīva and
Parabrahman which is the essential and vital doctrine of the Śrutis only in
non-committal terms. This is in a way attributing verboseness and lack of all
sense of proportion to Bādarāyaṇa, the author of the Sūtras, whose omni-
science is an indubitable fact at least to all those who profess themselves to

be true Vedantins.
Śrī Śaṅkara establishes his Siddhanta in Brahmasūtrabhāṣyam (1-2-
20) as follows : -
""ÍÝÄàÃÜÍæãcà»ÜÁáà˜² × »æà¨æà®æç®ÜÊÜá—à¿áñæà'' ¬ AñæãÅàaÜÂñæà ¬ AË¨ÝÂ±ÜÅñÜáÂ±Ü&
ÓÝ§²ñÜPÝ¿áìPÜÃÜOæãà±Ý—¯Ëáñæã¤à¿áí ÍÝÄàÃÝ®Ü¤¿ÞìËáOæãà»æàì¨ÜÊÜÂ±Ü¨æàÍæãà, ®Ü
±ÝÃÜÊÜÞ¦ìPÜ@ > HPæãà × ±ÜÅñÜÂWÝñÝ¾ »ÜÊÜ£, ®Ü ¨èÌ ±ÜÅñÜÂWÝñÝ¾®è ÓÜí»ÜÊÜñÜ@ > HPÜÓæÂ$çÊÜ ñÜá
»æà¨ÜÊÜÂÊÜÖÝÃÜ E±Ý—PÜêñÜ@, ¿á¥Ý ZpÝPÝÍæãà ÊÜáÖÝPÝÍÜ C£ > ñÜñÜÍÜc þÝñÜêþæà¿Þ©»æà¨Ü&
ÍÜáÅñÜ¿á@ ±ÜÅñÜÂûÝ©à¯ aÜ ±ÜÅÊÜÞOÝ¯ ÓÜíÓÝÃÝ®Üá»ÜÊæäà Ë—±ÜÅ£Ðæà«ÜÍÝÓÜ÷í aæà£
ÓÜÊÜìÊæáàñÜ¨Üá±Ü±Ü¨ÜÂñæà > ñÜ¥Ý aÜ ÍÜáÅ£@ ¬ "¿áñÜÅ × ¨æÌ $çñÜËáÊÜ »ÜÊÜ£ ñÜ©ñÜÃÜ CñÜÃÜí ±ÜÍÜÂ£'
CñÜÂË¨ÝÂËÐÜÁáà ÓÜÊÜìí ÊÜÂÊÜÖÝÃÜí ¨ÜÍÜì¿á£ >' ¿áñÜÅ ñÜÌÓÜÂ ÓÜÊÜìÊÜÞñæ¾ $çÊÝ»ÜãñÜ¤ñæRà®Ü PÜí
±ÜÍæÂàñ…' C£ Ë¨ÝÂËÐÜÁáà ÓÜÊÜìí ÊÜÂÊÜÖÝÃÜí ÊÝÃÜ¿á£ >>''
Means : - We therefore declare advance the following final refutation of
the opponent's objection. ¬ The declaration of the difference of the embo-
died Self and the internal ruler has its reason in the limiting adjunct, consis-
ting of the organs of action, presented by Nescience, and is not absolutely
true. For the Self within is one only; two internal Selfs are not possible. But
owing to its limiting adjunct the one Self is practically treated as if it were
two; just as we make a distinction between the ether of the jar and the
universal ether. Hence there is room for those scriptural passages which set
forth the distinction of knower and object of knowledge, for perception and
the other means of proof, for the intuitive knowledge of the apparent world,
and for that part of Scripture which contains injunctions and prohibitions. In
accordance with this, the scriptural passage, Where there is duality, as it
were, there one sees another, declares that the whole practical world exists
only in the sphere of Nescience; while the subsequent passage, ‛But when
the Self only is all this, how should he see another?’ declares that the practical
world vanishes in the sphere of true knowledge.
And Śrī Śaṅkara explains in this Sūtrabhasya as follows in
vyavahara : ¬ The Kaṇvās and Mādhyandinas read of the embodied soul

as being an entity, different from the Internal Ruler, and as being a habitation
for and an object of control, like the earth, under the Internal Ruler Supreme
Brahman(Antaryāmīn).
Here Śrī Rāmānujacharya explains as follows : ¬ Both the Mādhyan-
dinas as well as the Kaṇvās distinguish in their texts, the embodied soul,
together with speech and other non-intelligent things, from the Ruler within,
representing it as an object of His rule.
And Śrī Madhva explains as follows : - Both the Mādhyandina and Kaṇvās
recensions state that the individual soul is different from the Supreme Lord.
The texts are, 'He who...,' etc. ¬ ¿á BñÜ¾¯ £ÐÜu®Ý°ñÜ¾®æãà˜íñÜÃæãà ¿áÊÜÞñÝ¾ ®Ü Êæà¨Ü
ÍÜÄàÃÜí ¿á BñÝ¾®ÜÊÜáíñÜÃæãà ¿áÊÜá¿áñæÂà±Ü ñÜ BñÝ¾˜íñÜ¿ÞìÊÜáÂÊÜáêñÜ@ > C£ ÊÜÞ«ÜÂí©®Ü±ÝsÜ@
Harken to Brahmasūtrabhāṣyam (1-2-5,6) of Śrī Śaṅkara : ¬
CñÜÍÜc ®Ü ÍÝÄàÃÝ¨Ü®æãÂà ÊÜá®æãàÊÜá¿áñÝÌ©WÜá|@; ¿áÓÝ¾aÜfŸªËÍæàÐæãà »ÜÊÜ£
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ÍÝÂÊÜÞPÜñÜ|áxÇæãà ÊæçÊÜÊÜá¿áÊÜá®Ü¤ÃÝñÜ¾®Üá³ÃÜáÐæãà ×ÃÜ|¾¿á@' (ÍÜñÜí ¸ÝÅí 10&6&3&2) C£ >
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¨æãà˜—WÜÊÜáÂñæà
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gáì®Ü £ÐÜu£ > »ÝÅÊÜá¿á®ÜÕÊÜì»ÜãñÝ¯ ¿áíñÝÅÃÜãyÝ¯ ÊÜÞ¿á¿Þ' (Xàí 18&61)
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According primary thought of Śrī Śaṅkara : ¬
On account of the difference of words.
That which possesses the attributes of consisting of mind, and so on,
cannot be the individual soul, for that reason also that there is a difference of
words.
That is to say, we meet with another scriptural passage of kindred subject-
matter (Śatapatha Brāmaṇa. X, 6, 3, 2), ‛Like a rice grain, or a barley grain,
or a canary seed or the kernel of a canary seed, thus that golden person is in
the Self.’ one word, i. e. the locative ‘in the Self,’ denotes the embodied Self,
and a different word, viz. the nominative ‘person,’ denotes the Self
distinguished by the qualities of consisting of mind, &c. We therefore
conclude that the two are different. And on account of Smṛti. Smṛti also
declares the difference of the embodied Self and the highest Self, viz.
(Bha. Gītā XVIII, 61), ‛The Lord, O Arjuna, is seated in the heart of all
beings, driving round by his magical power all beings (as if they were)
mounted on a machine’.
But what, it may be asked, is that so-called embodied Self different from
the highest Self which is to be set aside according to the preceding
Sūtras?, Śrutī passages as well as Smriti, expressly deny that there is any
Self apart from the highest Self; compare, for instance, (Bri. Up. III, 7, 23),
‛There is no other seer but he; there is no other hearer but he ;’ and Bha. Gītā
XIII, 2, ‘And know me also, O Bhārata, to be the kṣetrajña in all kṣetrās’.
True, we reply, (there is in reality one universal Self only.) But the highest
Self in so far as it is limited by its adjuncts, viz. the body, the senses, and the
mind (mano-buddhi), is, by the ignorant, spoken of as if it were embodied.
Similarly the ether, although in reality unlimited, appears limited owing to
certain adjuncts, such as jars and other vessels. With regard to this (unreal
limitation of the one Self) the distinction of objects of activity and of agents
may be practically assumed, as long as we have not learned- from the passage,
‘That art thou’¬ that the Self is one only. As soon, however, as we grasp
the truth that there is only one universal Self, there is an end to the whole
practical view of the world with its distinction of bondage, final release,
and the like.
But according to Brahmasūtrabhāṣyam (1-2-5,6) Śrī Madhva : —
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On account of the emphatic use of the word (Brahman) and of the particle
of emphasis being used to restrict the word (Brahman). As in “Him alone
they call (A. A. iii. 2. 3.) Brahman.”
For the individual soul is not spoken of as Brahman empliatically. “This
Viṣṇu is indeed Ātman; this Viṣṇu is indeed the creator ; this Viṣṇu is indeed
Indra ; this Viṣṇu is indeed Hari who accepts our offerings in sacrifices and
cleanses.”, the good (of their sins), who is of perfect bliss,“says also the
Indra Dyumnaśākhā.
And on account of Smṛti : Such as “O Arjuna (who hast overcome sleep),
I am the Atman that abides in the heart of all beings,” “I appear on the earth,
and by My own might support the beings,” and so on (Gītā). No (other thing,
ie., absolute identity) should be assumed, in the absence of, or against,
authority.
Harken to Taittiriya Āraṇayakabhāṣyam (3-11) of Śrī Sāyana : ¬

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He, the Supreme Lord described thus, entering the heart, abides there as
the Inner Controller of all individuals. So says the Gitā also - The Lord, the
Inner Controller, abides in the heart of all beings directing, by His Māyā,
their movements as if they are mounted on a machine. And this Inner
Controller, being only One by Himself as the Lord, becomes many, as it
were, in the form of Jīvas and performs many activities. Hence it is that the
Upaniṣad says elsewhere- Indeed the Self of all beings is one alone, but is
seen as many, as abiding in the various beings, like the one Moon appearing
as many being reflected in waters.
Harken to Dvādaśastotram (3-7) of Śrī Madhva :-
ÊÜÂÊÜÖÝÃÜ¼¨Ý² WÜáÃæãàgìWÜñÝí ®Ü ñÜá bñÜ¤WÜñÝ ÓÜ × aæãà¨ÜÂ±ÜÃÜÊÜå… >
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“It is not acceptable to Vyāsa that the distinction between the independent
Brahman and the dependent souls is merely phenomenal; for he declares the
Supreme, in all seriousness, to be the controller of the many Puraṇas and
superior to them in so many ways.”
And Harken to Bhamati of Vācaspatī Miśra as follows : -
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Means : - According to Pancharatra Jīva is different from Parabrahman
upto Mukti and after obtaining mukti there is no difference between Jīva and
Parabrahman. This Pancharatra agam is quoted by Vachaspati misra. The
individual soul is absolutely different from the highest Self; it is inquinated
by the contact with its different limiting adjuncts. But it is spoken of, in the
Upaniṣad, as non-different from the highest Self because after having purified
itself by means of knowledge and meditation it may pass out of the body and
become one with the highest Self. The text of the Upaniṣad thus transfers a
future state of non-difference to that time when difference actually exists.
Compare the saying of the Pañcarātrikas: ‟Up to the moment of emancip-
ation being reached the soul and the highest Self are different. But the
emancipated soul is no longer different from the highest Self, since there is
no further cause of difference.” -The technical name of the doctrine advocated
by Audulomi is satyabhedavāda.
And Harken to the Svātmānirupaṇam of Śrī Śaṅkara : -
ÖÜÊÜÂÊÜáÖÜí PÜÊÜÂÊÜáÖÜí ÖæàÁãà±Ý¨æà¿á»ÝÊÜÍÜã®æãÂà˜ÖÜÊÜå… >
ÖÜÄÃÜÖÜÊÜáÔ¾ ÖÜÃæãà˜ÖÜí Ë—ÃÜÖÜÊæáàÊÝÔ¾ PÝÃÜ|í ñæàÐÝÊÜå… >>
“I am the oblation to the Gods, and the oblation to the manes. I am devoid
of all ideas of rejection and acceptance. I am Viṣṇu, I am Shiva, I am Brahma
and I alone am their cause .”
But Śrī Madhva felt keenly that it is degrading Parabrahman to identify
Him with the Jīva. Whether you call the King a Chandala or Chandala a
King, in both cases, it is the king that is insulted.
Harken to Brahmasūtrabhāṣyam of Śrī Madhva : -

ñÜaÜc ÓÜÌ±ÜÅPÝÍÜÓÝÂ² iàÊÜÓÜÂ ±ÜÃÜÊæáàÍÜÌÃæàaÜf¿Þ ±ÜÃÜÊæáàÍÜÌÃæà ÓÜÌ«ÜÊæáàìÐÜá aÝþÝ®Üí
ÓÜí»ÜÊÜñæÂàÊÜ
Means :- It is for this very reason that the soul's natural luminosity is
hidden from it by avidya because such is the will of Parabrahman.
Again iàÊÝ®Ýí ÓÜÌ±ÜÅPÝÍÜñÜÌí ñÜñÜøÓÝ¨ÝñÜÕ $ÌÊæà¨Ü®Üí “self-consciousness & self-
knowledge of souls are due to Parabrahman's grace” Gitatatparya
But avidya, though powerful to obscure the soul under the influence of
Parabrahman, is incapable of affecting Him in any manner. It is will thus be
seen, that the various coils of the soul, which are n compendiously termed its
samsara, have their ultimate origin in Parabrahman's will. It is He that binds
the soul and it is He that can release it.
Ÿí«ÜPæãà »ÜÊÜ±ÝÍæà®Ü »ÜÊÜ±ÝÍÝaÜc ÊæãàaÜPÜ@ .
According to Nyayavivarana – The Parabrahman alone is independent
and Karma is always is dependent on Him – ÓÜÌñÜíñÜÅ DÍÜ HÊæçPÜÓÜ¤¨ÜÌÍÜí PÜÊÜáì ÓÜÊÜì¨Ý
C£.
Harken to Kāṭhakabhāṣyam of Śrī Madhva : -
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Means : - Except the avatara forms like Rama, Kṛṣṇa etc. Viṣṇu cannot be
perceived by the senses. Even as regards the avatara forms, when the yogi
perceives them through his spiritual organ i.e. insight he becomes released,
but never by seeing Him with the physical eye.
Harken to Bṛhadāranyakabhāṣyam of Śrī Madhva : -
ÓÝ«Ü®Ý¯ ñÜá ÓÜÊÝì~ »ÜQ¤þÝ®Ü±ÜÅÊÜê¨ÜœÁáà >
®æçÊÝ®ÜÂÓÝ«Ü®Üí »ÜQ¤@ ´ÜÆÃÜã±Ý × ÓÝ ¿áñÜ@ >>
Means : - “All sadhanas means like virakti, study of Śāstras etc. are
intended for the promotion of bhakti and Jnana. But Bhakti is not a means to
some other end for it is the culmination of all endeavours”
Śrī Madhva says Brahman is formless (nirakara) because He is not limited
to any one or more forms. His forms are really infinite and for that very
reason He is also called formless. None of His forms is made up of Prakṛtic
matter. In all His manifestations He is only Sat, Chit and Ananda, however
He may appear to our vision. Matsya, koorma, Varaha, Narasimha, Vamana,
Parashurama, Rama, Kṛṣṇa and Kalki, Vyasa, Kapila, Mahidas and all other
innumerable avataras of Viṣṇu were only manifestations. They had no
physical body of flesh, bones and blood, though they appeared to human
vision to be quite like ourselves. (Bhagavattatparyanirnaya).
Harken to Bṛhadāranyakabhāṣyam of Śrī Madhva : -
»æà¨æà®æçÊÜ gWÜñÜÕÊÜìí »æà¨æà®æàÍÜí WÜáOæç@ ÓÜÖÜ > »æà¨æà®Ü iàÊÝ®Ü®æãÂà®ÜÂí ÊÜááPÝ¤@ ±ÜÍÜÂí£
ÓÜÊÜìÍÜ@ >>
Means : - Śrī Madhva says that the Mukta soul, realises more clearly than
ever, the utter disparity that exists between him and Parabrahman, his
littleness, compared to His infinitude, in power, knowledge, bliss etc. He
realises more than ever his separateness from Parabrahman and dependence
on Him. He realises his separateness from the other Mukta and Amukta souls,
and the gradations among them.
BÍÜ¾ÃÜ¥ÜÂÓÜÂ ñÜá ¿á¨ÜÂ² iàÊÜÓÜÂ ±ÜÃÜÓÝ¾¨Ü®Ü®ÜÂñÜÌÊÜá¼±æÅàñÜÊÜå…, ñÜ¥Ý² "±ÜÅ£þÝÔ¨æœà@' C£
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(The initial statement is made) because (the highest Self) exists in the
condition (of the individual soul); so Kāśkṛtsna thinks.
Because the highest Self exists also in the condition of the individual
soul, therefore, the teacher Kāśkṛtsna thinks, the initial statement which aims
at intimating the non-difference of the two is possible. That the highest Self
only is that which appears as the individual soul, is evident from the
Brāhmaṇa-passage, ‛Let me enter into them with this living Self and evolve
names and forms,’ and similar passages. We have also mantras to the same
effect, for instance,‛The wise one who, having produced all forms and made
all names, sits calling the things by their names’ (Taitt. Ār. III, 12, 7). And
where Scripture relates the creation of fire and the other elements, it does not
at the same time relate a separate creation of the individual soul; we have
therefore no right to look on the soul as a product of the highest Self,
different from the latter. ¬ In the opinion of the teacher Kāśakṛtsna the
nonmodified highest Lord himself is the individual soul, not anything else.
Āsmarathya, although meaning to say that the soul is not (absolutely) different
from the highest Self, yet intimates by the expression,‛On account of the
fulfilment of the promise’ ¬ which declares a certain mutual dependence
¬ that there does exist a certain relation of cause and effect between the
highest Self and the individual soul. The opinion of Auḍulomi again clearly
implies that the difference and non-difference of the two depend on difference
of condition. Of these three opinions we conclude that the one held by
Kāśkṛtsna accords with Scripture, because it agrees with what all the Vedānta-
texts (so, for instance, the passage, ‛That art thou’ aim at inculcating. Only
on the opinion of Kāśkṛtsna immortality can be viewed as the result of the
knowledge of the soul; while it would be impossible to hold the same view
if the soul were a modification of these (product) of the Self and as
such liable to lose its existence by being merged in its causal substance. For
the same reason, name and form cannot abide in the soul (as was above
attempted to prove by means of the simile of the rivers), but abide in the
limiting adjunct and are ascribed to the soul itself in a figurative sense only.
For the same reason the origin of the souls from the highest Self, of which
Scripture speaks in some places as analogous to the issuing of sparks from
the fire, must be viewed as based only on the limiting adjuncts of the soul.
The last three Sūtras have further to be interpreted so as to furnish replies

to the second of the pūrvapakṣin's arguments, viz. that the Bṛhadāraṇyaka
passage represents as the object of sight the individual soul, because it
declares that the great Being which is to be seen arises from out of these
elements. There is an indication of the fulfilment of the promise; so
Āsmarathya thinks. The promise is made in the two passages, ‘When the Self
is known, all this is known,’ and ‛All this is that Self’. That the Self is every-
thing, is proved by the declaration that the whole world of names, forms,
and works springs from one being, and is merged in one being; and by its
being demonstrated, with the help of the similes of the drum, and so on, that
effect and cause are non-different. The fulfilment of the promise is, then,
finally indicated by the text declaring that great Being rises, in the form of
the individual soul, from out of these elements; thus the teacher Āsmarathya
thinks. For if the soul and the highest Self are non-different, the promise that
through the knowledge of one everything becomes known is capable of
fulfilment.- ‛Because the soul when it will depart is such; thus Auḍulomi
thinks’. The statement as to the non-difference of the soul and the Self
(implied in the declaration that the great Being rises, &c.) is possible, because
the soul when-after having purified itself by knowledge, and so on-it will
depart from the body, is capable of becoming one with the highest Self. is
This is Auḍulomi's opinion. ¬ ‛Because it exists in the condition of the soul;
thus Kāśkṛtsna opines’. Because the highest Self itself is that which appears
as the individual soul, the statement as to the non-difference of the two is
well-founded. This is the view of the teacher Kāśkṛtsna.
But an objection may be raised, the passage, ‛Rising from out of these
elements he vanishes again after them. When he has departed there is no
more knowledge,’ intimates the final destruction of the soul, not its identity
with the highest Self! ¬ By no means, we reply. The passage means to say
only that on the soul departing from the body all specific cognition vanishes,
not that the Self is destroyed. For an objection being raised-in the passage,
‛Here thou hast bewildered me, Sir, when thou sayest that having departed
there is no more knowledge’¬ Scripture itself explains that what is meant

is not the annihilation of the Self, ‛I say nothing that is bewildering.
Verily, beloved, that Self is imperishable, and of an indestructible nature. But
there takes place non-connexion with the mātrās’. That means: The eternally
unchanging Self, which is one mass of knowledge, cannot possibly perish;
but by means of true knowledge there is effected its dissociation from the
mātrās, i.e., the elements and the sense organs, which are the product of
Nescience. When the connexion has been solved, specific cognition, which
depended on it, no longer takes place, and thus it can be said, that When he
has departed there is no more knowledge.
The third argument also of the pūrvapakṣin, viz. that the word ‛knower’¬
which occurs in the concluding passage, ‛How should he know the
knower?’¬ denotes an agent, and therefore refers to the individual soul as
the object of sight, is to be refuted according to the view of Kāśkṛtsna. ¬
Moreover, the text after having enumerated-in the passage,‛For where there
is duality as it were, there one sees the other,’ &c. ¬ all the kinds of specific
cognition which belong to the sphere of Nescience declares-in the subseq-
uent passage, ‛But when the Self only is all this, how should he see
another ?’¬ that in the sphere of true knowledge all specific cognition
such as seeing, and so on, is absent. And, again, in order to obviate the doubt
whether in the absence of objects the knower might not know himself,
Yājñavalkya goes on, ‛How, O beloved, should he know himself, the
knower?’ As thus the latter passage evidently aims at proving the absence
of specific cognition, we have to conclude that the word ‛knower’ is here
used to denote that being which is knowledge, i.e.. the Self. That the view
of Kāśkṛtsna is scriptural, we have already shown above. And as it is
so, all the adherents of the Vedānta must admit that the difference of the soul
and the highest Self is not real, but due to the limiting adjuncts, viz. the
body, and so on, which are the product of name and form as presented by
Nescience. That view receives ample confirmation from Scripture; compare,
for instance, ‛Being only, my dear, this was in the beginning, one, without a
second’ (Kh. Up. VI. 2, 1); ‛The Self is all this’ (Kh. Up. VII, 25, 2);
‛Brahman alone is all this’ (Mu. Up. II, 2, 11); ‛This everything is that Self’
(Bri. Up. II, 4, 6); ‛There is no other seer but he’ (Bri. Up. III, 7, 23); ‛There
is nothing that sees but it’ (Bri. Up. III, 8, 11).-It is likewise confirmed by
Smriti; compare, for instance, ‛Vāsudeva is all this’ (Bha. Gi. VII, 19); ‛Know
me, O Bharata, to be the soul in all bodies’ (Bha. Gi. XIII, 2); ‛He who sees
the highest Lord abiding alike within all creatures’ (Bha. Gi. XIII, 27). ¬
The same conclusion is supported by those passages which deny all
difference; compare, for instance, ‛If he thinks, that is one and I another; he
does not know’ (Bri. Up. I, 4, 10); ‛From death to death he goes who sees
here any diversity’ (Bri. Up. IV, 4, 19). And, again, by those passages which
negative all change on the part of the Self; compare, for instance, ‛This great
unborn Self, undecaying, undying, immortal, fearless is indeed Brahman’
(Bri. Up. IV, 24). ¬ Moreover, if the doctrine of general identity were not
true, those who are desirous of release could not be in the possession of
irrefutable knowledge, and there would be no possibility of any matter being
well settled; while yet the knowledge of which the Self is the object is
declared to be irrefutable and to satisfy all desire, and Scripture speaks of
those, ‛Who have well ascertained the object of the knowledge of the
Vedānta’ (Mu. Up. III, 2, 6). Compare also the passage, ‛What trouble, what
sorrow can there be to him who has once beheld that unity?’ Smṛti also
represents the mind of him who contemplates the Self as steady (Bha. Gi. II,
54).
As therefore the individual soul and the highest Self differ in name
only, it being a settled matter that perfect knowledge has for its object the
absolute oneness of the two; it is senseless to insist (as some do) on a plurality
of Selfs, and to maintain that the individual soul is different from the highest
Self, and the highest Self from the individual soul. For the Self is indeed
called by many different names, but it is one only. Nor does the passage, 'He
who knows Brahman which is real, knowledge, infinite, as hidden in the
cave' (Taitt. Up. II, 1), refer to some one cave (different from the abode of the
individual soul) . And that nobody else but Brahman is hidden in the cave we
know from a subsequent passage, viz. ‛Having sent forth he entered into it’
(Taitt. Up. II, 6), according to which the creator only entered into the created
beings. ¬ Those who insist on the distinction of the individual and the
highest Self oppose themselves to the true sense of the Vedānta-texts, stand
thereby in the way of perfect knowledge, which is the door to perfect
beatitude, and groundlessly assume release to be something effected, and
therefore non-eternal . (And if they attempt to show that mokṣa, although
effected, is eternal) they involve themselves in a conflict with sound logic.
Harken to Brahmasūtrabhāṣyam (2-3-28) of Śrī Madhva :-
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The soul is separate from, (not one with, Brahman), from the statements
in Scripture. "The Supreme Lord is absolutely separate from the whole class
of souls; for He is inconceivable, exalted far above the souls, most high,
perfect in excellences and He is eternally blessed, while from that Lord this
soul has to seek release from bondage." From this Kausika Śruti, embodying
a reasoning, it is plain that the soul is separate from the Lord, not one with
Him.
And also Harken to Brahmasūtrabhāṣyam (1-4-24 & 25) : -
A¼«æãÂà±Ü¨æàÍÜÍÝcñÜ¾®Ü@ PÜñÜêìñÜÌ±ÜÅPÜê£ñæÌà WÜÊÜá¿á£ "ÓæãàPÝÊÜá¿áñÜ ŸÖÜá ÓÝÂí
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The Lord is also called Prakṛti, agreeably to the argument and illustrative
instances. Verily this Person alone all the names declare; just as all the rivers
going to the sea, flow towards and enter it, so do all names enter and declare
the Perfect Being. Illustration given (in the above text), the same Lord is (to
be taken as) necessarily denoted by the word Prakṛti also.
And (Prakṛti is Brahman only) on account of His (divine) will being
called (Prakṛti or of His being spoken of as Will, i.e., Prakṛti). "Let him know
the Lord's will to be Prakṛti and the Supreme Lord to be the master of the
Will." (Rv. iv. 10) O Eternal One, Thy will is variously designated as
MahaMāyā, Avidya, the Decree, or Mohini that which stupifies Prakṛti and
Vasana." According to this statement, it is only the will of the Lord that is
spoken of as Prakṛti. "He is Will, He is the guiding thought, He wisdom, He
is bliss." This Śruti shows His will is essentially the Lord Himself." He is
meditating and He is meditation; He is immeasurably blessed and He is
blessedness." These contradictory attributes are admissible in Him only on
account of the Lord's supreme power (Brahmaṇḍa Puraṇa).
Harken to Viṣṇutattvavinirṇaya : -
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ÓÜÌÃÜã±æçPÜÂÊÜâ CÃÜÇÝÃÜ¨Üá.
The interpretation of the Śruti ŸÅÖÜ¾Ë¨… ŸÅÖæ¾ $çÊÜ »ÜÊÜ£
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The passage “One who knows Brahman will become Brahman only'
means that greatness (It does not mean that he will attain identity with
Brahman). This passage has to be understood like the statement that” A
Sūdra who worships a Brāhmaṇa with devotion will become a Brāhmaṇa. A
Sūdra who worships a Brāhmaṇa will greatness. All Jīvas are called Brahma,
the liberated Jīvas are called Parabrahma, Prakṛti i.e., Lakṣmī is called
Paramabrahma and Lord Achyuta is called Paramamahadbrahma. Therefore,
neither the liberated nor Prakṛti i.e., Lakṣmī has the glory of Lord Viṣṇu. He
alone is independent, infinite and has the six attributes. You are infinite with
an immeasurable form. They cannot achieve your greatness. The Supremacy

that cannot be achieved by the Chaturmukhabrahma, Śiva is yours. It is very
natural to you. Just as all other luminaries, though distinct from the great
luminary the Sun, are not visible in his presence, the liberated Jīvas, though
distinct from the Supreme Brahman, are not observed in his presence. This
kind of unobservedness is called Apyaya. This expression does not convey
the identity. Thus says Nārāyaṇa Śruti. Therefore, the idea of Jivesvaraikya
i.e., the identity of Jīva and Brahman is against all scriptures.
Harken to Brahmasūtrabhāṣyam (4-2-7) of Śrī Madhva : -
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The intelligent Prakṛti is not withdrawn into the Parabrahman; for she is
co-existent with the person (the Parabrahman) in time and space, never
subject to mundane bondage; and she is blessed eternally, but not in
consequence of meditation. The word Samanā used in the original is
interpreted thus; (She) to whom Na (the Supreme being) is Sama (equal) in
point of pervasion in time and space is Samanā. She is, by very her nature,
immortal and eternally blessed; for Saṁsāra (the state of embodied existence)
never approached (assailed) her; and Brihat Sruti also says: Two indeed are
unassailed by Samsara, viz, Prakṛti and Parama (the Supreme being); both
these are eternally blessed, are of immutable essence, are present everywhere;
on knowing these two, the soul is released. But by this, however, (it should
not be supposed) they are both equal (in all respects).
Harken to Viṣṇutattvavinirṇaya : -
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In the passage ‘there is no second’ it is stated that whatever the Parabrahman
does not see as second i.e., distinct, that does not exist as second i.e., distinct.
Because, in the following sentence it is stated that whatever he sees as distinct
that is only distinct. The reason is also stated that the Parabrahman's
comprehension cannot be false.
Harken to Viṣṇutattvavinirṇaya :-
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The entire Veda consisting of vidhi, Arthavaada, Saṁkalpa, Prārthana etc,
is eternal and always of the same form. It is present in the mind of the
Paramatma in the same form. It is present in the mind of the Paramatma
always in the same form. At the commencement of each creation the Vedas
are uttered by the Supreme being in the same order, with the same letters, and
with same accent without andy change. The Vedas are only heard by all and
therefore are designated as Śruti. These are partly revealed to the seers who
had heard them in the previous births, by the grace of the Parabrahman.
These are seen by the Paramatma and heard by others. Therefore, these are
designated as Śruti and described as seen by the ancients.The mention of
these, sometimes, as created should be taken in the sense of manifested, as in
the case of soul.
Harken to Viṣṇutattvaviniraṇaya : -
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The Veda entire coveys the difference of the Parabrahman from all i.e.,
Jīvas and Jada. This difference is nothing but the Supremacy, independence,
omniscience etc., attributes of the Parabrahman. The distinction from others
is the very nature of the Parabrahman. The distinction is the very nature of
the entity. The term 'sva' in the word Svarupa indicates its distinction from
all others. The Śruti Neti Neti etc. conveys the distinction of Parabrahman
from all other. All other Śrutis also convey the same.
Harken keenly : -
Hari is Sat, Chit and Ananda. He is Sat because He alone exists
independently. He is the eternal among eternals (nityonityanam). He
graciously permits the others to be eternal. He is Chit, because He alone
knows everything and is able to do everything in His own right
(chetanaschetananam ). He is Ananda, because He is the store-house of bliss
and imparts bliss to others (Rasovaisah). He is infinite in space, infinite in
time. He is infinite in attributes. He has not only an infinite number of
attributes, but each attribute is in abundance, infinite. His Love is infinite,
His mercy is infinite, His power is infinite. His knowledge is infinite, His
majesty is infinite, His purity is infinite, and so on ad infinitum. He is the
infinite of infinities. In consequence, no one not even Mahalakshmi, knows
Him in full. Her knowledge of Brahman is only partial, though compared to
the knowledge of Brahma it may be called almost infinite. Brahma's
knowledge is still partial, though much more than that of Indra, and Indra's
is more than Agni's. Everyone is capable of knowing something about God,
be it more or less, but none can know Him entirely. God alone can know
Himself fully. Because He cannot be fully known, He is called unknowable
(aprameya). He is different from every finite thing we know, and so the
Upaniṣad speaks of Him as 'not this 'not this' (neti, neti).
Harken to Vivekacuḍamaṇi (479) : ¬
Êæà¨ÝíñÜÔ¨ÝœíñÜ¯ÃÜáPÜ¤ÃæàÐÝ ŸÅÖæ¾ $çÊÜ iàÊÜ@ ÓÜPÜÆí gWÜaÜc >
ASívÜÃÜã±ÜÔ§£ÃæàÊÜ ÊæãàPæãÒà ŸÅÖÝ¾©Ì£à¿áí ÍÜáÅñÜ¿á@ ±ÜÅÊÜÞ|ÊÜå… >>
Means : - The conclusive assertion of Vedānta – Siddhanta is that the Jīva
and the whole universe are Brahman only. Liberation is abiding in the form
of the infinite. The Śrutis declare that Brahman is one without a second.
Here the most venerable Jagadguru Candraśekara Bhārati Swamījī
explains as follows :-
Êæà¨Ýíñæç@ Ô¨Üœ@ ¿á@ AíñÜ@ ¯|ì¿á@ ñÜÓÜÂ ¯ÃÜáQ¤@ ñÜgj®ÜPÜ&ÓÜíPÜábñÜÍÜŸª@™, HÐÝ, iàÊÜ@
ŸÅÖæ¾ $çÊÜ ÓÜPÜÆí gWÜaÜc ŸÅÖæ¾ $çÊÜ, ÊæãàPÜÒ@ ASívÜÃÜã±ÜÔ§£ÃæàÊÜ ŸÅÖÜ¾ÓÜÌÃÜã±æàOÝÊÜÓÝ§®Üí
CñÜÂ¥Üì@ > ŸÅÖÝ¾©Ì£à¿áí, ñÜñÜÅ ±ÜÅÊÜÞ|í ÍÜáÅñÜ¿á@ > ÍÜáÅ£à®Ýí ŸÖÜáñæÌà² ÓÜÊÝì¼ÃÜ²
g¯ÐÜÂÊÜÞ|±ÜÅÊÜÞ¿Þ@ HPÜñÝÌñ… ±ÜÅÊÜÞ|ËáñæÂàPÜÊÜaÜ®Üí > Êæà¨ÝíñÝ®Ýí ¿á@ Ô¨ÝœíñÜ@
¯~àìñÝ¥Üì@, Ô¨ÝœíñÜÍÜŸªÓÜÂ ñÜñÜ¤aÝfÓÜ÷&Ô¨Ýœ¥Üì&ÃÜã±ÜñÜ¿Þ ±ÜÃæçÊÝÂìPÜêñÝÌñ… ñÜÓÜÂ ¯ÃÜáQ¤@
¯|ì¿ág®ÜPÜÓÜíPÜábñÜÍÜŸª@ ¯ÃÜÊÜaÜ®ÜËá£ ÊÝ¥Üì@ > ñÜñÜÌÊÜáÔ, ÓÜÊÜìí SÈÌ¨Üí ŸÅÖÜ¾™ ,
ŸÅÖæ¾ $çÊæà¨Üí ËÍÜÌí, HPÜÊæáàÊÝ©Ì£à¿áí , CñÝÂ©ÍÜáÅñÜ¿á@ >>
Means : - Vedānta-siddhānta-niruktireṣā may be understood in two ways.
It means either the compact statement of the conclusion established by
Vedānta, or the exposition of the conclusive meaning in the midst of the
different interpretations by many people. The Śrutis under reference are
those like tattvamasi, sarvam khalvidam brahma, brahmaivedam sarvam,
ekamevādvitīyam, etc.: “That thou art; verily all this is Brahman; all this is
Brahman only; one only without a second” etc.
In this context Śrī Madhva shown the sāvakāśtva of Advaita Śrutis in
his Anuvyākhyānam : -
The so called advaita Śrutis that appear to convey Advaita have to be

suitably interpreted to avoid the conflict with bheda Śrutis. In this connection
Anuvyākhyāna gives some guidelines.
ÓÝÌñÜíñæÅ$Âà aÜ ËÎÐÜrñæÌà ÓÝ§®ÜÊÜáñæÂ$çPÜÂÁãàÃÜ² >
ÓÝ¨ÜêÍæÂà aæçPÜÊÝP… ÓÜÊÜáÂP… ÓÝÊÜPÝÍÝ ¿á¥æàÐÜrñÜ@ >
AÊÜPÝÍæãàilñÝ »æà¨ÜÍÜáÅ£®Ýì£ŸÇÝ PÜ¥ÜÊÜå… >>
1) ÓÝÌñÜíñÜÅ$Â – Independence
A person who has control over the entire town and the persons in it is
described as the very town.
ÊÜÎàPÜêñÜWÝÅÊÜáí ±ÜâÃÜáÐÜÊÜá—PÜêñÜÂ A¿áí WÝÅÊÜáÓÜá¤ A¿áÊæáàÊæà£ ÓÝÌñÜíñæÅ$Âà A»æà¨Ü&
±ÜÅÁãàWÜ@ >
2) – Distinctiveness
The statement with reference to a very learned Brahamana that in this
town he is the only brahmana that in this town he is the only brahmana.
Ë¨ÝÂËÎÐÜrí ¸ÝÅÖÜ¾|ÊÜá—PÜêñÜÂ A¿áÊæáàÊÜ ¸ÝÅÖÜ¾|@ AÔ¾®… WÝÅÊæáà C£ ÊæçÎÐær $Âà >
3) ÓÝ§®æçPÜÂ & Presence in the same place
The cows became one in the cowshed in the evening.
4) ÊÜáñæÂ$çPÜÂ & Agreement of minds
The brahmins who opposed each other are now united.
±ÜäÊÜìí ±ÜÃÜÓÜ³ÃÜËÃÜá¨Ýœ@ ¸ÝÅÖÜ¾OÝ@ C¨Ý¯àÊæáàQà»ÜãñÝ@ >
5) ÓÝ¨ÜêÍÜÂ & Similarity
To indicate similarity sometimes identity is stated
AX°ÊÜÞì|ÊÜPÜ@ C£ ÓÝ¨ÜêÍæÂà aÜ A»æà¨ÜÊÜÂÊÜÖÝÃÜ@ >
The application of these guidelines in respect of A»æà¨ÜÍÜáÅ£ is explained in
±Üê¥ÜWÜ—PÜÃÜ| under the ÓÜãñÜÅ ñÜ¨ÜáY|ÓÝÃÜñÝÌñ… as under -
""ñÜñÜ¤$ ÌÊÜáÔ'' CñÝÂ©ÊÝPÜÂí ÓÝ¨ÜêÍÜÂ¯ËáñÜ¤ÊÜå… 2) ÓÜÊÜìí SÈÌ¨Üí ŸÅÖÜ¾ ŸÅÖæ¾àñÝÂ©PÜí

ÓÝÌñÜíñÜÅ$ÂÊæçÎÐÜr $Â¯ËáñÜ¤PÜÊÜå… > 3) ±ÜÃæà˜ÊÜÂÁáà ÓÜÊÜì HQà»ÜÊÜí£ CñÝÂ©PÜí ñÜá ÓÝ§®æçPÝÂ©--&
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In this way advaita Śrutis are ÓÝÊÜPÝÍÜWÜÙÜá i.e., could be explained differently,
while ¨ÝÌ ÓÜá±ÜOÝì etc. »æà¨ÜÍÜáÅ£ are ¯ÃÜÊÜPÝÍÜWÜÙÜá i.e., cannot be interpreted in
any other way other than conveying »æà¨Ü >
»æà¨ÜÊÜÂ±Ü¨æàÍÜÍæcàÖÜ »ÜÊÜ£ && "ñÜÊæáàÊæçPÜí hÝ®Ü¥Ü BñÝ¾®ÜÊÜá…' C£ þæà¿áþÝñÜê»ÝÊæà®Ü .
ñÜñÜÅ ±ÝÅ|»Üêñ… ñÝÊÜ®Üá¾ÊÜááûÜáñÝÌhÝñÝ; ±ÜÄÍæàÐÝ¨ÝñÜ¾ÍÜŸªÊÝaÜÂí ŸÅÖÜ¾ þæà¿áí
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ÀáñÜÊÜÂ@? &&
On account of the declaration of difference. The passage ‘Know him
alone as the Self’ moreover implies a declaration of difference, viz. of the
difference of the object of knowledge and the knower. Here the individual
soul as being that which is desirous of release is the knower, and consequently
Brahman, which is denoted by the word ‘self’ and represented as the object
of knowledge, is understood to be the abode of heaven, earth, and so on. —
For the following reason also the individual soul cannot be accepted as the
abode of heaven, earth, &c. Bhedavyapadeshata means – þÝñÜêþæà¿á»ÝÊæà®Ü
iàÊÝñÜ¾±ÜÃÜÊÜÞñÜ¾®æãà@ »æà¨æà®Ü E±Ü¨æàÍÜ@ - - (in one sense).
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±ÜÃÜÊÜÞñÝ¾®è WÜáÖÝí ±ÜÅËÐèr WÜêÖæÂàñæà >> PÜáñÜÍÜc ËþÝ®ÝñÜ¾±ÜÃÜÊÜÞñÝ¾®è WÜêÖæÂàñæà? ¬
The ‛two entered into the cave’ (are the individual soul and the highest
Self ), for the two are (intelligent) Selfs (and therefore of the same nature),
as it is seen (that numerals denote beings of the same nature).
In the same Kathavalli we read (I, 3, 1), ‛There are the two drinking the
reward of their works in the world, (i.e. the body,) entered into the cave,
dwelling on the highest summit. Those who know Brahman call them shade
and light; likewise those householders who perform the Trinākiketa sacri-
fice.’
Here the doubt arises whether the mind (buddhi) and the individual soul
are referred to, or the individual soul and the highest Self. If the mind and the
individual soul, then the individual soul is here spoken of as different from
the aggregate of the organs of action, (i. e. the body,) among which the mind
occupies the first place. And a statement on this point is to be expected, as a
question concerning it is asked in a preceding passage, viz. I, 1, 20, ‛There is
that doubt when a man is dead ¬ some saying he is; others, he is not.
This I should like to know taught by thee; this is the third of my boons.’ If,
on the other hand, the passage refers to the individual soul and the highest
Self, then it intimates that the highest Self is different from the individual
soul; and this also requires to be declared here, on account of the question
contained in the passage (I, 2, 14), ‛That which thou seest as different from
religious duty and its contrary, from effect and cause, from the past and the
future, tell me that.’
The doubt to which the passage gives rise having thus been stated, a
caviller starts the following objection: neither of the stated views can be
maintained. Why? ¬ On account of the characteristic mark implied in the
circumstance that the two are said to drink, i.e., to enjoy, the fruit of their
works in the world. For this can apply to the intelligent individual soul only,
not to the non-intelligent buddhi. And as the dual form ‛drinking’ (pibantau)
shows that are drinking, the view of the two being the buddhi and the
individual soul is not tenable. For the both same reason the other opinion
also, viz. of the two being the individual soul and the highest Self, cannot be
maintained; for drinking (i.e., the fruition of reward) cannot be predicated
of the highest Self, on account of the mantra (Mu. Up. III, 1, 1), ‛The other
looks on without eating.’
These objections, we reply, are without any force. Just as we see that in
phrases such as the men with the umbrella (lit. the umbrella-men) are walking,
the attribute of being furnished with an umbrella which properly speaking
belongs to one man only is secondarily ascribed to many, so here two agents
are spoken of as drinking because one of them is really drinking. Or else we
may explain the passage by saying that, while the individual soul only drinks,
the Lord also is said to drink because he makes the soul drink. On the other
hand, we may also assume that the two are the buddhi and the individual
soul, the instrument being figuratively spoken of as the agent ¬ a figure of
speech exemplified by phrases such as ‛the fuel cooks (the food).’ And in a
chapter whose topic is the soul no two other beings can well be represented
as enjoying rewards. Hence there is room for the doubt whether the two are
the buddhi and the individual soul, or the individual soul and the highest
Self.
Here the pūrvapakṣin maintains that the former of the two stated views is
the right one, because the two beings are qualified as ‛entered into the cave.’
Whether we understand by the cave the body or the heart, in either case the
buddhi and the individual soul may be spoken of as ‛entered into the cave.’
Nor would it be appropriate, as long as another interpretation is possible, to
assume that a special place is here ascribed to the omnipresent Brahman.
Moreover, the words in the world of their good deeds ' show that the two do
not pass beyond the sphere of the results of their good works. But the highest
Self is not in the sphere of the results of either good or bad works; according
to the scriptural passage, ‛It does not grow larger by works nor does it grow
smaller.’ Further, the words ‛shade and light’ properly designate what is
intelligent and what is non-intelligent, because the two are opposed to each
other like light and shade. Hence we conclude that the buddhi and the
individual soul are spoken of.
To this we make the following reply: ¬ In the passage under discussion
the individual soul (vigñānātman) and the highest Self are spoken of,
because these two, being both intelligent Selfs, are of the same nature. For
we see that in ordinary life also, whenever a number is mentioned, beings of
the same class are understood to be meant ; when, for instance, the order is
given, ‘Look out for a second (i.e., a fellow) for this bull,’ people look out for
a second bull, not for a horse or a man. For we see that So here also, where
the mention of the fruition of rewards enables us to determine that the
individual soul is meant, we understand at once, when a second is required,
that the highest Self has to be understood; for the highest Self is intelligent,
and therefore of the same nature as the soul. ¬ But has it not been said above
that the highest Self cannot be meant here, on account of the text stating that
it is placed in the cave? ¬Well, we reply, Śruti as well as Smṛti speaks of
the highest Self as placed in the cave. Compare, for instance (Ka. Up. I, 2,
12), The Ancient who is hidden in the cave, who dwells in the abyss; (Taitt.
Up. II, 1),‘He who knows him hidden in the cave, in the highest ether;’ and,
‛Search for the Self entered into the cave.’ That it is not contrary to reason to
assign to the omnipresent Brahman a special locality, for the purpose of
clearer perception, we have already demonstrated. The attribute of existing
in the world of its good works, which properly belongs to one of the two
only, viz. to the individual soul, may be assigned to both, analogously to the
case of the men, one of whom carries an umbrella. Their being compared to
light and shade also is unobjectionable, because the qualities of belonging
and not belonging to this transmigratory world are opposed to each other,
like light and shade; the quality of belonging to it being due to Nescience,
and the quality of not belonging to it being real. We therefore understand by

the two 'entered into the cave, the individual soul and the highest Self.
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The two (who have entered) into the cave, are indeed, both Ātman (the
Lord) and Antarātman, from this very well-known characteristic, and from
scripture to that effect.
The two in the cave (heart) that are drinking (the essence of bliss) are only
the forms of Viṣṇu. The glorious two have taken their abode in the
body (Jivaguha) composed of three elements. Mātariśvā is dazzling as
Jīvasvarūpadehaga to serve Viṣṇu. (RV.X.114.1). This and like texts speak
to that effect. Bṛhat-Saṁhitā also says "The one Lord Hari assumes the two
forms known as Ātman and Antarātman, though He is individual one,
dwells in the heart of beings and accepts the pure pleasure arising from their
good works. The Padmapuraṇa says ¬ ‛Lord Hari always enjoys only what
is blissful and never opposite. Who can possibly conceive the action of the
Lord of perfect bliss?.’ This dwelling in the cavity of the heart is a well-
known reference to Vishnu (Brahman) in such texts as ‛He who knows that
Brahman as hidden in the cave of the heart,.’ (Tai.U. II.1), which is indicated
by the particle of emphasis ‛He’(indeed) in the Aphorism. (""ÓÜá±Ü|ìÍæàÐÜ
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Perfect interpretation of the ‛Śruti indro māyayā pururūpo babhūva’
according to Dvaitins.
The Śruti ' indro māyayā pururūpo babhūva ' mentions infinite forms of
Parabrahman. Parabrahman is bimba. Since jīvas are pratibimbas, they also
will have to be of many different forms in order to be pratibimbas of
Parabrahman. This is implied in the Sruti ‛rūpam rūpam pratirūpo babhūva.’
Therefore, liberated souls are found in all categories of sentient beings
according to the intrinsic nature of each soul. Therefore, muktas are citra-
yonis or of a variety of forms. But the point to be noted is that these are
aprākṛta forms and do not suffer by the drawbacks of the corresponding
inferior beings in samsāra. These souls of different forms obtain liberation
by the aparokṣajñāna of the corresponding bimba form of Parabrahman.
In the Śruti ‘Indro māyābhih pururūpa’ etc. Indra means Viṣṇu, māyā
means his achintyādbhuta power. Indra is said to have taken ten, hundred
etc. incarnations. Unless the word Indra is taken to mean Viṣṇu this will not
be possible. Similarly mayā cannot be taken in Advaita sense, Parabrahman
cannot have any defect like ajñāna. Therefore, it has to be taken as his special
power. When Sanaka etc. Jīvanmukta sages appealed to Parabrahman he is
stated to have come out of Vaikuṇṭha seated on Garuda splendidly dressed
and decorated. This shows many things. Parabrahman has form, Vaikuṇṭha
has all grand things, Jīvanmuktas cannot enter vaikuntha etc. facts are
revealed by this description. Goddess Lakṣmi has splendid aprākṛta form.
The servants at Vaikuṇṭha also have beautiful forms. All liberated soul look
at each other with joy. In short whatever normally looks difficult or impossible
in the ordinary world that is possible in Vaikuṇṭha.
According to Śrī Madhva Atmaikya cannot be the state of
liberation : -
Advaitin's concept of liberation viz. attainment of identity with Nirguṇa
and nirākāra Brahman is neither sanctioned by the scripture nor can
constitute the goal of life on any rational grounds. The liberated retain their
individuality and enjoy all pleasures. The fact of there being four types of
liberation viz. Sārūpya, Sālokya, Sāmipya and Sāyujya clearly shows that no
absolute identity is intended by sṛṣṭi.
Godess Lakṣmi is nityamukta. There is no laya for her in pralaya nor any
birth in sṛṣṭi. There is no sṛṣṭi or Pralaya for Ramā and Rameśa. These two
are nityamuktas. Therefore, how can Śruti talk of aikya?.
Interpretation of the Śruti ‛dvitiyād vai bhayam bhavati’ The śruti
‛dvitiyād vai bhayam bhavati’ does not deny all other entities. One will not
be afraid of inferior things. There can be fear only from the equal or superior.
Therefore, only such a thing can be denied on the ground of fear but not all
things. The Śruti ‛ekāki na ramate’ occurs in this very context. Therefore,
‛dvitiyād bhayam’ etc. has to be interpreted keeping this śruti in mind
‛dvitiyād vai’ etc. Śruti can be interpreted in a number of ways without
prejudice to the existence of other entities. Dvaitavādin interprets in as many
as fourteen ways. Some of these are noted here. Men will be afraid of second
āśrama i.e. grhasthāśrama since it involves them in samsāra deeply; men are
afraid of the second between the two i.e., puṇya and pāpa; men are afraid
of the second between the two i.e., satsanga and dusṭasaṁga; men are afraid
of other worlds other than the abode of Puruṣottama and so on. Dvaitavadin
also redicules Advaita interpretation of this Śruti through some of the
interpretations. The Śrutis ‛amrtasya eśa setuḥ’, ‛Muktānām paramàgatih
amrtasya iśah’ etc. clearly establish the difference between the liberated
souls and Parabrahman and also the Supremacy of Parabrahman, Therefore,
Parabrahman Viṣṇu the lord of both liberated and unliberated should be
meditated upon with devotion. Goddess Lakṣmi who is the mother of
both liberated and unliberated should be saluted with devotion. Lord Viṣṇu
is glorious, Goddess Lakṣmi is glorious and the great preceptor Śri
Madhvācārya is glorious. So far some important Śruti passages that are
generally quoted by Advaitins in support of their contention were discussed
and their correct purport in support of Dvaita contention is pointed out.
According to Śrī Madhva interpretation : -

The Śruti ‛yatra tu ātmaiva abhūt’ etc.., does not establish ātmaikya at
the liberated state. It actually argues against ātmaikya. If the liberated soul is
alone and has not even svarūpendriyas, then, with what he can see, with what
he can taste, with what he can understand, and above all how can he understand
himself and God. If all these are not possible, then, liberation ceases, to be a
goal to be achieved. The enjoyment of pleasures in the liberated state is
mentioned in several śruti. Therefore, this śruti does not help Advaitin.
This śruti can also be interpreted in two other ways which also does not
help Advaita. This śruti means when one concentrates on more than one
then only he can have a feeling of dvaita or maniness. But when one
concentrates on only one, then, there can be no second for him. Thus, a
seeker who completely concentrates on Parabrahman will not feel the
presence of anything else. For example a dice player or a dancer with a
vessal on her head completely fixes the attention on the game or dance and
does not at all feel the presence of anything else. It is this kind of absence of
the second that is mentioned in this śruti but not ātmaikya. Another
interpretation is the contrast between the samsāra state and the liberated state.
In the samsāra state one has a body and senses different from him but in the
liberated state these are part and parcel of his very svarúpa. Thus, a liberated
soul has no dvaita due to having a separate body, senses etc. of the three
interpretations given above, none of them help the ātmaikya theory of
Advaita.
This śruti can also be interpreted in two other ways which also does not
help Advaita. This śruti means when one concentrates on more than one,
then only he can have a feeling of dvaita or maniness. But, when one
concentrates on only one, then, there can be no second for him. Thus, a
seeker who completely concentrates on Parabrahman will not feel the
presence of anything else. For example a dice player or a dancer with a
vessal on her head completely fixes the attention on the game or dance
and does not at all feel the presence of anything else. It is this kind of
absence of the second that is mentioned in this śruti but not ātmaikya.
Another interpretation is the contrast between the samsāra state and the
liberated state. In the samsāra state one has a body and senses different from
him but in the liberated state these are part and parcel of his very svarūpa.
Thus a liberated soul has no dvaita due to having a separate body, senses etc.
of the three interpretations given above, none of them help the ātmaikya
theory of Advaita.
Interpretation of other important śrutis
The śruti ‛na pretya sajñā asti’ does not deny even svarūpajñāna on the
part of the liberated. It only denies prākrtajñāna.
The śruti ‛yathodakam suddhe suddhamāsiktam’ and ‛niranjanah
paramamsāmyamupaiti’ etc. speak of similarity between the liberated and
Brahman but not identity. The śruti ‛upasamkramya’ ‛etam ānandamayam
ātmânam annamayam ātmānam upasamkrāmati’ etc., do not refer to kośās
but refer to paramātma because these are in the context of the discussion of
liberation. The śruti ‛pare avyaye sarve ekibhavanti’ only refers to the
entering of the liberated souls into the womb of Parabrahman but not any
identity.
Nature of Ajnana according to Śrī Madhva : -
As regards the nature of ajñāna accepted in Dvaita, the following details
have to be noted. This ajñāna or avidyā is an aspect of Prakrti. It is two-fold:
(1) Jivācchādika i.e., that which conceals the nature of Jīva. It is something
like dirt on the eye. It is finally destroyed. (2) Paramācchādika i.e., that which
conceals the nature of Parabrahman. It is something like a veiling cloth on
This is to be finally withdrawn. Both these belong to Jīva. Both these are
removed by the grace of Parabrahman. There is no the eye. question of ajñāna
belonging to Brahman.
Interpretation of the Śruti ‛nedam yadidam upāsate’ according to

tattvavāda : -
‛Śruti 'nedam yadidam upāsate’ informs us that even the mental image of
Parabrahman envisaged for meditation before aparokşajñāna is not
Parabrahman himself. It is the meditation on this mental image that
ultimately leads to the vision of Parabrahman at the aparoksa stage. This
mental image (Manomayi pratimā) is distinct from Parabrahman but not un-
real. The Śrti ‛nedam yadidamupāsate’ may also be interpreted to mean that
‛idam’ this Jīva who is known by sākṣi is not Brahman. Thus, in the first
interpretation this śruti informs about the distinction between upāsya
pratimā and Parabrahman and in the second interpretation it brings out the
distinction between Jīva and Parabrahman. In no case it can establish
abheda, nor the unreality of upāsya the object of meditation and its bheda
with brahman. The above two interpretations are natural since Veda admits
three interpretation that are not contradictory to each other. The Śrutigītā
informs us that those who meditate upon the unreal destroy themselves.
Therefore, the object of meditation is real. In case the object of meditation is
not real, the process of Śravaṇa, manana and dhyāna cannot be properly
explained. One cannot have unreal at one stage and the real at the other stage.
The Śruti ‘Yadā paśyah paśyate rukmavarṇam’ etc. brings out the distinction
between the upāsya and upāsaka very clearly. By the expression ‘Sāmyam
upaiti’ it brings out the distinction even after liberation.
According to Dvaitavadins vyāvahārika bheda cannot be defined : -
The very concept of Vyāvahārikabheda cannot be properly explained by
Advaitin. It cannot be defined as that which is sublated by brahmapramā but
not sublated by any other knowledge, because bheda is not sublated by
brahmapramā at all. On the contrary it is brahmaikya that is sublated. The
knowledge that ‛I am not Sarvajña’, ‛I am not Sarveśwara’ is pratyaksa. This
knowledge controverts brahmaikya. Such sublation makes brahmaikya
prātibhāsika. According to Advaita the experience that is sublated by Vyāva-
hārika experience is prātibhāsika. For instance, the experience as snake is
sublated by Vyāvahārika experience is prātibhāsika. The experience as snake

is sublated a by the experience of rope. The former is prātibhāsika while the
latter is vyāvahārika. Now, according to Advaita, bheda-pratyakṣa is
vyāvahārika. Hence Jīvabrahmaikya knowledge sublated by it will have to
be pratibhāsika. Thus, Advaitin's effort to treat Jīvabrahmabheda as
vyāvahārika will land him into greater trouble. It is something like a person
running out of fear of scorpion rushing into the hole of snakes.
In his anxiety to treat the Jīva-iśvara bheda mentioned in ‛Dvā Suparṇā’
etc. Śruti as vyāvahārika the Advaitin over-looks the fact that the Śruti
will then become atatvāvedaka or something that conveys false information.
No follower of Veda can accept it. Only a Buddhist will relish such a
contingency. A follower of Veda will rather establish both bheda śrutis and
abheda śrutis as tatvāvedaka or conveying valid information by proper
interpretation. According to Advaita, Brahmapramā is nirvikalpaka in its
nature. Therefore, it can neither establish anything nor sublate. Therefore,
bheda is real. When Advaitin talks of Sublation of bheda what is exactly
meant by it? In case he means bhedanāśa, then, when a jar is destroyed by a
stick that also will have to be described as sublation. It is held by Advaitin
that the ignorance that causes the illusion is removed by the sublating
knowledge. But in the case of bheda it is not caused by any ignorance. Bheda
is anādi or beginningless in time. Therefore, no knowledge can sublate it.
Vyāvahārikatva cannot be defined as arthakriya kāritva
It is also not possible to define vyāvahārikatva as arthakriyākaritva. In
this case, Šaśaśṛnga or the horn of a hare will be pāramāthika since it is not
arthākriyäkāri. Further, Brahman being upādāna, nimitta and bhramādhiṣ-
thāna it is also arthakriyakari. Therefore, brahman also will have to be treated
as vyāvahārika instead of pāramārthika. Similarly, the experience of snake
over a rope also causes fear, shivering etc., and thus it is also arthakriyākāri.
Therefore, your so called prātibhāsika also will become vyávahārika.
Normally when an experience leads to fulfilment it is considered as a valid
experience; if it fails it is considered as not valid, But according to your
definition of Vyāvahārikatva as not valid (Pāramārthika) you have let down

the normal approach to the validity. Your approach is similar to the approach
of Buddhists who consider satva as arthakriyākāritva. Thus the definition of
vyāvahārikatva as arthakriyākāritva does not help Advaitin.
Vyāvahārikatva cannot be defined as Avidyā kāryatva : -
To define vyāvahārikatva as avidyākāryatva is also not helpful to Advaitin.
according to him Jiveśvarabheda is anādi. It is considered as one of the six
anādis by Advaitins. Thus it is not avidyākārya and consequently cannot be
vyāvahārika according to this definition. This defeats Advaitin's purpose to
oppose satyatva of bheda. Bheda is established with Śruti, Brahmatrakayukti
and Pratyakṣa and therefore has got to be accepted as satya.
According to Śrī Madhva Brahmasūtras declare Bheda : -
There are a number of sūtras that clearly state the distinction between
Brahman and jīva. ‛Sthityadanābhyām ca’ establishes bheda giving the
reason that Jīva reaps fruits of his action while Brahman is not so. In
another sūtra i.e. ‛Śārīraśca ubhyepi hi’ etc., it is stated that Jīva and Brahman
are distinct as mentioned both in Kānya and Mādhyandina śākha texts.
‘Bheda vyapadeśācca’ is another sūtra wherein bheda is mentioned. The
expression vyapadeśa is significant. Its force is that bheda should not be
taken merely as vyāvahārika. It is real. ‛anupattestu na śārīraḥ’ ‛na pratike
na hi saḥ’ etc., several sūtras declare bheda. The sūtras ‛sampadya avihāya’
etc., and ‛jagadvyāpāravarjam’ show that even after liberation the jīva
remain distinct from Brahman. In fact, bheda is declared in all sūtras in some
form or the other. Itihāsa- Purāṇas elaborate bheda.
Harken to Bṛhadaraṇyakopaniṣadbhāṣyam (3-8-12) of Śrī
Śaṁkara :-
The definition of the words Jīva and Īśvara in one stage. :-
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When the Self has limiting adjuncts of the body and organs, which are
characterized by ignorance, desire, and work, it is called transmigrating

individual self.
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When the Self has the limiting adjunct of the power of eternal and
unlimited knowledge, It is called the Internal Ruler (Antaryaami) and Īśvara.
According to Śrī Śaṅkara : -
The Individual Self
The jīva is the phenomenal self which feels, suffers and is affected by the
experiences of the world. The individual self is a phenomenon while the
truth is Brahman. The world is the play of Brahman, his vilāsa, his māyā. It
is the expression of the urge in Brahman to become many. But the many are
not always aware of the Supreme immanent in them. They believe in their
own finiteness and not in the Infinite dwelling in them. Instead of recognising
themselves to be one with Ultimate Reality, they identify themselves with
the body, the sense-organs, etc. They become agents and enjoyers, accumulate
merit and demerit, undergo a series of embodied existences. The Parabrahman
as the dispenser of our destiny allots to each soul the form of embodiment
earned by its previous actions. At the end of each of the world periods called
kalpas, the Lord retracts the whole world; the material world is merged in the
non-distinct prakṛti while the individual souls free for the time from actual
connection with their upādhis or adjuncts lie in deep sleep, as it were. But as
the consequences of their former deeds are not yet exhausted they re-enter
embodied existence when the Lord sends forth a new world.
Perfection and the Way to it
To recognise the highest truth as Brahman is to attain release. Meditation,
worship, ritual are intended for a lower class of aspirants and jñāna or wisdom
is the path pursued by the higher class of aspirants who have no desire for
earthly prosperity or heavenly joy. The qualifications necessary for a man
intending to study the Vedānta are:-(1) discriminative knowledge of what is
eternal and non-eternal, nityānitya- vastu-viveka, (2) disinclination to the

enjoyment of the pleasures of this world or the next, ihāmutra-phala-bhoga-
virāga, (3) attainment of tranquillity, self-restraint, renunciation, paticnce,
deep concentration and faith, śama-damādi-sādhana-sampat,' and (4) desire
for release, mumukṣutva. Origen speaks of 'that unspeakable longing with
which the mind burns to learn the design of those things which we perceive
to have been made by God'. As the eye naturally demands light and colour,
as the body desires food and drink, so the soul cherishes a natural desire to
know God's truth and free itself from falsehood. This is the passion for
liberation. When a person with these qualifications studies the Upaniṣads, he
will know the identity of self and Brahman and be liberated. Śrī Śaṅkara.
holds that the path of work, karma, and the path of wisdom, jñāna, are
intended for different classes of seekers. The two cannot be pursued together.
Ceremonial piety can only lead to new forms of embodied existence.
Prosperity is the result of religious duty while knowledge of Brahman has
release for its result and does not depend on any other observance. The
knowledge of the ever-existent Brahman does not depend on human activity."
According to Śrī Śaṅkara : -
Prayer and worship of the Supreme as Īśvara do not lead to final release.
The devotee gets into brahma-loka where he dwells as a distinct individual
enjoying great power and knowledge.When he gains knowledge of Brahman
he obtains final release. Until the final redemption of all takes place, release
can take the form of the attainment of the nature of Īśvara and are not identity
with Brahman. Śrī Śaṅkara makes out that the identity with the Higher Self
is not destruction of the soul; there is no more specific cognition or objective
knowledge
Harken to Anuvyākhānam :-
In this adhikarana. The distinction between iàÊÜ and ŸÅÖÜ¾®… is re-affirmed.
Advaitins quote a few ÍÜáÅ£ and ÓÜ¾ $ê£ passages in Support of iàÊÜŸÅÖÜ¾»æà¨Ü.
They propose some anumānas. As against tis, Anuvyākhyāna quotes a number
of ÍÜáÅ£ and ÓÜ¾ $ê£s that support iàÊÜŸÅÖÜ¾»æà¨Ü. Nyāyasudhā rejects the advaita
interpretation of IPÜÂÍÜáÅ£ and explains their correct meaning. The full texts of
the »æà¨ÜÍÜáÅ£s referred to in Anuvyākhyāna are given and explained in detail.
Nyāyasudhā on this adhikarana is an exhaustive reference source for the so
called IPÜÂÍÜáÅ£ and »æà¨ÜÍÜáÅ£.
HÊÜí Ô§ñæà˜² iàÊæçPÜÂí Pæàb¨ÝÖÜá@ ±ÜÃÝñÜ¾®Ý .
ñÜ¨æãÂà˜ÖÜËá£ ±ÜäÊÝì¼@ ÍÜáÅ£¼ÍÝc®ÜáÊÜÞ ŸÇÝñ… .
®Ü ñÜ¨ÜáÂPÜ¤í ¿áñæãà ËÐÜá¡@ ±Üê¥ÜWæàÊÝ¼—à¿áñæà . (A®Üá .ÊÝÂ )
Advaitins quote the following ÍÜáÅ£ and ÓÜ¾ $ê£ passages in support of
iàÊÜŸÅÖæ¾ $çPÜÂ.
1) Áãà˜¿áí Óæãà˜Óè Áãà˜Óè Óæãà˜ÖÜÊÜå…
I am he and He is me.
2) ñÜñ… ñÜÌÊÜáÔ you are that
3) AÖÜí ŸÅÖÜ¾Ô¾ I am brahman.
4) AÖÜí ÖÜÄ@ ÓÜÊÜìËá¨Üí g®Ý¨Üì®Ü@ ®Ý®ÜÂñ… ñÜñÜ@ PÝÃÜ|PÝ¿áìhÝñÜÊÜå…
I am Hari. All this is Janādana. There is no cause and effect different from
him.
These ÍÜáÅ£ and ÓÜ¾ $ê£ passages should not be taken in the secondary sense.
The purport of these as conveying advaita is decided by the application of
E±ÜPÜÅÊÜá etc ñÝñÜ³¿áìÈíWÜs. On the contrary the ÍÜáÅ£s that appear to convey
iàÊÜŸÅÖÜ¾»æà¨Ü convey ÊÝÂÊÜÖÝÄPÜ»æà¨Ü only.
1) ®Ü aæçñÝ@ ÍÜáÅñÜ¿á@ ÓÜ¾ $êñÜ¿áÍÜc WèOÝ¥Ýì@ ÁãàhÝÂ@ . E±ÜPÜÅÊÜÞ©ŸÇæà®Ü
ñÝñÜ³¿ÞìÊÜ«ÝÃÜOÝñ… .
2) (»æà¨Ü±ÜÃÜñÜ¿Þ) E±Ü®ÜÂÓÝ¤¯ ±ÜÅÊÜÞOÝ¯ ñÜá AË¨ÝÂPÜËá¥ÝÂ»æà¨Ü±ÜÃÜñÜ¿Þ
ÓÜí»ÜÊÜí£ . (ÓÜá«Ý)
Advaitin proposes A®ÜáÊÜÞ®Ü also as ËÊÜáñæãà »æà¨æãà Ëá¥ÝÂ »æà¨ÜñÝÌñ…

aÜí¨ÜÅ»æà¨ÜÊÜñ….
The ÓÜãñÜÅ AÔ¾®… AÓÜÂ aÜ ñÜ¨æãÂàWÜí ÍÝÔ¤ does not convey the iàÊÜŸÅÖÜ¾»æà¨Ü in the
final liberated stated.
®Ü aÜ AÔ¾®… AÓÜÂ aÜ ñÜ¨æãÂàWÜí ÍÝÔ¤ C£ ÊÜááPÝ¤ÊÜ² »æà¨æãàQ¤@ ¸Ý—PÝ . ñÜÓÝÂ
AÊÝíñÜÃÜËÐÜ¿áñæãÌà±Ü±Üñæ¤à@ . ®Ü aÜ ±ÜÃÜÊÜáÊÜááPè¤ »æà¨æà ±ÜÅÊÜÞ|ÊÜáÔ¤ .
iàÊÜŸÅÖÜ¾»æà¨Ü in the liberated stated in denied by the following ÍÜáÅ£ and
ÓÜ¾ $ê£ statements.
1) ¿áñÜÅ ñÜá AÓÜÂ ÓÜÊÜìÊÜÞñæ¾ $çÊÝ»Üãñ… .
2) Ë»æà¨Üg®ÜPæà þÝ®æà ®ÝÍÜÊÜÞñÜÂí£PÜí WÜñæà .
BñÜ¾®æãà ŸÅÖÜ¾Oæãà »æà¨ÜÊÜáÓÜí£ PÜ@ PÜÄÐÜÂ£ . (A. ÊÝÂ)
3) BËÊÜááPæ¤àÓÜá¤ »æà¨Ü@ ÓÝÂñ… iàÊÜÓÜÂ ±ÜÃÜÊÜáÓÜÂ aÜ .
ñÜñÜ@ ±ÜÃÜí ®Ü »æà¨æãà˜Ô¤ »æà¨ÜÖæàñæãàÃÜ»ÝÊÜñÜ@ . (A.ÊÝÂ)
This claim of Advaita is rejected by the ÓÜãñÜÅ Kí ±Üê¥ÜWÜá±Ü¨æàÍÝñ… Kí .
®Ü ñÜ¨ÜáÂPÜ¤í ¿áñæãà ËÐÜá¡@ ±Üê¥ÜWæàÊÝ¼—à¿áñæà (A.ÊÝÂ)
The following ÍÜáÅ£s clearly state the difference between iàÊÜ and ŸÅÖÜ¾®… in
the liberated state.
1) ±ÜÅþÝ®æàñæãÅà˜ÇæãàPÜ C£ ÊÜááPè¤ »æà¨æãà˜¼—à¿áñæà .
AÇæãàPÜ@ & ÊÜááPæã¤à˜² ±ÜÅþÝ®æàñæãÅà ŸÅÖÜ¾®æàñÜêPÜ@, ±ÜÅþÝ aÜ ŸÅÖÜ¾
2) HñÜÊÜÞ®Ü®Üí¨ÜÊÜá¿áÊÜÞñÝ¾®ÜÊÜáá±ÜÓÜíPÜÅÊÜáÂ C£ ÍÜáÅ£@ ÊÜááPÜ¤ÓÜÂ ±ÜÃÜÓÝ¾ñ… »æà¨ÜÊÜÞÖÜ
ÓÝËáà±ÜÂ±ÝÅ±æ¤àÃÜ¼«Ý®Ýñ… .
3) ¯ÃÜíg®Ü@ ±ÜÃÜÊÜáí ÓÝÊÜáÂÊÜáá±æç£ CñÜÂ² ÍÜáÅ£@ ÊÜááPè¤ ŸÅÖÜ¾Oè iàÊÜÓÜÂ »æà¨ÜÊÜÞaÜÐærà .
4) ±ÜÃÜí hæãÂà£ÃÜá±ÜÓÜí±Ü¨ÜÂ ÓæÌà®Ü ÃÜã±æàOÝ¼¯ÐÜ³¨ÜÂñæà .
5) Óæãà˜ÍÜá°ñæà ÓÜÊÝì®… PÝÊÜÞ®… ÓÜÖÜ ŸÅÖÜ¾OÝ .
The syllogism proposed by advaitin to establish Ëá¥ÝÂñÜÌ.

ËÊÜáñæãà »æà¨æãà Ëá¥ÝÂ »æà¨ÜñÝÌñ… also cannot be properly explained.
Here, the question can be raised whether the ÓÝ«ÜÂ«ÜÊÜáì i.e, Ëá¥ÝÂñÜÌ is ÓÜñ… ,
AÓÜñ… or ÓÜ¨ÜÓÜ©ÌÆPÜÒ|. it cannot be considered as ÓÜñ… or AÓÜñ…. Since, it will be
A±ÜÔ¨ÝœíñÜ from advaita point of view. It cannot be considered as ÓÜ¨ÜÓÜ©ÌÆPÜÒ|,
since ÓÜ¨ÜÓÜ©ÌÆPÜÒ|ñÜÌ concept is yet to be proved.
In respect of ÖæàñÜás i.e., »æà¨ÜñÜÌ also, the same question may be raised viz.
whether »æà¨ÜñÜÌ is ÓÜñ…, AÓÜñ… or ÓÜ¨ÜÓÜ¨Ü¯ÊÝìaÜÂ™. The attribute »æà¨ÜñÜÌ is not found
in these.
The ÍÜáÅ£ ®ÝÓÜ¨ÝÔàñ… ñæãà ÓÜ¨ÝÔàñ… ñÜ¨Ý¯àí does not support the concept of
A¯ÊÝìaÜÂñÜÌ
There is no BWÜÊÜá that mentions ÓÜ¨ÜÓÜ©ÌÆPÜÒ|ñÜÌ. The ÍÜáÅ£ ®ÝÓÜ¨ÝÔàñ… ®æãà
ÓÜ©àÔàñ… ñÜ¨Ý¯àí cannot be taken as stating the presence of A¯ÊÝìaÜÂ in ±ÜÅÆ¿á.
In that case brahman who is present in ±ÜÅÆ¿á will have to be treated as
A¯ÊÝìaÜÂ.
ÓÜ¨ÜÓÜñÜø£Ðæà«ÜÓÝÊÜá¥ÝÂìñ… ÓÜÊÜìPÝ¿áì±ÜÅÆÁáà AËÎÐÜrÓÜÂ SÆá A¯ÊÝìaÜÂñÜÌÊæáà
ÐÜrÊÜÂÊÜå… . AÓè ±ÜÃÜÊÜÞñÝ¾ ¿áÓÝ¾ñ… ñÜ¨Ý¯àí ±ÜÅÆ¿áPÝÇæà AÈà®ÜñÜ¿Þ AËÎÐÜr@ ñÜÓÝ¾ñ… ñÜÓÜÂ
A¯ÊÝìaÜÂñÜÌí ÓÝÂñ… . (ÓÜá«Ý)
It cannot be argued that in this context the statement ñÜÊÜá BÔàñ… also
occurs. That can be taken as ÓÜ¨ÜÓÜ¨Ü¯ÊÝìaÜÂ but not ±ÜÃÜÊÜÞñÝ¾™ . Hence, without
affecting ±ÜÃÜÊÜÞñÝ¾ this ÍÜáÅ£ can be taken as mentioning A¯ÊÝìaÜÂñÜÌ concept.
This argument does not hold good. In this context ±ÜÃÜÊÜÞñÝ¾ is also stated by
the statement B¯à¨ÜÊÝñÜÊÜå….
Therefore the contingency of ±ÜÃÜÊÜÞñÝ¾ being considered A¯ÊÝìaÜÂ cannot
be avoided if ®ÝÓÜ¨ÝÔàñ… ®æãà ÓÜ¨ÝÔàñ… is taken as referring to A¯ÊÝìaÜÂ. If it
is further argued that the ÍÜáÅ£ ÓÜñÜÂí þÝ®Üí etc clearly states ±ÜÃÜÊÜÞñÝ¾ as ÓÜñ…
hence, he cannot be taken as A¯ÊÝìaÜ¯à¿á, then, it may be pointed out that

in respect of ñÜÊÜáÓ… also the predicate BÔàñ… brings out its ÓÜñÜÌ nature. The best
course to hold that neither ±ÜÃÜÊÜÞñÝ¾ is stated as ÓÜ¨ÜÓÜ¨Ü¯ÊÝìaÜÂ here nor ñÜÊÜáÓ….
The phrase ®ÝÓÜ¨ÝÔàñ… etc. does not refer to ÓÜ¨ÜÓÜ¨Ü¯ÊÜìaÜ¯à¿á at all.
®Ü aÜ ÊÝaÜÂí ¿á¨ÜÂ² ±ÜÅÆÁáà ±ÜÃÜÊÜÞñÝ¾ Ë¨ÜÂñÜ HÊÜ . ñÜ¥Ý² ñÜÊÜá BÔà©£ ÓÜ¯°×ñÜÊÝPÝÂñ…
ñÜÊæãà AË¨ÝÂSÂí Ÿá©œÓÜ¯°×ñÜËá£ ñÜ¨Üá±ÜÃÜPÝ¤¿Þí Ÿá¨èœ ±ÜÄÍæàÐÜ±ÜÅÊÜÞ|ÊÜá² ñÜÊÜáÓÜ HÊÜ
A¯ÊÝìaÜÂñÝÊÜÞÓÜÂ£à£ . B¯à¨ÜÊÝñÜËá£ ÊÝPæÂà®Ü ŸÅÖÜ¾Oæãà˜² Ÿá©œÓÜ¯°«Ý®Ýñ… . ÓÜñÜÂí
þÝ®ÜËá£ ñÜÓÜÂ ÓÜñÜÂñÝÌÊÜWÜÊÜÞñ… A±ÜÊÝ¨Ü@ C£ aæà®Ü° . BÔà©£ ñÜÊÜáÓæãà˜² ÓÜñÝÌÊÜWÜÊÜÞ¨Ü±ÜÊÝ¨Ü@
ÓÝÂñ… . (ÓÜá«Ý)
The off repeated A¥Ýì±Ü£¤ &ÓÜñ… aæàñ… ®Ü ¸Ý«æÂàñÜ AÓÜñ… aæàñ… ®Ü ±ÜÅ£àÁáàñÜ, is
examined in detail and rejected.
iàÊæàÍÜÌÃÜ»æà¨Ü is ±ÜÅñÜÂPÜÒÔ¨Üœ
1) iàÊæàÍÜÌ»æà¨Ü is ±ÜÅñÜÂPÜÒÔ¨Üœ™ . DÍÜÌÃÜ is known by BWÜÊÜá. iàÊÜ knows himself by
iàÊÜ. In BWÜÊÜá, DÍÜÌÃÜ is described as ÓÜÊÜìý ÓÜÊÜìÍÜQ¤ÊÜÞ®… while AÆ³ýñÜÌ and
AÆ³ÍÜQ¤ÊÜáñÜÌ of iàÊÜ are kwon by ÓÝQÒà.
For »æà¨Ü±ÜÅñÜÂPÜÒ™ , «ÜËáì±ÜÅñÜÂPÜÒ is sufficient ±ÜÅ£ÁãàX®… is only a ¯ÃÜã±ÜPÜ. Hence,
though DÍÜÌÃÜ is not ±ÜÅñÜÂPÜÒ™, »æà¨Ü of iàÊÜ from DÍÜÌÃÜ can be ±ÜÅñÜÂPÜÒ™ .
ñÜñÜøñÜÂPÜÒñÝ¿Þí aÜ «ÜËáì|@ HÊÜ ±ÜñÜÂPÜÒñÝ E±Ü¿áágÂñæà . ±ÜÅ£ÁãàX®ÜÓÜá¤ AÊÜWÜÊÜáÊÜÞñÜÅÊÜå…
. ±ÜÃÜÊæáàÍÜÌÃÜ±ÜÅ£ÁãàXPÜ@ ÓÝÌñÜ¾«ÜËáìPÜ@ »æà¨Ü@ ±ÜÅñÜÂPæÒà| þÝñÜáí ÍÜPÜÂñÜ HÊÜ . ÓÝÌñÜ¾®Ü@ ±ÜÅñÜÂPÜÒñÝÌñ…
±ÜÃæàÍÝ®ÜÓÜÂ aÜ ÍÝÓæ÷à| AÊÜWÜñÜñÝÌñ… . (ÓÜá«Ý)
ÍÝÓÜ÷WÜÊÜáÂ±ÜÃæàÍÝ®Ýñ… »æà¨Ü@ ÓÝÌñÜ¾®Ü D¿áñæà . (A.ÊÝÂ )
QíbñÜRñÝì ñÜ ¨Üá@Uà£ ÓÜÊæçìÃæàÊÝ®Üá»Üã¿áñæà .
ÓÜÊÜìþæãà »ÜWÜÊÝ®… ËÐÜá¡@ ÓÜÊÜìÍÜQ¤Ä£ ÍÜáÅñÜ@ . (A.ÊÝÂ)
2) The so called Áãà˜ÖÜí Óæãà˜Óè etc IPÜÂÍÜáÅ£ cannot be ±ÜÅÊÜÞ| for A»æà¨Ü
as these are opposed to »æà¨ÜWÝÅÖÜ¿á ±ÜÅñÜÂPÜÒ which is E±ÜiàÊÜÂ. Therefore these
have to be suitably re-interpreted.
E±ÜiàÊÜÂËÃÜá¨Üœí ñÜá PÜ¥ÜÊæáçPÜÂí ÍÜáÅ£ÊÜì¨æàñ… . (A.ÊÝÂ)

Anuvyākhyāna concludes this adhikarana with the remark
Añæãà iàÊæàÍÜÁãà@ »æà¨Ü@ ÍÜáÅ£ÓÝÊÜá¥ÜÂìÓÜáÔ§ÃÜ@ ..
Ātmaikya cannot be the state of liberation
Advaitin's concept of liberation viz. attainment of identity with nirguṇa
and nirākāra Brahman is neither sanctioned by the scripture nor can
constitute the goal of life on any rational grounds. The liberated retain their
individuality and enjoy all pleasures. The fact of there being four types of
liberation viz. Sārūpya, Sālokya, Sāmīpya and Sāyujya clearly shows that no
absolute identity is intended by Śruti. Goddess Lakṣmi is nityamukta. There
is no laya for her in pralaya nor any birth in Sṛṣṭi. There is no Sṛṣṭi or Pralaya
for Ramā and Rameśa. These two are nityamuktas. Therefore, how can Śruti
talk of aikya?
Interpretation of the Śruti ‛dvitiyād vai bhayam bhavati’
The Śruti ‛dvitiyād vai bhayam bhavati’ does not deny all other entities.
One will not be afraid of inferior things. There can be fear only from the
equal or superior. Therefore, only such a thing can be denied on the ground
of fear but not all things. The Śruti ‛ekākī na ramate’ occurs in this very
context. Therefore, ‛dvitiyād bhayam’ etc. has to be interpreted keeping this
śruti in mind ‛dvitiyād vat’ etc. Śruti can be interpreted in a number of ways
without prejudice the existence of other entities. Tatvavādin interprets in as
many as fourteen ways. Some of these are noted here. Men will be afraid of
second āśrama i.e. grhasthāśrama singe it involves them in samsāra
deeply; men are afraid of the second between the two i.e., puṇya and pāpa;
men are afraid of the second between the two i.e., satsanga and duştasanga;
men are afraid of other worlds other than the abode of Puruṣottama and so
on. He also redicules Advaita Interpretation of this Śruti through some of
the interpretations. The Śrutis ‛amṛtasya eśa setuh,’ ‛muktānām paramāgatih
amṛtasya iśah’ etc. clearly establish the difference between the liberated souls
and Parabrahman and also the Supremacy of Parabrahman. Therefore,

Parabrahman Viṣṇu the lord of both liberated and unliberated should be
meditated upon with devotion. Goddess Lakṣmi who is the mother of
both liberated and unliberated should be saluted with devotion. Lord Viṣṇu
is glorious, Goddess Lakṣmi is glorious and the great preceptor Śrī
Madhvāchārya is glorious. So far some important Sruti passages that are
generally quoted by Advaitins in support of their contention were discussed
and their correet purport in support of Dvaita contention is pointed out.
Harken to Madhva's Tattvavādin -:
X"pR\" O"f\"\"pQr ïu_"u @¡Ò"u `v – W"uQT"ZO"p @u¡ {S"NppêY"@¡ ^"Lo>{\"R" {“Œpu _"u Y"s˜¡ ìSO"Y"pê-
{X"V"øpÏ"Np (V"w0 í0 3$7) W"uuQ\"pQ X"uë ï@¡ _"sT"sÍ> T"øX"pNp ù $ í_"X"uë ^"Lo>{\"R" {“Œpuë @¡” [_P"{O"
ò_" T"ø@¡pZ `v -‘‘\"uOP" S"s O\"z @¡pTY" O"X"SO"Y"pê{X"NpX"o?’’ (V"w`0 í0 3$7$1) Y"` íT"@ø¡X"
`v $ ‘‘ï^" O" ìpOX"pSO"Y"pêX"r’’ (V"w`0 í0 3$7$3) Y"` íT"_"z`pZ `v $ ‘‘ï^" O"
ìpOX"pSO"Y"pêX"r’’ (V"w`0 í0 3$7$2-23) Y"` òÈ¡”_" V"pZ T"{K>O" ìWY"p_" `v $ V"øÏ" @u¡
_"X"pS" `r, ìSO"Y"pêX"r W"r ï@¡ X"pe" íT"{S"^"O"o T"øX"pNp _"u `r ì{R"BpO" `v, òO"Z T"øX"pNppuë _"u
V"pu{R"O" S"`rë – Y"`r ò_"@¡” ìT"t\"êO"p `v $ ‘‘_" \"v V"øÏ"{\"O"o’’ (V"w`0 í0 3$7$1) Y"` U¡“-
ds{O" `v $ ‘‘O"‚"uO"o O\"z Y"pc"\"Ú×Y"! _"te"X"{\"Ÿpz_O"z E"pSO"Y"pê{X"Npz V"øÏ"Bp\"r# íQG"_"u (V"øÏ"{\"Qu
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{S"SQp í_"@u¡ c"pS" @¡” T"øðpz_"p $ Y"` íT"T"{f" (Y"s{˜¡) `v $ ò_" ds{O" @¡” W"uQT"ZO"p
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X"uë _\"r@w¡O" `v - ‘‘ðppZrZðE" S"pSO"Y"pêX"r^Y"O"u’’ (ðppz0 W"p0)
ìŸvO"\"pQr ïu_"u @¡Ò"u `v – V"w`QpZNY"@¡ íT"{S"^"O"o @u¡ ìpZ[XW"@¡ E"pZ ìRY"pY"puë X"uë í_"r
V"øÏ"{\"üp @¡p {\"\"ZNp T"ø_O"sO" {@¡Y"p BpY"p `v, {G"_"@¡p ‘‘ìpOX"uOY"u\"puT"p_"rO"o’’ (V"w`0 í0
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ò_" T"ø@¡pZ ï@¡ O"f\" @u¡ c"pS" @¡” T"ø{O"c"p @¡Z ‘‘V"øÏ" \"p òQX"Bpø ìp_"rO"o O"QpOX"pS"X"u\"p\"uQ`z
V"øÏ"p_X"r{O" O"_X"pO"o O"O_"\"êX"W"\"O"o’’ (V"w`0 í0 1$4$10) ïu_"p íT"@ø¡X" {@¡Y"p BpY"p `v ìpvZ
E"O"sP"ê ìRY"pY" @u¡ ìSO" X"uë ì\"[_P"O" X"ve"uY"r V"øpÏ"Np X"uë ‘‘Y"e" O\"_Y" _"\"êX"pOX"v\"pW"tO"o O"O"o
@u¡S" @z¡ T"ðY"uO"o ’’ (V"w`0 í0 4$5$15) Y"` ìW"uQ{\"^"Y"@¡ íT"_"z`pZ {@¡Y"p BpY"p `v $ ò_"_"u
Y"` ìOY"SO" _T"Í> `pu G"pO"p `v í˜¡ E"pZpuë ìRY"pY" ìW"uQT"Z@¡ `r `vë, íS`r @u¡ ìSO"BpêO" Y"`
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The statement "puruṣa eva idam sarvam" does not ? support Advaita
The statement " puruṣa eva idam sarvam " only indicates that all things
are entirely dependent on puruṣa or Parabrahman and he alone is svatantra.
This is clear from the context. The opening and concluding statements of the
Puruṣasūkta also make it clear. The statement "etāvān asya mahimā tato
jyāyānśca pūruṣaḥ shows that he is sarvottama but not sarvātmaka in Advaita

sense . The statement 'amṛtatvasya īśānaḥ' states that Parabrahman is the lord
of both the liberated and un-liberated souls , and the matter as well. Therefore,
how can such a lord be identical with the material world ? Further, the
statement 'puruṣa eva idam sarvam ' admits many other meanings . The
nominative case ( Prathamā ) ending of ' puruṣaḥ' can be taken as ablative (
pañcamī ) and also as locative ( saptamī). When it is taken as ablative it states
that Parabrahman is sarvakartā . When it is taken as locative it states that
Parabrahman is sarvādhara. Therefore, this statement does not support
sarvātmakatva of Advaita type . Even if this passage is taken to mean ‘aikya'
this 'aikya' can be understood in a different way . Before this passage , it is
stated in the Puruṣasūkta that Parabrahman is present in all bodies and in all
objects in appropriate forms . Now this passage states that all these forms are
one Puruṣa and there is no difference in the different forms of Parabrahman.
The expression bhūta, bhavya and bhavat indicate the āvirbhāva and tirobhāva
of these forms in different times . Thus , this passage speaks of the oneness
of the different forms of Parabrahman but not the oneness of the material
world and Parabrahman.
Interpretation of the verse aham bhavan na ca anyaḥ tvam: ¬
This verse superficially appears to mean ‛I am thou, not distinct , you are
me , wise men will not see any distinction between us .̕ This meaning gives
an impression that Advaita is firmly declared here . But this is not at all the
meaning of the verse. Firstly, in day to day usage itself when one has intense
affection for the other he will say that ‛I am thou̕ and ‛you are me.̓ This never
means that the two are identical. It only means that they have great affection
for each other. The context and the meaning of the verse ‛aham bhavān̕ etc.,
are as follows : - This verse occurs in Purañjanopākhyāna of Bhāgavata.
Here Hansarūpi Paramātma appearing as brāhmaṇa teaches purnañjana who
is now born as Vidarbha king's daughter. Purañjana is Jivahansa . Therefore,
Paramātma hansa is teaching jiva hansa here. The apparent identity mentioned
here between the teacher and the taught should not be taken literally. The
teacher, in order to create devotion on the part of the taught, and to express
deep affection for him, has spoken in this way. To understand philosophical
truth complete harmony of mind between the teacher and the taught is
essential. This is what is mentioned here but not the personal identity of the
two. One is Sarvajña and other is ajña, one is bodhaka the other is bodhya ,
therefore , how can there be identity between the two ? Even those who talk
of aikya or identity cannot talk of viśiṣṭaikya of Guru and śiṣya. They can
only talk of śuddha Caitanya aikya by resorting to jahadajahallaṣaṇā. In that
case, if mukhyārtha or primary meaning is to be given up , why not give it up
in favour of more plausible sense of harmony of mind than the very identity
of the two which is against the spirit of the scripture and does not suit the
context either ? Further , one or two other plausible explanations also can be
given to this verse without resorting to abheda or identity . One such is
bimbapratibimbabhava . Paramātmahansa is bimba , jivahansa is prati-bimba.
Therefore , the two are always together. This is the meaning of
'Aham bhavan' and 'Tvameva aham .' Now , one may raise the question , if
it is the intention of the verse either to mention only the harmony of mind
between the teacher and the taught or the bimba - pratibimba bhāva between
Paramātma and Jiva , why is it put in an ambiguous way giving an impression
of identity ? The answer is given in the concluding verse of this section of
Bhagavata. It states that god likes to teach in a concealed language and
therefore this truth is taught in a concealed way here. Another way of
understanding this intriguing verse is to arrange the sentence as follows: (1)
'aham bhavan n ' I am not thou. (2) 'anyah tvam ' you are distinct ( 3 ) 'tvameva
aham' in the sense 'tvayi aham ,' I am in you . This arrangement not only
brings out the distinction between Paramātmā and Jiva but also brings out
Jiva - Jiva bheda and antaryāmitva of Parabrahman. This arrangement of
sentences is also a way of understanding a concealed truth. Therefore
Advaitin's idea of this verse supporting Advaita is baseless .
Para Śruti will not invalidate Apara Śruti and Nisedha Śruti will not
invalidate vidhi.
Advaitins' contention that bhedaśrutis are only anuvādaka they only
mention the bheda that is pratyakṣasiddha. Therefore. they do not prove or
establish it, while abheda śruti teach Advaita for the first time and therefore
are pramāna is also not correct. This argument may be advanced against
Advaita also. Brahman of Advaita is also Svaprakāśa and already known. It
is only mentioned in Śruti passages like ̔asti brahmeti veda̕ etc. Thus Advaita
Śrutis are anuvādaka. Further, when it is said that bheda śrutis are anuvādaka,
one has to ask why such anuvāda is made. Is it just mentioned without any
purpose or is it mentioned for refuting it? In the first alternative, one has to
say that bheda is supported both by pratyaksa and Śruti. Pratyakṣasiddha is
mentioned by Śruti also. A fact brought out by one pramāņa if supported by
another, naturally, creates more confidence. In the second alternative, what is
the doṣa that is to be shown against bheda? If it is said that the opposition of
abheda śruti itself is doṣa, then, Advaitin will land into anyonyaśraya. Abheda
śruti will not be able to invalidate bhedaśruti until its own validity is
established and its validity is not final until the invalidity of bheda śruti is
established. Since both are Śrutis, none can invalidate the other without the
support of yukti or some other pramāna. In case of bheda Śruti, however,
bheda being pratyakṣasiddha, its anuvāda in śruti further strengthens it and
abheda Śrutis have to be explained without prejudice to bheda doctrine.
Vakya (Sabdapramāna) cannot controvert pratyakṣa. Laksanā is indulged to
avoid pratyakṣabādha for vākya. Pratyakṣa is not sacrificed to suit vākya.
Advaitins' effort to have lakṣanā (in tat tvam asi, etc) to support Advaita
which is Sāksipratyakṣabādhita is very unusual. Sāksipratyakṣa supports
bheda which is also supported by bhedaśrutis. Therefore, Advaitin has to
give up the idea of lakṣana to support Advaita and accept our interpretation.
Pratyakṣa is valid in the area which are pratyakṣayogya and Agama is valid
in the area that are beyond senses. Jiva-Brahma bheda is pratyakṣasiddha.
What is already established by pratyakṣa is mentioned in bheda śruti. Such
anuvāda strengthens the bheda doctine. Anuvāda is not a weakness here but
a strengthening point. Anuvāda does not affect prāmāṇya in any way. What
is required for prāmāṇya is yāthārthya. Smṛtis are considered as pramāṇa
though they state what is already stated in śruti. In the Bhāgavata verse 'Ka
uttamaślokagunānuvādāt etc., anuvāda is praised. One has to distinguish
between anuvāda for affirmation of something that is already established and
anuvāda of some erroneous views for refutation. In the instances of Taddha
eke āhur asadevedam, etc., abheda view wrongly held by some is quoted for
refuting. But in case of bhedanuvāda in śruti, it is pratyakṣasiddhānuvāda. If
all anuvādas are to be invalid, then, the Advaita śrutis will be anuvāda of
each other and cut the validity of each other like suṇda and upasuṇda. In case
of anuvādas that are meant for refutation both dūṣya and dūṣaka (that which
is to be refuted and that which refutes) are in one and the same sentence or
context. A passage in one Śākhā is not refuted by a passage in another śākhā
on the ground that one of them is anuvada.
4) Hareranucharah –
All Jīvas, consciously or unconsciously, are subjects to Supreme Being
Śrī Viṣṇu, i.e., Śrī Hari. The soul i.e., Jīva falls under the category of
DEPENDENT–TATWA. He is entirely dependent on the Supreme Being Śrī
Viṣṇu for his being, knowing and action. This does not mean that he has no
capacity of thinking, judging and acting by the esteem grace of Antaryāmī�
on his own account. The Supreme Being Śrī Viṣṇu, the Antaryāmī� i.e.
“Antarah”, has given him the faculty of thinking and judging what is good
or bad for him and a will to act according to his wish. If this (Paradhinakartrtwa)
position is not acceded to, all the mandates of “Do’s” and “Don’ts” in the
Śāstras would have no meaning. But the faculty of the soul is also
controlled by the Antaryamee Supreme Being Śrī Viṣṇu with reference to
the past Karmas and the nature i.e., SWABHAVA of the soul. In the state of
MUKTI also, the soul remains dependent on the Supreme Śrī Viṣṇu. Infact
in MUKTI alone he fully realizes how much he is in the complete governance
of the Supreme Śrī Viṣṇu. In that Mukti state, the relationship between the
Supreme Śrī Viṣṇu and the soul is that of a benevolent Supreme Master and
a willing devoted Servant. So the souls are dependent on the Supreme Śrī
Viṣṇu and are His willing servants. Here every saadhaka has to remember the
sacred line of Bhagavatha : — “yontaḥ praviśya mama vācam”, and the
sacred line of Brahmasūtra Anuvyākhyāna (1-2-13) “Antah sthitvaa
ramanakrit antarah sa udahritah”. And hence the Supreme Being Śrī Viṣṇu
is known as the “ANTARAH” (""AíñÜÃÜ''). And Harken to Śrī Madhvacharya
:—“Sarvaantaryaamiko Viṣṇuh”. (""AíñÜ@Ô§ñÝÌ ÃÜÊÜá|PÜê¨ÜíñÜÃÜ@ ÓÜ
E¨ÝÖÜêñÜ@'',""ÓÜÊÝìíñÜ¿ÞìËáPæãà ËÐÜá¡@''). And also here harken to
Brahmasūtrabhāṣyam (1-2-14) of Śrī Śaṅkarācārya ""AñÜ E±Ü±Üñæ¤àÃÜíñÜÃÜ@
±ÜÃÜÊæáàÍÜÌÃÜ@ ''(AíñÜ¿ÞìËáà) “Therefore the One inside is Parabrahman, for
that is logical.”
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Balitthāsūkta describes the three incarnations of Vāyu.
The hymn ‛Balitthan tadvapuśe’ etc. describes the three incarnations of
Vāyu viz. Hanuma, Bhīma and Madhva The first and second incarnations
assisted lord Viṣṇu in respect of balakārya and the third assisted in jñanakārya.
The first and second assisted in Treta and Dvāparayugas while the third
assisted in Kaliyuga. The first and second represented brahmacharya and
grhastha and the third represented sannyāsa āśrama. The first i.e. Hanumān
means matiman that is to say wise. Hanu means mati or wisdom. The second
is known as pituman and means ‛he who ate plenty.’ The third is known as
Daśapramati in the sense of ‛he who has vast knowledge.’ In this hymn
Madhva is explicitly mentioned as mātariśva or Vāyu. ‛He is also described
as ‛he who churns out the lord residing in hṛdayaguha.’ This means that he
propagated the knowledge of the God churning out the same from Veda and
śastra. The above arguments in support of the interpretation of pavamānasūkta,
balittha sükta etc. Full details regarding the three incarnations of Vāyu are
given in Vāyupurāṇa. Vāyu has as many as three padma forms. (Padma here
is a term of calculation. These terms padma, mahāpadma etc. were in use in
ancient times ). Hanumān himself has three crore forms. All these details are
mentioned in Vāyupurāṇa.
Pavamāna hymns describe the deeds of Hanuma, Bhīma and
Madhva :-
The last two chapters of sixth aṣṭaka of ṛgveda contain Pavamāna hymns.
These hymns describe the deeds of Hanuma, Bhīma and Madhva the three
avatāras of Mukhya Vāyu . In these hymns the expression pavamāna and
soma refer to these avatāras. The hymn ‛so purvyah pavate’ etc. actually
contains the expression Madhva. The adjective ‛Vevijāna’, in this hymn
indicates that Madhva established pañcabhedas. Pūrvyaḥ refers to the fact of
his being Jivottama. śyenaḥ means he whose lord is Nārāyaṇa who is
pūrnasukha. Similarly all other adjectives in this hymn refer to some or other
aspect of vāyu. The hymn ‛ajitaye apahataye’ etc. which contains the
expression pavamāna and expression pavamāna and soma refer to these
avatáras. The some refers to pavana or movements of Hanuma, Bhīma and
Madhva for their respective activities. The whole hymn is a description of
the activities of these avatāras. Therefore, the words pavamāna and soma
refer to Vāyu only. The hymn ‛prasenani suro agre rathānām’ etc. refers to
Bhimasena as the leader of the Pāndava army. It also refers to Hanuma as the
leader of Vānara army. The hymn ‛somah pavate janitā divo’ etc. especially
refers to Śrī Madhvāchārya's deeds. The significance of the adjective ‛Viśnoḥ
Janitā’ in this hymn is that it is Madhva who made the people ‛matinām
janitā divo’ etc. especially refers conscious of Visnusarvottamatva. The
adjective ‛matinām janitā’ means that he who gave knowledge. The fact of
Madhva having removed the fears of nirguṇatva and jaganmithyātva is
brought out by the repeated mentioning of janitā. He is eulogised as 'janitā
prithivyāh' since he established jagatsatyatva, His attaining caturmukha
brahma position is mentioned as ‛brahmā devānām.’ Among the vipras he is
Ṛṣi, that is he is Guru. Ho is mahiṣa among the animals in the sense that he
is very strong. Thus all adjectives in this hymn viz. somah pavate janitā
matināma etc. bring out some or other aspect of Madhva and therefore,
among pavamāna hymns this hymn is a clear reference to Madhvāchārya.
The hymn ‛pravivipad vācamurvim’ etc. also clearly refers to Madhva. This
hymn clearly states that Madhva interpreted veda, sūtra, pañcarātra etc.
correctly and propagated among people. He is called ‛soma’ here in the sense
‛he who yielded the knowledge from the scriptures.’ He is called ‛vṛṣabha’ in
the sense 'he who is best among the adhikārins and he is guru.' The hymns
‛unmadhva urmi’ etc. and ‛sapta svaśriraruśi’ etc. also clearly mentions
Madhva. The seven mentioned here are the four Vedas. Pañcarātra, Bhārata
and Purānas. The hymn ‘viṣṭambo diva dharunah’ also describes Madhva.
Here 'utsah' refers to the great enthusiasm of Madhva in respect of Haribhakti.
He is described as the supporter of bhu dyu lokas in the sense that he
established their satyatva. The incident in Madhva's life. The hymn 'simham
na santamadhvo' etc. particularly brings out the fact of Śrī Madhva being the
devotee of Nṛsimha. The hymn ‛pradhva madhvo agriyo’ etc. brings out even
a particular incident in Madhva's life. The incident is the event of non vedic
opponents trying to prevent Śrī Madhva from crossing the river Gangā and
Śrī Madhva crossing it with all his disciples surprising the non-vedic
opponents ruler. In the hymn ‛asmabhyamindavindrayu’ etc. the expressions
Indu, Indrāyu refer to Śrī Madhva only. Thus all the hymns of pavamăna
hymns describe the glory of Śrī Madhva referring to some or other aspect of
his great deeds.
Taptasudarśana Mudrā Dharaṇa is also mentioned in Pavamāna
hymns
The hymn ‛yena devah pavitrena’ etc. mentions tapta mudrādhāraṇa with
sudarśanacakra. The pavitra mentioned here is not mere daśāpavitra used in
sacrifices but it is Sudarśanacakra. This is clear from the reference to
Sahasradhārā. Ordinary daśāpavitra will not have Sahasradhārā. It is stated
here that the gods also will have taptamudrādhārana on special days while
Gopichandanamudrādhāraņa is on other days. In another hymn elsewhere in

Ṛgveda the fact of taptamudrādhārana is more clearly mentioned. ‛Yat te
pavitram arciṣi anne’ etc. is this hymn. The prayers offered in that hymn and
the hymn referring to taptamudra in pavamāna hymn are similar. This also
confirms the fact that taptamudra is referred to in both. The importance of
taptamudrādhārana is stressed in Śruti in several places. He who has no
taptamudrānkaṇa will not be eligible either for the study of vedas or for the
performance of vedic rituals. Therefore, it is not mere daśāpavitra that is
referred to in pavamāna hymns mentioned above but it is Sudarśanacakra
and taptamudrā by it. This Sudarśanacakra has to be made by gold while
Śankhamudrā has to be of silver. Not only the words pavamāna and soma
refer to Madhva but the words Agni, Savita etc. also refer to him. By the
hymn of pavamāna, Vāyu is praised and lord viṣṇu who is the antaryāmin of
Vāyu is praised. All verses of Pavamāna hymn praise these two. The forms
of Vāyu and the forms of Bhārati are described here. Similarly the verses of
Pūyamāna hymn also describe Vāyu. The peculiar words like ‛Śyena’
‛Śakuna’ here refer to different attributes of vāyu. For instance the word
śyena means ‛he whose master is lord Viṣṇu who is blissful.’ The word
śakuna means ‛he who leads his disciples to the blissful worlds.’ Thus the
pūyamāna hymn also describes the deeds of Madhva. It describes Hari who
is present in Vāyu. Among the pavamāna and pūyamāna hymns, seven hymns
contain the very expression Madhva. Eight give the details of his deeds. One
hymn especially mentions taptamudrādhāraṇa which is a clue to understand
that these hymns describe Madhva. If six subsidiary hymns are taken into
account the total number of hymns that deal with Madhva's life will be
twenty-one. Thus these hymns constitute mahāvāyustuti, (The Vāyustuti of
Trivikramapaṇdita is, in fact, a summary of the purport of these hymns). The
hymn ‛idam te pātram’ etc. of eighth aṣṭaka also refers to Madhva. Indra
addressed here is lord Vişnu himself. He is described as always present in
Vāyu who has the highest jñāna, bhakti and vairāgya. In the hymn ‛Madhva
vo nāma mārutam’ Madhva is mentioned more clearly. Here the fact of
Madhva interpreting the spiritual significance of sacrifices in his work

karmanirṇaya is clearly brought out. The fact of Madhva being the best
exponent of Veda is explicitly brought out here. In the hymn ‛tadasya
priyamabhi patho’ etc. Vāyu is stated to be especially the bandhu of lord
Trivikrama and enjoying viṣṇupādodaka. Vāyu is especially the bandhu of
the lord because it is clearly stated in the Śruti ‛Kaśminnu aham utkrante
utkranto bhaviśyāmi’ etc., that lord is present wherever Vāyu is Present and
he moves out when vāyu moves out. It is with this view that the lord places
prāṇa wherever he desires to be present. The designation Ānandatīrtha brings
out the fact that Madhva especially enjoys viṣṇupādodaka. Thus, the above
Śrutis describe vāyu in his incarnation of Madhva
Harken to Kaṭhopaniṣad : —
""¿áÓÜá¤ ËþÝ®ÜÊÝ®… ÓÜÊÜá®ÜÓÜR@ ÓÜ¨Ý ÍÜáb@ > ÓÜ ñÜá ñÜñÜ³¨ÜÊÜÞ±æä°à£ ¿áÓÝ¾¨Üã½Áãà ®Ü
hÝ¿áñæà > PÝsÜPæãà±Ü¯ÐÜñ… (1&3&8) ËþÝ®ÜÓÝÃÜ¦¿áìÓÜá¤ÊÜá®Ü@ ±ÜÅWÜÅÊÝ®Ü°ÃÜ@ > Óæãà˜«ÜÌ®Ü@
±ÝÃÜÊÜÞ±æä°à£ ñÜ©ÌÐæã¡à@ ±ÜÃÜÊÜáí ±Ü¨ÜÊÜå… >>'' C£ PÝsÜPæãà±Ü¯ÐÜñ… (1&3&9)
In this mantra, the Pada of Viṣṇu is said to be Parama which is the para
of Adhva i.e., the place of Viṣṇu is the highest; it is far beyond samsara. It is
decidedly clear that the mantras proclaim the supremacy of Viṣṇu. He is the
main theme of the Prakarana also. There cannot be any obstructive
introduction, as a matter of fact – there is not, of any other person or thing
that can be referred to by the term Puruṣa of 11th mantra. Supposing that the
term refers to someone other than Viṣṇu, the Upaniṣadic Text would be self-
condemned, as it would involve self-contradiction. The highest Puruṣa must
be only one. There can never be two highest Puruṣas. Once the śruti has
definitely declared that Viṣṇu is the highest. If it declares some other as the
highest in the very mantra, we bid the last good-bye to the śruti. To make
things more clear, we give here the last portions of the three mantras together
with the Shankarbhasya ""ÓÜ ñÜá ñÜñÜ³¨ÜÊÜÞ±æä°à£ ¿áÓÝ¾¨Üã½Áãà ®Ü hÝ¿áñæà >''
PÝsÜPæãà±Ü¯ÐÜñ… (1&3&8) ¿ááPÜ¤ÊÜá®Ý@ ÓÜÊÜá®ÜÓÜR@ ÓÜ ñÜñÜ HÊÜ ÓÜ¨Ý ÍÜáb@ > ÓÜ ñÜá ñÜñÜ³¨ÜÊÜÞ±æä°à£
¿áÓÝ¾¨Ý±Ý¤ñÜ³¨Ý¨Ü±ÜÅaÜáÂñÜ@ ÓÜ®… »Üã¿á@ ±Üâ®Ü®Üì hÝ¿áñæà ÓÜíÓÝÃæà & ÎÅàÍÝíPÜÃÜ&
»ÝÐÜÂÊÜå… > ""QíñÜñÜ³¨ÜËáñÝÂÖÜ Óæãà˜«ÜÌ®Ü@ ±ÝÃÜÊÜÞ±æä°à£ ñÜ©ÌÐæã¡à@ ±ÜÃÜÊÜáí ±Ü¨ÜÊÜå…'' >

PÝsÜPæãà±Ü¯ÐÜñ… (1&3&9) ñÜ©ÌÐæã¡à@ ÊÝÂ±Ü®ÜÎàÆÓÜÂ ŸÅÖÜ¾|@ ±ÜÃÜÊÜÞñÜ¾®æãà ÊÝÓÜá¨æàÊÝSÂÓÜÓÜÂ
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ÓÝ ±ÜÃÝ WÜ£@'' & PÝsÜPæãà±Ü¯ÐÜñ… (1&3&11) & AñÜ HÊÜ aÜ WÜíñÜêOÝí ÓÜÊÜìWÜ£ÊÜáñÝí
ÓÜíÓÝÄOÝí ±ÜÃÝ ±ÜÅPÜêÐ Ýr WÜ£@ ¿á¨ÜYñÝÌ ®Ü ¯ÊÜñÜìíñÜ C£ÓÜ¾ $êñæà@ C£ ÎÅàÍÝíPÜÃÜ»ÝÐÜÂÊÜå… >>
The Smriti that is referred to here by Śrī Śaṅkarācārya is the last portion of
the sixth stanza of the fifteenth chapter of the Gita. It is as follows: - ""®Ü
ñÜ¨Ý½ÓÜ¿áñæà ÓÜãÁãàì ®Ü ÍÜÍÝíPæãà ®Ü ±ÝÊÜPÜ@ > ¿á¨ÜYñÝÌ ®Ü ¯ÊÜñÜìíñæà ñÜ¨ÝœÊÜá ±ÜÃÜÊÜáí
ÊÜáÊÜá >>'' ÎÅà»ÜWÜÊÜ©YàñÝ (15&6) The Śrī Śaṅkarabhasya in this context is as
follows : — ""¿á¨ÝœÊÜá ÊæçÐÜ¡ÊÜí ±Ü¨Üí ±ÝÅ±ÜÂ ®Ü ¯ÊÜñÜìíñæà ¿áaÜc ÓÜã¿Þì©®Üì »ÝÓÜ¿áñæà
> ñÜ¨ÝœÊÜá ±ÜÃÜÊÜáí ÊÜáÊÜá ËÐæã¡à@ ¿á¨ÜYñÝÌ ®Ü ¯ÊÜñÜìíñæà CñÜáÂPÜ¤ÊÜå…'' >> From this it is
quiet clear that in the considered opinion of Śrī Śaṅkarācārya, the puruṣa
referred to in the Kathaka Mantra must be Viṣṇu. The Gati that is described
as para is the Paramadhama of Viṣṇu. It is also manifest that the ñÝÃÜñÜÊÜáÂ of
Cí©Å¿á, A¥Üì, ÊÜá®ÜÓ…, Ÿá©œ™ , BñÜ¾®…, AÊÜÂPÜ¤ and ±ÜâÃÜáÐÜ whatever may be their
definite denotations is vividly advocated by śruti. The Taratamya – the
relation of inferiority and superiority cannot be said to exist between things
that are unreal. It is quite silly to talk of one thing superior to other when both
are unreal. As a matter of fact, they are not mentioned to be unreal. They are
set forth as constituting a real graded organisation. In consideration of the
foregoing discussion, an impartial reader will see that arguments of the
Advaitic champions fall to the ground in as much as they revolt against the
Śrutis, the Gita and against their own Acharya (Śrī Śaṅkarācārya). Thus
considered from all possible approaches, Monism-Advaita cannot be the true
philosophy of the triple texts – The Upaniṣads, the Sūtras and the Gita.
Apart from the fact of it being contradicted by uncontested authorities from
Advaita Philosophy has no “Spiritual satisfyingness” which is the essential
characteristic of every system that claim to be a philosophy.
5)Nichocchabhavam Gatah –
There are various gradations among the souls i.e., Jīvas. The COSMOS
consists of infinite varieties of souls and things. Their capacities are divergent
and their functions are unlike i.e, the individual souls are infinitely graded as
superior and inferior and are dependent on Supreme Being Śrī Viṣṇu. The
souls are innumerable in number and are different from one another. This
difference is real and eternal and continues in the state of Mukti (i.e, State
of liberation from all the worldly attachments) also. In Samsara the difference
between one individual and the other is obvious. The theory of Karma, which
is a common ground for all VEDANTINS, says that the inequalities in the
equipment and endowment of the individuals are due to the inequalities in
the past Karma of the individuals. But this past KARMA again was acquired
because of the tendencies and actions resulting from the equipment and
endowment possessed still earlier by the individuals. This theory however
does not say in clear terms what was the cause for the inequalities at the very
outset. The answer is to be found in the intrinsic distinctive nature of each
soul itself, i.e., Swaroopa. This is the factor that distinguishes one soul from
the other and is responsible for the gradation of bliss of the souls in MUKTI.
The souls are broadly classified in three categories 1. Satwika, 2.Rajasa and
3.Tamasa. The first category i.e, Satwika alone can attain MUKTI. And
hence the souls in their intrinsic nature are different from one another; there
is a gradation among them in the state of MUKTI too. Harken to great Śrī
Madhva: — “Muktah praapya param Viṣṇum taddeham samshritaa api,
Taratamyena tishtanti gunairanandapoorvakaih.” Harken to
Brahmasūtraanuvykhyana (3-4-14 stanza Nos 1494 and 1515, according to
Sarvamoola Vol 2 DVSR Edition): — There is natural gradation among the
released souls as also disparity in their sādhanas. The difference in the nature
and quality of Sādhanas must necessarily have a relation to the result. The
existence of such a gradation even in Moksha is established by reason and
revelation. And hence how can one intellectual person oppose it ?.
Conception of Bhakti
Harken to Śrī Jayatīrtharu : -
""±ÜÃÜÊæáàÍÜÌÃÜ»ÜQ¤®ÝìÊÜá ¯ÃÜÊÜ—PÝ®ÜíñÝ®ÜÊÜ¨ÜÂPÜÇÝÂ|WÜá|ñÜÌþÝ®Ü±ÜäÊÜìPÜ@ ÓÝÌñÝ¾£¾à¿áÓÜ&
ÊÜáÓÜ¤ÊÜÓÜá¤»æãÂà˜±ÜÂ®ÜíñÜWÜáOÝ—Pæãà˜íñÜÃÝ¿áÓÜÖÜÓæÅàOÝ±ÜÂ±ÜÅ£Ÿ¨æãœà ¯ÃÜíñÜÃÜ&
±æÅàÊÜá±ÜÅÊÝÖÜ@''
Bhakti is, thus, the steady and continuous flow of deep attachment to Śrī
Hari, impregnable by any amount of impediments and transcending the love
of our own selves, our kith and kin, cherished belongings, etc. And fortified
by a firm conviction of the transcendent majesty and greatness of Śrī Hari as
the abode of all perfections and free from all blemish and by an unshakeable
conviction of the complete metaphysical dependence of everything else upon
Him. This definition can be accepted as a classical definition of Bhakti.
Harken to Mahābhāratatātparyanirṇaya (22 – 84-88) : -
ÓÜÌ»ÝÊÝTÝÂ ÁãàWÜÂñÝ ¿Þ ÖÜsÝTÝÂ >
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ÊÜá®Ý©ñÜPÜÊæáçìÊÜ, ñÜ¥Ý ñÜê£à¿á@
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The innate fitness of Jīva for good or evil, which makes them Sattvika,
Rajasa, or Tamasa, as the case may be, is called “hatha”. It clings to them
with the persistency of the green moss-like substance to the surface of water.
This “Hatha” is the innate disposition which finds divergent expression in
internal and external behaviour through intensive effort. All these three
factors depend on Śrī Hari's will for their existence and functioning, like
everything else in finite life. “Hatha” or Svarupayog-yata and recongnizable
karma which is its outcome can hardly operate and bear fruit without
“Prayatna” or intensive conscious effort. It will thus be clear that while
“Svaroopayogyata” is the basic determinant of human destiny, it lies more or
less dormant until it is awakened and transmuted into karma through intensive
effort. Human effort or endeavour is thus made to play the key role in making
man the architect of his own future in keeping with his own basic nature.
Madhva makes Bhimasena the ideal exemplar of Shuddha Bhagvata Dharma
and champion of Hatha.
Harken to Mahābhāratatātparyanirṇaya (1.14): —
""B»ÝÓÜPæãà˜ÓÜÂ ±ÜÊÜ®Ü@ ±ÜÊÜ®ÜÓÜÂ ÃÜá¨ÜÅ@
ÍæàÐÝñÜ¾Pæãà WÜÃÜávÜ HÊÜ aÜ ÍÜPÜÅPÝÊÜáè >
Ëàí¨æÅàÍÜÁãàÓÜ¤¨Ü±ÜÃæà ñÜÌ®ÜÁãàÍÜc ñæàÐÝÊÜå…
MáÐÝÂ¨Ü¿á@ PÜÅÊÜáÍÜ F®ÜWÜáOÝ@ ÍÜñÝíÍÝñ… >>''
Śrī Mukhyaprāṇa, who is in his turn is the highest “Adhikari” of Upasana
among the Devatas. The members of the hierarchy ending with Śrī
Mukhyaprāṇa have a direct role to play in the spiritual field. While helping
and guiding humanity in its Sadhanamarga, they put forth their own intensive
Sadhana in and through it. Theirs is naturally the highest order of Sadhanas
extending over many kalpas. For The Supreme Being Śrī Hari, Śrī
Mukhyaprāṇa is the Pratibimba (Reflection, Representative). For Śrī
Mukhyaprāṇa, Rudra and Garuda, both of them will reach Shesha's post in
the Pratibimba. For Garuda and Rudra, Indra and Kama are the Pratibimbas.
For them, Rishis and others are the Pratibimbas. The Pratibimbas are at least
100 of their Bimbas (source, origin). Rishis and others lack qualifications in
the one hundred parts gradation of each of the images, respectively.

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But from the highest (Lord there result samsâra and moksha), because
scripture teaches that.
We now enter on the discussion whether the agent ship, characterising
the individual soul in the state of Nescience and founded on its limiting
adjuncts, is independent of the Lord or dependent on him.
The Pūrvapakṣin maintains that the soul as far as it is an agent does not
depend on the Lord, because the assumption of such a dependence would
serve no purpose. For as the individual soul has motives in its own im-
perfections, such as passion, aversion, and so on, and is furnished with the
whole apparatus of the other constituents of action, it is able to occupy on its
own account the position of an agent; and what then should the Lord do for
it? Nor does ordinary experience show that in addition to the oxen which are
required for such actions as ploughing and the like the Lord also is to be
depended upon. Moreover (if all activity depended on the Lord) it would
follow that the Lord is cruel because imposing on his creature's activity
which is essentially painful, and at the same time unjust because allotting to
their activities unequal results. But it has already been shown (II, 1, 34) that
the Lord cannot be taxed with cruelty and injustice, on account of his
dependence. ¬ True, that has been shown, but only on the condition of the
dependence on the Lord being possible. Now such dependence is possible
only if there exist religious merit and demerit on the part of the creatures,
and these again exist if the soul is an agent; if then the agentship of the
soul again depends on the Lord, whereupon will the Lord's dependence
depend? And (if we should assume the Lord to determine the souls without
reference to their merits and demerits) it would follow that the souls have to
undergo consequences not due to their actions. Hence the soul's activity is
independent.
Setting aside this prima facie view by means of the word ‛but,’ the
Sūtrakara asserts ‛from the highest.’ For the soul which in the state of
Nescience is blinded by the darkness of ignorance and hence unable to
distinguish itself from the complex of effects and instruments, the samsara-
state in which it appears as agent and enjoyer is brought about through the
permission of the Lord who is the highest Self, the superintendent of all
actions, the witness residing in all beings, the cause of all intelligence; and
we must therefore assume that final release also is effected through knowledge
caused by the grace of the Lord.
Why so? ¬ ‛Because scripture teaches that.’ For though the soul has its
own imperfections, such as passion and so on, for motives, and is furnished
with the whole apparatus of action, and although ordinary experience does
not show that the Lord is a cause in occupations such as ploughing and the
like, yet we ascertain from scripture that the Lord is a causal agent in all
activity. For scripture says, ‛He makes him whom he wishes to lead from
these worlds do a good deed; and the same makes him whom he wishes to
lead down from these worlds, do a bad deed’ (Kau. Up. III, 8); and again,
‛He who dwelling within the Self pulls the Self within’ (Sat. Br. XIV, 6, 7,
30). But if causal agency thus belongs to the Lord, it follows that he must be
cruel and unjust, and that the soul has to undergo consequences of what it has
not done. ¬ This objection the following Sūtra refutes. ¬
Harken to Bhāgavatatparyanirnaya (2-10-42) : -
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It is designated as having five functions like mind.
The chief vital air has its specific effect for the reason also that in scripture
as having five functions, prāna, vyāna, udāna, samāna. This distinction of
functions is based on a distinction of effects. Prāna is the forward-function
whose work is aspiration, &c.; apāna is the backward-function whose work
is inspiration, &c.; vyāna is that which, abiding in the junction of the two, is
the cause of works of strength; udāna is the ascending function and is the
cause of the passing out (of the soul); samāna is the function which conveys
the juices of the food equally through all the limbs of the body. Thus the
prāna has five functions just as the mind (manas) has. The five functions of
the mind are the five well-known ones caused by the ear, &c., and having
sound and so on for their objects. By the functions of the mind we cannot
here understand those enumerated (in Bri. Up. 1,5,3), ‘desire, representation,’
&c., because those are more than five . ¬ But on the former explanation also
there exists yet another function of the mind which does not depend on the
ear, &c., but has for its object the past, the future, and so on; so that on that
explanation also the number five is exceeded. ¬ Well, let us then follow the
principle that opinions of other (systems) if unobjectionable may be adopted,
and let us assume that the five functions of the manas are those five which
are known from the Yogaśāstra, viz. right knowledge, error, imagination,
slumber, and remembrance. Or else let us assume that the Sūtra quotes the
manas as an analogous instance merely with reference to the plurality (not
the fivefoldness) of its functions. – In any case the Sūtra must be construed
to mean that the prāna's subordinate position with regard to the soul follows
form its having five functions like the manas.
Harken to Brahmasūtrabhāṣyam ( 2-4-13) of Śrī Madhva : -
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(The Chief of breaths) not being an organ, there is no objection to his
being superior to all the rest; for Scripture shows (him) to be such. The other
breaths being instruments (organs) and the Chief not being an instrument
(organ) (working at the pleasure of the limited soul), it is fit (to admit) that
he is superior to all other breaths. The Mandavya Sruti also says this ; ‛All
these now spoken of are indeed organs, but Prāna is the one who is not an
organ ; therefore he is the Chief, therefore he is the Chief; so (the seers)
say.’ ‘‘All these indeed are the servants of the Chief (Prana), Prāna, Apāna,
Vyāna, Udāna, (and) Samanā ; therefore Prāna, the Chief, shines the sole
ruler.’’Thus the Kauḍinya Śruti (declares the other breaths to be the servants
of the Chief); and there is a reason shown in the Vayuprokta : “As all, viz.,
Prana, Apana, and 227 others, are perpetually the servants of the Chief, they
are always under his command discharging their respective functions.’’ On
the other hand the Gaupavana Śruti says : ‛‛The five airs, Prana and others,
are but the identiscal forms of the Chief himself; and it is he that dwells
day and night in five forms within the body of (all) creatures.’’ Hence the
Sūtrakara says
Harken to a great Madhva savant : -
Śrī Madhva believes that there are infinite hosts of Jīvas. They are all
eternal and are all subject in varying degrees to ignorance (ajñāna), fear
(bhaya), pain (duaḥkha), delusion (moha), etc. They are called saṁsārins in
as much as they are bound by prakṛti. Only Viṣṇu, the Supreme Being, and
Lakshmi, His consort, are eternally free from the bondage of prakṛti. They
are not Jīvas. Brahma, the four faced, Mukhyāprāṇa (Chief Vayu), Rudra,
śeṣa, Indra, Varuna and all other devas, rishis, men, and all other living things
are Jīvas. They are all subject to the bondage of Prakriti till they obtain
release. There are various classes of souls. The highest class is that of devas
and among the devas, there are various classes. A soul which belongs to one
class, cannot pass into another devas is known as Rujus. It is only souls of
this class that can become Brahma and no soul of a lower class can ever
reach this position. Souls can also be divided into three great groups, those
fit for liberation, those fit for eternal darkness, and those fit for eternal
samsara. In the first class are Devas, Rishis, pitṛris, Emperors, like Raghu,
Aṁbharīśa, Janaka, and the best among men. In the second class fall, Daityas,
Rakshasas, piśācas and the worst among mankind. In the last class fall the
large majority of mankind, who are not good enough for eternal happiness,
or bad enough for eternal punishment. They have mixed pain and pleasure.
They move from this earth to heaven (swarga) or hell (naraka) where they
experience pleasure or pain for a time according to the merits of their deeds.
In this Śrī Madhwa agrees with Śrī Ramanuja. According to Śrī śaṁkara,
Jīvas are all infinite in size, because they are all identical with one another
and Brahman. He thus gets The Jīvas are atomic in size. over the difficulty
involved in a plurality of infiniteness. The Jains believe the soul to be of the
size of the body which it tenants. Though the Jīva is atomic, it pervades the
whole body, according to Śrī Madhwa, as a light pervades the whole room in
which it is placed, or as the fragrance of a flower pervades its surroundings.
The Jīva is located in the heart. 71. The Jīva is not a material thing. It is
described as Saccidānanda. It is Sat, because it is unchanging, indestructible
and eternal. It is chit because it knows itself as the knower and the rest as
known. It is both knowledge and knower. Its essence is intelligence. We have
to conceive of it as a substance having the inalienable property of knowing,
feeling, thinking, and that this property is not different from the substance,
but is the substance itself. It is bliss because it is capable of feeling pleasure

and pain. It is both enjoyer and enjoyment. There are two varieties of
knowledge and bliss of the Jeeva. There is the Swaroopa jñāna (natural;
innate knowledge) which is imperishable and always true. It is obscured
during samsara and is fully revealed only after release. Then there is
Vrittignana (acquired knowledge) obtained through the senses etc. be true or
false. Similarly, there is Svarūpananda, innate bliss, which is obscured in
samsara and of which we get glimpses in deep sleep, but which is fully
manifested in release. Then there is temporary pain and pleasure obtained
through our body.
The Jīva has its own proper and natural organs through the organs of
sense. Nor can mind perceive it or give it to us as a fact in memory. Mind is
liable to doubt and illusions. No one has a doubt or an illusion about himself.
No one asks, am I myself or somebody else? Nor is anyone ever under an
illusion that he is somebody else when he is in a healthy condition. is
somebody else, but that is a distortion causes by an unhealthy brain. As the
knowledge of time and space is not obtained through the senses but is obtained
directly through sākṣī, so also the knowledge of jīva's existence. A lunatic
may have a delusion that he. The jīva is an image (pratibimba) of God. also
called an amsa of God. These only mean that the jīva has He is the same
characteristics, sat, chit, and ananda, in an infinitely small degree, as the
Supreme Being". It is something like saying that a lighted candle is an image
or a part of the sun. Both give heat and light, but they are neither identical nor
is one a part of the other. But there is this difference. The candle light is
independent of the sun, and in fact is useful only when the sun's rays are cut
off. But the Jīva is eternally dependent on Śrī Hari. It can never exist by
itself, nor can't have any independent activity. It is always subject to the
overlordship of the Supreme Being. What self-directed activity" possesses,
is due to sufferance. It is called datta swatantrya (gifted independence). It
may be likened to the activity of a r penter or a mason who works under the
architeet, or to that a subordinate official working under a king, All jeevas a
Brahma downwards are dependent on Brahman, who is d only Independent

Being. That the jeevas are eternal es not make them any the less dependent,
for they owe this also to the Supreme Being. It is the eternal Divine will that
gives eternity to the jeevas and not an immortality conferred at a particular
point of time. How spirit could move matter if they were totally unlike each
other, was what puzzled the western philosophers; how matter could move at
all, unless there was a spirit to move it, was what puzzled the Indian
philosophers. If it is inconceivable how a nominative case could be hit with
a stick, it is no less inconceivable how a stick could raise itself unless
something as intangible as the nominative case, came to its assistance. This
question cannot be decided on a priori grounds. If we fall back on experience,
the distinction between living and not living matter appears to be fundamental.
The one guides, the other is guided; the one moves, the other is moved; the
one uses, the other is used; the one thinks and the other is thought of. That
the spirit requires the aid of matter for its full manifestation is obvious. The
musician and the violin are both required to produce music. Alone both are
powerless. In a country where musicians had never been seen the gramophone
would be understood to originate music. But has any gramophone been
known to put two notes together by itself? It only records the voice, the
thought, the feeling to which utterance has been given by a living soul. It is
easy to say “the soul does not exist”, But let anyone try to think “I do not
exist” and he will find it impossible. The very assertion presupposes existence
and contradicts itself. Let us grant that we may not know much about the
constitution of the soul, and even what we know may turn out, on further
investigation to be crude and unsatisfying. There is still no reason to suppose
that it is only a name, invented for a string of perceptions, which have
somehow come together and which must necessarily disappear into
nothingness. the existence of our souls on the very best evidence we can
have about anything in this world, viz., our own intuition (sākṣī), and we
believe our souls are eternal on the testimony quite as good, viz, scriptures
which are proved to be infallible.
6) Muktirnaijasukhanubhutih
Salvation consists in the realization of bliss, which constitutes the very
essence of an individual self i.e., the liberation is SELF– REALISATION
consisting in the enjoyment of such bliss as remained latent in the soul.
MUKTI is the highest PuruṣaRTHA i.e., desirable objective of the Soul. The
real nature of the soul is his existence in his pure state of consciousness and
bliss. This is not realized by him in SAMSARA, when he is enveloped in
AVIDYA, SORROW and FEAR. AVIDYA, KAMA and KARMA are his
empirical bondages. When these extraneous associations are got rid of
through SADHANA, the soul gets complete unfoldment of its true nature of
bliss and consciousness. In that state of MUKTI his false sense of separateness
and independence from the Supreme Being Śrī Viṣṇu is shred and he realizes
how closely he is related to the Supreme Being Śrī Viṣṇu. The whole Universe
of plurality i.e, which continues to exist, will then be viewed by him in its
correct perceptive. And so MUKTI is the two fold realization of one’s own
innate blissful nature and the relationship with the Supreme Being Śrī Viṣṇu.
Harken to Bhāgavata (2-10-6) which is quoted by Śrī Madhva in his
Brahmasūtrabhāṣya (1-1-17) : — ""ÊÜááQ¤×ìñÝÌ˜®ÜÂ¥ÝÃÜã±Üí ÓÜÌÃÜã±æà| ÊÜÂÊÜÔ§£@ >>''
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Of those who have a certain office there is subsistence (of the body) as
long as the office lasts.
The question here is whether for him who has reached true knowledge a
new body originates after he has parted with the old one or not.-But, an
objection is here raised at the outset there is really no occasion for inquiring
whether knowledge when reaching its perfection brings about its due effect,
viz. complete isolation of the Self from all bodies or not ; not any more than
there is room for an inquiry whether there is cooked rice or not, after the
process of cooking has reached its due termination; or, for an inquiry whether
a man is satisfied by eating or not. ¬ Not so, we reply. There is indeed room
for the inquiry proposed, as we know from itihāsa and puraṇa that some
persons although knowing Brahman yet obtained new bodies. Tradition

informs us, e.g. that Apāntarātamas, an ancient Ṛiṣi and teacher of the Vedas,
was, by the order of Viṣṇu, born on this earth as Kṛṣṇa Dvaipāyana at the
time when the Dvaparayuga was succeeded by the Kaliyuga. Similarly
Vasiṣṭha, the son of Brahman's mind, having parted from his former body in
consequence of the curse of Nimi, was, on the order of Brahman, again
procreated by Mitra and Varuṇa. Smṛti further relates that Bhṛgu and other
sons of Brahman's mind were again born at the sacrifice of Varuna.
Sanatkumara also, who likewise was a son of Brahman's mind, was,
consequence of a boon being granted to Rudra, born again as Skanda. And
there are similar tales about Daksha, Nārada, and others having, for various
reasons, assumed new bodies. Stories of the same kind are met with in the
mantras and arthavadas of Śruti. Of some of the persons mentioned it is said
that they assumed a new body after the old body had perished; of others
that they assumed, through their supernatural powers, various new bodies,
while the old body remained intact all the while. And all of them are known
to have completely mastered the contents of the Vedas.
On the ground of all this the Pūrvapakṣin maintains that the knowledge of
Brahman may, indifferently, either be or not be the cause of final release.
This we deny, for the reason that the continuance of the bodily existence
of Aparāntamas and others-who are entrusted with offices conducive to the
subsistence of the worlds, such as the promulgation of the Vedas and the like
¬ depends on those their offices. As Savitar (the sun), who after having for
thousands of yugas performed the office of watching over these worlds, at
the end of that period enjoys the condition of release in which he neither rises
nor sets, according to (Kh. Up. III, II, 1), ‛When from He thence he has risen
upwards, he neither rises nor sets. He alone, standing in the centre;’ and as
the present knowers of Brahman reach the state of isolation after the enjoy-
ment of those results of action, which have begun to operate, has come to an
end, according to ( Kh. Up. VI, 14, 2), ‘For him there is only delay so long
as he is not delivered from the body;’ so Aparāntamas and other Lords to
whom the highest Lord has entrusted certain offices, last ¬ although they
possess complete knowledge, the cause of release as long as their office lasts,
their works not yet being exhausted, and obtain release only when their office
comes to an end. For gradually exhausting the aggregate of works the
consequences of which have once begun, so as to enable them to discharge
their offices; passing according to their free will from one body into another,
as if from one house into another, in order to accomplish the duties of their
offices ; preserving all the time the memory of their identity ; they create for
themselves through their power over the material of the body and the sense
organs new bodies, and occupy them either all at once or in succession.
Nor can it be said that when passing into new bodies they remember only the
fact of their former existence (not their individuality); for it is known that
they preserve the sense of their individuality. Smṛti tells us, e.g. that Sulabhā,
a woman conversant with Brahman, wishing to dispute with Janaka, left
her own body, entered into that of Janaka, carried on a discussion with him,
and again returned into her own body. If in addition to the works the
consequences of which are already in operation, other works manifested
themselves, constituting the cause of further embodiments, the result would
be that in the same way further works also, whose potentiality would in
that case not be destroyed, would take place, and then it might be suspected
that the knowledge of Brahman may, indifferently, either be or not be the
cause of final release. But such a suspicion is inadmissible since it is known
from Śruti and Smṛti that knowledge For Śruti completely destroys the
potentiality of action. For Smṛti says, The fetter of the heart is broken, all
doubts are solved, all his works perish when He has been beheld who is high
and low (Mu. Up. II, 2, 8); and, When the memory remains firm, then all the
ties are loosened' (Kh. Up. VII, 26, 2). And Smṛti similarly says, As a fire
well kindled, O Arjuna, reduces fuel to ashes, so the fire of knowledge
reduces all actions to ashes;' and, ‛As seeds burned by fire do not sprout
again, so the Self is not again touched by the afflictions which knowledge
has burned.’ Nor is it possible that when the afflictions such as ignorance and
the like are burned, the aggregate of works which is the seed of affliction
should be partly burned, but partly keep the power of again springing up; not
any more than the seed of the Sali, when burned, preserves the power of
sprouting again with some part. The aggregate of works, however, whose
fruits have once begun to develop themselves comes to rest through effecting
a delay which terminates with the death of the body, just as an arrow
discharged stops in the end owing to the gradual cessation of its impetus; this
in agreement with (Kh. Up. VI, 14, 2), ‛For him there is only delay,’ &c. We
have thus shown that persons to whom an office is entrusted last as long as
their office lasts, and that nevertheless there is absolutely only one result of
true knowledge. In accordance with this, scripture declares that the result of
knowledge on the part of all beings is equally final release, cp. ‛So whatever
Deva was awakened he indeed became that, and the same with Ṛṣis and
men’ (Bri. Up. I, 4, 10). Moreover it may be the case that (some) great Ṛṣis
had attached their minds to other cognitions whose result is lordly power and
the like, and that later on only when they became aware of the transitory
nature of those results they turned from them and fixed their minds on the
highest Self, whereby they As Smṛti says, 'When the Mahāpralaya has
arrived and the highest (i. e. Hiraṇyagarbha) himself comes to an end, then
they all, with well-prepared her with Brahman the highest place. ¬ Another
reason precluding the suspicion that true knowledge may be destitute of its
result is that that result is the object of immediate intuition. In the case of
such results of action as the heavenly world and the like which are not present
to intuitional knowledge, there may be a doubt ; but not so in the case of the
fruit of true knowledge, with regard to which scripture says, ‘The Brahman
which is present to intuition, not hidden ’ (Bri. Up. III, 4, 1), and which in the
passage, ‛That art thou,’ is referred to as something already accomplished.
This latter passage cannot be interpreted to mean, ‛Thou wilt be that after
thou hast died;’ for another Vedic passage declares that the fruit of
complete knowledge, viz. union with the universal Self, springs up at the
moment when complete knowledge is attained, The Ṛṣi Vamadeva saw and
under-stood it, singing, ‘I was Manu, I was the sun.’

For all these reasons we maintain that those who possess obtained final
release. minds, reach true knowledge reach in all cases final release.
Harken to Brahmasūtrabhāṣyam of Śrī Śaṅkara (4-4-17) : -
Ááà ÓÜWÜá|ŸÅÖæã¾à±ÝÓÜ®Ýñ… ÓÜÖæçÊÜ ÊÜá®ÜÓÝ DÍÜÌÃÜÓÝ¿áágÂí ÊÜÅg¯¤, Qí ñæàÐÝí
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CñÜÃæàÐÝÊÜá~ÊÜÞ¨æÂ$çÍÜÌ¿áìí ÍÜãÅ¿áñæà > ñæà®ÝÓÜí¯×ñÝÓæ¤à gWÜ¨ÝÌ $Â±ÝÃæà > ÓÜÊÜá®Ü&
ÓÜRñÝÌ¨æàÊÜ aÜ HñæàÐÝÊÜá®æçPÜÊÜáñæÂà, PÜÓÜÂb£Õ $§ñÜÂ¼±ÝÅ¿á@ PÜÓÜÂbñÜÕíÖÝÃÝ¼±ÝÅ¿á CñæÂàÊÜí
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ÓÜÊÜá¥æÂàìñÜ, ñÜñÜ@ ±ÜÃÜÊæáàÍÜÌÃÝPÜãñÜñÜ®Ü÷ñÜÌÊæáàÊæàñÜÃæàÐÝËá£ ÊÜÂÊÜ£ÐÜuñæà>>
With the exception of world-business (the released possess all lordly
power), (the Parabrahman) being the topic (where world-business is referred
to), and (the souls) not being near (to such business).
The following doubt here presents itself. Do those who through meditations
on the qualified Brahman enter, together with their manas, into a condition
of equality with the Parabrahman, possess unlimited Parabrahmanly power,
or power limited to some extent ? ¬ The pūrvapakṣin maintains that their
power must be unlimited, because we meet with texts such as ‘He obtains
Self-lordship’ (Taitt. Samh. 1, 6, 2); ‘All the gods bring an offering for him’
(Taitt. Samh. 1, 5, 3); ‘For them there is freedom in all worlds’ (K h. Up. 8,
1, 6). —To this the Sūtra replies, ‘Excepting the world- business’ With the
exception of the origination and so on of the world all other lordly powers,
as e.g., rendering one's self of atomic size, must belong to the released. The
world-business, on the other hand, can belong to the everlastingly perfect
Parabrahman only.—Why so ? ¬ Because there (where the origination and
so on of the world are referred to) the Parabrahman forms the general topic,
and because the other (souls) do not stand near (to the world-business). The
highest Parabrahman only is appointed to do all work referring to the entire
world ; for the world's origination and so on are taught only where he
constitutes the general subject-matter, and moreover he (only) is eternal, and
described in scripture (as the creator, &c. of the world). The lordly power of
the other souls, on the contrary, scripture shows to have a beginning, because
it depends on their searching for and striving to know the Parabrahman. They
are therefore remote from all world-business. And just because they have
minds, they might be of different minds, and one might have the intention of
preserving the world while another might wish to destroy it. Such conflicts
can only be avoided by assuming that the wishes of one should conform to
those of another, and from this it follows that all other souls (but the
Parabrahman) depend on the highest Parabrahman.
Harken to Brahmasūtrabhāṣyam (4-4-18) Śrī Madhva establishes
as follows : ¬
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©»æãÂà˜®ÝÂ®ÝÌ $Â±ÝÃÝ®Ý±æä°à£ >>
The released obtains all wishes except the power of (creating) the world,
etc. The text says : He has become immortal and attained all his wishes (A.A
2-5-4); still the text should be understood to mean that the release obtains all
wishes other than those regarding the creation of the world, etc."
Harken to Brahmasūtrabhāṣyam (4-4-22) of Śrī Śaṅkara :-
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"ñÜÁãà«ÜÌìÊÜÞ¿á®Ü°ÊÜáêñÜñÜÌÊæáà£' (dÝí 8&6&6 PÝsÜí 6&16) "ñæàÐÝí ®Ü ±Üâ®ÜÃÝÊÜê£¤@'
(Ÿêí 6&2&15) "Hñæà®Ü ±ÜÅ£±Ü¨ÜÂÊÜÞ®Ý CÊÜáí ÊÜÞ®ÜÊÜÊÜÞÊÜñÜìí ®ÝÊÜñÜì®æ¤à' (dÝí 4&15&6)
"ŸÅÖÜ¾ÇæãàPÜÊÜá¼ÓÜí±Ü¨ÜÂ®æ¤à' (dÝí 8&15&1) "®Ü aÜ ±Üâ®ÜÃÝÊÜñÜìñæà' (dÝí 8&15&1)
CñÝÂ©ÍÜ¸æªà»ÜÂ@ > A®Ü¤ÊÜñæ¤$ Ìà˜² ñÜá IÍÜÌ¿áìÓÜÂ ¿á¥Ý A®ÝÊÜê£¤@ ñÜ¥Ý ÊÜ~ìñÜÊÜå… ¬
"PÝ¿ÞìñÜÂÁáà ñÜ¨Ü«ÜÂPæÒà| ÓÜÖÝñÜ@ ±ÜÃÜÊÜá…' (ŸÅí ÓÜãÅí 4&3&10) CñÜÂñÜÅ >
ÓÜÊÜáÂWÜªÍÜì®ÜË«ÜÌÓÜ¤ñÜÊÜáÓÝí ñÜá ¯ñÜÂÔ¨Üœ¯ÊÝì|±ÜÃÝ¿áOÝ®Ýí Ô¨æœ $çÊÜ A®ÝÊÜê£¤@;
ñÜ¨ÝÍÜÅ¿áOæà®æçÊÜ × ÓÜWÜá|ÍÜÃÜOÝ®ÝÊÜá±ÜÂ®ÝÊÜê£¤Ô©œÄ£ > A®ÝÊÜê£¤@ ÍÜ¸Ýª¨Ü®ÝÊÜê£¤@ ÍÜ¸Ýªñ…
C£ ÓÜãñÝÅ»ÝÂÓÜ@ ÍÝÓÜ÷±ÜÄÓÜÊÜÞ²¤í ¨æãÂàñÜ¿á£ >>
(Of them) there is non-return, according to scripture; non-return, according
to scripture.
Those who, in following the road of the gods, to which the vein and the
ray are leading, and on which light is the first stage, reach the world of
Brahman as described by scripture ¬ where ‘there are the two lakes Ara and
Nya in the world of Brahman, in the third heaven from hence,’ and where
‘there is the lake Airammadīya and the Aśvatha tree showering down Soma,
and the city of Brahman Aparāgitā and the golden hall built by Prabhu’
(K h. Up. 8, 5, 3) ¬ and set forth at length in mantras, arthavādas, and so on
; those, we say, who reach that world do not return from there after having
finished the enjoyment of their deeds; as those do who have gone to the
world of the moon and other places. ¬ Why so ? ¬ Because scriptural
passages teach that they do not so return. Compare ‘Moving upwards by it he
reaches the immortal’ (K h. Up. VIII, 6, 6); ‘For them there is no return’ (Bri.
Up. VI, 2, 15); ’ Those who proceed on that path do not return to the life of
man' (K h. Up. I V, 15, 6);‛He reaches the world of Brahman and does not
return ’(Kh. Up. VIII, 15, I). That the finality of their lordly power does not
imply their return to the life of man, we have shown under 4, 3, 10. It is a
settled matter that those who through perfect knowledge have dispelled all
mental darkness and are devoted to the eternally perfect Nirvāṇa do not
return. And as those also who rely on the knowledge of the qualified Brahman
in the end have recourse to that (Nirvāṇa), it follows that they also do not
return. ¬ The repetition of the words, “Non-return, according to scripture,”
indicates the conclusion of this body of doctrine.
"®Ü aÜ ±Üâ®ÜÃÝÊÜñÜìñæà ®Ü aÜ ±Üâ®ÜÃÝÊÜñÜìñæà',
ÓÜÊÝì®ÝRÊÜÞ®Ý±Ý¤$ Ì˜ÊÜáêñÜ@ ÓÜÊÜá»ÜÊÜñÜÕÊÜá»ÜÊÜñ… CñÝÂ©ÍÜáÅ£ñÜ»ÜÂ@ >>
(Of the released there is) no returning, according to the Word, no returning,
according to the Word.
“(He who thus spends the whole of his life time attains to the world of
Brahman) and he does not return, does not return.” (Ch. VIII. 15.1). ‘(In the
world of Viṣṇu he attains to immortality and having obtained all the blessings
wished for enjoys them for ever, enjoys them for ever, enjoys them for ever
(AA, 2- 5-1-15).” From these and other śrutīs, (non-return of the released to
the corporeal existence becomes established).
Reverence be to viṣṇu who is perfect in all excellences, wisdom, bliss,
etc., who is my preceptor, who is always and in every way most beloved of
me.
Of (the god) Vayu (the Lord of breaths) whose three blessed forms are
distinctly spoken of in the words of the Vedas, whose essence is pure strength
and wisdom, is the support and activity of the world, is highly worshipful,
and is ordained to manifest itself only thus (i.e, without any diminution of
power, etc., in his avataras),—of such Vayu the first manifestation is that
which bore the words of Rama (to Sita) ; the second, that which proved the
ruin of (the Kuru) forces; and the third is Madhva by whom indeed this
bhāṣya is produced showing the Supremacy of śrī Hari.
But there is one Great Vedic teacher, however, who regards mukti to be a
transitory state. Mahaṛśi Dayānanda Saraswati, the founder of the Arya
Samaj, denies that mukti is eternal. Even he computes its duration at

3,11,040,000,000,000 years - a period sufficient to satisfy most appetites !
His reasons for differing from the rest of mankind are the following – He
says 1) that the limited human soul with its limited capacities earn infinite
bliss . In his view eternal bliss is the equivalent of infinite bliss. 2) if there
was no return from mukti, the other world would become too overcrowded
and this earth depopulated. So there must be a regular interchange of the
inhabitants of the two worlds. 3) even happiness if prolonged too much
would produce satiety and a longing for a change . 4) there is no man who
would prefer life-imprisonment to imprisonment for a shorter time. (Satyārtha
Prakāśa)
Harken to a great savant : -
The soul may continue the bodily existence so long as its prārabdhakarma
is operative, but when it departs from the body, it is freed absolutely. Absolute
liberation and embodied life are not compatible. The author Nyāyāmrta
argues that he who has the vision of the truth but not the grace of parabrahman
necessary to effect freedom, continues to live in the flesh. This is jīvanmukti.
Complete freedom can be achieved only through the immense grace of
Parabrahman.
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7) Amalaa Bhaktischa Tatsadhanam
Singular, pure, sublime and unalloyed DEVOTION to the Supreme Being
Śrī Viṣṇu, is the radical–means to secure salvation. MUKTI is attained only
through sublime BHAKTI i.e., devotion towards the Supreme Being Śrī
Viṣṇu. In Śrī Madhwasiddhanta, there is no place for MOODHA-BHAKTI
(Blind Bhakti), i.e., Bhakti without Jnana as an instrument of liberation.
Infact BHAKTI and JNANA go hand in hand. BHAKTI has been defined as
continuous unending flow of love towards Supreme Being Śrī Viṣṇu, mingled
with a deep knowledge and conviction of Supreme Being Śrī Viṣṇu, being
the the abode of endless and defectless auspicious attributes, a love
exceeding many folds the love for one’s own self and one’s earthly
belongings, a love that remains undaunted in the face of a thousand opposing
forces trying to subdue it. Such sublime love towards the Supreme Being
Śrī Viṣṇu, is capable of invoking HIS Grace which is ultimately responsible
for the Liberation of the Soul. Hence the State of MUKTI is attained through
unalloyed BHAKTI.
Harken to Mahābhāratatātparyanirṇaya(1-85): — --
""ÊÜáÖÝñÜ¾ $ÂþÝ®Ü±ÜäÊÜìÓÜá¤ ÓÜá¨ÜêyÜ@ ÓÜÊÜìñæãà˜—PÜ@ >
Óæ°àÖæãà »ÜQ¤Ä£ ±æäÅàPÜ¤ ÓÜ¤¿Þ ÊÜááQ¤®ÜìaÝ®ÜÂ¥Ý >>'' C£ >>
The firm and unshakable love of Supreme Being Śrī Viṣṇu, which rises
above all other ties of love and affection, based upon an adequate perfect
knowledge and conviction of Śrī Viṣṇu’s great Majesty, is called BHAKTI.
That alone is the means of Moksha). And also harken to Nyayasudha of Śrī
Jayathirtha as follows (1-1-1): — ""±ÜÃÜÊæáàÍÜÌÃÜ»ÜQ¤®ÝìÊÜá ¯ÃÜÊÜ—PÝ®ÜíñÝ®ÜÊÜ¨ÜÂ&
PÜÇÝÂ|WÜá|ñÜÌþÝ®Ü±ÜäÊÜìPÜ@ ÓÝÌñÝ¾£¾à¿áÓÜÊÜáÓÜ¤ÊÜÓÜá¤»æãÂà˜±ÜÂ®ÜíñÜWÜáOÝ—Pæãà˜íñÜÃÝ¿áÓÜÖÜ
ÓæÅàOÝ±ÜÂ±ÜÅ£Ÿ¨æãœà ¯ÃÜíñÜÃÜ±æÅàÊÜá±ÜÅÊÝÖÜ@ >>'' C£ >> (Devotion to the Supreme Being
Śrī Viṣṇu is that ceaseless flow of love of Supreme Being Śrī Viṣṇu, unimpeded
by a thousand obstacles, exceedingly beyond measure the love and attachment
which one usually cherishes for one’s own self and for one’s earthly
belongings and fortified by a deep knowledge and conviction of the Supreme
Being Śrī Viṣṇu’s being the abode of infinite and illimitable auspicious
attributes of spotless nature .) This definition can be accepted as a classical
definition of BHAKTI”
Harken to Ṛgveda (1-164-50): —

¿áþæà®Ü ¿áýÊÜá¿ágíñÜ ¨æàÊÝÓÝ¤¯ «ÜÊÜÞì~ ±ÜÅ¥ÜÊÜÞ®ÝÂÓÜ®… >
ñæà ÖÜ ®ÝPÜí ÊÜá×ÊÜÞ®Ü@ ÓÜaÜíñÜ ¿áñÜÅ ±ÜäÊæàì ÓÝ«ÝÂ@ ÓÜí£ ¨æàÊÝ@ >>
The enlightened have paid, do and will always pay homage to Parabrahman
the Worshipful (""¿áþæãà Êæç ËÐÜá¡@'' ), with praise, prayer and worship. All
wise people ought to begin all actions with these and no one ought to do
anything which is not preceded by them. Verily do the worshippers of
Parabrahman, exalted in glory attain to Him and emancipation in which there
is no pain or suffering. The enlightened who qualified themselves in the past
and those who are qualifying themselves now and those who will qualify
themselves in the future, obtained and will obtain this highest state of bliss to
be enjoyed for a hundred years of Brahma during which period there is no
return to the cycle of births and deaths. On this verse Mahrshi Yaskacharya,
the author of the Nirukta, observes: The learned worshipped Parabrahman
with the soul and internal organs or they performed the universally beneficial
Yajnas (sacrifices) from the agnihotra up to the ashwamedha, with the help
of the terrestrial fire. Those who adopted the prescribed means and qualified
themselves in former times are enjoying the bliss of emancipation-the highest
state. The followers of the etymological school call this band of the learned
(devas) the dwellers of the regions of LIGHT i.e. Parabrahman, Who is self-
effulgent or because the devas live in the rays of knowledge by perfect
regulation of breath. Oh people! The enlightened will certainly always pay
homage to Parabrahman, the worshipful with praise, prayer and worship, for,
these are the most important duties which one should attend to before
everything else. Those who thus worship Parabrahman, exalted in glory,
attain to Him and emancipation in which there is no suffering, which is the
highest state of bliss, the learned who qualified themselves in the past
obtained (and those who do now and will do so in the future will obtain).
You also should endeavour to attain it.
If the Soul and Supreme-being be identical, the germination of Bhakti
would be an immpossiblity. The deeper the consciousness of subjection

and keener the realisation of the greatness of Supreme-being, the ranker
and more luxuriant will be the growth of Bhakti. This identical Bhakti
is the singular means of salvation. The whole thing is well put in a
famous sloka. ""ÊÜÞÖÝñÜ¾ $ÂþÝ®Ü±ÜäÊÜìÓÜá¤ÓÜá¨ÜêyÜ@ ÓÜÊÜìñæãà˜—PÜ@ > Óæ°àÖæãà »ÜQ¤Ä£
±æäÅàPÜ¤ÓÜ¤¿Þ ÊÜááQ¤®ÜìaÝ®ÜÂ¥Ý.'' This loving devotion purifies the heart,
strengthens and ennobles the character, gives a higher motive and a
nobler aim to every action of life and makes us strong, noble and
courageous. A true Bhakta is an embodiment of Bhakti too transcendent
for words. The merest idea of Supreme-being, a trifling allusion to His
greatness, a flashing recollection of His bounties sends Him into a
trance.
How to foster and cultivate Bhakti : — Of all the sentiments the sentiment
of love fixed in a right place is most sublime and salubrious. It is the Heaven's
last best gift to man. The sentiment of love is nobler than scholarship. We
admire a scholar, but we love a true Bhakta and follow him. A true devotee
Is a warm gurgling fountain of love, while a scholar is a block of ice frozen
by intellectuality. A spiritual aspirant will ill-afford to neglect such a precious
sentiment as is given to him by Providence, In the first place, it needs to be
remarked that steadfast devotion is not a simple sentiment. A great savant
puts the same thing very vividly. "It (the Bhakti towards Viṣṇu) is an organic
growth, the product of careful rearing. No human can dream himself into a
noble character by a simple effort of the will, and rise one morning to find
himself bloomed into a Bhakta". So many Seers have shown a correct path.
Steadfast devotion can be gained through the sublimation of our natural and
instinctive impulses and tendencies. The starvation or extinction of feelings
and emotions as advised by some to be conducive to the enhancement of
Bhakti is denounced by Śrī Madhvācārya both to the mind and the body. A
man must undergo the preliminary course of discipline prescribed by the
Vedas, i.e., he must perform the Karmas which are enjoined upon him in
strict accordance with the Varna and Ashrama, Desa and Kala to which he
happens to belong. The performance of Karma should conducted all through

life disinterestedly and in the spirit of service to Supreme-being. The aspirant
after initiation ceremony should resort to a Guru, fall prostrate at his feet and
study all the Vedas and the Brahmamimamsa under his direction. He should
prosecute the studies with the observance of all the rules that are enjoined
upon the student. By this, the aspirant will secure the Shastric knowledge of
the greatness of Supreme-being and attain the mental purity and exalted
excellence of character. Thus a constant study of Scriptures conducted with
exemplary single-mindedness alone is calculated to impress God on our
hearts. In course of time, the spiritual candidate will realise the evanescence
of worldly objects and shrink from clinging to them. He achieves a perfect
spontaneity of love reaching such an intensity and pitch that the devotee
completely forgets himself. A spiritual candidate is warned not to devote his
attention to the corrupt writings which deprave the heart, debauch the
imagination and poison the principles. For, worthless books debase the taste,
slacken the intellectual nerve, let down the understanding, set the fancy loose
and send it gadding among low and mean objects. As far as the Bhakti cult is
concerned, all high or low, rich or poor, young or old, weak or strong, man
or woman are competent to cultivate it. A devotee is at liberty to choose one
or many or all of the all of the nine modes of Bhakti. If the spiritual candidate
is not a Traivaryika, he shall not undergo the course of Vedic study. But he
should hear the stories related in the Mahabharata and Bhāgavata, etc., learn
the principles underlying them and cultivate his love in Bhagavan and the
Bhāgavatas. Even an outcaste can cultivate this loving devotion by Namajñana.
It is said in the Bhāgavata that even a devoted out-caste is superior to a
Brahmin-however learned, however devoted to the performance of his duties-
if the Brahmin is not attached to the feet of the Lord. The universal popularity
of the cult of Bhakti depends upon this inherent merit of its suitability to men
of all stations and equipments. It is said that Madhvācārya originated little
but reformed much. The remark has an amount of truth in it. Inasmuch as the
Acharya is the first and the foremost of Vaidics, he can preach only what is
in the Vedas. The Acharya never claims any originality or it is against the
spirit of Vaidic Philosophy to have a claim for any originality. Even Lord
Kṛṣṇa says that his incarnation is only for the preservation of the Eternal
Religion and not for any innovation.
Harken to Chāndogyabhāṣyam of Śrī Madhva : —
ÓÜÊÜìÊÜOÝìÍÜÅÊÜÞOÝí aÜ þÝ®Ý®æã¾àPæãÒà Ë¯ÎcñÜ@ $
AíñÝÂ®Ýí ÓÝ§ÊÜÃÝOÝí ÊÝ ñÜ¥Ý˜² ¿á£ÃÜáñÜ¤ÊÜá@ $
Means : - Mukti is not confined to one caste or to one ashrama. All the
four varnas (caste), persons in all stages of life, Nay outcastes and untouchables
and the lowest class of souls will attain Mukti, provided they seek and obtain
knowledge.
Harken to Bhāgavatatātparyanirṇaya of Śrī Madhva : —
ÓÜ®ÜPÝ¨ÝÂ þÝ®ÜÁãàWÝ, »ÜQ¤ÁãàWÝÓÜá¤ ¨æàÊÜñÝ@ $
ÊÜá®ÜáÐÝ@ PÜÊÜáìÁãàWÝÓÜá¤ £Å«æçñæà ÁãàX®Ü@ ÓÜ¾ $êñÝ@ $
Means : Sanaka etc are Jnana Yogins, Devtas are Bhakti Yogins, and
humans are Karamayogins. Such are three kinds of Yogins.
Harken to Brahmasūtrabhāṣyam of Śrī Madhva : —
iàÊÜÓÜÂ PÜñÜêìñÝÌ»ÝÊæà ÍÝÓÜ÷ÓÜÂ A±ÜÅÁãàgPÜñÜÌ±ÝÅ±æ¤à@ iàÊæäà˜² PÜñÝì
Means : — If jeeva is an actor (karta), then Vedaśāstras becomes useless,
-- for their prescribed certain actions and prohibitions (others). Therefore
Jeeva is an actor (karta) and not an Automation.
Harken to Brahmasūtrabhāṣyam of Śrī Madhva : —
ÍÜáÅñÝÌ ÊÜáñÝÌ ñÜ¥Ý «ÝÂñÝÌ ñÜ¨ÜþÝ®ÜË±Ü¿áì¿á¿åè >
ÓÜíÍÜ¿áí aÜ ±ÜÃÝ|á¨ÜÂ Æ»Üñæà ŸÅÖÜ¾¨ÜÍÜì®ÜÊÜå… >>
Means : - The Adhikari obtain a vision of Brahman after the removal of
ignorance, wrong knowledge and doubt by means of the study - listening and
discussion and contemplation. So do your appointed duty with devotion.
Harken to Śrī Śaṅkara's pure Kṛṣṇa Bhakti : -

After a few days in Kaladi, the plane of Consciousness was seen to make
a shift , and she said , “Śrī Śaṅkara , I am blessed by your grace ! The waves
of Shivabhava in me have now subsided . Ha ! Now arises a mystic blue
cloud bearing the sacred waters of compassion , showering the nectar of
Viṣṇubhava! Kṛṣṇa! Kṛṣṇa! "Śrī Śaṅkarācārya said , "Mother , these sankalpas
are arising due to divine grace . These are not desires , but satyasankalpas ,
the fulfillment of your upasana." Saying this , Acharya spontaneously
composed a beautiful hymn on Lord Viṣṇu - 'kṛṣṇāṣṭaka' - invoking the Lord
to grant His vision .
ÎÅ¿ÞÎÉÐæãrà ËÐÜá¡@ Ô§ÃÜaÜÃÜWÜáÃÜáÊæàì¨ÜËÐÜÁãà
—¿Þí ÓÝüà ÍÜá¨æãœà ÖÜÄÃÜÓÜáÃÜÖÜíñÝ˜Ÿj®Ü¿á®Ü@ >
WÜ©à ÍÜíUà aÜQÅà ËÊÜáÆÊÜ®ÜÊÜÞÈà Ô§ÃÜÃÜáb@
ÍÜÃÜOæãÂà ÇæãàPæàÍæãà ÊÜáÊÜá »ÜÊÜñÜá PÜêÐæã¡à˜üËÐÜ¿á@ >>
“May the one who is embraced by Goddess Lakṣmī ; the Viṣṇu ; the inner
Self of all moving and unmoving , the import of the Vedas ; the illuminer of
the intellect ; the ever - pure ; the annihilator of evil ; the lotus - eyed one who
holds the gada , the shankha and the chakra ; the vanamali ; the immaculate
one, ever effulgent ; the Lord of the world , Kṛṣṇa , appear before me .”
¿áñÜ@ ÓÜÊÜìí hÝñÜí Ë¿á¨Ü¯ÆÊÜááSÂí g¨Ü©¨Üí
Ô§ñè ¯ÍæÏàÐÜí Áãà˜ÊÜ£ ¯gÓÜáTÝíÍæà®Ü ÊÜá«ÜáÖÝ >
ÆÁáà ÓÜÊÜìí ÓÜÌÔ¾®ÜØÃÜ£ PÜÆ¿Þ ¿áÓÜá¤ ÓÜ Ë»Üá@
“May the one having the form of the Bliss of the Self , who is fond of
those who surrender to Him ; in whom the world made of all the five elements
beginning from space emerges , remains , and subsides ; appear before me .”
AÓÜã®Ý¿áÊÜÞÂ¨è ¿áÊÜá¯¿áÊÜáÊÜááTæÂ$ç@ ÓÜáPÜÃÜOæç@
¯ÃÜá¨æœ $Âà¨Üí bñÜ¤í ÖÜê© ËÆ¿áÊÜÞ¯à¿á ÓÜPÜÆÊÜå… >
¿áËáàvÜÂí ±ÜÍÜÂí£ ±ÜÅÊÜÃÜÊÜáñÜÁãà ÊÜÞÀá®ÜÊÜáÓè

“May Kṛṣṇa, the Lord who is beyond Māyā , whom jñanis experience by
making the introverted mind subside within the heart through pranayama ,
accompanied by yama , niyama and so on , appear before me !”
±Üê¦ÊÝÂí £ÐÜu®æãÂà ¿áÊÜá¿á£ ÊÜá×àí Êæà¨Ü ®Ü «ÜÃÝ
¿áËáñÝÂ¨è Êæà¨æãà ÊÜ¨Ü£ gWÜñÝËáàÍÜÊÜáÊÜáÆÊÜå… >
¯¿áíñÝÃÜí «æÂà¿áí ÊÜáá¯ÓÜáÃÜ®ÜêOÝí ÊæãàûÜ¨ÜÊÜáÓè
“May He whom śruti declares as ‘the One who remains unknown by the
earth in spite of being the inner Self within the earth’; the ordainer of devas,
sages, human beings and all other creatures; the Lord who is the one to be
meditated upon by the sages, gods and men; the giver of liberation; and the
Universal Master who is fond of those who surrender, appear before me.”
The perfect meaning of Brihadaranyaka sentence
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The prescription of beef etc.. in Bhaktisadhana is impossible, particularly
because the bovine species is declared as inviolable in Vedas. There is no
mention of meat in this section from its very first kandika among the items
which ultimately result in the best, purest satvika semen. And only the purest
satvika semen is required for begetting progeny proficient in the Vedas.

Therefore, in the present passage uksha and Rishabha can never signify the
meat of animals, but they can only mean the fleshy part of pulp of pure
medicinal fruits.
In none of the dictionaries do we find that the word uksha means ‘a stud-
bull of younger age, potent in impregnation’ or that the word Rishabha means
‘an older stud-bull potent in impregnation’. If we take that according to
Jagadguru Adi-Śrī Śaṅkarācārya, both the words uksha and Rishabha mean
stud bulls potent in impregnation, and one of them be younger while the
other be older, then the words uksha and Rishabha taken collectively, will
mean, a bull of any age potent in impregnation.
If, in the mamsaudana, the meat of a bull of any age, potent in impregnation
had been intended then in the original Upaniṣad the wording would have
been govamsha aukshena (bovine uksha) or govamsha Arshbhena (bovine
Rishabha) and Jagdguru Adi-Śrī Śaṅkarācārya, to make it clear beyond doubt
that the meat of the stud-bull is intended, would also have written,
‘sechanasamarthah govamshaapungavah tadiyam mamsam’.
Stud-bulls potent in impregnation are of a very high breed and also
very rare. Their slaughter will never be desirable. Moreover, the original
words in the text are aukshena va arshabhena va, that is, either of an
uksha or of a Rishabha. The use of the conjunctions ‘va ....... va’ i.e.,
‘either ......... or’ itself indicates that uksha and Rishabha are not the
same, but distinctly different. Therefore, it is impossible that a highly
learned personality like the Jagadguru Adi-Śrī Śaṅkarācārya would
interpret sas a tautology the words uksha and Rishabha signifying ‘a
stud-bull as long as it is potent in impregnation’, when the
contradistinctive conjunction ‘va .......... va’ i.e., ‘either .......... or’ is used
to contrast the words uksha and Rishabha. It is certain that ‘uksha
secana-samarthah pungavah’ as used in the commentary of Jagadguru
Adi-Śrī Śaṅkarācārya means an aphrodisiac drug, i.e., soma juice, and
‘tatah api adhika-vayah’ means ‘the drug Rishabha of the asthavarga,
which is supposed to be more invigorating even than uksha i.e, soma

juice.
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तथा च पुनः स्कान्दपुराणे वासुदेवमाहात्म्ये – (अ. ६ श्लोकाः१-४९ )
।। सावर्णिरुवाच ।।
स हि भक्तो भगवत आसीद्राजा महान् वसुः ।।
किं मिथ्याऽभ्यवदद्येन दिवो भूविवरं गतः ।। १ ।।
के नोद्तधृ ः पुनर्भूमेः शप्तोऽसौ पितृभिः कुतः ।।
कथं मुक्तस्ततो भूप इत्येतत्स्कन्द मे वद ।। २ ।।
स्कन्द उवाच ।।
शृणु ब्रह्मन् कथामेतां वसोर्वास वरोचिषः ।।
यस्याः श्रवणतः सद्यः सर्वपापक्षयो भवेत ् ।। ३ ।।
स्वायम्भुवान्तरे पूर्वमिन्द्रो विश्वजिदाह्वयः ।।
आररम्भे महायज्ञमश्वमेधाभिधं मुने ।। ४ ।।
निबद्धाः पशवोऽजाद्याः क्रोशन्तस्तत्र भूरिशः ।।
सर्वे देवगणाश्चापि रसलुब्धास्तदासत ।। ५ ।।
क्षेमाय सर्वलोकानां विचरन्तो यदृच्छया ।।
महर्षय उपाजग्मुस्तत्र भास्करवर्च्चसः ।। ६।।
संमानिता सुरगणैः पाद्यार्घ्यस्वागतादिभिः ।।
ते बृहन्मुनयोऽपश्यन् मेध्यांस्तान्क्रोशतः पशनू ् ।। ७ ।।

सात्त्विकानामपि च तं देवानां यज्ञविस्तरम् ।।
हिंसामयं समालोक्य तेऽत्याश्चर्यं हि लेभिरे ।। ८ ।।
धर्मव्यतिक्रमं दृष्ट्वा कृपया ते द्विजोत्तमाः ।।
महेन्द्रप्रमुखानूचुर्देवान् धर्मधियस्ततः ।। ९ ।।
महर्षय ऊचुः ।।
देवैश्च ऋषिभिः साकं महेन्द्राऽस्मद्वचः शृणु ।।
यथास्थितं धर्मतत्त्वं वदामो हि सनातनम् ।। 2.9.6.१० ।।
यूयं जगत्सर्गकाले ब्रह्मणा परमेष्ठिना ।।
सत्त्वेन निर्मिताः स्थो वै चतुष्पाद्धर्मधारकाः ।। ११ ।।
रजसा तमसा चासौ मनूश्
ं चैव नराधिपान् ।।
असुराणां चाधिपतीनसृजद्धर्मधारिणः ।। १२ ।।
सर्वेषामथ युष्माकं यज्ञादिविधिबोधकम् ।।
ससर्ज श्रेयसे वेदं सर्वाभीष्टफलप्रदम् ।। १३ ।।
अहिंसवै परो धर्मस्तत्र वेदेऽस्ति कीर्त्तितः ।।
साक्षात्पशवु धो यज्ञे नहि वेदस्य संमतः ।। १४ ।।
चतुष्पादस्य धर्मस्य स्थापने ह्येव सर्वथा ।।
तात्पर्यमस्ति वेदस्य न तु नाशेऽस्य हिंसया ।। १५ ।।
रजस्तमोदोषवशात् तथाप्यसुरपा नृपाः ।।
मेध्येनाजेन यष्टव्यमित्यादौ मतिजाड्यतः ।।
छागादिमर्थं बुबुधर्वु ्रीह्यादिं तु न ते विदुः ।। १६ ।।
सात्त्विकानां तु युष्माकं वेदस्यार्थो यथा स्थितः ।।
ग्रहीतव्योऽन्यथा नैव तादृशी च क्रियोचिता ।। १७ ।।

यादृशो हि गुणो यस्य स्वभावस्तस्य तादृशः ।।
स्वस्वभावानुसारेण प्रवृत्तिः स्याच्च कर्मणि ।। १८ ।।
सात्त्विकानां हि वो देवः साक्षाद्विष्णू रमापतिः ।।
अहिंसयज्ञेऽस्ति ततोऽधिकारस्तस्य तुष्टये ।। १९ ।।
प्रत्यक्षपशमु ालभ्य यज्ञस्याचरणं तु यत् ।।
धर्मः स विपरीतो वै युष्माकं सुरसत्तमाः ।। 2.9.6.२० ।।
रजस्तमोगुणवशादासुरीं सम्पदं श्रिताः ।।
युष्माकं याजका ह्येते सन्त्यवेदविदो यथा ।। २१।।
तत्सङ्गादेव युष्माकं साम्प्रतं व्यत्ययो मतेः ।।
जातस्तेनेदृशं कर्म प्रारब्धमिति निश्चितम् ।। २२ ।।
राजसानां तामसानामासुराणां तथा नृणाम् ।।
यथागुणं भैरवाद्या उपास्याः सन्ति देवताः ।। २३ ।।
स्वगुणानुगुणात्मीयदेवतातुष्टये भुवि ।।
हिंस्रयज्ञविधानं यत्तेषामेवोचितं हि तत् ।। २४ ।।
तत्रापि विष्णुभक्ता ये दैत्यरक्षोनरादयः ।।
तेषामप्युचितो नास्ति हिंस्रयज्ञः कुतस्तु वः ।। २५ ।।
यज्ञशेषो हि सर्वेषां यज्ञकर्मानुतिष्ठताम् ।।
अनुज्ञातो भक्षणार्थं निगमेनवै वर्तते ।। २६ ।।
सात्त्विकानां देवतानां सुरामांसाशनं क्वचित् ।।
अस्माभिस्त्वीक्षितं नैव न श्रुतं च सतां मुखात् ।। २७ ।।
तस्माद्व्रीहिभिरेवासौ यज्ञः क्षीरेण सर्पिषा ।।
मेध्यैरन्नरसैश्चाऽन्यैः कार्यो न पशहु िंसया ।। २८ ।।

तत्रापि बीजैर्यष्टव्यमजसंज्ञामुपागतैः ।।
त्रिवर्षकालमुषितैर्न्न येषां पुनरुद्गमः ।। २९ ।।
अद्रोहश्चाप्यलोभश्च दमो भूतदया तपः ।।
ब्रह्मचर्यं तथा सत्यमदम्भश्च क्षमा धृतिः ।। 2.9.6.३० ।।
सनातनस्य धर्मस्य रूपमेतदुदीरितम् ।।
तदतिक्रम्य यो वर्तेत् धर्मघ्नः स पतत्यधः ।। ३१ ।।
।। स्कन्द उवाच ।।
इत्थं वेदरहस्यज्ञैर्महामुनिभिरादरात् ।।
बोधिता अपि सन्नीत्या स्वप्रतिज्ञाविघाततः ।।
तद्वाक्यं जगृहुर्नैव तत्प्रामाण्यविदोपि ते ।। ३२ ।।
महद्व्यतिक्रमात्तर्हि मानक्रोधमदादयः ।।
विविशसु ्तेष्वधर्मस्य वंश्याश्छिद्रगवेषिणः ।। ३३ ।।
अजश्छागो न बीजानीत्यादि वादिषु तेष्वथ ।।
विमनस्स्वृषिवर्येषु पुनस्तान्बोधयत्सु च ।। ३४ ।।
राजोपरिचरः श्रीमांस्तत्रैवागाद्यदृच्छया ।।
तेजसा द्योतयन्नाशा इन्द्रस्य परमः सखा ।। ३५ ।।
तं दृष्ट्वा सहसायान्तं वसुं ते त्वन्तरिक्षगम् ।।
ऊचुर्द्विजातयो देवानेष च्छेत्स्यति संशयम् ।। ३६ ।।
एष भूमिपतिः पूर्वं महायज्ञान् सहस्रशः ।।
चक्रे सात्वततन्त्रोक्तविधिनारण्यके न च ।। ३७ ।।
येषु साक्षात्पशवु धः कस्मिंश्चिदपि नाऽभवत् ।।
न दक्षिणानुकल्पश्च नाप्रत्यक्षसुरार्च्चनम् ।। ३८ ।।
अहिंसाधर्मरक्षाभ्यां ख्यातोसौ सर्वतो नृपः ।।
अग्रणीर्विष्णुभक्तानामेकपत्नीमहाव्रतः ।। ३९ ।।
ईदृशो धार्मिकवरः सत्यसन्धश्च वेदवित् ।।
कथंचिन्नान्यथा ब्रूयाद्वाक्यमेष महान्वसुः ।। 2.9.6.४० ।।
एवं ते संविदं कृत्वा विबुधा ऋषयस्तथा ।।
अपृच्छन् सहसाऽभ्येत्य वसुं राजानमुत्सुकाः ।। ४१ ।।
देवमहर्षयश्च ऊचुः ।।
भो राजन् के न यष्टव्यं पशनु ाऽहोस्विदौषधैः ।।
एतं नः संशयं छिन्धि प्रमाणं नो भवान्मतः ।। ४२ ।।
स तान् कृताञ्जलिर्भूत्वा परिपप्रच्छ वै वसुः ।।
कस्य वः को मतः पक्षो ब्रूत सत्यं समाहिताः ।। ४३ ।।
महर्षय ऊचुः ।।
धान्यैर्यष्टव्यमित्येव पक्षोऽस्माकं नराधिप ।।
देवानां तु पशःु पक्षो मतं राजन्वदात्मनः ।। ४४ ।।
देवानां तु मतं ज्ञात्वा वसुस्तत्पक्षसंश्रयात् ।।
छागादिपशनु वै ेज्यमित्युवाच वचस्तदा ।। ४५ ।।
एवं हि मानिनां पक्षमसन्तं स उपाश्रितः ।।
धर्मज्ञोप्यवदन्मिथ्या वेदं हिंसापरं नृपः ।।४६।।
तस्मिन्नैव क्षणे राजा वाग्दोषादन्तरिक्षतः ।।
अधः पपात सहसा भूमिं च प्रविवेश सः।।

महतीं विपदं प्राप भूमिमध्यगतो नृपः।।
स्मृतिस्त्वेनं न प्रजहौ तदा नारायणाश्रयात्।।४८।।
मोचयित्वा पशनू ् सर्वांस्ततस्ते त्रिदिवौकसः ।।
हिंसाभीता दिवं जग्मुः स्वाश्रमांश्च महर्षयः।।४९।।
इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखण्डे श्रीवासुदेवमाहात्म्ये वेदस्य हिंसापरत्वोक्त्या
उपरिचरवसोरधःपातवर्णनं नाम षष्ठोऽध्यायः ।।६।।
तथाहि पुनः स्कान्दपुराणे श्रीवासुदेवमाहात्म्ये नवमोऽध्यायः -
भाविधर्मविपर्यासकालवेगवशोऽथ सः ।।
नाहं क्षमिष्य इत्युक्त्वा कै लासं प्रययौ मुने ।। १ ।।
त्रैलोक्याच्छ्रीरपि तदा समुद्रेन्तर्द्धिमाययौ ।।
इन्द्रं विहायाप्सरसः सर्वशः श्रियमन्वयुः ।। २ ।।
तपः शौचं दया सत्यं पादः सद्धर्मऋद्धयः ।।
सिद्धयश्च बलं सत्त्वं सर्वतः श्रियमन्वयुः ।। ३ ।।
गजादीनि च यानानि स्वर्णाद्याभूषणानि च ।।
चिक्षिपुर्मणिरत्नानि धातूपकरणानि च ।। ४ ।।
अन्नान्यौषधयः स्नेहाः काले नाल्पेन चिक्षियुः ।।
न क्षीरं धेनुमहिषीप्रमुखानां स्तनेष्वऽभूत् ।। ५ ।।
नवापि निधयो नष्टाः कुबेरस्यापि मन्दिरात् ।।
इन्द्रः सहामरगणैरासीत्तापससन्निभः ।। ६ ।।
सर्वाणि भोगद्रव्याणि नाशमीयुस्त्रिलोकतः ।।
देवा दैत्या मनुष्याश्च सर्वे दारिद्र्यपीडिताः ।। ७ ।।

कान्त्या हीनस्ततश्चन्द्रः प्रापाम्बुत्वं महोदधौ।।
अनावृष्टिर्महत्यासीद्धान्यबीजक्षयङ्करी ।। ८ ।।
क्वान्नं क्वान्नेति जल्पन्तः क्षुत्क्षामाश्च निरोजसः ।।
त्यक्त्वा ग्रामान्पुरश्चोषुर्वनेषु च नगेषु च ।।९।।
क्षुधार्त्तास्ते पशनू ्हत्वा ग्राम्यानारण्यकांस्तथा ।।
पक्त्वाऽपक्त्वापि वा केचित्तेषां मांसान्यभुञ्जत ।। 2.9.9.१० ।।
विद्वांसो मुनयश्चाऽथ ये वै सद्धर्मचारिणः ।।
म्रियमाणाः क्षुधाऽथापि नाश्नन्त पललानि तु ।। ११ ।।
तदा तु वृद्धा ऋषयस्तान्दृष्ट्वाऽनशनादृतान् ।।
मनुभिः सह वेदोक्तमापद्धर्ममबोधयन् ।। १२ ।।
मुनयः प्रायशस्तत्र क्षुधा व्याकुलितेन्द्रियाः ।।
परोक्षवादवेदार्थान्विपरीतान्प्रपेदिरे ।। १३ ।।
अर्थं चाजादिशब्दानां मुख्यं छागादिमेव ते ।।
बुबुधश्
ु चाऽथ ते प्राहुर्यज्ञान् कुरुत भो द्विजाः ।। १४ ।।
या वेदविहिता हिंसा न सा हिंसास्ति दोषदा ।।
उद्दिश्य देवान्पितॄंश्च ततो घ्नत पशञू ्छु भान्।। १५ ।।
प्रोक्षितं देवताभ्यश्च पितृभ्यश्च निवेदितम् ।।
भुञ्जत स्वेप्सितं मांसं स्वार्थं तु घ्नत मा पशनू ् ।।१६।।
ततो देवर्षिभूपाला नराश्च स्वस्वशक्तितः ।।
चक्रुस्तैर्बोधिता यज्ञानृते ह्येकान्तिकान्हरेः।।१७।।
गोमेधमश्वमेधं च नरमेधमुखान्मखान् ।।
चक्रुर्यज्ञावशिष्टानि मांसानि बुभुजुश्च ते।।१८।।

विनष्टायाः श्रियः प्राप्त्यै केचिद्यज्ञांश्च चक्रिरे ।।
स्त्रीपुत्रमंदिराद्यर्थं केचिच्च स्वीयवृत्तये ।। १९।।
महायज्ञेष्वशक्तास्तु पितॄनुदिश्य भूरिशः ।।
निहत्य श्राद्धेषु पशनू ्मांसान्यादंस्तथाऽऽदयन् ।। 2.9.9.२० ।।
केचित्सरित्समुद्राणां तीरेष्वेवावसन् जनाः ।।
मत्स्यान् जालै रुपादाय तदाहारा बभूविरे ।।२१।।
स्वगृहागतशिष्टेभ्यः पशनू वे निहत्य च ।।
निवेदयामासुरेते गोछागप्रमुखान्मुने ।। २२ ।।
सजातीयविवाहानां नियमश्च तदा क्वचित् ।।
नाभवद्धर्मसाङ्कर्याद्वित्तवेश्माद्यभावतः ।।२३।।।।
ब्राह्मणाः क्षत्रियादीनां क्षत्राद्या ब्रह्मणां सुताः ।।
उपयेमिरे कालगत्या स्वस्ववंशविवृद्धये ।। २४ ।।
इत्थं हिंसामया यज्ञाः संप्रवृत्ता महापदि ।।
धर्मस्त्वाभासमात्रोऽस्थात्स्वयं तु श्रियमन्वगात् ।। २५ ।।
अधर्मः सान्वयो लोकांस्त्रीनपि व्याप्य सर्वतः ।।
अवर्द्धताऽल्पकाले न दुर्निवार्यो बुधरै पि ।। २६ ।।
दरिद्राणामथैतेषामपत्यानि तु भूरिशः ।।
तेषां च वंशविस्तारो महाँल्लोके ष्ववर्द्धत ।। २७ ।।
विद्वांसस्तत्र ये जातास्ते तु धर्मं तमेव हि ।।
मेनिरे मुख्यमेवाऽथ ग्रन्थांश्चक्रुश्च तादृशान् ।। २८ ।।
ते परम्परया ग्रन्थाः प्रामाण्यं प्रतिपेदिरे ।।
आद्ये त्रेतायुगे हीत्थमासीद्धर्मस्य विप्लवः ।। २९ ।।

ततःप्रभृति लोके षु यज्ञादौ पशहु िंसनम् ।।
बभूव सत्ये तु युगे धर्म आसीत्सनातनः ।। 2.9.9.३० ।।
काले न महता सोपि सह देवैः सुराधिपः ।।
आराध्य संपदं प्राप वासुदेवं प्रभुं मुने ।। ३१ ।।
ततो धर्मनिके तस्य श्रीपतेः कृपया हरेः ।।
यथापूर्वं च सद्धर्मस्त्रिलोक्यां संप्रवर्त्तत ।। ३२ ।।
तत्रापि केचिन्मुनयो नृपा देवाश्च मानुषाः ।।
कामक्रोधरसास्वादलोभोपहतसद्धियः ।।
तमापद्धर्ममद्यापि प्राधान्येनवै मन्वते ।। ३३ ।।
एकान्तिनो भागवता जितकामादयस्तु ये ।।
आपद्यपि न तेऽगृह्णंस्तं तदा किमुताऽन्यदा ।। ३४ ।।
इत्थं ब्रह्मन्नादिकल्पे हिंस्रयज्ञप्रवर्त्तनम् ।।
यथासीत्तन्मयाख्यातमापत्कालवशाद् भुवि ।। ३५ ।। ।।
इति श्रीस्कान्दे महापुराण एकाशीतिसाहस्र्यां संहितायां द्वितीये वैष्णवखण्डे श्रीवासुदेवमाहात्म्ये
हिंस्रयज्ञप्रवृत्तिहेतनु िरूपणं नाम नवमोऽध्यायः ।। ९ ।।
तथाहि – महाभारते आश्वमेधिकपर्वणि – ९३ अध्याये -

पुरा शक्रस्य यजतः सर्व ऊचुर्महर्षयः।
ऋत्विक्षु कर्मव्यग्रेषु वितते यज्ञकर्मणि।।
हयू माने तथा वह्नौ होत्रा गुणसमन्विते।
देवष्वाहयू मानेषु स्थितेषु परमर्षिषु।।
सुप्रतीतैस्तथा विप्रैः स्वागमैः सुस्वरैर्नृप।
अश्रान्तैश्चापि लघुभिरध्वर्युवृषभैस्तथा।।
आलम्भसमये तस्मिन्गृहीतेषु पशषु ्वथ।
महर्षयो महाराज बभूवुः कृपयाऽन्विताः।।
ततो दीनान्पशन्ू दृष्ट्वा ऋषयस्ते तपोधनाः।
ऊचुः शक्रं समागम्य नायं यज्ञविधिः शभु ः।।
अपरिज्ञानमेतत्ते महान्तं धर्ममिच्छतः।
न हि यज्ञे पशगु णाः विधिदृष्टा पुरन्दर॥
तथा हि महाभारते मोक्षधर्मे २६४ अध्याये, विचिक्षुगीता –
यदि यज्ञांश्च वृक्षांश्च यूपांश्चोद्दिश्य मानवाः।
वृथा मांसानि खादन्ति नैष धर्मः प्रशस्यते ॥ ८॥
मांसं मधु सुरा मत्स्या आसवं कृसरौदनम् ।
धूर्तैः प्रवर्तितं ह्येतन्नैतद्वेदेषु कल्पितम् ॥ ९॥
(धूर्तैः प्रवर्तितं यज्ञे नैतद्वेदेषु कल्पितम््)
कामान्मोहाच्च लोभाच्च लौल्यमेतत्प्रवर्तितम् ।
विष्णुमेवाभिजानन्ति सर्वयज्ञेषु ब्राह्मणाः ।
पायसैः सुमनोभिश्च तस्यापि यजनं स्मृतम् ॥ १०॥
यज्ञियाश्चैव ये वृक्षा वेदेषु परिकल्पिताः ।
तथा हि महाभारते मोक्षधर्मे २६६ अध्याये –
लुब्धैर्वित्तपरैः ब्रह्मन्नास्तिकैः सम्प्रवर्तितम्।
वेदवादानविज्ञाय सत्यभासमिवानृतम्॥
सतां वर्त्मानुवर्तन्ते यजन्ते त्वविहिंसया।

वनस्पतीनोषधीश्च फलं मूलं च ते विदुः॥
अव्यवस्थितमर्यादैर्विमूढैर्नास्तिकैर्नरैः।
संशयात्मभिरव्यक्तैर्हिंसा समनुवर्णिता ॥
सर्वकर्मस्वहिंसां हि धर्मात्मा मनुरब्रवीत्।
कामाचाराद्विहिंसन्ति बहिर्वेद्यां पशनू ् नराः॥
– बहिर्वेद्यामिव सर्वकर्मसु ज्योतिष्टोमादिष्वपि नराः कामकारादेव पशनू ् हिंसन्ति, न तु
शास्त्रात ् (नीलकण्ठीये)
पुनः महाभारते -
राष्ट्रे धर्मोत्तरे श्रेष्ठे विदर्भेष्वभवद् द्विजः।
उञ्छवृत्तिर्ऋषिः कश्चिद्यज्ञं यष्टुं समादधे॥
उपगम्य वने सिद्धिं सर्वभूताविहिंसया।
अपि मूलफलै रिष्टो यज्ञः स्वर्ग्यः परन्तप॥
तस्मिन् वने समीपस्थो मृगोऽभूत्सहवासिकः।
वचोभिरब्रवीत्सत्यं त्वयेदं दुष्कृतं कृतम्॥
यदि मन्त्राङ्गहीनोऽयं यज्ञो भवति वै कृतः।
मां भो ! प्रक्षिप होत्रे त्वं गच्छ स्वर्गमनिन्दितः॥
स तु वध्वाञ्जलिं सत्यमयावद्धरिणः पुनः।
सत्येन स परिष्वज्य सन्दिष्टो गम्यतामिति॥
ततः स हरिणो गत्वा पदान्यष्टौ न्यवर्तत।
साधु हिंसय मां सत्य हतो यात्स्यामि सद्गतिम्॥

स तु धर्मो मृगो भूत्वा बहुवर्षोषितो वने।
तस्य निष्कृतिनाधत्त नह्यसौ यज्ञसंविधिः॥
तस्य तेनानुभावेन नृगहिंसात्मनस्तदा।
तपो महत्समुच्छिन्नं तस्माद्धिंसा न यज्ञिया॥
ध्रुवं प्राणिवधो यज्ञे नास्ति यज्ञस्त्वहिंसकः।
ततोऽहिंसात्मकः कार्यः सदा यज्ञे युधिष्ठिर॥
यूपं छित्वा पशनू ् हत्वा कृत्वा रुधिरकर्दमम्।
यद्येवं गम्यते स्वर्ग्ं नरकं के न गम्यते॥
श्रूयते हि पुराकल्पे नॄणां व्रीहिमयः पशःु ।
तेनायजन्त यज्वानः पुण्यलोकपरायणाः॥
ऋषिभिः संशयं पृष्टो वसुश्चेदिपतिः पुरा।
अभक्ष्यमिति मांसं यः प्राह भक्ष्यमिति प्रभो॥
आकाशादवनिं प्राप्तः ततः स पृथिवीपतिः।
एतदेव पुनश्चोक्त्वा विवेश धरणीतलम्॥
तस्य यज्ञो महानासीत् अश्वमेधो महात्मनः।
बृहस्पतिरुपाध्यायस्तत्र होता बभूव ह॥
प्रजापतिसुताश्चात्र सदस्या अभवंस्त्रयः।
एकतश्च द्वितश्चैव त्रितश्चैव महर्षयः॥
धनुषाख्योऽथ रैभ्यश्च अर्वावसुपरावस।ू
ऋषिर्मेधातिथिश्चैव ताण्ड्यश्चैव महानृषिः॥

ऋषिः शान्तिर्महाभागस्तथा वेदशिराश्च यः।
ऋषिश्रेष्ठश्च कपिलः शालिहोत्रपिता स्मृतः॥
आद्यः कठस्तैत्तिरिश्च वैशम्पायनपूर्वजः।
कण्वोऽथ देवहोत्रश्च एते षोडश कीर्तिताः॥
सम्भूताः सर्वसम्भारास्तस्मिन् राजन् महाक्रतौ।
न तत्र पशघु ातोऽभूद् राजैववावस्थितोऽभवत्॥
अहिंस्रः शचि
ु रक्षुद्रो निराशी सर्वसंस्तुतः।
आरण्यकपदोद्तभू ा भागास्तत्रोपकल्पिताः॥
तथा हि श्रीभागवतम्् -
भो भो प्रजापते राजन् पशनू ् पश्य त्वयाध्वरे।
सज्ज्ञापितान् जीवसङ्घान्निर्घृणेन सहस्रशः॥
एते त्वां सम्प्रतीक्षन्ते स्मरन्तो वैशसं तव।
सम्परेतमयः कूटै श्छिन्दन्त्युत्थितमन्यवः॥
तथा हि श्रीभागवतम्् -
हिंसाविहारा ह्यलब्धैः पशभि
ु ः स्वसुखेच्छया।
यजन्ते देवता यज्ञैः पितृभूतपतीन् खलाः॥
तथा हि पराशरस्मृतिः -
यस्तु प्राणिवधं कृत्वा देवान् पितॄंश्च तर्पयेत।्
सोऽविद्वांश्चन्दनं दग्ध्वा कुर्यादङ्गारले पनम्॥
तथा हि श्रुतिः -
इमं साहस्रं शतधारमुत्सं व्यच्यमानं सरिरस्य मध्ये।
घृतं दुहानामदितिं जनायाग्ने मा हिंसीः परमे व्योमन्॥ यजु.अ.१३ मं ४६
* अथ गौः। इमं साहस्रं शतधारमुत्समिति। साहस्रो वा एष शतधार उत्सो यद्गौः। व्यच्यमानं सरिरस्य
मध्य इति। इमे वै लोकाः सरिरमुपोजीव्यमानेषु लोके ष्वित्येतद्। घृतं दुहानामदितिं जनायेति। घृतं वा
एषादितिर्जनाय दुहे। अग्ने मा हिंसीः परमे व्योमन्निति। इमे वै लोकाः परमं व्योम, एषो लोके ष्वेनं मा
हिंसीरिति॥ - इति शतपथब्राह्मणम्् ।।
तथाहि श्रीस्कान्दे द्वितीये वैष्णवखण्डेऽयोध्याकाण्डे – (४१ अध्याये ६९-७३) -
ब्राह्मणा ऊचुः –
अहिंसा परमो धर्मः सत्यमेतत् त्वयोदितम्।
परं तथापि धर्मोऽस्ति शृणुष्वैकाग्रमानसः॥
या वेदविहिता हिंसा सा न हिंसति
े निर्णयः।
शस्त्रेणाहन्यते यच्च पीडा जन्तुषु जायते॥
स एवाधर्म एवास्ति लोके धर्मविदां वर।
वेदमन्त्रैर्विहन्यन्ते विना शस्त्रेण जन्तवः॥
जन्तुपीडाकरा नैव सा हिंसा सुखदायिनी।
परोपकारः पुण्याय पापाय परपीडनम्॥
वेदोदितां विधायापि हिंसां पापैर्न लिप्यते।
Harken to Karmanirnaya of Śrī Madhva : -
®Ü¨Üí ÊÜ K¨Ü£à®Ýí ®Ü¨Üí Áãà¿ááÊÜ£à®ÝÊÜå… >
±Ü£í Êæäà A[ÝÂ$°®Ýí «æà®Üã®ÝËáÐÜá«ÜÂÔ >> C£ MáWæÌà¨Ü (8&69&2)
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ÖÜíñÜáÊÜáÁãàWÝÂ®Ýí «æà®Üã®Ýí WÜÊÝí ±Ü£ ÊÝ¿ááí ±ÜÅ£ CÐÜá«ÜÂÔà£ ÊÝ > ÊÝ¿ááÊÝì ÊÜ
WÜÊÝí ±Ü£Ä£ ÍÜáÅñæà@ > «æà®ÜáÍÜ¸ÝªaÜc > (4) K¨Ü£à®Ýí »ÜPÝö ÓæàaÜPÝ®Ýí >Áãà¿ááÊÜ£à®ÝÊÜá£
ÍÜÁáà®ÝñÜ¾ñÜñÝÌÊÜWÜÊÜáPÝ®ÝÊÜá[Ý°$Â®Ýí ¯ñÝÂ®Ýí «æà®Üã®Ýí «ÜÊÜÞì¥Ü PÝÊÜá ÊæãàPÜÒ
±æäàÐÜPÝOÝí ÊÝaÝí ±Ü£í ÊÝ¿ááí ±ÜÅ£ ±Ü£»ÜìÊÜÔà£ Ëà > (5) ÊÝaÜí «æà®ÜáÊÜáá±ÝÔàñÜ
ñÜÓÝÂÍÜcñÝÌÃÜ@ ÓÜ¤®Ý@ ÓÝÌÖÝPÝÃæãà ÊÜÐÜpÝRÃæãà ÖÜíñÜPÝÃÜ@ ÓÜÌ«ÝPÝÃÜ C£ > ñÜÓÝÂ ¨ÝÌ ÓÜ¤®è ¨æàÊÝ
E±ÜiàÊÜí£ ÓÝÌÖÝPÝÃÜí aÜ ÊÜ ÊÜÐÜpÝRÃÜí aÜ ÖÜíñÜPÝÃÜí ÊÜá®ÜáÐÝÂ@ ÓÜÌ«ÝPÝÃÜí ²ñÜÃÜÓÜ¤ÓÝÂ@
±ÝÅ| MáÐÜ»æãà ÊÜá®æãàÊÜñÜÕ@ >> CñÝÂ© ÍÜáÅ£»ÜÂ@ >>
A¥Ýìñ… ¬ K¨Ü£à®ÝÊÜå… = QÒàÃÜ©í¨Ü ÓæàaÜ®Ü ÊÜÞvÜñÜPÜR, Áãà¿ááÊÜ£à®ÝÊÜá = ¨æàÍÜ©í¨Ü
¨æàÍÝíñÜÃÜPæR ÖæãàWÜáÊÜ ÓÜÌ»ÝÊÜÊÜâÙÜÛ™, A[Ý°$Â®Ýí = Aí¨ÜÃæ PæãÆÉÈPæR AÁãàWÜÂWÜÙÝ¨Ü (A[Ý°$Â
= AÖÜíñÜÊÝÂ »ÜÊÜí£ C£ ¿ÞÓÜR@, AÖÜíñÜÊÜÂñÜÌñÜÓÜ¤$ ÌZ°$Âí ÊÝ¿ááí ÊÜêÐÜ»ÜÃÜã²~ÊÜå… & C£
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ÊÝ¿ááÊÜ®Üá° PÜáÄñÜá ¯¿ÞÊÜáPÜ®ÝX CÃÜá£¤ . AñÜHÊÜ ""¨ÝÂÊÝ±Üê¦ÊÝÂí «æà®ÜáÊÜÞÆ»æàñÜ''
Gí¨Üá ÍÜáÅ£ ÓÝÃÜáñÜ¤¨æ. A¥Ýìñ… ¬ ¨ÜáÂÇæãàPÜ¨ÜÈÉ ÊÜáñÜá¤ ±Üê¦ËàÇæãàPÜ¨ÜÈÉ »ÜPÜ¤ÃÜá «æà®ÜáWÜÙÜ
±Ü£¿Þ¨Ü Aí¨ÜÃæ ±ÝÆPÜ®Ý¨Ü ÎÅàÊÜááSÂ±ÝÅ|®Ü®Üá° ÊÜáñÜá¤ ±ÜËñÜÅÊÝ¨Ü «æà®ÜáÊÜ®Üá° ±ÝÅ²¤
ÊÜÞwPæãívÜá E±ÝÓæ¿á®Üá° ÊÜÞvÜ¸æàPÜá. ........
ÎÅàÍÜíPÜÃÝaÝ¿áìÃÜ A¼±ÝÅ¿áÊÜ®Üá° A®ÜáÓÜÄÓÜáñÝ¤ BÆ»æàñÜ GíŸ ÍÜŸªPæR ÎÅà»Üor»ÝÓÜRÃÜÃÜ
ÊÜáñÜá¤ ÎÅàÓÝ¿áOÝaÝ¿áìÃÜ ÊÝÂTÝÂ®ÜÊÜâ D Äà£¿ÞX¨æ & ""ÊÝ¿áÊÜÂí ÊÝ¿áá¨æàÊÜñÜÂí
ÍæÌàñÜí ÍæÌàñÜÊÜ|ìí ±ÜÍÜáÊÜÞÆ»æàñÜ »Üã£PÝÊÜá@ BÆí»Ü®Üí ¯Áãàg®Üí'' . »Üã£@ Ë»Üã£@
«Ü®ÜÊÜñÝ¤ . Gí¨Üá ÓÜ³ÑràPÜÄÔÃÜáÊÜÃÜá. CÈÉ AÆ»æàñÜ ÍÜŸªPæR BÆí»Ü®Ý¥ÜìÊÜ®Üá° Pæãoár , B AÆí»Ü®Ü
ÍÜŸªPæR ¯Áãàg®Üí Gí¨Üá A¥ÜìÊÜÞwÃÜáÊÜÃÜá. ¯Áãàg®Üí Gí¨ÜÃæ Ÿí«ÜÊÜ®Üá° ÊÜÞw
EñÜÕgì®ÜÊÜÞvÜáÊÜ¨Üá Gí¨Ü¥ÜìÊæà ÖæãÃÜñÜá ±ÝÅ~ËÁãàg®ÜÊÝÂ±ÝÃÜÊÜâ ÓÜáñÜÃÝí CÆÉ™ .
In Mahabhashya Pashpashanika we can find one mantra
ÓÜã§Æ±ÜêÐÜ£àÊÜÞX°ÊÝÃÜá~àÊÜá®ÜvÝÌ×àÊÜÞÆ»æàñÜ C£
The Yājñikas read this mantra during yajna, in this mantra we can find
A®ÜvÝÌ×à means barren cow. In this process of Yājña, the yajnika should
BÆ»æàñÜ (Herer word BÆ»æàñÜ means to receive and present not at all to kill)
means should receive for the presentation (»æàíp… ¨æà®Ý) to Brahma means
to chief Yajnika after that process one should start the yajnas like Agniṣṭoma,
Aśvamedha, Darśapaurṇamāsa etc and even in śruti – AX°ÐæãàËáà¿áí
±ÜÍÜáÊÜÞÆ»æàñÜ the word alabheta gives the meaning to receive and to do
upasana... to know the swaraprakriya, the Yājñika should read Paninian
Vyakarana thus says Pantanjali in his Mahabhashya. We can observe
Brahmanical sentence ¨ÝÂÊÝ±Üê¦ÊÝÂÊÜå… «æà®ÜáÊÜÞÆ»æàñÜ means in ¨ÜáÂÇæãàPÜ and
in the earth the cow should be received and adored by the Yājñikas. We
should not misrepresent the word BÆ»æàñÜ means to kill. The Alabheta cannot
the give the meaning of killing the root is dulabash praptau means to receive
and adour because Śrī Madhva quotes in his Karmanirṇaya while commenting
the Ṛgveda mantra (8-69-2) : - ®Ü¨Üí ÊÜ K¨Ü£à®Ýí he quotes one Śruti as follows
ÊÝaÜí «æà®ÜáÊÜáá±ÝÔàñÜ ñÜÓÝÂÍÜcñÝÌÃÜ@ ÓÜ¤®Ý@ ÓÝÌÖÝPÝÃæãà ÊÜÐÜpÝRÃæãà ÖÜíñÜPÝÃÜÓÜÕ $Ì«ÝPÝÃÜ
C£ . ñÜÓÝÂ ¨èÌ ÓÜ¤®è ¨æàÊÝ E±ÜiàÊÜí£ ÓÝÌÖÝPÝÃÜí aÜ ÊÜÐÜpÝRÃÜí aÜ, ÖÜíñÜPÝÃÜí ÊÜá®ÜáÐÝÂ@
ÓÜÌ«ÝPÝÃÜí ²ñÜÃÜ@ ñÜÓÝÂ@ ±ÝÅ| MáÐÜ»æãà ÊÜá®æãà ÊÜñÜÕ@ C£. Śrī Madhva confirmed
Yāgīyapañcapaśuṣu Bhagavadupāsana in his Chandogyabhāṣyam because
these five animals should not be killed in any Yājñas or in any Yuga.
Yājñika and everyone should meditate upon the sacred cow which
represents the four Vedas and which contains four breast nipples 1) Swahakara
2) vashthkara 3)Hantakara 4) Swadhakara by her two nipples i.e., Swahakara
and Vaṣaṭkāraall devataas are able breath and the humans take breath under
the shelter of the Hantakara and pitrus take breath under the shelter of
swadhakāra. To this dhenu Mukhyaprāṇa is the pati means protector (palaka)
because he is always engaged in reciting four Vedas along with Mano
Abhimani Rudra. Here we can find in the Śruti the word Upāsītā, which
gives the meaning Ālabheta. So in Śruti ¨ÝÂÊÝ±Üê¦ÊÝÂÊÜå… «æà®ÜáÊÜÞÆ»æàñÜ we
can find the exact meaning of the word Alabheta which gives the meaning
Upāsītā. The Dhenu bull etc are not be killed in Yajnas at any yuga because
they are Aghnyās and Yāgīyapañcapaśuṣu are also Aghnyās, hence they are
not to be killed in any yugas and hence Charaka declares in his Caraka
samhita () as follows : - ""B©PÝÇæà SÆá ¿áhænàÐÜá ±ÜÍÜÊÜ@ ÓÜÊÜÞÆ»Ü¯à¿Þ Ÿ»ÜãÊÜâ@,

®ÜñÝÌÆí»Ý¿á ±ÜÅÊÜñÜìíñæà ÓÜ¾ '' Gí¨Üá aÜÃÜPÜÓÜí×ñÝ bQñÝÕÓÝ§®Ü¨ÜÈÉ (19&4) means from
time immemorial all Yajnikas were meditating upon the Antaryāmī
Parabrahman, who is dwelling in Yāgīyapañcapaśuṣus and those pashus
were not be killed at anytime, by killing of those animals by ignorant people
which caused diarrhoea and cholera. Here Caraka explained the aetiology of
diarrhoea and cholera. Here some commentators wrongly presented the
subject. Even in the light of Vācam dhenum upāsīta Agnīṣomīya
Paśumālabheta, Vāyavyam Śevatamālabheta means Agnīṣomīya paśum
upaseeta. Alabhanam means Upanasa and in the Śruti Agnishomeeyam
paśum Sanjgyapet Sanjgyapet means Ālabheta and Ālabheta means Upaseeta.
Hence Ma Himsyat Sarva Bhutani is the yajnika siddhanta.
In the sentence Agnishoymeeyam pashum sajñapayet, the word sajñapayet
gives the meaning toshana means to satisfy. By upasana the Yageeyapashu
will be satisfied hence Sanjnapayet means Alabheta and Alabheta means
upaseeta and not at all to slaughter.
ñÜê|²OÝÂPÝ¨Ü®æà®Ü «æà®ÝÌ© ¿ÞXà¿á±ÜíaÜ±ÜÍÜã®… ñæãàÐÜÁáàñ… ñÜ¨ÜíñÜ¿ÞìËá|ÊÜå…
»ÜWÜÊÜíñÜí aÜ ¿áýÊÝqPÝ¿ÞÊÜå… E±ÝÔàñÜ .. C£ ÊÜáíñÝÅ¥Üì@
The Śruti says Vācam dhenum upāsīta etc. present the similarity with the
cow and the Veda. The four expressions svaha etc. found in the Vedas are like
the four udders that delight the calf in the form of Vedas.
Among Saraha etc. at the time of offering HAVIS to please deities the
expressions svaha, vausat are used. Similarly when the food is offered to the
guest the word hanta is used. When the food is offered to man as the word
svaha is used. The word svaha addresses Viṣṇu. The word vausat indicates
the six gunas of Viṣṇu. The word hanta indicates delight. The word svadha
also means Viṣṇu.
Śrī Śaṅkara decited the meaning of the word Alabhante in the sense of
spṛśanti in his Brahmasūtrabhāṣyam (3-2-10) : -
ÖÜê¨Ü¿á¨æàÍÜÊÜÞÆ»Ü®æ¤à = ÓÜ³ $êÍÜí£

Here Śrī Śaṅkara explains in his Brihadaranykopanishad (5-8-1)
Bhashyam as follows : -
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«æà®ÜáÊÜå…, «æà®ÜáÄÊÜ «æà®Üá@, ¿á¥Ý «æà®Üá@ aÜñÜá¼ì@ ÓÜ¤®æç@ ÓÜ¤®ÜÂí ±Ü¿á@ PÜÒÃÜ£ ÊÜñÝÕ¿á HÊÜí
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ÊÜñÜÕÓÝ§¯à¿áÊÜå… . HÊÜí ÊÝWæœà®Üã±ÝÓÜPÜ@ ñÝ¨Ý½ÊÜÂÊÜáÊÜ ±ÜÅ£±Ü¨ÜÂñæà ..
Harken to kathkasamhita (34-1) : -

¨ÝÂÊÝ±Üê¦ÊÝÂÊÜå… SÆá ÊÝÊÜ «æà®Üá¨æàìÊÜñÜ¿Þ (E±ÝÔàñÝ = BÆ»æàñÜ)
Harken to Ṛgveda Samhita (8-100-11) : -
«æà®ÜáÊÝìWÜÓÝ¾®Üá±Ü ÓÜáÐÜárñæçñÜá
Here Śrī Sayanacharya explains as follows : -
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And here Śrī Sayana quotes Yaksa niruktam (11-29) as follows : -
¨æàËàí ÊÝaÜÊÜág®Ü¿áíñÜ ¨æàÊÝ@ > ñÝí ÓÜÊÜìÃÜã±Ý@ ±ÜÍÜÊæäà ÊÜ¨Üí£ >
ÊÜÂPÜ¤ÊÝaÜÍÝcÊÜÂPÜ¤ÊÝaÜÍÜc > ÓÝ ®æãà ÊÜá¨Ü®Ý˜®Ü°í aÜ ÃÜÓÜí aÜ ¨ÜáÖÝ®Ý «æà®ÜáÊÝìWÜÓÝ¾®Üá±æçñÜá
ÓÜáÐÜárñÝ >> C£ >>
Here Dhenu the cow (Aghnya) Susthutaa = Upasaneeya because the Śruti
mandates Dhenum vachammupaseeta and here Madhyamika vak i.e., Veda

vak compared to the cow.
Harken to Śatapathabrāhmaṇam (9-1-2-17) : -
ÊÝaÜÊæáàÊÜ ñÜ¨æªàÊÝ«æà®ÜáÊÜáPÜáÊÜìñÜ >> C£ >> and again ÊÝW… Êæç «æà®Üá@ C£
ñÝívÜÂ¸ÝÅÖÜ¾|ÊÜå… (18&9&21)
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ðpp®puë X"uë {X"dNp
Y"`r @¡pZNp `v {@¡ X"`pW"pZO" @u¡ T"ðE"pO"o `X"pZu ðpp®puë @u¡ _"pP"-_"pP" _"z_@w¡O"W"p^"p X"uë
{W"ß"-{W"ß" _"X"Y"puë O"P"p T"qZ[_P"Y"puë X"uë ïu_"r ZE"S"pY"uë W"r `puO"r Z`rë, G"pu G"S"O"p {\"ðpu^"@¡Z
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QmZ ìP"\"p M>r“p @¡ZO"r Z`rë $ ò_"@¡p T"qZNppX" \"`r `lìp, G"pu ïu_"r ì\"_P"p X"uë `lìp @¡ZO"p
`v $ S"v{O"@¡ T"O"S" @¡” @¡puòê _"rX"p S" Z`r $ ï@¡ `r X"pS"\"R"X"êðpp® X"uë ï@¡ ìpuZ O"pu ‘ì{`z_"p
T"ZX"pu R"X"ê#’, ‘ìpE"pZ# T"ZX"pu R"X"ê#’ @¡`p BpY"p, Qm_"Zr ìpuZ í_"r X"uë @¡`p BpY"p –
S" X"pz_"W"b"Npu Qpu^"pu S" X"üu S" E" X"vP"sS"u $
T"ø\"w{f"Zu^"p W"tO"pS"pz {S"\"w{f"_O"s X"`pU¡“p $$

@¡`pz O"pu ‘ì{`z_"p T"ZX" R"X"ê `v, ìpE"pZ T"ZX" R"X"ê `v’ ïu_"p @¡`p BpY"p ìpvZ @¡`pz ‘S"
X"pz_"W"b"Np X"uë Qpu^" `v’, S" X"üT"pS" @¡ZS"u X"uë, S" X"vP"sS" X"uë, Y"` O"pu G"r\"puë @¡” _\"pW"p{\"@¡
T"ø\"w{f" `v $ {S"\"w{f" `pu O"pu ìEF>p `v’ $ òS" _"V" \"E"S"puë ŸpZp ìS"pE"pZpuë @u¡ {“Y"u Ft>J> QuS"u _"u
ò_" W"pZO" Quðp @¡p C"puZ ìR"#T"O"S" `lìp $ ò_"r @¡p T"qZNppX" `v G"pu “BpW"Bp ìpK> _"`¾ \"^"ê
O"@¡ Quðp {\"Qu{ðpY"puë @u¡ ŸpZp T"pQp@ø¡pSO" Z`p ìpvZ Y"c"puë X"uë T"ðps{`z_"p T"ø\"w{O" V"M>S"u “Bpp $
ìR\"Z – X"`pW"pZO" @¡p“ _"u V"`lO" T"t\"ê @u¡ Qu\"“@w¡O" R"X"ê_"te" X"uë Y"G"s\"uêQ @¡pu ìR\"Z\"uQ
S"pX" _"u _X"ZNp {@¡Y"p `v $ \"_O"sO"# Y"c" @¡p \"uQ Y"G"s\"uêQ `v $ ò_" Y"c" X"uë ì{O" T"øpE"rS" @¡p“
X"uë {`z_"p S"`r `puO"r P"r $ T"ðpsY"c"puë @¡p T"sZp @¡p“ @¡p S"pX" T"ðpsV"SR" `v, T"ðps\"R" S"`rë $ Y"c"
X"uë T"ðps-{`z_"p V"`lO" íf"Z @¡p“ X"uë E"“r `vë $
ðpp®puë @u¡ S"pX" T"Z h¡{^"Y"puë @u¡ S"pX" _"u BpøSP" C"L>u BpY"u O"P"p {W"ß"-{W"ß" ðpp®puë X"uë V"rE"-
V"rE" X"uë T"øb"uT" ({X"“p\"J>) O"@¡ {@¡Y"u BpY"u $ _"puE"S"u @¡” V"pO" `v {@¡ ï@¡ `r X"S"s_X"w{O" BpøSP"
@u¡ 30 T"ø@¡pZ @u¡ `_O"“uA"puë X"uë {@¡_"r X"uë _"pv Qpu _"pv ð“pu@¡ @¡X" `vë, {@¡_"r X"uë Qpu E"pZ _"pv
ì{R"@¡ `vë $ Y"` _"V" ×Y"p `v? ZpX"pY"Np @¡p íf"ZA"pNL> \"p“X"r{@¡@w¡O" S"`rë, Y"` T"øpY"# _"W"r
X"pS"O"u `v $ O"s“_"r@w¡O" ZpX"pY"Np O"@¡ X"uë “@¡-@s¡ðp @¡p T"ø@¡ZNp T"ø{b"Ê" X"pS"p G"pO"p `vë $ @¡puòê
\Y"{˜¡ ò_" V"pO" @¡pu {_"« S"`rë @¡Z _"@¡O"p {@¡ `X"pZu _"z_@w¡O" \"pþY" X"uë T"øb"uT" S"`rë `lìp $
W"pu“r -W"p“r G"S"O"p @u¡ _"pX"S"u (G"V" {@¡ T"øu_" S"`rë P"u) _"z_@w¡O" X"uë ð“pu@¡ V"S"p-V"S"p @¡Z
BpøSP"puë @¡” ZE"S"p O"P"p T"øb"uT" `puO"p Z`p $ G"pu-G"pu T"pT"-_"QpE"pZ G"V" {G"_"@¡pu ìW"rÍ> `lìp,
O"V"-O"V" í_"-í_"S"u Y"P"uÍ> S"Y"p BpøSP" V"S"p {QY"p, \"p T"{`“u @u¡ V"S"u ðpp®puë X"zu `r L>p“ {QY"p
G"pO"p Z`p $ _X"w{O"BpøSP" ò_"@u¡ _T"Í> íQp`ZNp `vë $ G"V" {G"_"_"u _\"pP"ê{_"{« `lòê, O"V"-O"V" \"v_"p
`puO"p Z`p $ ò_" {\"^"Y" T"Z _"T"øX"pNp V"`lO" @s¡F> {“A"S"u @¡” ìp\"ðY"@¡O"p `v, {G"_"T"Z T"sS"#
@¡W"r {“A"p G"p _"@u¡Bpp $
Y"`pz `X"uë Y"` QðppêS"p `v {@¡ ðpp®puë @u¡ S"pX" T"Z ìðpp® ìpvZ R"X"ê @u¡ S"pX" T"Z ìR"X"ê,
h¡{^"Y"puë @u¡ S"pX" T"Z ìS"P"ê@¡pZr \Y"{˜¡Y"puë ŸpZp ìS"u@¡ T"ø@¡pZ @¡” ZE"S"pY"uë _"z_@w¡O"_"p{ÒY" X"uë
{\"üX"pS" `vë ìpvZ C"puZ ìS"P"ê@¡pZr `vë $ X"`rR"Z @¡p Y"G"s\"uêQW"p^Y" ìpvZ V"øpÏ"Nppuë @u¡ @s¡F> W"pBp
ò_" {\"^"Y" @u¡ G\"“SO" íQp`ZNp `vë $ ïu_"r Qðpp X"uë Y"` ìpY"êG"p{O" Z_"pO"“ @¡pu S" T"øpÊ" `puO"r
O"pu ìpvZ ×Y"p `puO"p, ìO"# ðpp®ðps{« @¡” T"ZX"p\"ðY"@¡O"p `v $
\"v{Q@¡ T"ðpsY"c"puë @¡p Y"P"pP"ê_\"á¡T"
\"uQ @¡” íT"“VR" ðppA"pìpuë V"øpÏ"Np-BpøSP"puë O"P"p dpvO"_"te"puë X"uë _\"O"Se" á¡T" _"u O"P"p ìSY"
Y"c"puë @u¡ ì\"Y"\"á¡T" X"uë T"ðps-Y"c"puë @¡p V"`lR"p í„uA" {X"“O"p `v $ íT"Y"sê˜¡ BpøSP"puë X"uë {G"S"
T"ðpsìpuë @¡p í„uA" T"øpÊ" `puO"p `v ×Y"p \"u X"uRY" `v ? O"P"p ×Y"p \"u “pv{@¡@¡ T"ðps `vë? Y"u
{\"E"pZNprY" T"øðS" `v $ ì{Ðp, \"pY"s O"P"p _"tY"ê ìp{Q @u¡ {“ï \"uQ X"uë S" @u¡\"“ T"ðps ðpVQ @¡p
\Y"\"`pZ {X"“O"p `v ì{T"O"s íS"@u¡ “pS"u O"P"p Y"G"S" @¡p W"r {S"Quêðp {X"“O"p `v –
‘‘ì{Ðp# T"ðpsZp_"rO"o O"uS"pY"G"SO" $
\"pY"s# T"ðpsZp_"rO"o O"uS"pY"G"SO" $
_"tY"ê# T"ðpsZp_"rO"o O"uS"pY"QG"SO" $’’ -
ðps±¡ Y"G"s\"uêQ 23.7 ï\"z O"v{f"ZrY" _"z{Ò"p 5.7.26
ò_" T"ø@¡pZ Y"` _T"Í> `v {@¡ Y"u _"w{Í>Y"c" @u¡ _"pR"S"W"tO" T"ðps `v $ {S"à˜¡@¡pZ Y"p_@¡ S"u T"sà^"-
_"t˜¡ @¡” \Y"pAY"p X"uë W"r ì{Ðp @¡pu T"ðps X"pS"p `v –
‘‘ì{Ðp# T"ðpsZp_"rO"o O"X"p“W"SO" O"uS"pY"G"SO" ò{O" E" V"øpÏ"NpX"o $’’
ìP"pêO"o ì{Ðp T"ðps P"p í_"@¡p ìp“W"S" (= _T"ðpê) {@¡Y"p BpY"p ìpvZ í_"_"u Y"G"S" {@¡Y"p
BpY"p $
T"sZpNppuë X"uë F>SQpuë @¡p ìp{QOY" @u¡ ìð\"á¡T" X"uë V"`lR" \"NpêS" T"øpÊ" `puO"p `v $
\"v{Q@¡ \"pþY" @u ìSO"BpêO" T"pyE" T"ø{_"« T"ðpsY"pBp ª{Í>BppuE"Z `puO"u `v –
1) T"sà^"X"uR" – ðps±¡Y"G"s\"uêQ @¡p 30\"pz ìpvZ 31\"pz ìRY"pY" T"sà^"X"uR" @¡p {\"{S"Y"puBp
@¡ZO"p `v $ ðpO"T"P" V"øpÏ"Np (13.6.2.1) @u¡ ìS"s_"pZ _"pu&_Y"pu T"sqZ ðpuO"u O"_X"pO"o T"sà^"# -
ìP"pêO"o \"` ò_" T"sZ (ðpZrZ) X"uë _"puO"p `v, ò_"_"u T"sà^" `v $ G"pu ò_"@¡p ìß"X"uR" `v, ò_"_"u Y"`
T"sà^"X"uR" `v $ ò_" Y"c" X"uë X"uRY" T"sà^"puë @¡p ìp“W"S" {@¡Y"p G"pO"p `v í_"_"u `r Y"` T"sà^"X"uR"
`v $
2) ìð\"X"uR" – ìð\"X"uR" “BpW"Bp ï@¡ _"z\"O_"Z _"pRY" @ø¡O"s `v $ ìð\"X"uR" @u¡ ìð\" @u¡ Qpu
“b"Np {Qï Bpï `v \"u ìp{R"Qv{\"@¡ G"BpO"o @u¡ _"tY"ê @u¡ `r `v $ ìð\"X"uR" @u¡ 163_"t˜¡ X"uë í˜¡
ìð\" _"tY"ê @¡” `v $ ìð\" @u¡ ï@¡ \"^"ê @¡p T"qZW"øX"Np _"tY"ê @¡” \"p{^"ê@¡ Bp{O" @¡p íT"“b"@¡
`r `v $
3) BppuX"uR" – ïuO"ZuY" V"øpÏ"Np (4.17) X"uë Bp\"pX"Y"S" _"e" @¡p {\"R"pS" `v –
Bp\"pX"Y"S"uS" Y"[SO" $ Bpp\"pu \"p ìp{QOY"p# $ ìp{QOY"pS"pX"u\" O"QY"S"uS" Y"[SO" $ Bpp\"pu \"v
_"e"X"p_"O" $
ò_" T"ø@¡pZ _"e" @¡” Bppv\"uë ìp{QOY" `vë $ ò_" BppuX"uR" Y"c" @¡p _"XT"tNpê Y"p{c"@¡ \"pþY" X"uë
_"pb"pO"o {S"Quêðp íT"“VR" S"`rë `puO"p $ ïA" Bp\"pX"Y"S" S"pX" @¡p _"z\"O_"Z _"pRY" _"e" {\"{Ò"
`v $ ìp{QOY" @u¡ ï@¡ `puO"u `lï W"r @¡p“ ìpvZ @¡X"êW"uQ _"u íS"@u¡ ŸpQðp W"uQ X"pS"u G"pO"u `v $
Y"`py T"Z W"r Bppu @¡p O"pOT"Y"ê “pv{@¡@¡ BppY" S" `pu@¡Z _"tY"ê `r `v $
4) ì{\"X"uR" – Y"p{c"@¡ _"XT"øQpY" X"uë ì{\"X"uR" S"pX"@¡ Y"c" @¡p @¡puòê _T"Í> {S"Quêðp S"`rë
T"øpÊ" `puO"p O"P"p{T" E"pO"sX"pê_Y" @u¡ ìSO"BpêO" \"àNp T"øC"p_" _"zc"@¡ {ŸO"rY" T"\"ê X"uë {S"_O"s^" G"pv
@u¡ ìpJ>u _"u X"u^" ìpvZ X"u^"r @u¡ {S"X"pêNp @¡p ìpQuðp `v (ðpO"T"P"V"øpÏ"Np 5.5.2.15-16) $
í_"@u¡ ðpZrZ T"Z ïL>@¡ T"ðps _"u {W"ß" T"ðps @u¡ “puX" {E"T"@¡pï G"pO"u `vë $ Y"c"@¡p“ X"uë X"pàO"r
T"Y"_Y"p X"uë X"u^"p@w¡{O" @¡pu \"pàNpr T"Y"_Y"p X"uë X"u^" ìp@w¡{O" @¡p W"r `puX" @¡ZO"u `vë (@¡pOY"pY"S"
dpvO"_"te", 5.5.16-19) $
5) ìG"X"uR" – ìG"X"uR" S"pX"R"uY" @¡puòê _\"O"Se" @¡X"ê S"`rë `v $ ìG"{O" _"pO"OY"uS" BpEF>{O"
òOY"G"# G"pu íOT"ß" S"`rë `puO"p, {S"OY", \"O"êX"pS" `v, \"` ìG" `v $ Y"P"p -ìpOX"p, T"ZX"pOX"p
ìpvZ T"ø@w¡{O" $ ò_"{“ï ìG" ðpVQ @¡p T"øY"puBp \"v{Q@¡ \"pþY" X"uë V"`lR"p T"øpÊ" `puO"p `v $ X"t“O"#
ìG" T"ðps ì{ÐpT"øR"pS" `v {@¡SO"s Y"` “pv{@¡@¡ ìG" S" `pu@¡Z ìÐY"zðp `v $
ò_" T"ø@¡pZ `X" _T"Í>O"# QuA"O"u `vë {@¡ _"XT"tNpê T"ðpsY"pBppuë X"uë “pv{@¡@¡ T"ðpsìpuë @¡p í„uA" O"@¡
S"`rë `v {U¡Z W"r _"XT"øQpY" T"Z Y"c"rY" {`z_"p @¡ZS"u @¡p ìpZpuT" “BpO"p ZÒ"p `v G"pu {@¡ {S"ZpR"pZ
`v $ \"uQpuë X"uë “pv{@¡@¡ Y"c"puë @¡” E"E"pê S" `pu@¡Z _"w{Í> Y"c" @¡” E"E"pê @¡” Bpòê `v, ìO"# \"v{Q@¡
T"ðps T"ø@w¡{O" @u¡ Qu\" `r `v, ïu_"p _"X"H"S"p E"p{`ï $
_"p\"R"pS"uS" dsY"O"pX"o –
Y"c"u T"ðps{`z_"p&\"v{Q@¡pvf"Z@¡p{“@¡p E" ds{O"_X"wO"r{O"`p_"QðpêS"pO"o, Y"p{S" E"
ìG"vY"êÍ>\Y"{X"OY"u\"zW"tO"p{S" V"øpÏ"Np\"p×Y"p{S" O"pSY"{T" C"pSY"T"ZpNY"u\" $ O"Ql˜¡ X"`pW"pZO"u –
O"O"pu QrS"pS"o T"ðptS"o ª^Ìp h¡^"Y"_O"u O"T"puR"S"p# $ î¡E"s# ðp@øz¡ _"X"pBpXY" S"pY"z Y"c"{\"{R"# ðpsW"#
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Harken to Brahmasūtra (3-1-25) of Śrī Vedavyasa : -
""AÍÜá¨ÜœËá£ aæà®Ü° ÍÜ¸Ýªñ… ''
Means : - The sūtra refutes it. cating rice, barley etc. is sinful. already
discussed, the souls descending from the moon are not actually born as plants
but are only enclosed in them. Pain is felt only when the soul occupies a body
assigned to it for the purpose of experiencing the results of its actions. mere
association with paddy etc. of the souls descending from the moon with their
residual Karma and awaiting the opportunity for the new birth cannot be
equated with the actual birth of animals or plants. while not more than one
soul can occupy it as its master. Pain can be inflicted on the latter, but not on
the former. is nothing wrong with the grinding, cooking etc. of rice, barley
The eggs are on a different footing, because they are in fact the foetus of the
body in the process of formation and the soul therein is sent there to experience
the fruition of its works. Again, the scriptures permit the eating of plants and
trees. Incidently it may be said that the merit and demerit of the infliction of
pain depends on the motive. healing, though it may cause some pain for the
time being, the wise declare to be preservative and beneficial. commentators
allow exceptional circumstances in which we may inflict pain ; but the motive
must necessarily be the welfare of the being who suffers pain. Śrī Śaṁkara
and his followers have arbitrarily applied the principle of exception to the
rule forbidding injury to any creature. Although there was no occasion here
for it, Śrī Śaṁkara has forced Jyotiștoma Yajña as the topic of discussion
here and interpreted the sūtra so as to support killing of animals for purposes
of Yajña. Truly speaking, nowhere do the scriptures allow killing of animals
either for food or for sport or for any sacrificial rites. The word 'Adhwara' (
which is synonymous with the popularly used word Yajña has been used in
Vedic scriptures at a number of places. The very word 'Adhwara' denotes that
killing of animals in Yajña is strictly forbidden.The very first Mantra of the
Yajurveda designates the cow and other animals as one which cannot be
killed and asks those engaged in sacrificial rites to protect all animals.
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@¡`py ‘E"O"s{®zðpQ_Y" \"²¡Y"#’ Y"` V"pu“p G"pY"uBpp $ O"tT"Zp{Q X"uë F>VV"r_" `r T"_"{“Y"py `puO"r `vë,
\"`py ìð\"-\"{²¡ @¡” BpNpS"p S" V"pu“ Qr G"pY", ìO"# í_"@u¡ T"ø@¡ZNp X"uë ï@¡ Qm_"Zp ‘^"Lo>{\"zðp{O"qZOY"u\"
V"øtY"pO"o’ – Y"` \"p×Y" {S"{QêÍ> `lìp `v $ Y"`py _T"Í> `v {@¡ G"pu T"øp@w¡O" ^"Lo>{\"zðp{O" _"zAY"p X"RY"
X"uë E"O"s{®zðpO"o-{\"R"pS" _"u V"p{R"O" `pu Bpòê P"r, í_"r @¡p T"ø{O"T"ø_"\" (T"sS"àƒ"r\"S")
‘^"Lo>{\"zðp{O"qZOY"u\" V"øtY"pO"o’ – ò_"_"u {@¡Y"p G"pO"p `v $ K>r@¡ í_"r T"ø@¡pZ ‘C"J># _"S"o’- òOY"p{Q
T"øOY"b" _"u T"øpÊ" G"pu T"øT"ú"BpO" _"f\" ‘S"u` S"pS"p[_O" {@¡ú"S"’ – òOY"p{Q \"p×Y"puë _"u V"p{R"O"
`puO"p `v, í_"r @¡p T"ø{O"T"ø_"\" ‘{\"ð\"z _"OY"X"o’ – ò_" ds{O" @u¡ ŸpZp {@¡Y"p G"pO"p `v, ìS"s\"pQ
S"`rë {@¡Y"p G"pO"p $ (241)
Y"`py {\"ð\"_"OY"f\" _P"pT"S"p @u¡ {“ï S"\"rS"X"rX"pz_"@¡p{W"X"O" T"ðps{`z_"p T"Z@¡ \Y"pAY"p
SY"pY"X"wO" X"uë _\"r@¡pZ {@¡Y"p BpY"p `v $ SY"pY"X"wO"@¡pZ ìpvZ ìŸv{O"{_"{«@¡pZ QpuS"puë W"r
Y"BprY"T"ðps{`z_"pT"ø{O"T"pQ@¡ _"pY"NpW"p^Y" @¡p ìS"s@¡ZNp {@¡Y"u `vz $
"Máñè »Ý¿ÞìÊÜáá±æà¿Þñ…' CñÜÂ®ÜáþÝ > "WÜáÊÜì_Y®Ýí ®æãà±ÜWÜaæfàñ…' C£ ±ÜÄÖÝÃÜ@ >
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PÜÓÜÂb¨Ü² ¯ÁãàWæãà ¨ÜêÐÜr@ > QÊÜááñæçPÝñÜ¾ $Â¨ÜÎì®Ü@ ? ®ÜaÜ ¯ÁãàWÝ»ÝÊÝñ… ÓÜÊÜáÂWÜªÎì®æãà
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ñÜÓÝ¾¨æªàÖÜÓÜíŸ®Ýœ¨æàÊÝ®ÜáþÝ±ÜÄÖÝÃè hæãÂà£ÃÝ©ÊÜñ… > ¿á¥Ý hæãÂà£ÐÜ HPÜñæÌà˜±ÜÂX°@
PÜÅÊÝÂñÜ³Ä×Å¿áñæà, ®æàñÜÃÜ@ > ¿á¥Ý aÜ ±ÜÅPÝÍÜ HPÜÓÝÂ² ÓÜËñÜáÃÜÊæáà«ÜÂ¨æàÍÜÓÜíŸ¨Üœ@ ±ÜÄ×Å¿áñæà
®æàñÜÃÜ@ ÍÜáb»ÜãËáÐÜu@ > ñÜ¥Ý »èÊÜÞ@ ±ÜÅ¨æàÍÝ ÊÜgÅÊæçvÜã¿Þì¨Ü¿á E±Ý©à¿á®æ¤à, »èÊÜÞ
A² ÓÜ®æã¤à ®ÜÃÜPÜÇæàŸÃÝ¨Ü¿á@ ±ÜÄ×Å¿á®æ¤à; ñÜ¥Ý ÊÜáãñÜÅ±ÜâÄàÐÜí WÜÊÝí ±ÜËñÜÅñÜ¿Þ
±ÜÄWÜêÖÜÂñæà, ñÜ¨æàÊÜ hÝñÜÂ®Ü¤Ãæà ±ÜÄÊÜgÂìñæà ñÜ¨ÜÌñ… >
(The possibility of) injunctions and prohibitions (results) from the
connexion (of the Self) with bodies; as in the case of light and so on.
Passages such as ‛He is to approach his wife at the proper time,’ and ‛he
is not to approach the wife of his guru,’ are examples of permissions (or
injunctions) and prohibitions; or again passages such as ‛He is to kill the
animal devoted to Agnishomau,’ and ‛He is not to hurt any being.’
Corresponding examples from ordinary life are: ‛A friend is to be served,’
and ‛Enemies are to be shunned.’ Permissions and prohibitions of this kind
are possible, because the Self although one only is connected with various
bodies. ¬ Of what kind then is that connexion? ¬It consists in the origination
in the Self of the erroneous notion that the Self is the aggregate consisting
of the body and so on. This erroneous notion is seen to prevail in all
living beings, and finds its expression in thoughts such as the following : ‛I
go,’ / ‛I come,’ / ‛I am blind,’ / ‛I am not blind,’ / ‛I am confused’, ‛I am not
confused.’ That erroneous notion cannot be removed by anything but perfect

knowledge, and before the latter supervenes, it remains spread among all
living beings. And thus, although the Self must be admitted to be one only,
injunctions and prohibitions are possible owing to the difference effected by
its connexion with bodies and other limiting adjuncts, the products of
Nescienoe. ¬ It then follows that for him who has obtained perfect knowledge,
injunctions and prohibitions are purportless. ¬ No, we reply, (they are not
purportless for him, but they do not refer to him), since to him who has
obtained the highest aim no obligation can apply. For obligations are imposed
with reference to things to be avoided or desired; how then should he. who
sees nothing, either to be wished or avoided, beyond the universal Self, stand
under any obligation? The Self certainly cannot be enjoined on the Self. ¬
Should it be said that injunctions and prohibitions apply to all those who
discern that the soul is something different from the body (and therefore also
to him who possesses perfect knowledge), we reply that (such an assertion is
too wide, since) obligation depends on a man's imagining his Self to be
(actually) connected with the body. It is true that obligation exists for him
only who views the soul as something different from the body; but
fundamentally all obligation is an erroneous imagination existing in the
case of him only who does not see that his Self is no more connected with a
body than the ether is with jars and the like. For him, on the other hand, who
does not see that connexion no obligation exists, much less, therefore, for
him who discerns the unity of the Self. ¬ Nor does it result from the absence
of obligation, that he who has arrived at perfect knowledge can act as he
likes; for in all cases it is only the wrong imagination (as to the Self's
connexion with a body) that impels to action, and that imagination is absent
in the case of him who has reached perfect knowledge. ¬ From all this it
follows that injunctions and prohibitions are based on the Self's connexion
with the body ; ‛as in the case of light.’ The case under discussion is analogous
to cases such as the following: Light is one only, and yet we shun a fire
which has consumed dead bodies, not any other fire. The sun is only one; yet
we shun only that part of his light which shines on unholy places, not that
part of his light which shines on unholy places, not that part which falls on
pure ground. Some things consisting of earth are desired e.g. diamonds and
beryls; other things likewise consisting of earth of shunned e.g. dead bodies.
The urine and dung of cows are considered pure and used as such; those of
other animals are shunned. And many similar cases. etc etc...
Harken to Brahmasūtrabhāṣyam of Śrī Madhva : -
ÖÜÃæàÃÜá±ÝÓÜ®Ý aÝñÜÅ ÓÜ¨æçÊÜ ÓÜáSÃÜã²~à >
®Ü ñÜá ÓÝ«Ü®Ü»ÜãñÝ ÓÝ Ô©œÃæàÊÝñÜÅ ÓÝ¿áñÜ@ >>
In Vaikuṭha, the contemplation, the worship of Śrī Hari is eternal bliss
indeed. It is not a means to an end. It is there an end by itself."
Again in the Nyāyavivarṇa : - »ÜQ¤ÍÜc ÓÜáSÃÜã±æçÊÜ ÊÜááPÝ¤®Ýí ®Ü ñÜá ÓÝ«Ü®Üí
"ÊÜá®æãà ŸÅÖæ¾àñÜáÂ±ÝÔàñæàñÜÂ«ÝÂñÜ¾ÊÜá¥Ý—¨æçÊÜñÜÊÜÞPÝÍæãà ŸÅÖæ¾à£' (dÝ 3&18&1) ñÜ¥Ý
"B©ñæãÂà ŸÅÖæ¾àñÝÂ¨æàÍÜ@' (dÝ 3&19&1) "ÓÜ Áãà ®ÝÊÜá ŸÅÖæ¾àñÜáÂ±ÝÓæ¤à' CñæÂàÊÜÊÜÞ©ÐÜá
±ÜÅ£àPæãà±ÝÓÜ®æàÐÜá ÓÜíÍÜ¿á@ ¬ Qí ñæàÐÜÌ² BñÜ¾WÜÅÖÜ@ PÜñÜìÊÜÂ@, ®Ü Êæà£ > Qí ñÝÊÜñÝø±Ü¤ÊÜá…?
ñæàÐÜÌ² BñÜ¾WÜÅÖÜ HÊÜ ¿ááPÜ¤@ PÜñÜáì > PÜÓÝ¾ñ…? ŸÅÖÜ¾|@ ÍÜáÅ£ÐÜá BñÜ¾ñæÌà®Ü ±ÜÅÔ¨ÜœñÝÌñ…, ±ÜÅ£àPÝ&
®ÝÊÜá² ŸÅÖÜ¾ËPÝÃÜñÝÌ¨Üº†ÖÜ¾ñæÌà ÓÜ£ BñÜ¾ñæãÌà±Ü±Üñæ¤àÄñæÂàÊÜí ±ÝÅ±æ¤à, ŸãÅÊÜá@ ¬ ®Ü
±ÜÅ£àPæàÐÝÌñÜ¾ÊÜá£í Ÿ—°à¿Þñ…; ®Ü× ÓÜ E±ÝÓÜPÜ@ ±ÜÅ£àPÝ¯ ÊÜÂÓÝ¤¯ BñÜ¾ñæÌà®Ü BPÜÆÁáàñ… >
¿áñÜá³®Ü@ ŸÅÖÜ¾ËPÝÃÜñÝÌñÜø£àPÝ®Ýí ŸÅÖÜ¾ñÜÌí ñÜñÜÍÜc BñÜ¾ñÜÌËá£, ñÜ¨ÜÓÜñ…; ±ÜÅ£àPÝ»ÝÊÜ±ÜÅÓÜ_îÝYñ…;
ËPÝÃÜÓÜÌÃÜã±æäà±ÜÊÜá¨æàì®Ü × ®ÝÊÜÞ©hÝñÜÓÜÂ ŸÅÖÜ¾ñÜÌÊæáàÊÜ BÎÅñÜí »ÜÊÜ£ > ÓÜÌÃÜã±æäà±Ü&
ÊÜá¨æàì aÜ ®ÝÊÜÞ©à®Ýí PÜáñÜ@ ±ÜÅ£àPÜñÜÌÊÜå… BñÜ¾WÜÅÖæãà ÊÝ? ®Ü aÜ ŸÅÖÜ¾| BñÜ¾ñÝÌñ…,
ŸÅÖÜ¾¨ÜêÐÜárÂ±Ü¨æàÍæàÐÝÌñÜ¾¨ÜêÑr@ PÜÇÝ³ $Â, PÜñÜêìñÝÌ¨ÜÂ¯ÃÝPÜÃÜOÝñ… > PÜñÜêìñÝÌ©ÓÜÊÜìÓÜíÓÝÃÜ«ÜÊÜáì&
¯ÃÝPÜÃÜOæà®Ü × ŸÅÖÜ¾|BñÜ¾ñæãÌà±Ü¨æàÍÜ@ > ñÜ¨Ü¯ÃÝPÜÃÜOæà®Ü aÜ E±ÝÓÜ®ÜË«Ý®ÜÊÜá… > AñÜÍÜc
E±ÝÓÜPÜÓÜÂ ±ÜÅ£àPæç@ ÓÜÊÜáñÝÌñ… BñÜ¾WÜÅÖæãà ®æãà±Ü±Ü¨ÜÂñæà > ®Ü × ÃÜáaÜPÜÓÜÌÔ¤PÜÁãà@
CñÜÃæàñÜÃÝñÜ¾ñÜÌÊÜáÔ¤, ÓÜáÊÜOÝìñÜ¾®æàÊÜ ñÜá ŸÅÖÝ¾ñÜ¾®Ý HPÜñæÌà ±ÜÅ£àPÝ»ÝÊÜ±ÜÅÓÜ_YÊÜáÊæäàaÝÊÜá >
Añæãà ®Ü ±ÜÅ£àPæàÐÝÌñÜ¾¨ÜêÑr@ QÅ¿áñæà >>
Not in the symbol (is the Self to be contemplated); for he (the meditating
person) (may) not (view symbols as being the Self).
‘Let a man meditate on mind as Brahman ; this is said with reference to
the body. Let a man meditate on ether as Brahman ; this is said with reference
to the Devas’ (K h. Up. 3, 18, 1); ‘Āditya is Brahman, this is the doctrine’ (K
h. Up. 3, 19, 1); ' He Who meditates on name as Brahman Up. 7, 1, 5). With
regard to these and similar meditations on symbols a doubt arises whether
the Self is to be apprehended in them also, or not.
The Pūrvapakṣin maintains that it is right to apprehend the Self in them
also because Brahman is known from scriptural passages as the (universal)
Self. For those symbols also are of the nature of Brahman in so far as they
are effects of it, and therefore are Of the nature Of the Self as well.
We must not, our reply runs, attach to symbols the idea of Brahman. For
he, i.e. the meditating person, cannot comprehend the heterogeneous symbols
as being of the nature of the Self. ¬ Nor is it true that the symbols are of the
nature of the Self, because as being effects of Brahman they arc of the nature
of Brahman ; for (from their being of the nature of Brahman) there results the
non-existence of (them as) symbols. For the aggregate of names and so on
can be viewed as of the nature of Brahman only in so far as the individual
character of those effects of Brahman is sublated ; and when that character is
sublated how then can they be viewed as symbols, and how can the Self be
apprehended in them? Nor does it follow from the fact Of Brahman being the
Self that a contemplation of the Self can be established on the ground of texts
teaching a contemplation On Brahman (in certain symbols), since a
contemplation of the latter kind does not do away with agentship and the
like. For the instruction that Brahman is the Self depends on the doing away
with agentship and all other characteristics of transmigratory existence ; the
injunction of meditations, on the other hand, depends on the non-removal of
those characteristics. Hence we cannot establish the apprehension of the Self
(in the symbols) on the ground of the meditating person being the same as
the symbols. For golden ornaments and figures made of gold are not identical
with each other, but only in so far as gold constitutes the Self of both. And
that from that oneness (of symbol and meditating person) which depends on
Brahman being the Self of all there results non-existence of the symbols (and
hence impossibility of the meditations enjoined), we have explained above
¬ For this reasons the Self is not contemplated in symbols.
Here Śrī Madhva explains in his Brahmasūtrabhāṣyam (4-1-4)
as follows : ¬
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In the case of the symbol, it should not be contemplated as Atman (the
Parabrahman; for He is not the symbol: (but He is in the symbol).
From a wrong notion that may be caused by the words of such texts as :
“Meditate on Name as Brahman &c.,” (chandogyopaniṣad 8-1-5), the
symbol should not be identified with Brahman; but Brahman is to be
contemplated as present in the symbol. And this is said in the Brahma Tarka:
“From Naman to Prana both being spoken of in the nominative case (as
identical ) the dullwitted may mistake and identity Naman etc, with
Brahman. Only the presence of Brahman in Naman and other symbols is
meant to be declared by the passage. Accordingly the words in the nominative
case are taken to be in the locative; for the nominative can stand for all the
cases.”
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If it be said that ( by the word . Breath ' Brahman ) is not meant , on
account of the characteristic marks of the individual soul and the Chief of
breaths ( being apparently mentioned ) ; we say " No , ' on account of the
three - foldness of devout meditation being taught , the same being taken up
as the subject of this context ; and on account of their fitness
The characteristic marks of the individual soul are contained in the text ,
“so many thousands of days in the period of hundred years ” ( A. A. ii . 2. 4.);
and those of the Chief of breath is are to be found in the passages describing
the dispute between the breaths. Hence it may be argued that this breath
cannot be identified with Viṣṇu . This argument is not valid , for ( in the
passage in question ) the threefold form of devotion to Brahman within one's
self , out of self , and in everything , is meant to be taught and in the passage
the same subject is distinctly taken up (for elucidation). " He , having cut
through the same limit , by this same route , has entered ( Brahma's heart ) (
A. A. ii . 2. 3.); he, (the four - faced saw the same perfect Brahman present
everywhere .'( ib ). All this has been indeed said by Mahidasa of perfect
wisdom , the son of Itara. (A. A. ii . 1. 8.) ' The Brahmanda Purana says ,
Viṣṇu who has produced the Pancharatra expounding the supremacy of Viṣṇu
has himself appeared in the world ) under the name of Mahidasa, in
consequence of the meritorious austerity practised by Itara . And the reason
why per sous vary in their eligibility for practicing particular forms of
meditation is detailed in the following smritis . By some Hari is to be
meditated upon as abiding everywhere ; by some others as abiding in their lie
art and by some others again (as an object) without themselves under the
forms of Raina , Krislina, etc., ( Brahma Purana ) . Viṣṇu is to be sought in
the sacred ) fire by those who are eligible to perform sacrifices , and other
scriptural duties , and in their own heart by the sages given to meditation (by
controlling their senses and vital airs), in the idols , by the unenlightened;
and as all -pervading by those that have known the Lord ( Brahma Purana ).
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Śravaṇa, Manana etc. means of liberation : ¬
Śravaṇa, manana, and nididhyāsana are the three aids of mind that enable
the mind to have the aparokṣa jñāna of Parabrahman through his prasāda.
śravaṇa is the study of the scripture through an appropriate preceptor. This
study is not merely the verbal acquisition of the scripture but it is the
understanding of the purport of the scripture as determined by upakrama,

upasamhāra etc. manana is an examination of the pros and cons of this purport
with the help of appropriate reasons, nididhyāsana is the meditation on the
auspicious attributes of Parabrahman as emerged from the scripture. These
have to be practiced until each leads to the next step. Pleased with the
meditation the Parabrahman will bestow this grace, remove the obstacle of
avidyā, and grant his parokṣa jñāna. This fact of Parabrahman removing the
obstacle is clearly mentioned in the śrutigītā verse jaya jaya jahi ajam' etc.
This obstacle avidyā has two aspects i.e. one that conceals jivasvarūpa, the
other that conceals paramātma-svarūpa. Parabrahman will destroy the first
and withdraw the second one now and then until the liberation. This is why
he is sometimes seen and sometimes not seen by such seekers. This will
continue until final liberation. This state is known as jīvanmukti state.If
jñāna alone were to remove avidyā without the intervention of Parabrahman's
grace as contended in Advaita, the liberation would have come about
immediately after jñāna. This does not happen. The Parabrahman who is
independent can remove this obstacle as and when he is pleased and chooses
to bestow his grace. This is made clear in the Bhāgavata verse Varam varaya
bhadram" etc. where it is specifically stated that it is Parabrahman viṣṇu
alone who can bestow the liberation. At the time of final liberation
Parabrahman removes both the obstacles viz. jivacchādikā and paramachhā-
dikā avidyā. He will also remove the bondages of manas, abhimāna and
lingaśa-rira. The finally liberated will have the sākṣatkāra of Parabrahman
without interruption.
8) Hyakshaditritayam Pramanam–
Sense – perception, Inference and Verbal–testimony i.e., the SACRED
VEDIC-SCRIPTURES are three authoritative sources of correct knowledge.
A pramaana is defined as that, which comprehends an object of knowledge
as it is; i.e., truly and accurately. It is both, knowledge and also means of
Knowledge. All knowledge comes to us through three channels viz, 1)THE

PERCEPTION (PRATYAKSHA); 2) THE INFERENCE (ANUMAANA)
and 3) THE VEDIC-TESTIMONY (AAGAMA). Perception through the
five sense–organs is called PRATYAKSHA. The contact of the sense–organs
with their respective objects of perception should be flawless if the knowledge
produced should be valid. Defectless reasoning is called INFERENCE. It is
a means of producing knowledge of object i.e., separated from the perceiver
in time and space, with which it is invariably connected or with which it is
concomitant. AAGAMA is defectless–verbal–composition. The SACRED
VEDAS being APOURUSHEYA are PRAMANA of a very high order. And
so the instruments of knowledge are perception, inference and Vedic–
testimony.
Harken to Śrī Kṛṣṇamrutamaharnava
iàÊÜíÍÜcñÜá¨ÜìÍÝ¨Üã«ÜÌìí ±ÜâÃÜáÐæãà ¯¿áÊæáà®Ü ñÜá >
¨ÜÍÝÊÜÃÝOÝí ¨æàÖÝ®Ýí PÝÃÜOÝ¯ PÜÃæãàñÜÂ¿áÊÜå… >>
Ô÷à ÊÝ±ÜÂ®Üã®Ü¨ÜÍÜPÜí ¨æàÖÜí ÊÜÞ®ÜáÐÜÊÜÞgìÁáàñÜ >
AñÜ@ PÜÊÜáìPÜÒ¿Þ®Üá¾Q¤@ PÜáñÜ HÊÜ »ÜËÐÜÂ£ ?
From the fourteenth year of his or her life a man or a woman does good
or bad deeds which, at the lowest estimate, entail not less than ten subsequent
births. There is thus no hope of our attaining freedom from Samsara by the
annihilation of Karma or exhausting its effects. Bhakti alone is, therefore, the
way to release.
Harken to Gītatatparyam (4-1) : ¬
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E±Ü¨æàÎÔ¨Üª®Üá. A¨Ü®æ°à Êæà¨ÜÊÝÂÓÜÃÜá D ¨æàÊÜñæWÜÙÜ AÊÜñÝÃÜÃÝ¨Ü ±ÝívÜÊÜÄWæ E±Ü¨æàÎÔ¨ÜÃÜá.
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D ±ÜíaÜÃÝñÝÅWÜÊÜá¨Ü ÓÜíPæÒà±ÜÃÜã±ÜÊæà Xàñæ G¯Ô¨æ. B¨ÜªÄí¨Ü XàñÝÍÝÓÜ÷PæR ÓÜÊÜÞ®ÜÊÝ¨Ü
ÍÝÓÜ÷¸æàÃæãí©ÆÉ™& Gí¨Üá ŸÅÖÜ¾ÊæçÊÜñÜì ±ÜâÃÝ|¨ÜÈÉ ÖæàÙÜÇÝX¨æ.
Harken keenly -PERCEPTION, INFERENCE AND VERBAL
TESTIMONY SENSE-PERCEPTION
Perception, inference and Verbal testimony sense-perception is defined
by Madhva as ¯¨æãàìÐÝ¥æàì¯ª†¿áÓÜ¯°PÜÐÜìg®ÜÂí þÝ®ÜÊÜå… or knowledge produced
by the right type of contact between flawless sense organs and their appropriate
objects. Such contact would be in the nature of an Anu-Pramana. The
Naiyāyikas accept six different kinds of contact (sannikarṣa) including a
special one for abhāvapratyakṣa. With the rejection of Samavāya of the
Nyāya school, all these stand rejected by Madhva. He accepts only one direct
type of sannikarṣa of the different senses, including the Sākṣī, with their
appropriate objects of Taijasahaṁkāratattva, such contacts are presumed to
be effected through the medium of “rays”. Another view is that in the case
of the eyes alone, the contact is through “rays” and in others, directly between
the organs and the objects and their abhāvas..
The flawlessness of the senses and their contact etc., is to be borne out by
the truthfulness of knowledge, within the meaning of “yathārtha” already
given, which is itself ascertained by the Saksi. Hence there is no mutual
dependence in the establishment of the flawlessness of the senses etc.,
Absolute flawlessness of indriya is possible only in respect of the knowledge
of God, Lakṣmī and the released. The Svarūpa-jñāna of Uttamajīvas is always
true while the Vṛttijñāna of all the three classes of unreleased souls, is subject
to error, as the senses in their case are material. These limitations in the
nature of Svarūpa-jñāna and Vṛttijñāna of the different orders of beings may
perhaps explain from the Madhva point of view the impossibility for ordinary
human perceptions to know the “ding an sich” as it is. It is another way of
explaining that our senses are not constituted in such a way as to enable us to
know all about given objects of perception but only as much of reality as is
adequate to our normal life. This would suffice to answer the argument of
sceptics about our right to make a transition from sense experience to physical
objects. The contents of individual experiences are proverbially fragmentary.
Even of the reality of which I take note, I can never perceive more than just
those aspects that attract my attention for the time being or have relevance to
my interests. There is an element of selective attention in individual
experiences. Experience is not a mere awareness of a succession of presented
objects or relations, undetermined by the controlling interest or purpose of
the knower (pramata). We are thus obliged to admit the necessary existence
of a superhuman experience to which the whole universe of being is directly
presented (God's knowledge being only Pratyakṣātmaka, according to
Madhva) as a complete and harmonious system. As reality has been defined
as A®ÝÃæãà²ñÜí ±ÜÅËá£ËÐÜ¿á@ it follows that it can have no meaning apart from
presentation to a sentient experience. Hence Madhva posits a graded series
of more and more harmonious wholes culminating in the perfect and
systematic unity of the absolute experience of Brahman, which embraces the
totality of all existence, all at once in its sweep (sarvagatasarvaviṣayam). The

Madhva theory has thus deep philosophical significance though apparently
treated as a purely theological doctrine.
As all reality is Saviśeṣa in essence and in the last analysis and the “bare
something” being inconceivable, all Pratyakṣa is considered to be
fundamentally “Savikalpaka” or determinate in origin and nature, arising
from direct contact with both object and its properties. Hence there is no
need to make knowledge of adjunct as such (viśeṣaṇajñāna) the cause of the
knowledge of the qualified entity (viśiṣṭajñāna). Therefore, the division of
perception into Savikalpaka and Nirvikalpaka (determinate and indeteminate)
accepted in the Nyāya and the Advaita systems is rejected by Madhva. The
Sākṣī intuits its own self (Ātman) and its characteristics of bliss, conciousness
etc., as well as the mind and its modifications (vṛtti) Avidyā, knowledge
arising from the external senses, the feelings of pleasure and pain, time, space
and God ÓÜÌÃÜã±æàí©Å¿áí ÓÝQÒàñÜáÂaÜÂñæà > ñÜÓÜÂ ËÐÜ¿Þ BñÜ¾ÓÜÌÃÜã±Üí, ñÜ¨ÜœÊÜÞì@,
AË¨ÝÂ™,ÊÜá®ÜÓÜ¤¨ÜÌ $êñÜ¤Áãà, ¸ÝÖæÂàí©Å¿áþÝ®ÜÓÜáTÝ¨ÝÂ@™, PÝÇæãà˜ÊÝÂPÜêñÝPÝÍÜÍÜc CñÝÂ¨ÝÂ@
> The mind comprehends external reality through the sense organs and acts
as the independent instrument of memory, aided by the Saṁskāras providing
the contact.
INFERENCE
According to Madhva, inference consists in the knowledge of the mark of
inference as pervaded by the Sādhya and invariably connected with it, leading
to the ascetainment of the Sādhya (nirdoṣopapattiḥ). The Buddhist logicians
regard the principles of essential identity (tādātmya) and causality (tadutpattī)
as the specific grounds of determining Vyāpti, while the Vaiśeṣikas enumerate
five such specific grounds in the Sūtra : AÓæÂà¨Üí PÝÃÜ|í PÝ¿áìÊÜå… HPÝ¥ÜìÓÜÊÜáÊÝ²
ËÃæãà— aÜ . The Saṁkhyas enumerate seven such principles on which we
may base a universal proposition. Madhva holds that invariably concomitance
is the only relation on which all inferences ultimately rest. Even
Pakṣadharmatmā (the middle term spatially being a coexistent characteristic
of the Pakṣa or minor term), is not considered by him to be an essential factor

in inference, as even a Vyadhikaraṇahetu (which is not spatially coexistent
with the sādhya) can lead to valid inference. He also rejects the claim of the
Naiyāyikas that presence of similar instance and absence of contrary instance
are necessary conditions of inference as these are not obviously to be found
in the Kevalānvayi and Kevalavyatirekī types of inference. Madhva dismisses
“Vyatirekavyāpti” as providing any independent basis for inference, as it
merely corroborates the positive concomitance between Sādhya and Sādhana
in cases of doubt. Consistent with this position Madhva repudiates the
threefold classification of inference as Kevalānvayi, Kevalavyatirekī and
Anvayavyatirekī, based on purely positive, purely negative and combined
concomitance respectively and recognises only one genuine type of inference
based on anvaya-vyāpti. Jayatīrtha puts down the acceptance of the other
types to a love of classification or for the sake of facility of understanding.
The Nyāya school insists on a five-member syllogism in Pārarthānumāna.
The Buddhist logicians require two and the Mīmāṁsakas three. Madhva is
not in favor of any hard and fast rule. The irreducible minimum for him, is
the statement of the Vyāpti. The rest would depend on the exigencies of the
occasion. Where the subject-matter of dispute is clear to the disputants, the
statement of the “Pratijña” could as well be dispensed with. In any case, if
the five-member syllogism serves merely as a reminder to the person
addressed, who has already ascetained the invariable concomitance of smoke
with fire, he could reach the desired conclusion by just remembering the
Vyāpti alone. In that case, the use of the other members would be superfluous.
If the five-member syllogism is intended to act as an authoritative
pronouncement (āgama), it will have no force as the disputants in a Vāda
have no faith in each other's trust-worthiness. Want of faith would naturally
provoke further questions and expectancy which would require the
employment of further avayavas. If it is taken on trust, it can be done so
outright without the paraphernalia of a five-member syllogism. Moreover, if
it should act as an Āgamavakya the Kevalavyatirekī type of inference would
have no legs to stand upon. If the five member syllogism is looked upon as a
dialectic method, Madhva points out that it would entail the same being
pursued till all difference of opinion is finally set at rest and absolute
agreement reached between the parties. This would require a series of five-
members syllogisms and not one.
The errors is reasoning are classified into formal and material. The most
important of these are Virodha and Asangati in which are subsumed all the
defects of reasoning including the fallacies and Nigrahasthīnas (grounds of
defeat) of the Naiyāyikas.
VERBAL TESTIMONY
Madhva makes out a strong case for according verbal testimony an
independent status as a Pramana The Vaiśeṣikas regard verbal judgments as
inference ÊÝPÜÂí ÊÝPÝÂ¥æàì˜®ÜáÊÜÞ®ÜÊÜå… The Prabhakaras while assigning an
independent status to Apauruṣeyavākya subsume verbal judgements of
human origin under inference. This is invidious as the accessories to verbal
judgement (such as ÓÜÊÜá¿áÓÜ¾ÃÜ|, ÍÝŸª®ÝÂ¿Þ®ÜáÓÜí«Ý®ÜÊÜå…) are the same in both
the cases. As verbal judgments do not involve any Vyāptijñāna, they cannot
be treated as inferential in character and should be given a separate status.
Sabdapramana is divided into Pauruṣeya and Apauruṣeya. The Vedic
literature is regarded as “Apauruṣeya” and the Smṛtis, Purāṇas and other
works based on Vedic authority are accepted as Pauruṣeya Āgama. Madhva
is the only Vedāntin after the Mīmāṁsakas to have given the question of the
infallibility and the Apauruṣeyatva of the Vedas serious attention. He has
taken special pains to establish the doctrine with some new and original
arguments of his own which go beyond the usual and conventional arguments
based on the conception of the eternality of Varṇas and the impossibility of
proving that the Scriptures were spoken or uttered by a particular person.
The Vedas are self-valid. Their validity cannot be derived from the authority
(āptatva) of any author, human or divine. To the modern mind, the ascription
of Apauruseyatva and Anaditva to the Vedas may seem absurd. But Madhva
introduces a new line of argument which is indeed thought-provoking in that

it goes to the very crux of the problem – the raison d'etre of any
Apauruṣeyavākya in the domain of Pramāṇas. Accordingly the ultimate
sanction for all religion, ethics and morality and for the acceptance of all
supersensuous values like dharma and adharma will have to be founded on
some textual authority which is not the composition of any particular
individual and does not derive its authority or validity from being the words
of any person regarded as reliable (āpta). Unless our ideas of dharma and
adharma are grounded in such impersonal authority, it would be impossible
to establish the very existence of values and concepts on any satisfactory
basis. A philosopher who will not admit the existence of such supersensuous
values as dharma and adharma would have no scope for his Śāstra, as the
object of a Śāstra is to show the ways and means of realising those truths
which cannot be secured by other means, falling within the scope of perception
and inference. Nor can such a philosopher claim that his system would, by
the negation of dharma, adharma and other supersesuous values, confer a
real benefit on humanity by ridding society of its superstitious belief in them.
Madhva points out that far from benefiting humanity, such teaching
undermining the faith of the people in dharma, adharma etc., would let loose
violence and disorder everywhere by lending support to the policy of “might
is right”. In the long run, the people will curse the philosopher whose
teachings would expose them to such misery. As such teachings will only
lead to adverse results and as he has no faith in any other unseen benefits, his
Sastra would be futile, either way.
Insofar then as dharma and adharma and other supersensuous values will
have to be admitted by all rational thinkers and since there is no other ultimate
sanction upon which they could be grounded, save the impersonal authority
of a Śāstra, one has to accept an Apauruṣeya-Śāstra as furnishing the basis of
universal faith in dharma, adharma, etc.There is no other way in which their
existence could be established. It is hardly possible to determine their nature
and existence on the supposed authority of individuals, however great they
may be; for, every human being will have the limitations of ignorance and of
being liable to deceptiveness. It will not be justifiable to postulate for this
purpose the existence of some teacher who will be omniscient. That will be
postulating much more than what is warranted in our experience; for
omniscience in any individual is not a matter of our ordinary experience.
One would have to postulate, moreover, not only omniscience to an individual
but also that such an individual is not given to deceiving others and further
that he is the author of a particular statement or doctrine or body of texts
about the natures of dharma etc.
Harken to Brihadaranyakopanishadbhashyam (2-4-10) of Śrī
Shankara : -
ÓÜ ¿á¥Ý¨æçì«ÝWæ°àÃÜ»ÝÂ×ñÝñÜ³ $ê¥ÜWÜãœÊÜÞ Ë¯ÍÜcÃÜíñæÂàÊÜí ÊÝ AÃæà˜ÓÜÂ ÊÜáÖÜñæãà »ÜãñÜÓÜÂ
¯ÍÜÌÔñÜÊæáàñÜ¨ÜÂ¨ÜêWæÌà¨æãà ¿ágáÊæàì¨Ü@ ÓÝÊÜáÊæà¨æãà˜¥ÜÊÝìíXÃÜÓÜ C£ÖÝÓÜ@ ±ÜâÃÝ|í
Ë¨ÝÂ E±Ü¯ÐÜ¨Ü@ ÍæãÉàPÝ@ ÓÜãñÝÅ|Â®ÜáÊÝÂTÝÂ®Ý¯ ÊÝÂTÝÂ®Ý®ÜÂÓæÂ$çÊæçñÝ¯ ¯ÍÜÌÔñÝ¯ >>
ñÜ¥Ý × ÎÅàÍÝíPÜÃÜ»ÝÐÜÂÊÜå… & ¿á¨ÜêWæÌà¨æãà ¿ágáÊæàì¨Ü@ ÓÝÊÜáÊæà¨æãà˜¥ÜÊÝìíXÃÜÓÜ@
aÜñÜáËì«Üí ÊÜáíñÜÅhÝñÜÊÜå… >>
The Ṛgveda, Yajurveda, Sāmaveda, Atharvāṅgirasa, i.e. the group of four
kinds of Mantras. This mantrajatam is self valid text (svataḥ pramāṇam)
ÓÜ¾ $ê£ÃÜ² ¬ "A®Ý©¯«Ü®Ý ¯ñÝÂ ÊÝWÜáñÜÕ $êÐÝr ÓÜÌ¿áí»ÜáÊÝ > B¨è Êæà¨ÜÊÜáÀáà ©ÊÝÂ
¿áñÜ@ ÓÜÊÝì@ ±ÜÅÊÜêñÜ¤¿á@' C£ > EñÜÕWæãàì±ÜÂ¿áí ÊÝaÜ@ ÓÜí±ÜÅ¨Ý¿á±ÜÅÊÜñÜì®ÝñÜ¾Pæãà ¨ÜÅÐÜrÊÜÂ@,
A®Ý©¯«Ü®Ý¿Þ A®ÝÂ¨ÜêÍÜÓæãÂàñÜÕWÜìÓÝÂÓÜí»ÜÊÝñ… > ñÜ¥Ý "®ÝÊÜá ÃÜã±Üí aÜ »ÜãñÝ®Ýí
PÜÊÜáìOÝí aÜ ±ÜÅÊÜñÜì®ÜÊÜå… > Êæà¨ÜÍÜ¸æªà»ÜÂ HÊÝ¨è ¯ÊÜáìÊæáà ÓÜ ÊÜáÖæàÍÜÌÃÜ@' C£ > (ÊÜá®Üáí
1&1) "ÓÜÊæàìÐÝí ñÜá ÓÜ ®ÝÊÜÞ¯ PÜÊÜÞì~ aÜ ±Üê¥ÜP… ±Üê¥ÜP… > Êæà¨ÜÍÜ¸æªà»ÜÂ HÊÝ¨è ±Üê¥ÜP…
ÓÜíÓÝ§ÍÜc ¯ÊÜáìÊæáà' C£ aÜ; >>
Means : - Smṛti also delivers itself as follows, “In the beginning a divine
voice, eternal, without beginning or end, formed of the Vedas was uttered by
Svayambhū, from which all activities proceeded.” By the uttering of the
voice we have here to understand the starting of the oral tradition (of the
Veda), because of a voice without beginning or end “uttering” in any other
sense cannot be predicated ¬ Again, we read, 'In the beginning Maheśvara
shaped from the words of the Veda the names and forms of all beings and the
procedure of all actions.“And again,” The several names actions and
conditions of all things he shaped in the beginning from the words of the
Veda (Manu ( 1-21)
Harken to Kumārīlabhaṭṭa of taṁtravārtika : -
Êæà¨Ü HÊÜ × ÓÜÊæàìÐÝÊÜÞ¨ÜÍÜì@ ÓÜÊÜì¨Ý Ô§ñÜ@ >
ÍÜ¸Ýª®Ýí ñÜñÜ E¨Üœ $êñÜÂ ±ÜÅÁãàWÜ@ ÓÜí»ÜËÐÜÂ£ >> C£ >>
Harken to Mahābhārata Śantiparva (232 -25,26) : -
MáÑàOÝí ®ÝÊÜá«æà¿Þ¯ ¿ÞÍÜc Êæà¨æàÐÜá ÓÜêÐÜr¿á@ >
®Ý®ÝÃÜã±Üí aÜ »ÜãñÝ®Ýí PÜÊÜáìOÝí aÜ ±ÜÅÊÜñÜ¤ì®ÜÊÜå… >>
Êæà¨ÜÍÜ¸æªà»ÜÂ HÊÝ¨è ¯ËáìËáàñæà ÓÜ DÍÜÌÃÜ@ >
ÍÜÊÜì¿áìíñæà ÓÜáhÝñÝ®ÝÊÜá®æÂà»æãÂà Ë¨Ü«ÝñÜÂg@ >>
Harken to Mahābhārata : -
¿ááWÝíñÜÃæà˜íñÜ×ìñÝ®… Êæà¨Ý®… Óæà£ÖÝÓÝ®… ÊÜáÖÜÐÜì¿á@ >
Çæà¼Ãæà ñÜ±ÜÓÝ ±ÜäÊÜìÊÜá®ÜáþÝñÝ@ ÓÜÌ¿áí»ÜáÊÝ@ >> C£ >>
(Óæà£ÖÝÓÝ®… ¯ñæÂà£ÖÝÓÜ¿ááPÝ¤¯ñÜÂ¥Üì@)
Harken to Kullūkabhaṭṭa ṭīka of Manusmṛti (1-23): -
AX°ÊÝ¿ááÃÜË»ÜÂÓÜá¤ ñÜÅ¿áí ŸÅÖÜ¾ ÓÜ®ÝñÜ®ÜÊÜå… >
¨Üá¨æãàÖÜ ¿áýÔ«ÜÂ¥ÜìÊÜáêWÜÂgá@ÓÝÊÜáÆPÜÒ|ÊÜå… >> C£ >>
Here commentator Kullūkabhaṭṭa says : -
±ÜäÊÜìPÜÇæ³à Ááà Êæà¨ÝÓÜ¤ HÊÜ ±ÜÃÝñÜ¾ÊÜáãñæàìŸÅìÖÜ¾|@ ÓÜÊÜìýÓÜÂ ÓÜ³ $êñÝÂÃÜãyÝ@ ¿á
ñÝ®æàÊÜ PÜÇÝ³¨è AX°ÊÝ¿ááÃÜË»ÜÂ BaÜPÜÐÜì >> C£ >>
Harken to Śatapatha Brāhmaṇa (11-5-8-3) : -
AWæ°àMáìWæÌà¨æãà ÊÝÁãà¿áìgáÊæàì¨Ü@ ÓÜã¿Þìñ… ÓÝÊÜáÊæà¨Ü@ ..

Harken to of Manusmṛti (12-97): -
aÝñÜáÊÜì|Âí ñÜÅÁãà ÇæãàPÝÍÜcñÝÌÃÜÍÝcÍÜÅÊÜÞ@ ±Üê¥ÜP… >
»ÜãñÜí »ÜÊÜÂí »ÜËÐÜÂí aÜ ÓÜÊÜìí Êæà¨Ýñ… ±ÜÅÔ«ÜÂ£ >> C£ >>
ÊÜáÖÜñÜ MáWæÌà¨Ý¨æà@ ÍÝÓÜ÷ÓÜÂ A®æàPÜË¨ÝÂÓÝ§®æãà±ÜŸêí×ñÜÓÜÂ ±ÜÅ©à±ÜÊÜñÜÕÊÝì¥ÝìÊÜ-&
¨æãÂà£®Ü@ ÓÜÊÜìýPÜÆ³ÓÜÂ Áãà¯@ PÝÃÜ|í ŸÅÖÜ¾ > ®Ü ×à¨ÜêÍÜÓÜÂ ÍÝÓÜ÷ÓÜÂ MáWæÌà¨Ý©ÆûÜ|ÓÜÂ
ÓÜÊÜìýWÜáOÝ¯ÌñÜÓÜÂ ÓÜÊÜìþÝ¨Ü®ÜÂñÜ@ ÓÜí»ÜÊæäà˜Ô¤ >
The omniscience of Brahman follows form its being the source of
Scripture. Brahman is the source, i.e., the cause of the great body of Scripture,
consisting of the Ṛgveda and other branches, which is supported by various
disciplines (such as grammar nyāya, puraṇa, & etc); which lamp-like
illuminates all things; which is itself all-knowing as it were. for the origin of
a body of Scripture possessing the quality of omniscience cannot be sought
elsewhere but in omniscience itself. ¬ Śrī Rāmānuja, Śrī Madhva etc
followed these opinions regarding Vedas.
Harken to Ṛgveda samhita (10-71-3) : -
¿áþæà®Ü ÊÝaÜ@ ±Ü¨ÜËà¿áÊÜÞ¿á®… ñÝÊÜá®ÜÌË®Üª®Ü°$êÑÐÜá ±ÜÅËÐÝrÊÜå… >
A¥Ýìñ… & ÓÜêÑr¿Þ©¿áÈÉ ¿áý®ÝÊÜáPÜ ±ÜÃÜÊÜÞñÜ¾®Ü ¨ÝÌÃÝ ÊÝ~à¿á®Üá° Öæãí¨ÜáÊÜ
ÁãàWÜÂ MáÑWÜÙÜÈÉ ¯ñÜÂÊÝ¨Ü Êæà¨ÜÊÝ~ ±ÜÅËÐÜrÊÝÀáñÜá. ±Üâ®Ü@ B ¯ñÜÂÊÝ¨Ü Êæà¨ÜÊÝ~¿á®Üá°
ËýÃÝ¨Ü ÊÜá®ÜáÐÜÂÃÜá ÔÌàPÜÄÔÃÜáÊÜÃÜá. AñÜ@ ÊæàÊÜÊÝ~¿á ©ÊÜÂ±ÜÅPÝÍÜÊÜâ ÓÜêÑr¿á Êæã¨ÜÇæ MáÑWÜÙÜ
AíñÜ@PÜ|ìWÜÙÜÈÉ ¿áý®ÝÊÜáPÜ ±ÜÃÜÊÜÞñÜ¾®Üá ±ÜÅPÝÍÜWæãÚÔ¨Ü®Üá.
Postulation of the existence of an Apauruṣeya-Śāstra, on the other hand,
would be the simplest thing. It would not necessitate any further assumptions.
As there is no ascertainable author of the Vedas, their authorlessness would
follow automatically. On the contrary, it would be an unwarranted assumption
that they have an author, when no such author is ascertained or ascertainable.
The analogy of worldly testimony would be powerless here as in respect of
worldly testimony there is no conception that it is authorless, as there is, in

respect of the Vedas. There is no fear that at this rate any statement from any
irresponsible source may be claimed as Apauruṣeya ; for established traditions
would always be a sufficient check against such wild claims and there are
other ways of ascertaining the genuine from the spurious, when such claims
are made.
The qualification of nirdoṣatva (flawlessness) applies to every Pramāṇa.
Verbal testimony, to be valid, must be free from such flaws as want of an
objective reference to the words employed, lack of syntactic connection or
denotative fitness. There are different theories as to how the verbal judgment
is produced by the distinctive elements forming part of a sentence. Madhva
holds the Anvitābhidhāna view, according to which the words in a sentence
convey their specific senses compositely through requisite syntactic
interconnection with the rest. This obviates the necessity for recognising
Sphotavada and other theories. The Prābhākaras also hold the
Anvitābhidhānavāda. But while, according to them, every word in a sentence
is invested with the capacity to convey the net syntactic relation as a whole
and in that process its own specific sense also, Madhva would appear to
recognise two stages in the process of anvaya, each word having at the outset,
only a general capacity to convey its definite sense as correlated to such
others to which it stands immediately related by fitness and then by
juxtaposition in the sentence taken as a whole, with yet others, an additional
capacity to convey a more specialised form of the same anvaya, in all its
completeness.
Other Pramāṇas like Arthāpatti are not given an independent position by
Madhva. Arthāpatti (presumption) shows a way out in cases of apparent
conflict between two facts. Given that X is alive, if he is not at home, he must
be presumed to be out somewhere. This can be easily put in a syllogistic
form :
aæçñæãÅà Ÿ×ÃÜÔ¤™ , iàÊÜ®ÜÊÜñæ¤$ Ìà ÓÜ£ WÜêÖæà˜ÓÜñÝ¤$ Ìñ… > Áãà iàÊÜ®… ¿áñÜÅ ®ÝÔ¤ ÓÜ
ñÜñæãà˜®ÜÂñÝÅÔ¤™ , ¿á¥Ý AÖÜÊÜå…

The point here is that both the alternatives, taken together, constitute the
mark of inference. There can be no real conflict between the two alternatives
of a man being alive and his not being at home. So there can be no difficulty
in one of the alternatives qualifying the other and collectively leading to the
inference. Should the conflict be real, there would be no room for Arthāpatti
either; but only a doubt as to what may have happened to X. Similarly,
Upamāna also, as a means of establishing similarity between two things,
may be brought under inference, perception or verbal testimony, according
to the conditions of each case. Anupalabdhi also, in the same way, could be
brought under any of the three according to the nature and conditions of the
experience. When a jar is suddenly removed from its place, the perception of
its non-existence is the result of direct perception by the Sākṣi, the non-
perception of the jar being merely the logical consequent of the former.
Where one feels the absence of the jar in darkness by judging through groping
with his hands, the non-perception serves the purpose not of an instrument of
abhāvapratyakṣa but as a mark of inference. The necesity of recognising
Anupalabdhi, as a separate Pramana, is thus obviated by the acceptance of a
possibility of direct sensory contact with abhāva as in the case of bhāvas.
The well-known “Tātparya-liṅgas” like “Upakrama”, “Upasaṁhāra”
and Śruti, liṅga, vākya, prakaraṇa, etc. are also similarly to be brought under
the purview of inference.
Harken to Abhinavaanyathakhyati theory of Dvaita
Nyāyasudha defines A®ÜÂ¥ÝTÝÂ£ as A®ÜÂ¨Ü®ÝÂñÜ¾®Ý ËÐÜÀáàPÜáÊÜìñ…
þÝ®ÜÊÜá®ÜÂ¥ÝTÝÂ£@ > ¿á¥æãàPÜ¤ÊÜå… AÓÜñÜ@ ÓÜñÜ¤$ Ì±ÜÅ£à£@ ÓÜñÜ@ AÓÜñÜÌ±ÜÅ£à£@ C£ A®ÜÂ¥Ý±ÜÅ£à&
ñæàÃæàÊÜ »ÝÅí£ñÝÌñ… >
The question raised on this definition viz. ®Ü®Üá A®ÜÂÓÜÂ A®ÝÂñÜ¾®Ý ÓÜ£à EñÜ AÓÜ£à
is answered that it is AÓÜ£à . The objection that if it is AÓÜñ… it will not be
cognised is answered by clarifying that AÓÜñ… is cognised. The nature of the
cognition of AÓÜñ… will be explained later.

®Ü®Üá A®ÜÂÓÜÂ A®ÝÂñÜ¾®Ý ÓÜ£à AÓÜ£à > AÓÜ£à£ ŸãÅÊÜá@ > AÓÜñæãà ®Ü ±ÜÅ£à£Ä£ aæà®Ü° >
ñÜÓÝÂ E±Ü±Ý¨ÜÂÊÜÞ®ÜñÝÌñ… >
The main objection against A®ÝÂ¥ÝTÝÂ£ is that even if in one instance, the
cognition lacks the actual presence of the object, concerned, then, there will
be no trust in the validity of any other cognitions.
This objection is answered by pointing out that the validity of cognition is
normal. It is comprehended by ÓÝQÒà without any scope for the doubt. When
there is a doubt, it is duly checked and invalidity of the cognition is
comprehended. Therefore, there is no room for distrust in respect of all
cognitions.
ñÜaæãcàPÜ¤í ËÐÜ¿áÊÜÂ¼aÝÃæà þÝ®ÜÓÜÂ ÓÜÊÜìñÜÅ A®ÝÍÝÌÓÜ@ C£ ñÜñ… LñÜÕXìPÜí þÝ®Ý®Ýí
±ÝÅÊÜÞ|ÂÊÜå… > A±ÜÊÝ¨Ýñ… Ë±Ü¿áì¿á@ C£ ÊÜ¨ÜñÝ BaÝÁáàìOæçÊÜ ±ÜÄÖÜÄÐÜÂñæà > ÓÝQÒà
SÆá aæçñÜ®ÜÂÃÜã±Ü@ ¯¿áñÝ¿Þ¥Ý¥ÜÂì@ PÜ¨Ýb¨Ü² ÓÜíÍÜ¿Þ®ÝÓÜRí©ñæãà AíñÜ@PÜÃÜ|&
ÊÜê£¤à®Ýí ¿á¥Ý¥ÜÂìí ÓÜÌ¿áÊæáàÊÜ WÜêÖÝ¡£ > ±ÜÄàPÝÒÓÜÖÜPÜêñÜÓÜá¤ A¿Þ¥Ý¥ÜÂìËá£
¸Ý¨ÜÃÝ¿á~à¿áí ÊÜáñÜÊÜå… >
Harken to Brahmasutrabhashyam (1-3-30&1-4-1) of Śrī Śaṅkara
Shankara : ¬
òêð\"ZpNppz {`ZNY"BpW"pêQrS"pz \"f"êX"pS"@¡ÚT"pQpv T"øpQlW"ê\"O"pz T"ZX"uð\"ZpS"sBpw`rO"pS"pz _"sÊ"T"øV"s«\"O"o
@¡ÚT"pSO"Z\Y"\"`pZpS"s_"SR"pS"puT"T"{f"# $ O"P"p E" ds{O"# - Y"pu V"øÏ"pNpz .... ò{O" $$
ìP"pêO"o – V"øÏ"p _"u {`ZNY"BpW"ê ì{W"T"øuO" X"pS"O"u `v $ Y"`r íS"@¡p òêð\"Z `v $ \"` X"S"s^Y"puë
_"u î¡T"Z `vë $ í_" Qu\" V"øÏ"p @¡pu @¡ÚT" @u¡ ìpZXW" X"uë T"ZX"uð\"Z @¡” @w¡T"p _"u ìT"S"r V"s{« X"uë
\"uQ T"ø@¡p{ðpO" `pu G"pO"u `vë $ \"pE"_T"{O"{X"d ‘R"X"êc"pS"\"vZpBY"vð\"Y"pê{O"ðpY"_"XT"ß"’ @¡ZO"p `v $
Means : - Thus scripture also declares,'He who first created Brahman
(Hiranyagarbha) and delivers the Vedas to him, to that Chaturmukha who is
the light of his own thoughts, I, seeking for release, go for refuge (Svet. Up
VI, 18).
Jñana cannot remove Ajñána without the meditation of Bhakti

According to Advaita, there is a stage called jivanmukti after aikyajñāna
until the removal of liṅgaśarīra. The paramamokṣa or final liberation and the
withdrawal of mahā avidyā will take place only after the removal of liṅgadeha.
Really speaking it is this liṅgadeha that constitutes bondage but not mere
sthüladehas which go on changing. This liṅgadeha is anādi or beginningless
and is due to avidyā. Both this lingadeha and its root avidyă continue to be
operative during jivanmukti state according to Advaita in spite of, aikyajnāna.
It is clear from this that mere aikyajñāna is not capable of removing avidyā.
If it is not capable. to do so during jivarmukti stage, how can it be capable of
doing so at the time of so called paramamukti? What cannot be burnt down
by wild fire that cannot at all be burnt by house-hold tire. Avidyā that can
cotexist with jñāna during jivanmukti cannot be removed by jnāna at all.
Therefore, one has to accept that jnana leads to bhakti and removes ajñâna by
obtaining the prasade Parabrahman. Such a process is not open to Advaita
since his aikyajñāna cannot lead to bhakti. Thus aikyajñāna fails to obtain
liberation.
_"X"\"pY"
\"vðpu{^"@¡ QðpêS" @u¡ X"pSY" _"pO" T"QpP"pu| X"uë ìSY"O"X" `v _"X"\"pY" $ ò_" QðpêS" @u¡ ìS"u@¡
{_"«pSO"puë @¡” ò_" _"X"\"pY" T"Z {S"W"êZO"p @u¡ @¡pZNp ò_" T"QpP"ê @¡p X"`f\" ì{R"@¡ X"pS"p BpY"p
`v $ Y"P"p @¡pY"ê - @¡pZNpW"p\" O"P"p ìpOX"p ìp{Q ç\Y"puë X"uë {S"OY"O"p @¡” {_"{« _"X"\"pY" @u¡
{V"S"p íT"T"ß" S"`rë `puO"r $
ìpE"pY"ê T"øðp_O"T"pQ @u¡ ìS"s_"pZ {S"OY" _"XV"SR"á¡T" Y"` _"X"\"pY" ìY"sO"{_"« T"QpP"pu| X"uë
ZÒ"p `v O"P"p ï@¡ `r X"pSY" `v –
ìY"sO"{_"«pS"pX"pR"pY"pêR"pZW"tO"pS"pz Y"# _"XV"SR"# ò` T"øOY"Y"ùO"s# _" _"X"\"pY"# $ T"øðp_O"T"pQ-
W"p^Y" $ ò_"@¡p ì\"pSO"Z W"uQ S"`rë `puO"p $ Y"`py ìY"sO"{_"« _"u \"` T"QpP"êY"sBp“ ì{W"T"øuO" `v
{G"_"X"uë ï@¡ ìpdY" ìpvZ ìT"Z ìp{dO" `puO"p `v, ìSY"e" ìT"S"u QpuS"puë _"u {W"ß" T"QpP"pu| X"uë
ìpdY" – ìpd{Y"W"p\" _"XW"\" S"`rë `v $ E"y{@¡ {S"OY" ìpvZ ì{S"OY" @u¡ W"uQ _"u T"QpP"ê Qpu T"ø@¡pZ
@u¡ `puO"u `vë ìO"# {S"OY" T"QpP"êY"sBp“ X"uë T"wP"@o¡ ìpdY" X"uë ìp{dO" `puS"p ìpvZ ì{S"OY" T"QpP"êY"sBp“
X"uë {\"S"pðp @¡p“ @u¡ ì\Y"\"{Ò" T"t\"êb"Np O"@¡ T"wP"@o¡ ìpdY" X"uë ìS"p{dO" `puS"p ìY"sO"{_"«
@¡`“pO"p `v $ Y"P"p@ø¡X" {S"OY" ç\Y" X"uë {\"ðpu^" @¡p Z`S"p ìpvZ ì\"Y"\" X"uë ì\"Y"\"r @¡p Z`S"p
QpuS"puë T"ø@¡pZ @u¡ ìY"sO"{_"« @u¡ íQp`ZNp `puO"u `vz $ Y"` ìY"sO"{_"« T"QpP"ê _"‹÷p X"uë T"pyE"
T"qZBp{NpO" `vë – ì\"Y"\" ìpvZ ì\"Y"\"r, ç\Y" ìpvZ BpsNp, ç\Y" ìpvZ @¡X"ê, ç\Y", BpsNp O"P"p
@¡X"ê ìpvZ _"pX"pSY" (G"p{O") ï\"z {S"OY" ç\Y" ìpvZ {\"ðpu^" $ Y"`py T"t\"ê í˜¡ T"QpP"ê ò_" _"X"\"pY"
_"XV"SR" @¡p ìS"sY"puBpr ìpvZ T"ðE"pO"o í˜¡ T"QpP"ê í_"@¡p T"ø{O"Y"puBpr `puO"p `v $ Y"P"p ì\"Y"\"
ìS"sY"puBpr O"P"p ì\"Y"\"r T"ø{O"Y"puBpr `puO"p `v $ \"_O"s _\"W"p\" @u¡ ìS"s_"pZ _"XV"SR" @u¡
ìS"sY"puBpr X"uë í_"@u¡ T"ø{O"Y"puBpr @¡p W"pS" `puO"p `vë, ìO"ï\" òS"X"uë ìpR"pZ- ìpR"uY" W"p\" W"r
X"pSY" `v $ _"X"\"pY" _"XV"SR" @¡p ìS"sY"puBpr ìpR"pZ ìpvZ T"ø{O"Y"puBpr ìpR"uY" `puO"p `v $
ðpŠ¡ZpE"pY"ê@w¡O" ^"Jo>T"Qr_O"s{O" X"uë ò_"@¡p íQp`ZNp íT"“VR" `v –
_"OY"{T" W"uQpT"BpX"u S"pP" O"\"p`z S" X"pX"@¡”S"_O\"X"o $
_"pX"sçpu {` O"ZŒ# É¡E"S" _"X"sçpu S" O"pZŒ# $$ - ^"Jo>T"Qr 3
ìpE"pY"ê T"øðp_O"T"pQ S"u ‘‘ò` T"øOY"Y"’’ @u¡ ùO"s @¡pu _"X"\"pY" @¡`p `v $ Y"`py ‘‘ò` T"øOY"Y"’’
_"u ìpR"pZ X"uë ìpR"uY" @¡” T"øO"r{O" T"qZBpw`rO" `puO"r `v ìpvZ í_"@u¡ ùO"s á¡T" X"uë _"XV"SR" _\"á¡T"
ò_" _"X"\"pY" @¡p Bpø`Np `puO"p `v $ ×Y"puë{@¡ {S"Y"pX"@¡ _"XV"SR" @u¡ {V"S"p ò_" T"ø@¡pZ @¡” T"øO"r{O"
íT"T"ß" S"`rë `pu _"@¡O"r $ Y"`r T"øO"r{O" @¡” {S"Y"pX"@¡O"p _"X"\"pY" @¡” {_"{« X"uë T"øX"pNp W"r
`puO"r `v $ ‘‘ò` O"SO"s^"s T"J># ò` @¡T"p“u^"s C"J>#’’ òOY"p{Q T"øO"r{O" X"uë Y"P"p@ø¡X" O"SO"s ìpvZ
@¡T"p“ X"uë ìpR"pZO"p O"P"p T"J> ìpvZ C"J> X"uë ìpR"uY"O"p @u¡ Z`S"u T"Z W"r òS"@¡” T"øO"r{O" ùO"s
{S"Y"pX"@¡ _"XV"SR" @¡” ìT"ub"p `puO"r `v $ ìO"# ò_" T"øO"r{O" @u¡ {S"Y"pX"@¡ _"XV"SR" @u¡ á¡T" X"uë
_"X"\"pY" {_"« `puO"p `v $ Y"P"p ‘‘ò` @¡NL>u Q{R"’’ ò_" T"ø@¡pZ @¡” {\"{ðpÍ> T"øO"r{O" X"uë
ì{R"@¡ZNpO\" ìpvZ Q{R" X"uë ìpR"uY"O\" `v O"P"p ò_"@¡p {S"Y"pX"@¡ _"XV"SR" `v _"zY"puBp $ Y"`py @s¡NL>
ìpvZ Q{R" Y"sO"{_"« `vë $ T"wP"@o¡ ìpdY" X"uë @s¡NL> _"u {W"ß" ì{R"@¡ZNp X"uë W"r Q{R" @¡” [_P"{O"
QuP"r G"pO"r `v $ {@¡SO"s T"J> ï\"z C"J> (@¡pY"ê) O"SO"s ï\"z @¡T"p“ _"u {W"ß" ì{R"@¡ZNp X"uë S"`rë Z`
_"@¡O"p – òS" QpuS"puë X"uë ìY"sO"{_"«O\" `v $ ìO"# í˜¡ T"øO"r{O" @u¡ {S"Y"pX"@¡ _"XV"SR" @u¡ á¡T"
X"uë ìS"sX"pS" T"øX"pNp _"u _"X"\"pY" @¡” {_"{« `puO"r `v –
Y"P"u` @s¡NL>u QR"r{O"T"øOY"Y"# _"XV"SR"u _"{O" ªÍ>_O"P"u` O"SO"s^"s T"J># .... ò{O" T"øOY"Y"QðpêS"pO"o
ì[_O" ï^"pz _"XV"SR" ò{O" c"pY"O"u $ S" E"p_"pv _"zY"puBp# _"XV"[SR"S"pX"Y"sO"{_"«O\"pO"o $
T"QpP"êR"X"ê_"³`
Y"`py O"SO"s X"uë T"J> `v, @¡T"p“ X"uë C"J> `v – Y"` T"øO"r{O" _"XV"SR" @¡” ìT"ub"p @¡ZO"r `v {\"{ðpÍ>
T"øOY"Y" `puS"u _"u, @s¡NL> X"uë Q`r `v – ò_" {\"{ðpÍ> T"øO"r{O" @¡” O"Z` $ Y"` _"XV"SR" _"zY"puBp ìp{Q
S"`rë `pu _"@¡O"u,×Y"puë{@¡ O"SO"s ìpvZ T"J> X"uë ï\"z @¡T"p“ ìpvZ C"J> X"uë Y"sO"{_"«O\" S"`rë `v $ ìO"#
_"zY"puBp ìp{Q _"u {W"ß" _"X"\"pY" _"XV"SR" íT"T"ß" `puO"p `v $
ì{W"T"øpY" Y"` `v {@¡ ìS"sX"pS" T"øX"pNp @u¡ ìpR"pZ T"Z _"X"\"pY" T"QpP"ê @¡” {_"{« `puO"r `v $
{@¡_"r W"r ò[SçY" _"u ò_"@¡p T"øOY"b" _"XW"\" S"`rë `puS"u _"u \"vðpu{^"@¡puë S"u ò_"@¡pu ìO"r[SçY" @¡`p
`v $
‘‘ç\Y"z _"O"o, BpsNp# _"S"o O"P"p @¡X"ê _"O"o’’ – ò_" {\"“b"Np T"øO"r{O" @u¡ T"øY"puG"@¡ `puS"u @u¡
@¡pZNp ç\Y"O\" ìp{Q _"u {W"ß" G"v_"u T"Z - _"pX"pSY" @u¡ á¡T" X"uë _"f"p @¡” X"pSY"O"p \"vðpu{^"@¡
QðpêS" @¡pu _\"r@¡pZ `v ò_"r T"ø@¡pZ ‘‘òùQz’’ ìP"pêO"o ‘‘@¡pZNpu @¡pY"êX"o’’ ò_" T"øO"r{O" @u¡ \"v“b"NY"
@u¡ ìpR"pZ T"Z ç\Y", BpsNp O"P"p @¡X"ê _"u {W"ß" _"X"\"pY" @¡” {_"{« `puO"r `v $ íT"Y"sê˜¡ T"øO"r{O"
X"uë _"\"êe" ï@¡O"p @u¡ @¡pZNp O"P"p W"uQ @u¡ T"øY"puG"@¡ @u¡ ìS"sT"“VR" Z`S"u _"u _"f"p @¡” O"Z`
_"X"\"pY" W"r ï@¡ `r X"pSY" `v $
_"X"\"pY" @¡pu ï@¡ X"pS"S"u T"Z W"r ç\Y" X"uë \"BpsNpO\" X"uë @¡X"êO\" @¡p O"P"p @¡X"ê X"uë BpsNpO\" @¡p
_"XV"SR" S"`rë `puO"p $ @¡pZNp Y"` `v {@¡ ç\Y" X"uë `r ç\Y"O\" @¡pu ì{W"\Y"˜¡ @¡ZS"u @¡” _"pX"PY"ê
`v $ ò_" T"ø@¡pZ BpsNp O"P"p @¡X"ê X"uë `r Y"P"p@ø¡X" BpsNpO\" ï\"z @¡X"êO\" @¡pu ì{W"\Y"˜¡ @¡ZS"u @¡”
_"pX"PY"ê `v, G"pu ìS\"Y" O"P"p \Y"{O"Zu@¡ _"u c"pO" `puO"p `v –
S"S"s Y"üu@¡# _"X"\"pY"pu ç\Y"BpsNp@¡X"êNppz ç\Y"O\"BpsNpO\"@¡X"êO\"p{Q{\"ðpu^"Npv# _"`_"XV"SR"v-
@¡O\"pO"o T"QpP"ê_"Š¡ZT"ø_"Œ ò{O", S" ìpR"pZpR"uY"{S"Y"X"pO"o $ Y"ü{T" ï@¡# _"X"\"pY"# _"\"êe" _\"O"Se"#
O"P"pTY"pR"pZpR"uY"{S"Y"X"pu&[_O" $ ç\Y"u^\"u\" ç\Y"O\"z BpsNpu^\"u\" BpsNpO\"z @¡X"ê_\"u\" @¡X"êO\"{X"{O" $

ï\"X"p{Q @¡_X"pO"o ? ìS\"Y"\Y"{O"Zu@¡QðpêS"pO"o $ òù{O" T"øOY"Y"{S"{X"f"_Y" c"pS"_Y"pS\"Y"QðpêS"pO"o
_"\"êe" ï@¡# _"X"\"pY" ò{O" c"pY"O"u – T". R". _"z.
íOT"pQ@¡ @¡pZNp @¡” ìS"sT"“[VR" _"u {_"« `puO"p `v {@¡ Y"` _"X"\"pY" {S"OY" `puO"p `v $ ìO"#
ì{S"OY" T"QpP"êBpO" ìY"sO"{_"«á¡T" _"XV"SR"r Y"sBp“ @u¡ ì{S"OY" Z`S"u T"Z W"r íOT"pQ@¡ @u¡
ìW"p\" @u¡ @¡pZNp ò_"@¡” {S"OY"O"p íT"T"ß" `puO"r `v Y"P"p ç\Y"O\", ìpOX"p O"P"p @¡p“ ìp{Q
{S"OY" X"pSY" `v –
_"XV"SR"{S"OY"uO\"u&{T" S" _"zY"puBp\"Q{S"OY"O\"z W"p\"\"Q@¡pZNpO\"pO"o Y"P"p T"øX"pNpO"#
@¡pZNppS"sT"“VR"u# {S"OY"pu W"p\" òOY"s˜¡X"o O"P"p _"X"\"pY"pu&{T" $ S"å_Y" {@¡{ú"O@¡pZNpz T"øX"pNpO"
íT"“WY"O"u $
X"`{^"ê @¡NppQ S"u T"QpP"pu| @u¡ T"qZBpNpS" @u¡ ì\"_"Z T"Z _"te" 1.1.4 X"uë ò_"@¡p í„uA" {@¡Y"p
`v O"P"p _"Ê"X" ìRY"pY" @u¡ ìSO" X"uë O"rS" _"te"puë X"uë ò_"@¡p _\"á¡T" T"øQ{ðpêO" {@¡Y"p `v G"pu
T"QpP"êR"X"ê_"³` (T"øðp_O"T"pQW"p^Y") @¡p íT"G"r\Y" `v –
òùQX"{O" Y"O"# @¡pY"ê@¡pZNpY"pu# _" _"X"\"pY"# $ \"v._"t 7.2.26
ç\Y"O\"BpsNpO\"T"ø{O"^"uR"pu W"p\"uS" \Y"pAY"pO"# $ \"vë _"t 7.2.27
O"P"p –
O"f\"z W"p\"uS" $ \"v _"t 7.2.27
ò_"@¡p “b"Np - ‘‘_"XV"[SR"{W"ß"O\"u _"{O" {S"OY"_"XV"SR"# _"X"\"pY"#’’ @¡`p G"p _"@¡O"p
`v $ ‘‘_"XV"[SR"{W"ß"O\"u _"{O"’’ @u¡ {S"\"uðp Z`S"u _"u ìW"p\"pOX"@¡ _\"á¡T" _"XV"SR" X"uë ì{O"\
Y"p{Ê" S"`rë `puO"r $ {S"OY" @u¡ {S"\"uðp _"u _"zY"puBp ìp{Q _"XV"SR" @u¡ {S"\"uðp _"u ìp@¡pðp ìp{Q
{S"OY" T"QpP"ê X"uë ì{O"\Y"p{Ê" @¡p @¡pZNp `puO"p `v $ ìO"# ò_"@¡pu {S"QlêÍ>“b"Np @¡`p G"p _"@¡O"p
`v $
T"Z\"O"rê S"vY"p{Y"@¡ \"ZQZpG" S"u O"p{@ê¡@¡Zb"p X"uë ìpE"pY"ê T"øðp_O"T"pQ @¡p ìS"sBpX"S" @¡ZO"u `lï
@¡Ò"u `v –
S"\Y"-S"vY"p{Y"@¡ @¡” ª{Í> @u¡ ìS"s_"pZ _"X"\"pY" ï@¡ S"`rë, S"pS"p X"pSY" `vz $
SY"pY"{_"«pSO"X"s˜¡p\"“r @¡” \Y"pAY"p {QS"@¡Zr X"uë í˜¡ `v {@¡ ‘‘T"w{P"\Y"pz BpSR"_Y" _"X"\"pY"pu
S" G"“u’’ òOY"p{Q T"øO"r{O" @u¡ ìS"s_"pZ ò_"@¡p S"pS"pO\" íT"T"ß" `puO"p `v $ SY"pY"{_"«pSO"X"s˜¡p\"“r
X"uë {\"ð\"S"pP" W"™>pE"pY"ê S"u @¡`p `v {@¡ _"zY"s˜¡{\"ðpu^"NpO"p _"{ß"@¡^"ê _"u T"øOY"b" @u¡ Y"puBY" T"QpP"ê
X"uë {\"üX"pS" _"X"\"pY" @¡p T"øOY"b" `puO"p `v \"` _"\"êP"p ìO"r[SçY" S"`rë `puO"p $
9)Akhilaamnaayaikavedyo Harih –
All the SACRED VEDAS proclaims the Supremacy of the Supreme
Being Śrī Viṣṇu. The Supreme Being Śrī Viṣṇu is knowable only by the
SACRED VEDAS. Supreme Being Śrī Viṣṇu being infinite and APRAKRTIC
is not available to PRATYASKHA nor can He be known by mere inference
not supported by the VEDIC TESTIMONY. It therefore follows that the
knowledge of the Supreme Being Śrī Viṣṇu, can be acquired only from the
AAGAMAAS. No doubt, there are certain statements in the SACRED
VEDAS, which give an impression that Supreme Being Śrī Viṣṇu is beyond
the reach of verbal testimony and even of the mind. If the knowledge of the
Supreme Being Śrī Viṣṇu, cannot be acquired through the Sacred VEDAS, a
perfect study of the Sacred VEDAS, would not have been undertaken by
ordinary human beings since generations. These statements only mean the
Supreme Being Śrī Viṣṇu, being infinite with infinite attributes cannot be
fully comprehended by words or by the human mind. All the four SACRED
VEDAS, in all their parts, speak mainly of the Supreme Being Śrī Viṣṇu. It
may not therefore be correct to classify the SACRED VEDA into KARMA–
KANDA and JNANA–KANDA as though the KARMA–KANDA, does not
produce the knowledge of Supreme Being Śrī Viṣṇu. So Supreme Being
Śrī Viṣṇu is known only through the Sacred VEDAS. The essence of Śrī
Vedavysa philosophy is in a single stanza as follows : — ""ËÍÜÌí ÓÜñÜÂí ÖÜÄ@ PÜñÝì
iàÊæäà˜®ÜÂ@ ±ÜÃÜÊÜÞ¥ÜìñÜ@. Êæà¨Ý@ ÓÜñÜÂí ±ÜâÃÝ|íaÜ CñæÂàÊÜí ÊÝÂÓÜÊÜáñÜÔ§£@''. (¯ñÝÂ Êæà¨Ý@
±ÜÅÊÜÞ|ÊÜå…).
Śrī Madhva takes us to highest limit of Divine transcendence. The
Supreme is independent of all accessories in creation :

ÍÜPæã¤à˜² »ÜWÜÊÝ¯ÌÐÜá¡ÃÜPÜñÜáìí PÜñÜáìÊÜá®ÜÂ¥Ý >
ÓÜÌ¼®Ü°í PÝÃÜOÝ¼®Ü°í ¼®Ü°í ËÍÜÌí PÜÃæãàñÜÂg@ >> C£ A®ÜáÊÝÂTÝÂ®ÜÊÜå… (2&1&19)
Harken to Nyayasudha as follows : —
ÓÜÊÝì|Â² × Êæà¨ÝíñÜÊÝPÝÂ®ÜÂÓÜíTæÂà¿áPÜÇÝÂ|WÜáOÝPÜÃÜí ÓÜPÜÆ¨æãàÐÜWÜí«ÜË«ÜáÃÜí
±ÜÃÜí ŸÅÖÜ¾ ±ÜÅ£±Ý¨Ü¿áí£ > ñÜñÜÅ (1) PÝ¯bñ… ÓÜÊÜìýñÜÌÓÜÊæàìÍÜÌÃÜñÜÌÓÜÊÝìíñÜ¿ÞìËáñÜÌÓèí¨Ü
¿åèì¨Ý¿Þì©WÜá|ËÐÜrñÜ¿Þ (2) PÝ¯bñ… A±ÜÖÜñÜ±Ý±Ü¾ñÜÌ¯¨Üáì@SñÜÌ±ÝÅPÜêñÜ»è£PÜËWÜÅÖÜ
ÃÜ×ñÜ¤ñÝÌ©¨æãàÐÝ»ÝÊÜËÎÐÜrñÜ¿Þ (3) PÝ¯bñ… A£WÜÖÜ®ÜñÝþÝ±Ü®Ý¿á ÊÝíWÜÊÜá®Ü
ÓÝWæãàaÜÃÜñÝÌPÝÃæà| (4) PÝ¯bñ… ÓÜÊÜì±ÜÄñÝÂWæà®Ü ñÜÓæÂ$çÊæäà±Ý¨Ý®Ý¿á A©Ì£à¿áñæÌà®Ü
(5) PÝ¯bñ… ÓÜÊÜìÓÜñÝ¤±ÜÅ£à£±ÜÅÊÜê£¤¯ËáñÜ¤ñÝ±ÜÅ£±ÜñÜö¥Üìí ÓÜÊÝìñÜ¾PÜñæÌà®Ü, CñæÂàÊÜÊÜÞ¨ÜÂ®æàPÜ
±ÜÅPÝÃæç@ ±ÜÃÜÊÜá±ÜâÃÜáÐÜí ¸æãà«Ü¿áí£ ñÜñæãà ÊÝÂPÜáÆŸá¨ÜªÁãà WÜáÃÜáÓÜí±ÜÅ¨Ý¿áËPÜÇÝ
AÍÜáÅñÜ Êæà¨ÜÊÝÂTÝÂñÝÃÜ@ ÓÜÊÜìñÝÅ±æÂàPÜÃÜã±ÜñÝ ÊÜá®Ü®ÜáÓÜí«Ý®Ý Êæà¨Üí bf¨Üí£ >> C£
ÎÅàÊÜá®Ý°$Â¿áÓÜá«Ý (page 124 T.R Kṛṣṇacharya edition.)
Means : — All Vedantic texts proclaim with one voice the majesty of the
Supreme as a storehouse of numberless auspicious attributes and free from
all imperfections. Of these, (1) some represent It as endowed with such
positive attributes as omniscience, Lordship of creatures, control of beings
from within and others excellences; (2) others describe It negatively as free
from such blemishes as sin and suffering and liability to material embodiment;
(3) yet others speak of It as being beyond the reach of mind and words, in
order to bring home to us Its comparative inaccessibility ; (4) many others
depict It as the Only One that exists, so as to make it clear that man must seek
It to the exclusion of all else; and (5) a few more proclaim It as the Self of
all, so that It may be realised as conferring on all else, their existence,
knowability activity etc. Thus do scriptures depict the Brahman in diverse
ways and from different standpoints all converging towards the one purpose
(Mahatatparya) of expounding the transcendent and immanent majesty of
Parabrahman in Himself in the Atman and in the world. This means that as
the Only Independent Real that exists, in its own right and in the highest
sense of the term, the Supreme may well be and is at times, referred to in the
Scriptures as the One without a Second without any prejudice to the reality
and subordinate "Existence of the finite selves, Prakṛti etc. Which, as
compared with Supreme Reality, are nought as it were : — “Quo comparata
nec pulchra sunt, nec bona sunt, nec sunt” as St Augustine so aptly puts it.
This sentiment is heartily echoed by Śrī Madhva. The Supreme Being Śrī
Viṣṇu is ever "A®ÝñÜì', means , who is free from all sorts of sorrows . Śrī
Madhwa defines the word "A®ÝñÜì' in his Brihadaryankopanishadbhasyam
as follows - ""BñÜìí ¨Üá@Sí ÓÜÊÜáá©ÐÜrÊÜå… A®Ýñæãàì ËÐÜá¡ÊÜÂì¿á@ >'' C£ >>
Harken to Harivamsha (2-323-34) quoted by Śrī Madhva as
follows :—
""Êæà¨æà ÃÝÊÜÞ¿áOæà aæçÊÜ ±ÜâÃÝOæà »ÝÃÜñæà ñÜ¥Ý >>
B¨ÝÊÜíñæà aÜ ÊÜá«æÂà aÜ ËÐÜá¡@ ÓÜÊÜìñÜÅ Xà¿áñæà >>'' C£ >>
The sacred Vedas are Eternal and impersonal .
Harken to Manusmriti (2-6) : —
""Êæà¨æãà˜UÇæãà «ÜÊÜáìÊÜáãÆÊÜå…'' , Means — The four eternal Vedas i.e. 1)
Ṛgveda 2) Yajurveda 3) Samaveda 4) Atharvaveda are the BED-ROCK and
the FOUNTAIN-HEAD of the Eternal Dharma. Śrī Madhva too proclaims
in his Anuvyākhyānam (1-1, shlokas 62 and 64, D.V.S.R.F edition) as follows
: — ""Êæà¨Ý®ÝÊÜáíXàPÝ¿áì × ¯ñÜÂñÝ >> ®Ü× «ÜÊÜÞì©Ô©œ@ ÓÝÂ¯°ñÜÂÊÝPÜÂí Ë®Ý PÜÌbñ… >
AË±ÜÅÆí»Ü@ ñÜþÝ®Üí ñÜñÜ¢ñÜñÝÌ¨ÜÁãà˜² aÜ > PÜÇÝ³ $Â WèÃÜÊÜ¨æãàÐæà| ±ÜâíÊÝPÜÂí þÝ±ÜPÜí ®Ü
ñÜñ… ......... A«ÜÊÜáìÊÝ©®æãà ÊÝPÜÂÊÜá±ÜÅÁãàg®ÜÊæáàÊÜ × > «ÜÊÜÞì»ÝÊæäà˜² ®æãà ñæà®Ü
±ÜÅñÜÂPÝÒÊÜWÜñæãà »ÜÊæàñ… >>'' C£ >>
Means : — “Dharma and Adharma etc, ethical and religious concepts
cannot be cognised and communicated by an individual. To conceive an
author for the Vedas who the knowledge of Dharma and Adharma the
intention to communicate these is a round about procedure. Therefore, the
Vedas have to be envisaged as eternal ETERNAL and A±èÃÜáÐæà¿á i.e.
Authorless. The claim that there is no Dharma, does not serve any purpose.
It will create the moral and social chaos. To establish the absence of Dharma,
also an evidence has to reduced. The learning of the Vedas is most essential
in »ÜWÜÊÜ¨Üá±ÝÓÜ®Ý . Śrī Madhva mandates in his Anuvyākhyānam (shloka 1249)
as follows : ¬ ""Óæãà±ÝÓÜ®Ý aÜ ©ÌË«Ý ÍÝÓÜ÷»ÝÂÓÜÓÜÌÃÜã²~à > «ÝÂ®ÜÃÜã±Ý ±ÜÃÝaæçÊÜ
ñÜ¨ÜíWÜí «ÝÃÜOÝ©PÜÊÜå… >>'' C£ >> And naymore Śrī Madhva mandates in his
Anuvyākhyānam (3-3-5, shloka 1267) as follows : - ""Êæà¨Ü@ PÜêñæãÕ $°à˜—WÜíñÜÊÜÂ@
ÓÝÌ«ÝÂ¿Þ«ÜÂ¿á®Üí »ÜÊæàñ… >>'' C£ >> Naymore Śrī Madhva appeals to all sadhakas
in his Brahmasūtra-bhashyam (3-3-3) as follows : — - ""ÓÝÌ«ÝÂÁãà˜«æÂàñÜÊÜÂ@''
(ñæç£¤Äà¿ÞÃÜ|ÂPÜÊÜå… 2&15) and ""Êæà¨Ü@ PÜêñæãÕ $°à˜—WÜíñÜÊÜÂ@ ÓÜÃÜÖÜÓæãÂà ©Ìg®Ü¾®Ý >>'' C£
ÓÜ¾ $êñæà@ >> C£ >> So in this artifical intelligence age too the wise people should
learn the Veda according to their capacity. This is the clarian call of our great
savants”.
Harken to Brahmasūtrabhāṣyam of Śrī Madhva (3-3-43) : —
The knowledge acquired by study and stabilised by manana is then made
the basis of steady contemplation :
ÍÜáÅñÝÌ ÊÜáñÝÌ ñÜ¥Ý «ÝÂñÝÌ ñÜ¨ÜþÝ®ÜË±Ü¿áì¿åè >
ÓÜíÍÜ¿áí aÜ ±ÜÃÝ|á¨ÜÂ Æ»Üñæà ŸÅÖÜ¾¨ÜÍÜì®ÜÊÜå… >>
This combination of sravana, manana and nididhyasana is termed 'Jijnasa'.
The last stage of the inquiry may take the form of Dhyana or contemplation
AËbf®Ü°±ÜÃæãàPÜÒþÝ®ÜÓÜíñÜ£@ (ñÜñÜ¤$ Ì±ÜÅPÝÎPÝ) of certain chosen attributes of God or a
profound rumination over the truths of Sastra (Sastrabhyasa) whose import
has been definitely settled : ¯~àìñÜÓÜÂ ÍÜÅÊÜOÝ©PÜí ÓÜÊÜÞaÜÃæàñ… Nyayasudha pg
no 536 . The contemplation of
Sastrartha is thus treated by Madhva as an independent form of Upasana,
taught by the Upaniṣads : ÓÝÌ«ÝÂ¿á±ÜÅÊÜaÜ®æà HÊæà£ ®ÝPæãà ÊÜåè¨ÜYÆÂ@ ñÜ©œ ñÜ±Ü@ C£
ñæç£¤ÄàÁãà±Ü¯ÐÜñ… (1&9).
The study of Sastras is partly also an aid to contemplation. The other
forms of spiritual discipline are yama, niyama, asana, pranayama, pratyahara

and dharana taught by the Yoga-Sastra. These are to be treated as accessories
to Dhyana. Dhyana defined as AËbf®Ü°±ÜÃæãàPÜÒhÝ®ÜÓÜíñÜ£@ is virtually the same as
the state of Samadhi or introspection taught by the Yoga system. These three
stages of spiritual advance of sravana, manana and dhyana correspond to the
stages of learning (panditya), reflection (mauna) and introspection
(brahmanya) referred to in the famous Upanisadic text : ñÜÓÝ¾ñ… ¸ÝÅÖÜ¾|@
±ÝíwñÜÂí ¯Ëì¨ÜÂ ¸ÝÇæÂà®Ü £ÐÝuÓæàñ… . ¸ÝÆÂí aÜ ±ÝíwñÜÂíaÜ ¯Ëì¨ÝÂ¥Ü ÊÜáá¯ÃÜÊÜåè®Üí aÜ
ÊÜåè®ÜíaÜ ¯Ëì¨ÝÂ¥Ü ¸ÝÅÖÜ¾|@ (C£ ŸêÖÜ¨ÝÃÜ|ÂPæãà±Ü¯ÐÜñ… 5&1)
Harken to The Rigbhashyam of Śrī Madhva (91-92,93): ¬
ÓÝÌ«ÝÂ¿áÓÜ¤ñÜ¤$ ÌËþÝ®Üí ËÐÜá¡»ÜQ¤ËìÃÝWÜñÝ >
¯Ñ¨ÜœPÜÊÜáìÓÜ®ÝöWæãà Ë×ñÜÓÜÂ ÓÜ¨Ý QÅ¿Þ >>
ÓÜ¨Ý ËÐÜá¡ÓÜ¾ $ê£ÍæòÊÜ PæàÊÜÆí ÊæãàPÜÒÓÝ«Ü®ÜÊÜå… >
HñæçËì®Ý ®Ü ÊæãàPÜÒ@ ÓÝÂ¨… »ÜÊæà¨æàñæçÃÜ² «ÜáÅÊÜÊÜå… >>
MáÑaÜfí¨æãà¨æçÊÜñÝ¯ þÝñÝÌ¥Üìí aæçÊÜ »ÜQ¤ñÜ@ >
ÓÝÌ«ÝÂÁáà®æçÊÜ ÊæãàPÜÒ@ ÓÝÂ¨… ËÃÜPÜ¤ÓÜÂ ÖÜÄÓÜ¾ $êñæà@ >>
1. The study of Sacred Vedas.
2. Knowledge of Truth.
3. Śrī Viṣṇu Bhakti.
4. Non-attachment.
5. Forbearance from evil deeds.

6. Performance at all times of good deeds i.e prescribed duties.
7. Remembrance of Śrī Viṣṇu at all times
These are the potent means for attaiment of perfect knowledge and Mukti.
Without these - Perfect knowledge and Moksha cannot be obtained and with
these it is certain.
Harken to Anuvykhyanam (3-2-18) : —
®Ý¿ááPÜ¤ËáàÎñÜá@ Qíb©àÍÜñÜÌÓÝÂËÃæãà— ¿áñ… >

¿á©àÍÜñÜÌËÃæãà— ÓÝÂñÜ¤¨æàÊÝ¿ááPÜ¤ÊÜáígÓÝ >>
DÍÜñÜÌÓÝÂËÃæãà«æà®Ü ÁãàgÀáñÝÌ˜UÇÝ@ ±ÜÅÊÜÞ@ >
Ô¨æœàÍÜñæÌà®Ü aÝ¿ááPÜ¤ÊÜá² ×àÍæà®Ü ÁãàgÁáàñ… >>
ÊÜÞ®ÜñÜ@ ±ÝÅ±Ü¤ÊÜáUÆí ®ÝÊÜÞ®Üí ÁãàgÁáàñÜR$ Ìbñ… >
C£ × ŸÅÖÜ¾ñÜPæãàìQ¤ÃÜñæãà ¿ááPÜ¤ËáÖæãà©ñÜÊÜå… >>
“Whatever is not incompatible with Śrī Viṣṇu's sovereignty is not
inconsistent or untenable. All means of proof must be applied so as to be in
keeping with Śrī Viṣṇu's sovereignty.”
Here Śrī Jayatīrtaru explains in Nyayasudha (511 Bombay edition) as
follows : —
""¿á£Ríb¨… ËÃÜá¨ÜœËáÊÜ ±ÜÅ£à¿áÊÜÞ®ÜÊÜá² DÍÜÌÃæà ñÜ©ñÜÃÜñÜÅ ÊÝ ±ÜÅÊÜÞ|±ÜÅÔ¨Üœí™,
DÍÜÌÃæçÍÜÌ¿áìËÃæãà— aÜ ®Ü »ÜÊÜ£ ¿á¥Ý˜|áñÜÌÊÜáÖÜñÜ¤$ Ì¿åèWÜ±Ü¨ÝÂ©, ñÜñÜÕÊÜìí
DÍÜÌÃæçÍÜÌ¿áìŸÇæà®Ü ZoñÜ CñÜÂíXàPÝ¿áìÊÜå… > ®ÜñÜá ¯ÃÝPÝ¿áìÊÜå… > ¿áñÜá³®ÜÃÜ±ÜÅËáñÜí
ñÜ©àÍÜÌÃæçÍÜÌ¿ÞìËÃÜá¨ÜœÊÜá² ®Ü PÜÆ³¯à¿áÊÜå… > ÍÜÍÜËÐÝOÝ©PÜÆ³®Ý±Üñæ¤à@ > ¿áaÜc ±ÜÅËáñÜÊÜá²
DÍÜÌÃæçÍÜÌ¿áìËÃæãà—, ñÜ®Ü° PÜÆ³¯à¿áÊæáàÊÜ > PÜÆ³PÜË[ÝñÜPÜñÝÌñ… > QíñÜá, ñÜÓÜÂ ±ÜÅÊÜÞ|ÓÜÂ
¿á¥ÝÁãàWÜÊÜÞ»ÝÓÜñÜÌí ÊÜ|ì¯à¿áÊÜå… >> C£ >>
Whatever appear to be contradictory in the Supreme-being or elsewhere,
but is otherwise borne out by Pramanas and is not opposed to Divine majesty,
such as the coexistence of extreme minuteness and immeasurable infinitude
in the Supreme-being, such things must be accepted as compatible with
Divine majesty. They should not be rejected as illogical. What is not
established by Pramanas ought not to be assumed, even though it may not be
incompatible with Divine majesty. Otherwise, it may lead to the contingency
of having to accept the existence of the hare's horn. What goes against Divine
majesty ought not to be accepted even if it seems to be backed by some sort
of Pramana. In such cases, that Pramana should be shown to be a travesty.
We are very fortunate to observe the same ideology already expoun-ded
by Śrī Śaṅkara in his Brahmasūtrabhāṣyam (1-4-3) as follows - ""BÊÜÞ°ñÜÓÝÂ¥Üìí
±ÜÅ£±ÜñÜá¤í ±ÜÅ»ÜÊÝÊæãà, ®Ý˜ÊÜÞ°ñÜí ±ÜÅ¿áì®ÜáÁãàPÜ¤ÊÜå… .''

ñÜ¥Ý × »ÜËÐæãÂàñÜ¤ÃÜ±ÜâÃÝ|ÊÜå… —
AX°ËáàÙæà ®ÜÊÜáÓÜá¤»ÜÂÊÜå… CÐæàñæãÌàhæàìÓÜÌÃÜã²Oæà >
AWÜ° B¿Þ× ËàñÜÓÜ¤$ Ìí ®ÜÊÜáÓæ¤à hæãÂà£ÐÝí ±Üñæà >
ÍÜ®æã°à¨æàË ®ÜÊÜáÓÜá¤»ÜÂí gWÜaÜcPÜáÒ®ÜìÊæãà˜ÓÜá¤ ñæà >
MáWæÌà¨Ü, ¿ágáÊæàì¨Ü, ÓÝÊÜáÊæà¨Ü, A¥ÜÊÜìÊæà¨Ü ÁáíŸ ®ÝÆáR Êæà¨ÜWÜÚí¨Ü ±ÜÅ£±Ý¨ÜÂ®Ý¨Ü
ÊÜáñÜá¤ gWÜñÜcPÜáÒÊÝ¨Ü ±ÜÃÜŸÅÖÜ¾¯Wæ A®ÜíñÝ®ÜíñÜ ®ÜÊÜáÓÝRÃÜWÜÙÜá.
Harken to Bruhadarankopanishadbhashyam of Śrī Śaṅkara (5-1-1) as
follows : —
""Êæà¨Ü K_…PÝÃæãà ÊÝaÜPæãà˜¼«Ý®ÜÊÜå… ''
""ÓÜÊæäàì × A¿áí Êæà¨Ü K_îÝRÃÜ HÊÜ > HñÜñ… ±ÜÅ»ÜÊÜ HñÜ¨ÝñÜ¾PÜ@ ÓÜÊÜì@ MáWÜÂgá@
ÓÝÊÜÞ©»æà¨Ü¼®Ü° HÐÜ K_îÝRÃÜ@ >''
Means : - Om is the Veda or the name of the Brahman. The entire Vedas
are but Om; they all issue out of it and consist of it; this Om is differentiated
into the divisions of Rig,Yajus, Saman and Atharva.
Harken to Chandogyopaniṣadbhashyam (8-1-1) of Śrī Śaṅkara
±ÜâÃæà aÜ ÊæàÍÜ¾ ÃÝþæãà ¿á¥Ý, ñÜ¥Ý ñÜÔ¾®… ŸÅÖÜ¾±ÜâÃæà ÍÜÄàÃæà ¨ÜÖÜÃÜí ÊæàÍÜ¾ ŸÅÖÜ¾| E±ÜÆ¹œ
A—ÐÝu®ÜÊÜå…, ¿á¥Ý ËÐæã¡à@ ÍÝÆWÝÅÊÜá@ >
Means : — As the king has his palace in the city, similarly in that city of
Brahman within the body there is a small dwelling, that is to say, the place
for the realization of Brahman, just as a Shalagrama stone is for Viṣṇu.
Harken to Bruhadaranyakopanishadbhashyam (1-3-1) of Śrī Śaṅkara : —
»æà¨æà®Ü × ŸÅÖÜ¾Oæãà ®ÝÊÜÞ©ÊÜÓÜá¤±ÜÅ£±Ü®Ü°ÓÜÂ ®ÝÊÜÞ¨è Ë—à¿áñæà ŸÅÖÜ¾¨ÜêÑr@ ±ÜÅ£ÊÜÞ¨è
CÊÜ ËÐÜá¡¨ÜêÑr@ >
The scriptures enjoin meditation on the name etc. as Brahman for one
who clearly knows that those things are different from Brahman; it is like
meditation on the image etc as Viṣṇu.

AñæãÅàaÜÂñæà ¬ ®Ý¿áí ¨æãàÐÜ@ > ®Ü ñÝÊÜñÜ³Äbf®Ü°¨æàÍÜÓÜÂ ÓÜÊÜìWÜñÜñÜÌÊÜÂ±Ü¨æàÍÜ@
PÜ¥ÜÊÜá±ÜáÂ±Ü±Ü¨ÜÂñæà. ÓÜÊÜìWÜñÜÓÜÂ ñÜá ÓÜÊÜì¨æàÍæàÐÜá Ë¨ÜÂÊÜÞ®ÜñÝÌñÜ³Äbf®Ü°¨æàÍÜÊÜÂ±Ü¨æàÍæãà˜²
PÜ¿Þb¨Ü±æàûÜ¿Þ ÓÜí»ÜÊÜ£ > ¿á¥Ý ÓÜÊÜáÓÜ¤ÊÜÓÜá«Ý—±Ü£ÃÜ² × ÓÜ®… AÁãà«ÝÂ—±Ü£Ä£
ÊÜÂ±Ü©ÍÜÂñæà > PÜ¿Þ ±Üâ®ÜÃÜ±æàûÜ¿Þ ÓÜÊÜìWÜñÜ@ ÓÜ¯°àÍÜÌÃæãà˜»ÜìPèPÝ A~à¿ÞíÍÜc ÊÜÂ±Ü©ÍÜÂñÜ
C£ > ¯aÝ¿áÂñÝÌ¨æàÊÜËá£ ŸãÅÊÜá@ > HÊÜÊÜå… A~à¿áÓÝ¤$ Ì©WÜá|WÜOæãà±æàñÜ DÍÜÌÃÜ@, ñÜñÜÅ
ÖÜê¨Ü¿á±Üâ|xÄàPæà, ¯aÝÁãÂà ¨ÜÅÐÜrÊÜÂ E±Ü©ÍÜÂñæà > ¿á¥Ý ÍÝÆWÝÅÊæáà ÖÜÄ@ >
Means : - We say that this is declared thus for the sake of being contemp-
lated on. That Śrī Hari, possessed of a set of such qualities as subtleness, is
taught to be meditated upon there in the lotus of the heart, just as Śrī Hari is
taught to be worshipped as Śalagrama, precious and Sacred black stone
symbol.
And also harken to Brahmasūtrabhāṣyam (1-2-14) of
Śrī Śaṅkara : -
PÜ¥Üí ±Üâ®ÜÃÝPÝÍÜÊÜñÜÕÊÜìWÜñÜÓÜÂ ŸÅÖÜ¾Oæãà˜PÜÒ $ÂÆ³í ÓÝ§®ÜÊÜáá±Ü±Ü¨ÜÂñÜ C£ > AñæãÅàaÜÂñæà ¬
»ÜÊæà¨æàÐÝ˜®ÜÊÜPÜÉ$ê²¤@ ¿á¨æÂàñÜ¨æàÊæçPÜí ÓÝ§®ÜÊÜáÓÜÂ ¯©ìÐÜrí »ÜÊæàñ… > ÓÜ¯¤ ÖÜÂ®ÝÂ®ÜÂ²
±Üê¦ÊÝÂ©à¯ ÓÝ§®Ý®ÜÂÓÜÂ ¯©ìÐÝr¯ ¬ "¿á@ ±Üê¦ÊÝÂí £ÐÜu®…' (Ÿêí 3&7&3) CñÝÂ©®Ý >
ñæàÐÜá × aÜûÜáÃÜ² ¯©ìÐÜrÊÜå… "¿áÍÜcûÜáÑ £ÐÜu®…' C£. "ÓÝ§®Ý©ÊÜÂ±Ü¨æàÍÝ'©ñÝÂ©WÜÅÖÜOæà®æçñÜ¨Üª
ÍÜì¿á£ ¬ ®Ü PæàÊÜÆí ÓÝ§®ÜÊæáàÊæçPÜÊÜá®ÜábñÜí ŸÅÖÜ¾Oæãà ¯©ìÍÜÂÊÜÞ®Üí ¨ÜêÍÜÂñæà > Qí
ñÜ×ì?, ®ÝÊÜáÃÜã±ÜËáñæÂàÊÜíhÝ£à¿áPÜÊÜá±ÜÂ®ÝÊÜáÃÜã±ÜÓÜÂ ŸÅÖÜ¾Oæãà˜®ÜábñÜí ¯©ìÍÜÂÊÜÞ®Üí
¨ÜêÍÜÂñæà ¬ "ñÜÓæãÂà©£ ®ÝÊÜá '×ÃÜ|ÂÍÜ¾ÍÜáÅ@' (dÝí 1&6&7) CñÝÂ© > ¯WÜáì|ÊÜá² ÓÜ¨Üº†ÖÜ¾
®ÝÊÜáÃÜã±ÜWÜñæçWÜáìOæç@ ÓÜWÜá|ÊÜáá±ÝÓÜ®Ý¥Üìí ñÜñÜÅ ñÜñæãÅà±Ü©ÍÜÂñÜ CñæÂàñÜ¨Ü±ÜáÂPÜ¤ÊæáàÊÜ >
ÓÜÊÜìWÜñÜÓÝÂ² ŸÅÖÜ¾| E±ÜÆŸœ $Â¥Üìí ÓÝ§®ÜËÍæàÐæãà ®Ü ËÃÜá«ÜÂñæà, ÍÝÆWÝÅÊÜá CÊÜ
ËÐæã¡àÄñæÂàñÜ¨Ü±ÜáÂPÜ¤ÊæáàÊÜ >>
Means : - Name and form etc. Though Brahman is without name and
form, such things are seen to be ascribed to it in, ‛‛His name is Uth”
(Chandogyopaniṣad 1-6-7), ‛‛His beard is golden” (Kh.Up 1-6-6), and so on.
And it has been already said that though Brahman is without qualities, still
for the sake of meditation, It is presented in those respective places as a
qualified entity, possessed of the characteristics associated with name and
form. It has also been stated that even for the Omnipresent Brahman it is
nothing incongruous to have certain special places for meditation like
Śalagrama, precious and Sacred black stone for Śrī Viṣṇu
And also harken to Brahmasūtrabhāṣyam (1-3-14) of
Śrī Śaṅkara : -
AñÜÅ ŸãÅÊÜá@ ¬ ±ÜÃÜÓæÂ$çÊæà¨Üí ŸÅÖÜ¾|@ ±ÜâÃÜí ÓÜñ… ÍÜÄàÃÜí ŸÅÖÜ¾±ÜâÃÜËáñÜáÂaÜÂñæà, ŸÅÖÜ¾ÍÜŸªÓÜÂ
ñÜÔ¾®Üá¾SÂñÝÌñ… > ñÜÓÝÂ±ÜÂÔ¤ ±ÜâÃæàOÝ®æà®Ü ÓÜíŸ®Üœ@, E±ÜÆŸœ $Â—ÐÝu®ÜñÝÌñ… ¬ "ÓÜ
HñÜÓÝ¾ijàÊÜZ®ÝñÜ³ÃÝñÜ³ÃÜí ±ÜâÄÍÜ¿áí ±ÜâÃÜáÐÜËáàûÜñæà' (±ÜÅí 5&5) "ÓÜ ÊÝ A¿áí ±ÜâÃÜáÐÜ@
ÓÜÊÝìÓÜá ±ÜäÐÜáì ±ÜâÄÍÜ¿á@' (Ÿêí 2&5&18) CñÝÂ©ÍÜáÅ£»ÜÂ@ > A¥ÜÊÝ iàÊÜ±ÜâÃÜ HÊÝÔ¾®…
ŸÅÖÜ¾ ÓÜ¯°×ñÜÊÜáá±ÜÆPÜÒ $Âñæà, ¿á¥Ý ÍÝÆWÝÅÊæáà ËÐÜá¡@ ÓÜ¯°×ñÜ C£, ñÜ¨ÜÌñ… >
Means : - To this we say that this body is spoken of as the city of Brahman
just because it belongs to the Supreme Brahman Itself, that being the primary
meaning of term Brahman. Brahman has a relation even with this city, it
being the place for Its realization as is mentioned in such Upaniṣadic
passages as, ‘‘From this total mass of creatures”(that Hiranyagarbha is) he
(the aspirant) sees the ‘‘Supreme Puruṣa that has entered into every body and
is higher than higher (Hiranyagarbha)” Prashnottaropanishad (5-5). ‛‛He that
is this Puruṣa exists within the hearts in all the bodies” Bruhadaryanko-
panishad (2-5-18) Or the idea may be that it is in the city of the individual
soul itself that Brahman is perceived directly, Just as Śrī Viṣṇu is in a
Śalagrama. (Antaryamīn)
Harken to Manusmriti : -
ÓÜÊæàìÐÝÊÜá² aæçñæàÐÝÊÜÞñÜ¾þÝ®Üí ±ÜÃÜí ÓÜ¾ $êñÜÊÜå… >
ñÜ¨Üœ $ÂWÜÅ$Âí ÓÜÊÜìË¨ÝÂ®Ýí ±ÝÅ±ÜÂñæà ÖÜÂÊÜáêñÜí ñÜñÜ@ >> (12&85)
ÓÜÊÜì»ÜãñæàÐÜá aÝñÝ¾®Üí ÓÜÊÜì»ÜãñÝ¯ aÝñÜ¾¯ >
ÓÜÊÜáí ±ÜÍÜÂ®Ý°ñÜ¾¿Þià ÓÝÌÃÝgÂÊÜá—WÜaÜf£ >> (12&91)
HñÜ©œ g®Ü¾ÓÝ´ÜÆÂí ¸ÝÅÖÜ¾|ÓÜÂ ËÍæàÐÜñÜ@ >>

±ÝÅ±æÂ$çñÜ¢ñÜPÜêñæãÂà × ©Ìhæãà »ÜÊÜ£ ®Ý®ÜÂ¥Ý > (12&93)
Bñæ¾ $çÊÜ ¨æàÊÜñÝ@ ÓÜÊÝì ÓÜÊÜìÊÜÞñÜ¾®ÜÂÊÜÔ§ñÜÊÜå… >> (12&119)
The knowledge of Atman is considered superior to all these. This is the
foremost of all disciplines; immortality is secured from it. Seeing himself in
all, and all in himself, and seeing Brahman everywhere, the seeker of Self
secures the kingdom of Self. This is the fruitfulness of one's life-specially of
a Brähmana. He is verily the twice-born who secures this fruit and thus fulfils
all his duties in life, and none other. All gods are verily Atman Itself,
everything is established in Atman.
AÖÜí ŸÅÖÝ¾Ô¾
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Ô¨ÝœíñÜÊÜ®Üá° ÊÜÞw ¯ÃÜã²Ô¨ÜÃÜá.)
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ñÜ¨æãÂà˜ÖÜí Óæãà˜Óè Áãà˜Óè Óæãà˜ÊÜå… Áãà˜ÓÝÊÜÓè ±ÜâÃÜáÐÜ@ Óæãà˜ÖÜÊÜáÔ¾ CñÝÂ©ÐÜÌ
±ÜÂÖÜíÍÜ¸æãªà˜íñÜ¿ÞìËáñæÌà®ÝÖæà¿áñÜÌÊÝbà >
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ËhÝ®Ý£ ñÜ¥æçÊÜ ñÜá > AñÜ HÊÜ ÓÜÊÜáWÜÅñÜÌí ÓÜÌñÜ HÊÝÓÜÂ ÓÜÊÜì¨Ý > ñÜ¨ÜÖæà¿áí ±ÜÃÜí ŸÅÖÜ¾ Áãà
Áãà˜Êæà¨… WÜá|Ÿêí×ñÜÊÜå… > ÓÜÊÜì¨Ý˜Ô¤à£ Êæáà¿áí aÜ ÓÜ ÓÜ ¿Þ£ ÓÜÊÜáWÜÅñÝÊÜå… >> C£
»ÜËÐÜÂñÜ³ÊÜì~ >> C£ ŸêÖÜ¨Ý½ÐÜÂÊÜå… (3&5&4)
AÖæà¿áí aÜ WÜáOæç@ ±Üä|ìí ¯ñÝÂÔ¤þÝ®ÜWæãàaÜÃÜÊÜå… >

ŸÅÖÜ¾ EÍÜÂ®… ÊÝÊÜá¨æàÊÜ@ ÓÜãPÜ¤ÊæáàñÜ¨Üª¨ÜÍÜì ÖÜ >>
AÖÜí ÊÜá®Üá@ ÓÜã¿áì C£ ÓÝÌíñÜ¿ÞìËáÊÜÂ±æàPÜÒ¿Þ >> C£ »ÜËÐÜÂñÜ³ÊÜì~ >>
ŸêÖÜ¨Ý½ÐÜÂÊÜå… (3&5&4)
ŸÅÖÜ¾®Üã PÜãvÜ ñÜ®Ü°®Üá° AÖæà¿á®æí¨Üá, WÜá|±Üä|ì®æí¨Üá, ¿ÞÊÝWÜÆã CÃÜáÊÜÊÜ®æí¨Üá
£Ú¿áÆá ÁãàWÜÂ®æí¨Üã, £Ú©¨Ýª®æ. A¨ÜªÄí¨ÜÇæà AÊÜ®Üá ÓÜÌ¿áí ±ÜÄ±Üä|ì. B ±ÜÃÜŸÅÖÜ¾
AÖæà¿á WÜá|±ÜÄ±Üä|ì, ¿ÞÊÝWÜÆã C¨Ýª®æí¨Üá £Ú¿áÆá ÁãàWÜÂ®Ý¨Ü . Gí¨Üá ¿ÞÃÜá
£Ú¿ááñÝ¤Ãæãà AÊÜÃæÆÉÃÜã ñÜÊÜá¾ ÁãàWÜÂñæWÜ®ÜáWÜá|ÊÝ¨Ü ±Üä|ìñæ¿á®Üá° ±Üvæ¿ááñÝ¤Ãæ.
»ÜWÜÊÜíñÜ AÖæà¿á, WÜá|±ÜÄ±Üä|ì, ¿ÞÊÜWÜÆã CÃÜáÊÜÊÜ®æí¨Üá £Ú¿áÆá ÁãàWÜÂ®Ý¨ÜÊÜ
Gí¨Üá ÓÝPÝÒñÜRÄÔPæãívÜ ÊÝÊÜá¨æàÊÜ ÊÜáÖÜÑì ñÜ®Ü° AíñÜ¿ÞìËá ËÊÜPæÒÀáí¨Ü AÖÜí ÊÜá®ÜáÃÜ»ÜÊÜí
ÓÜã¿áìÍÜc GíŸ ÊÜáíñÜÅPæR ¨ÜÅÐ ÝrÃÜ®Ý¨Ü. A¨ÜªÄí¨Ü D ÓÜãPÜ¤¨ÜÈÉ ÖæàÚ¨Ü ËÐÜ¿áWÜÙÜá
AíñÜ¿ÞìËá¿Þ¨Ü »ÜWÜÊÜíñÜ¯Wæ ÓÜÆáÉñÜ¤ÊæÁáà ÖæãÃæñÜá ÊÝÊÜá¨æàÊÜ¯WÜÆÉ™ .
Harken to Prasthanabheda of Madhusūdan saraswati : -
A¥Ü ÓÜÊæàìÐÝí »ÜWÜÊÜñæÂàÊÜ ñÝñÜ³¿áìí ÓÝPÝÒñÜ³ÃÜÊÜá³ÃÜ¿Þ Êæà£ ÓÜÊÜÞÓæà®Ü ñæàÐÝí
±ÜÅÓÝ§®Ü»æà¨æãà˜ñæãÅà©ªÍÜÂñæà >
ñÜ¥Ý × MáWæÌà¨æãà ¿ágáÊæàì¨Ü@ ÓÝÊÜáÊæà¨æãà˜¥ÜÊÜìÊæà¨Ü C£ Êæà¨ÝÍÜcñÝÌÃÜ@ > ÎPÝÒ
PÜÇæã³à ÊÝÂPÜÃÜ|í ¯ÃÜáPÜ¤í dÜí¨æãà hæãÂà£ÐÜËá£ Êæà¨ÝíWÝ¯ ÐÜp… > ±ÜâÃÝ|®ÝÂ¿áËáàÊÜÞí
ÓÜ«ÜÊÜáìÍÝÓÝ÷~ aæà£ aÜñÝÌ¿ááì±ÝíWÝ¯ > AñæãÅà±Ü±ÜâÃÝOÝ®ÝÊÜá² ±ÜâÃÝOæà˜íñÜ»ÝìÊÜ@,
ÊæçÍæàÑPÜÍÝÓÜ÷ÓÜÂ ®ÝÂ¿á, Êæà¨ÝíñÜÍÝÓÜ÷ÓÜÂ ËáàÊÜÞíÓÝ¿ÞÊÜå…, ÊÜáÖÝ»ÝÃÜñÜÃÝÊÜÞ¿á|Áãà@
ÓÝíSÂ±ÝñÜígÆ±ÜÍÜá±ÜñÜÊæçÐÜ¡ÊÝ©à®Ýí aÜ «ÜÊÜáìÍÝÓæ÷à ËáÈñÝÌ aÜñÜá¨ÜìÍÜË¨ÝÂ@ > ñÜ¥Ý
aæãàPÜ¤ÊÜå… &
±ÜâÃÝ|®ÝÂ¿áËáàÊÜÞíÓÜ«ÜÊÜáìÍÝÓÝ÷íWÜËáÎÅñÝ@ >
Êæà¨Ý@ ÓÝ§®Ý¯ Ë¨ÝÂ®Ýí «ÜÊÜáìÓÜÂ aÜ aÜñÜá¨ÜìÍÜ >> (¿ÞýÊÜÆR$ÂÓÜ¾ $ê£ 1&3)
HñÝ HÊÜ aÜñÜá¼ìÃÜá±ÜÊæà¨æç@ ÓÜ×ñÝ AÐÝr¨ÜÍÜË¨ÝÂ »ÜÊÜí£ > B¿ááÊæàì¨æãà
«Ü®ÜáÊæàì¨æãà WÝí«ÜÊÜìÊæà¨æãà˜¥ÜìÍÝÓÜ÷í aæà£ aÜñÝÌÃÜ E±ÜÊæà¨Ý@ > ÓÜÊæàìÐÝí
aÝÔ¤PÝ®ÝÊæáàñÝÊÜíñæÂàÊÜ ÍÝÓÜ÷±ÜÅÓÝ§®Ý¯, A®æÂàÐÝÊÜá±æÂàPÜ¨æàÎ®ÝÊæáàPæàÐæÌàÊÝíñÜ»Ýì&
ÊÝñ… .
Referring to Vedānta, it is said therein –
C¨ÜÊæáàÊÜ ÓÜÊÜìÍÝÓÝ÷OÝí ÊÜáã«Üì®ÜÂí, ÍÝÓÝ÷íñÜÃÜí ÓÜÊÜìÊÜáÓæÂ$çÊÜ ÍæàÐÜ»ÜãñÜËá£à¨ÜÊæáàÊÜ
ÊÜááÊÜááPÜÒ¼ÃÝ¨ÜÃÜ~à¿áÊÜå… ÎÅàÍÜíPÜÃÜ»ÜWÜÊÜñÝ³¨æãà©ñÜ±ÜÅPÝÃæàOæà£ ÃÜÖÜÓÜÂÊÜå… >
The Prasthanabheda sets out with the task of showing that the purport of
all Śāstras is in Brahman alone either directly or by way of providing the
necessary preliminary steps.
Among these, the eighteen Śāstras as accepted by the astikas are the four
Vedas, the six Vedangas, the four upangas viz., purana inclusive of the
upapuranas; nyaya inclusive of the vaisheshika, mimamsa (pertaining to
karma and Brahman), dharmaśāstra in which are included ithihas viz.,
Mahabharata and Ramāyāna as also the systems like Sankhya, Patanjalim
Pashupata, Vaishnava, which make up fourteen and the four upavedas viz,
Ayurveda, Dhanurveda, Gandharvaveda, and Arthaśāstra. All other disciplines
are suitably accommodated amongst these only. The secret here is that the
endeavour of the Vedānta which is the pre-eminent of all Śāstras, being in
securing Brahmavidya leading to Moksha the Supreme Goal,
Paramapuruṣartha, the Vedānta must be adhered to with steadfast devotion in
the manner instructed by Śrī Śaṅkarabhagvatpada. The rest of the Veda
comprising of karmakanda including upasana, as also all other disciplines
are geared towards this end though providing incidentally for dharma, artha
and kama of paralance.
The Prasthanabheda concludes thus –
ÓÜÊæàìÐÝí aÜ ÓÜíPæÒà±æà| £ÅË«Ü HÊÜ ±ÜÅÓÝ§®Ü»æà¨Ü@ > ñÜñÝÅÃÜí»ÜÊÝ¨Ü HPÜ@, ±ÜÄOÝÊÜá
ÊÝ¨æãà ©Ì£à¿á@, ËÊÜñÜìÊÝ¨ÜÓÜõ£à¿á@ > ÓÜÊæàìÐÝí ±ÜÅÓÝ§®ÜPÜñÜêìOÝí ÊÜáá¯à®Ýí
ËÊÜñÜìÊÝ¨Ü±Ü¿áìÊÜÓÝ®æà®Ý©Ì£àÁáà ±ÜÃÜÊæáàÍÜÌÃÜ HÊÜ ±ÜÅ£±Ý¨æÂà ñÝñÜ³¿áìÊÜå… > ®Ü × ñæà
ÊÜáá®ÜÁãà »ÝÅíñÝ@ ÓÜÊÜìýñÝÌñæ¤àÐÝÊÜå…, QíñÜá Ÿ×ËìÐÜ¿á±ÜÅÊÜOÝ®ÝÊÜÞ±ÝñÜñÜ@
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In short, there are only three different systems in all. Or these, the first is
the Arambhavada, the second, parinamavada and the third, vivartavada....
Since they all culminate in the vivaratvada, the ultimate aim of the authors of
all the systems is the secondless Brahman that is sought to be made known
(just as the ocean is the destination of all rivers). These thinkers who are all-
knowing are by no means labouring under illusion. On the other hand, it is to
be noted that different theories have been propounded by them in order to
dispel the atheistic views of those who are engrossed in external things and
cannot all at once take to the path of realisation of the Supreme Goal of life.
However, not recognising their purport, and even concocting purports
opposed to the Śruti, as the ones to be adhered to, people of diverse tastes
take to one or the other of these many paths which are straight or circuitous.
Harken to Maharṣi Brahmadutta jiġyāsu : -
\"uQ T"ZX"{T"O"p @¡” \"pNpr `v {S"OY", _\"O" T"øX"pNp `v $ ìSY" _"V" ðpp® \"uQpS"s@t¡“O"Y"p `r
T"øX"pNp `v$ ‘‘\"uQ’’ X"uë {@¡_"r \Y"{˜¡-{\"ðpu^" @¡p ò{O"`p_" S"`rë , \"uQX"Se"puë @¡p ìP"ê ìpRY"p[OX"@¡,
ìp{R"Qv{\"@¡, ìp{R"Y"p{c"@¡p{Q, T"ø{@ø¡Y"pìpuë @u¡ ìpR"Z T"Z @¡ZS"p `puBpp, ìP"pêO"o ì{Ðp X"rau
T"sZpu{Ò"X"o X"uë ì{Ðp W"pv{O"@¡ ì{Ðp @¡p `r \"pE"@¡ `v Y"` V"pO" S"`rz, ì{T"O"s Y"`py ì{Ðp _"u
T"ZX"pOX"p O"P"p {\"ŸpS" @¡p W"r Bpø`Np @¡ZS"p `puBpp $
‘‘\"uQ òêð\"ZrY" c"pS" `v’’, ò_"X"uë O"pu ìV" O"@¡ _"X"_O" h¡{^",X"`{^"ê, {\"ŸpS"o, ìpE"pY"ê,
\"uQW"p^Y"@¡pZ, _"V" _"u _"V" _"`X"O" Zùë `vë $ òêð\"ZrY" `puS"u _"u {S"OY"_\"Y"z{_"« `v $ _\"O"#
T"øX"pNp, ìSY" ðpp® _"V" \"uQpS"s@t¡“O"Y"p `r T"øX"pNp `v
Y"p \"uQV"påp# _X"wO"Y"pu Y"pðE" @¡pðE" @w¡ªÍ>Y"# $
_"\"pê_O"p {S"^T"“p# T"øuOY" O"X"pu{S"Í>p {` O"p# _X"wO"p $$ X"S"s0 12$ 65 $$
{\"ZpuR"u O\"S"T"ubY"z _Y"pQ_"{O" åS"sX"pS"X"o $$ X"r0 $ 1$3$3 $$
G"v{X"{S", X"S"s ìp{Q h¡{^"Y"puë @u¡ òS" \"E"S"puz @u¡ ìpR"pZ T"Z _"X"H"S"p E"p{`ï $
ìpE"pY"ê _@¡SQ _\"pX"r S"u W"r Qu\"p{T" @¡pu {\"üsO"o ìpvZ ðppSO"S"s @¡pu G"“ V"O"pO"u `lï
ïu{O"`p{_"@¡ T"ø{@ø¡Y"p @¡p _\"àT" {S"X"n T"ø@¡pZ QðppêY"p `v $ ({S"à˜¡ W"p^Y"X"o 78 T"sÍ> ) ï\"z
ìpAY"pS" _\"á¡T"pNppz X"Se"pNppz Y"G"X"pS"u {S"OY"u^"s E" T"QpP"uê^"s E" Y"puG"S"p @¡O"ê\Y"p $ ï^" ðpp®
{_"S«SO"# ìpvT"E"qZ@¡pu X"Se"u^\"AY"pS"_"X"Y"# $ T"ZX"pP"uêS" {S"OY"T"b" ò{O" {_"«X"o $
O"P"p {` {S"à˜¡ _"X"s‚"Y"@¡pZpu \"Zà{E" – ìpvT"E"pqZ@¡pu X"Se"u^\"AY"pS"_"X"Y"u{O" S"và˜¡pS"pz
{_"«pSO"# , {S"OY"O\"p ì{\"ZpuR"pO"o $
X"S"s X"`ZpG" S"u @¡`p `v
Y"P"p Y"P"p {` T"sà^"# ðpp®z _"X"{R"BpEF>{O" $
O"P"p O"P"p {\"G"pS"p{O" {\"c"pS"z E"p_Y" ZpuEY"O"u $$ ò{O" $$
\"uQ T"øW"s @¡” T"{\"e" \"pNpr `v, G"pu ìp{Q_"w{Í> X"uë G"r\"puë @u¡ @¡ÚY"pNppP"ê, _"z_"pZ @u¡ ìSY"
W"puBY" T"QpP"pu| @¡” W"py{O" @¡X"pu| @¡” Y"P"pP"ê \Y"\"_P"p @u¡ c"pS"pP"ê, SO"QS"s_"pZ ìpE"ZNp @¡ZS"u @u¡
{“Y"u T"ZX" T"{\"e" h¡{^"Y"puë ŸpZp T"øQpS" @¡” Bpòê `v $ W"p\"r @¡ÚT"-@¡ÚT"pSO"Zpuë X"uuë W"r Y"`r \"pNpr
ò_"r T"ø@¡pZ _"Qp T"øpQlW"têO" `puBpr $ Y"` {@¡_"r \Y"{˜¡ Y"p \Y"{˜¡-{\"ðpu^"puë @¡” @w¡{O" S"`rz, ì{T"O"s
_"XT"tNpê {\"ð\" @u¡ ZE"{Y"O"p T"ZX"{T"O"p T"ZX"pOX"p @¡” `r ZE"S"p `v $ ò_"X"uë {@¡_"r T"ø@¡pZ
SY"tS"p{R"@¡O"p S"`rë `pu _"@¡O"r $ R"pO"p Y"P"pT"t\"êX"@¡ÚT"Y"O"o, h¡O"ú" _"OY"ý"E"pW"r«pf"T"_"puuRY"-
G"pO" - _"X"Bpø _"z_"pZ O"P"p O"O_"zV"zR"r c"pS" Y"` _"V" {\"R"pO"p {@¡ Y"P"pT"t\"ê @w¡{O" `v $
_"BppêZXW" X"uë T"ZX"{T"O"p T"ZX"pOX"p S"u G"r\"puë @u¡ @¡ÚY"pNppP"ê G"`py ìS"u@¡{\"R" T"QpP"pu| @¡” ZE"S"p @¡”,
T"w{P"\"r-G"“-\"pY"s-O"uG"-\"pY"s ìp{Q T"QpP"pu| @¡p {S"X"pêNp {@¡Y"p, “pu`-O"pX"ø-ZG"O"-_"s\"Nppê{Q R"pO"s O"P"p
\"wb"-ìpv^"{R"-\"S"_T"{O"-“O"p-BpsÚX"-X"t“-T"s^T"-U¡“p{Q, Bps`p-\"S"-T"\"êO"p{Q, X"uC" ¾puO"-S"Qr-
_"X"sçp{Q, ìSY" ì_"zAY" T"QpP"ê _"z_"pZ X"uë íOT"ß" {@¡Y"u, X"S"s^Y"-T"ðps-T"b"r ìp{Q ðpZrZpuë @¡” ZE"S"p
@¡”, ìP"pêO"o _"X"_O" _P"p\"Z-G"ŒX" G"BpO"o @¡p {S"X"pêNp {@¡Y"p, \"`py í_" _"\"êc"-_"\"pêSO"Y"pêX"r _"\"ê{S"Y"SO"p
G"BpQrð\"Z S"u G"r\"puë @u¡ ìWY"sQY" ìpvZ {S"#duY"_"pP"ê _"z_"pZ X"uë _"X"_O" @¡pY"ê@¡“pT" @u¡ {S"\"pê`pP"ê íT"Y"sê˜¡
_"V" T"QpP"pu| _"u Y"P"p\"O"o “pW" T"øpÊ" @¡ZS"u @u¡ {S"{X"f" T"ZX"pS"s@¡XT"p _"u c"pS" @¡p W"r T"ø@¡pðp {@¡Y"p $
{G"_"_"u X"S"s^Y" ìT"S"u G"r\"S" @¡pu _"U¡“ @¡Z _"@uë¡ $ ò_"r òêð\"ZrY"c"pS" @¡pu _"X"_O" T"øE"rS" h¡{^"-X"s{S"Y"puë
ï\" ðpp®puë @¡” T"qZW"p^"p X"uë ‘\"uQ’ @¡`p G"pO"p `v $

ò_" òêð\"ZrY"c"pS" @¡p _\"á¡T" @v¡_"p `puO"p `v, \"p @v¡_"p `puS"p E"p{`ï ò_" {\"^"Y" X"uë _\"Y"z \"uQ `r
V"O"“pO"p `v –
V"w`_T"O"u T"øP"X"zz \"pE"pu ìBpøz Y"O"o T"øvZO" S"pX"R"uY"z QR"pS"p# $
Y"Qu^"pz duÎ>z Y"QqZT"øX"p_"rO"o T"øuNpp O"Qu^"pz {S"{Ò"z Bps`p{\"# $$ h¡0 10$71$1$$
W"p\"pP"ê# - ù {\"ŸpS"o _"w{Í> @u¡ ìp{Q X"uë _"X"_O" \"p{NpY"puë @¡” X"t“á¡T", (_"w{Í>BpO" T"QpP"pu| @u¡)
S"pX"puë @¡pu R"pZNp @¡ZS"u\"p“r, {G"_" \"pNpr @¡pu ({\"ŸpS"o “puBp) í‚"pZNp @¡ZO"u `v, G"pu òS" _"V" _"u duÎ>
ìpvZ Qpu^"ðptSY" `puO"r `v, \"` \"pNpr (h¡{^"Y"puë @¡”) Bps`p (V"s{«)X"uë R"pZNp @¡” `lòê (òêð\"Z @¡”)
T"øuZNpp _"u T"ø@¡p{ðpO" `puO"r `v $
ò_" X"Se" _"u {S"X"n _"pO" V"pO"puë @u¡ {“Y"u \"uQ @¡p T"øX"pNp {X"“ G"pO"p `v, Qm_"Zu ðpVQpuë X"uë ò_" X"Se"
X"uë òêð\"ZrY"c"pS" @¡” _"pO" {\"ðpu^"O"pY"uë @¡p @¡_"pv{J>Y"py \"{NpêO" `v –
(1) \"uQ _"w{Í> @u¡ ìp{Q X"uë `puS"u\"p“r \"pNpr `pu, ò_"{“Y"u X"Se" X"uë @¡`p ‘‘T"øP"X"X"o’’
(2) ò_" _"z_"pZ X"uë {G"O"S"r X"pS"\"\"pNprY"py `v, íS" _"V"@¡p ìp{Q-¾puO" ìP"pêO"o X"t“ `pu $
\"uQ\"pNpr _"u `r _"V" W"p^"pY"uë {S"@¡“r `v $ \"uQ\"pNpr @¡p W"r X"t“ ‘ìpu3X"o’ (T"ZX"uð\"Z) `v, ò_"{“Y"u
@¡`p ‘‘\"pE"pu ìBpøX"o’’
(3) G"pu _"w{Í> @u¡ _"X"_O" T"QpP"pu| @¡p S"pX" R"pZNp @¡ZO"r `pu $ ìp{Q _"w{Í> X"uë G"V" T"QpP"pu| @u¡ S"pX"
ZA"S"u @¡” ìp\"ðY"@¡O"p `puO"r `v, O"V" Y"` \"pNpr _"`pY"@¡ `puO"r `v $ ò_"_"u `r _"w{Í> @u¡ T"QpP"pu| @¡”
_"zc"p O"P"p ðpVQpP"ê @¡p {S"R"pêZNp `puO"p `v, ò_"{“Y"u @¡`p S"pX"R"uY"z QR"pS"p# $
(4) G"pu _"\"êduÎ> V"L>r {\"_O"wO" ìpvZ {\"ðpp“ `pu, @u¡\"“ X"pS"\"V"s{« X"uë ìpS"u\"p“u \Y"p@¡ZNp @u¡
_"z@s¡{E"O" {S"Y"X"puë X"uë V"SR"r `lòê S" `pu, í_"_"u @¡`r T"Zu, {Q\Y"á¡T" ({G"_"@¡p T"ø\"p` S"v_"{Bpê@¡ `pu) X"uë
íT"[_P"O" `pu, ò_" {“Y"u @¡`p ‘‘duÎ>X"o’’
(5) G"pu Qpu^"Z{Ò" `pu, _"V" _"z_"pZ @u¡ {“Y"u ï@¡_"r, {@¡_"r Quðp{\"ðpu^" @¡” W"p^"p X"uë S" `pu, ò_"{“Y"u
@¡`p ‘‘ìqZT"øX"o’’
(6) G"pu Bps`p (V"s{«) X"uë {S"{Ò" `pu, ìO"# @¡`p ‘‘{S"{Ò"z Bps`p0’’ $
(7) G"pu ìS"u@¡ G"SX"-G"SX"pSO"Zpuë X"uë T"ZX"pOX"p _"u T"øuX" @¡ZO"u `v, íS"@u¡ ŸpZp W"Bp\"pS"o @¡” T"øuZNpp
_"u T"ø@¡p{ðpO" `puO"r `v, íS"@¡” V"S"pòê S"`rë, ò_" {“Y"u @¡`p ‘‘T"øuNpp ìp{\"#’’
Y"u _"V" @¡_"pv{J>Y"py \"uQ T"Z `r _"\"p|ðpuS" E"qZO"pP"ê `puO"r `v $ {@z¡ E" –
Y"c"uS" \"pE"# T"Q\"rY"X"pY"S"o O"pX"S\"{\"SQß"w{^"ê^"s T"ø{\"Í>pX"o $$ h¡0 10$ 71$3$$
W"p\"pP"ê# - _"w{Í> @u¡ ìp{Q X"uë Y"c" ìP"pêO"o T"ZX"pOX"p @u¡ ŸpZp \"pNpr @¡” T"øp{Ê" @u¡ Y"puBY" `lY"u h¡{^"Y"puë
X"uë T"ø{\"Í> `lòê \"uQ\"pNpr @¡pu X"S"s^Y" T"rF>u T"øpÊ" @¡ZO"u `v, ìP"pêO"o \"uQ\"pNpr @¡p T"ø@¡pðp _"w{Í> @u¡ ìp{Q X"uë
T"{`“u h¡{^"Y"puë @u¡ ìSO"# @¡ZNp X"uë T"ZX"pOX"p T"ø@¡p{ðpO" @¡ZO"p `v $
òS" QpuS"puë X"Se"puë _"u _T"Í> `v {@¡ òêð\"ZrY" c"pS" @v¡_"p `puS"p E"p{`Y"u, Y"u _"V" V"pO"uë \"uQ X"uë `r E"qZO"P"ê
`puO"r `v $
_"BppêZXW" X"uë _"tY"| @u¡ T"ø@¡pðp @¡” W"py{O", T"t\"ê_"w{Í> @u¡ _"X"pS" \"uQc"pS" @¡p T"ø@¡pðp `lìp $ T"ø“Y" @u¡
T"ðE"pO"o ìX"vP"sS"r _"w{Í> @u¡ ìpZXW" X"uë Y"s\"p ìP"pêO"o T"øpvM> Y"sBp“ (G"puL>u) íOT"ß" `lY"u, ×Y"puë{@¡ X"pO"p
{T"O"p @¡” _"f"p O"pu P"r S"`rë $ _"sÊ"T"øV"s«SY"pY" _"u @¡pY"êG"BpO"o @¡” T"ø“Y"p\"_P"p X"uë {G"S"-{G"S" [_P"{O" X"uë
Qu`R"pZr ìT"S"u @¡pZNp X"uë “rS" `lY"u, í_"r-í_"r ì\"_P"p X"uë íS" @¡p _"V" A"u“ T"sS"# \"v_"p @¡p \"v_"p E"“
T"L>p $ G"r\" ìT"S"u T"t\"ê\"O"rê @¡X"pu| O"P"p _"z_@¡pZpuë @u¡ ìS"sá¡T" `r ðpZrZ, V"s{« ìp{Q _"u Y"s˜¡ `puO"u `lY"u
@¡pY"pu| X"uë T"ø\"wf" `lY"u $ í_" _"X"Y" @u¡ X"S"s^Y"\"Bpê X"uë _"V" _"u íO@w¡Í>, duÎ>, {\"X"“X"uR"p, Bpø`Np O"P"p R"pZNp
X"uë _"X"P"ê E"pZ h¡{^"Y"puë S"u T"øW"s @u¡ \"uQc"pS" @¡pu _"p@¡ÚY"uS" âQY" X"uë R"pZNp {@¡Y"p $ {G"S"@u¡ S"pX" ì{Ðp-
\"pY"s-ìp{QOY"-ì{ŒZp (ðpO"T"P" O"v{f"ZrY"pS"s_"pZ) \"v{Q@¡ _"p{ÒY" X"uë T"ø{_"« `v $ íS"@u¡ âQY" X"uë \"uQ
@¡p _"X"_O" c"pS" {S"OY" {S"Y"O"pS"sT"t\"rê ŸpZp ìp{Q _"u ìSO" O"@¡ ï@¡ `r _"pP" ìP"pêO"o Y"sBpT"O"o
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ðpVQ#, BppvqZOY"P"ê#, BppvqZ{O" c"pS"X"o $$ Y"puBpW"p^Y" 3$17), T"QpP"ê, BppY"eY"p{Q F>SQ O"P"p
X"Se"p{Q @u¡ {\"W"pBp @¡p c"pS" ò_" \"uQc"pS" X"uë `r {S"{Ò" P"p $
ìSY" _"V" “pu@¡-“pu@¡pSO"Zpuë X"uë W"r ò_"r \"uQc"pS" @¡pu \"` G"BpQrð\"Z _"Qv\" T"øQpS" @¡ZO"p `v $
{G"O"S"p W"r S"v{X"{f"@¡ c"pS" {\"ð\" X"uë \"O"êX"pS" `v, \"` _"V" í_" T"ZX"{T"O"p T"ZX"pOX"p @u¡ ò_" \"uQc"pS"
(E"pO"s\"êNY"| e"Y"pu “pu@¡pðE"O\"pZðE"pdX"p# T"wP"@o¡ $ W"tO"z W"\Y"z W"{\"^Y"z E" _"\"| \"uQpO"o T"ø{_"RY"{O"
$$ X"S"s0 12$97$$) ŸpZp `r T"ø\"wf" `puO"p `v $ ìp@w¡{O"Y"puë X"uë W"uQ `puO"u `lY"u W"r íOT"{f"T"ø@¡pZ X"uë
@¡puòê W"uQ S"`rz `puO"p $ X"S"s^Y" G"`py-G"`py `puBpp, \"`py-\"`py ò_"@¡p T"ø@¡pðp ì\"ðY" `puBpp, E"pù {@¡_"r
T"ø@¡pZ W"r `pu $
òêð\"Z ìpvZ \"uQ @¡p _"XV"SR"
ò_"X"uë _"SQu` S"`rë, \"uQ @u¡ òêð\"ZrY"c"pS" `puS"u @¡” íT"Y"sê˜¡ R"pZNpp _"pX"pSY" _"z_"pZr G"S"puë @¡pu ï@¡QX"
_"X"H" X"uë S"`rë ìpO"r $ ò_"@¡p @¡pZNp ðpO"p[VQY"puë _"u ðps« \"v{Q@¡ T"ZXT"Zp @¡p “sÊ" `pu G"pS"p `v $
ò_"r{“Y"u ò_" {\"^"Y" X"uë ìS"u@¡{\"R" R"pZNppìpuë, Qm_"Zu ðpVQpuë X"uë ìS"u@¡ \"pQpuë \"p {W"ß"-{W"ß" X"O"puz @¡”
_"w{Í> `lòê, {G"S"@¡p {\"\"uE"S" `X" _"zb"uT" _"u ìpBpu @¡ZuëBpu $ òO"S"p O"pu _T"Í> `v {@¡ \"v{Q@¡-R"{X"êY"puë @¡pu
F>puL>@¡Z _"X"_O" _"z_"pZ \"uQ_"XV"SR"r íT"Y"sê˜¡ R"pZNpp X"pS"S"u @¡pu O"vY"pZ S"`rë, ò_"@u¡ Y"ü{T" ìS"u@¡ @¡pZNp
@¡ù G"p _"@¡O"u `v, T"Z X"sAY" @¡pZNp {G"_"X"uë (`pP"r @u¡ T"py\" X"uë _"V" @¡p T"py\") _"V" @¡pZNp ìp G"pO"u
`vz, Y"` `v {@¡ _"V"_"u T"`“u ìS"u@¡ “puBp òêð\"Z @¡” _"f"p @¡pu `r _\"r@¡pZ S"`rë @¡ZO"u $ òêð\"Z _"f"p
_\"r@¡pZ @¡ZS"u _"u `X"pZp ì{W"T"øpY" í_" Qv\"r E"uO"S"ðp{˜¡ @u¡ BpsNppuë @¡pu {\"\"uE"S"pOX"@¡ Zr{O" _"u {\"ð“u^"Np
@¡Z@u¡ _\"r@¡pZ @¡ZS"p `v, {G"_"@¡” Y"` _"V" ZE"S"p `v $ òêð\"Z @u¡ ï@¡-ï@¡ BpsNp @¡pu “u@¡Z í_" T"Z
{\"E"pZ @¡ZS"u _"u ò_" {\"^"Y" @u¡ ìpR"u T"øðS"puë @¡” _"X"_Y"p `“ `pu G"pO"r `v $ _"\"êT"øP"X" òêð\"Z ðpVQ @¡pu
`r “r{G"Y"u {@¡ (_\"pX"r) `puBpp, _\" S"`rë O"pu _\"pX"r @v¡_"p? Y"{Q @¡pY"ê\"_O"s _\"Y"z S"`rë V"S" _"@¡O"r
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O"pu @¡pY"ê @v¡_"p!!
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“{b"O" @¡ZO"p `vz $
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@u¡ BpsNppuë _"u T"wP"@o¡ `puS"u _"u ‘{S"BpsêNp’ @¡`pO"p `v $
AX°ÍÜ¸æãªà±ÜÂWÜÅ~àñÝÌ©ÁãàWÝÍÜÅ¿áOæà®Ü ±ÜÃÜÊÜÞñÜ¾ËÐÜ¿á HÊÜ »ÜËÐÜÂ£ >
Means :- The word ‘Agni’ also may denote the highest Self if we adopt
the etymology Agni = Agraṇī, i.e., he who leads in front ¬ As the
Garhapatya-fire finally, and as the abode of the oblation to breath the
highest Self may be represented because it is Self of all.
The same sense Śrī Madhva as commented the word Agni in
Ṛgbhāṣyam as follows : -
ñÜñÝÅ˜ÖÝWæÅà˜X°®ÝÊÜáPÜÊÜå…
AWÜÅ~àñÜÌí ¿á¨ÜX°ñÜÌËáñÜÂWæÅà ®ÝÊÜá ñÜ¨Ü½Êæàñ… >
HÊÜÊæáàÊÝÖÜ »ÜWÜÊÝ®… ¯ÃÜáQ¤í ¸Ý¨ÜÃÝ¿á|@ >> C£ >>
Grouping of Śrutis as Anuvādaka and Niṣedaka is not correct
It is also not correct to say that saguņa śrutis are anuvāda (quoted) for
rejecting by the Nirguṇa śrutis. One can as well say that Nirguṇa śrutis are
anuvāda (quoted) to be rejected by Saguṇa śrutis later. In fact saguṇa śrutis
being larger in number to consider them as niṣedhaka and Nirguṇa śrutis as
anuvādaka will be more appropriate. However, this very attempt of grouping
śrutis as anuvādaka and niśedhaka is not correct. Śruti has to be interpreted
with the assitance of Brahmasūtras. Śri Bādarāyaṇa has clearly declared
under the Sūtra ‛Sarvadharmopapattheśca’ that all attributes mentioned in
the Śruti are appropriate. Brahmasūtras are Kanthasūtras of the lady viz.,
Śruti, and therefore, ignoring sūtras is showing disrespect to śruti. Moreover,

to say that a certain passage is anuvāda, certain indications such as the use of
‛yat’ (¿áñ…) and ‛tat’ (ñÜñ…) are necessary. No such indications are to be
found in the relevant Śuti passages. Further, to treat certain data as anuvāda,
it must have been already conveyed by some other Pramāna. Therefore, one
has to state whether Saguņatva is already conveyed by another Sruti, or
Samaya or some other literature. If it is conveyed by Sruti, it cannot be
rejected, by Nirguṇa śruti. What is conveyed by one section of Sruti cannot
be rejected by another section of Śruti. The other two i.e., Samaya and other
literature cannot convey Sarvajñatva etc., unique qualities of Brahman on
their own. Thus anuvādakatva of Saguņa passages cannot be established by
Advaitins. Such unique qualities as Divyaśariratva, Divyecchā, Nityānanda,
Caturmukhagurutva etc., mentioned in one section of Sruti will not be denied
in another section of Śruti. Sarvajñatva etc., qualities cannot be considered
as only phenomenal or Vyāvahārika because these were there even before
creation. In fact, it is the possession of these qualities that explains his
creatorship etc. Several śruti passages declare that he is sarvadharma, sarvajña
etc. The expression ‛kevalo nirguṇaśca’ may be split as ‛kevalah and anirguṇa’
The words hæãÂà£@ etc. in the statements hæãÂà£ÐÝ ¿áhæàñÜ covey ŸÅÖÜ¾®…. But
not hæãÂà£ÐæãràÊÜá etc. only. This is clear from the IñÜÃæà¿á BÃÜ|ÂPÜ statement
ñÝÊÝ HñÝ etc. which states ÓÜÊÜìÍÜŸªÊÝaÜÂñÜÌ of ŸÅÖÜ¾®… .
Here ±ÜäÊÜì±ÜQÒ®… argues that when we talk of ÓÜÊÜá®ÜÌ¿á of the statements
hæãÂà£ÐÝ ¿áhæàñÜ etc. in ŸÅÖÜ¾®… , the question whether ŸÅÖÜ¾®… is conveyed by
the whole sentence or by each word separately. The first alternative is not
possible because the whole sentence conveys the performance of the sacrifice.
In the case of second alternative whether these words convey ŸÅÖÜ¾®… by ÃÜã{
or ÁãàWÜ.
There is no ±ÜÅÊÜÞ| to support that these words covey ŸÅÖÜ¾®… by ÃÜã{. In
the case of ÁãàWÜ, there is a possibility of other meanings also for these
words. Hence ÓÜÊÜá®ÜÌÊÜ¿á of the statements of hæãÂà£ÐÝ ¿áhæàñÜ either by way of

ÊÝPÜÂ¥Üì or by the way of ±Ü¨Ý¥Üì is not possible. Moreover if these words
convey ŸÅÖÜ¾®… there will be no scope for the performance of the sacrifice.
1) QÊÜáñÜÅ ÊÝPÝÂ¥æãàì ŸÅÖÜ¾ QíÊÝ ±Ü¨Ý¥Üì@ > ®Ý¨ÜÂ@ > hæãÂà£ÐæãràÊÜáPÜñÜìÊÜÂñÝ¨æà@
ÊÝPÜÂ¥ÜìñÜ¿Þ ±ÜÅ£àñæà@ .
2) ©Ì£àÁáà ŸÅÖÜ¾~ ÓÜÊÜìÍÜŸªÓÜÊÜá®ÜÌ¿Þ®Üá±Ü±Ü£¤@ > ±ÜÅPÜêñÝÂ¨æàÃÜ®ÜÂ±ÜÃÜñÝÌñ… > QíaÜ
ÓÜÊæàìÐÝí ±Ü¨Ý®Ýí ŸÅÖÜ¾±ÜÃÜñæÌà PÜÊÜÞì®ÜáÐÝu®ÜËÇæãà±ÜÍÜc >
Ô¨Ýœí£®… points out that the words hæãÂà£@ etc. convey ŸÅÖÜ¾®… by ÁãàWÜ.
A®ÜáÊÝÂTÝÂ®Ü takes a few important words and explains their etymological
import as ŸÅÖÜ¾®….
1) hæãÂà£ÐÜ@ ¬ hÝñÜÊÜå… = gWÜñ… KñÜÊÜå… = ±ÜÅËÐÜrÊÜå… ¿áÔ¾®… AÓè hæãÂà£@ >
ÐÜ@ & ±ÝÅ|ÃÜã±ÜñÜ@ = aæàÐÜrPÜÃÜã±ÜñÝÌñ… > ÐÜPÝÃÜ@ ±ÝÅ| Bñæ¾à£ ÍÜáÅñæà@ > hæãÂà£ÍÝcÓè ÐÜÍæcà£
hæãÂà£ÐÜ@ > ñÜÓÜÂ ÓÜíŸá©œ@ hæãÂà£ÐÜ@ >
B¿áhæàñÜ ¬ B = ÓÜÊÜáÂP…, ÓÜÊÜáíñÝñ… ÊÝ ¿áhæàñÜ = ¿áþæà®Ü PÜÊÜáìOÝ ¿ÞgPæà®Ü
±ÜâÃÜáÐæà| ÊÝ CñÜ@ ±ÝÅ±Ü¤@ B¿áhæàñÜ@ ÓÜPÜÆý»æãàPÝ¤ ¿ágÌ¼@ þÝ®Ü¨ÝÌÃÝ ±ÝÅ±ÜÂ@ > ñÜÓÜÂ
ÓÜíŸá©œ@ B¿áhæàñÜ .
1. The statement hæãÂà£ÐÝ ¿áhæàñÜ consists of two words namely, hæãÂà£ÐÜ
and B¿áhæàñÜ. By both these words the Supreme Brahman i.e., ŸÅÖÜ¾®… is
addressed bringing out the fact that he is present in the entire universe and
enables it to function (hæãÂà£ÐÜ). He is to be reached by performing the
sacrifice and by knowledge. He receives the ÖÜËÓ… offered at all sacrifices.
The two roles of Supreme Brahman are broughtout in A®ÜáÊÝÂTÝÂ®Ü
hÝñÜÊæáàñÜí ÖÜÃè ¿áÓÝ¾hæãj $Âà£@ ÐÜ@ ±ÝÅ|ÃÜã±ÜñÜ@ .. (A®Üá)
B¿áhæàñÜÍÝc¿áhæàñÜ@
On the basis of this ®ÝÂ¿áÓÜá«Ý has explained the etymological meanings
of these words as given above.
2) ÊÜÓÜíñæà ÊÜÓÜíñæà
ÊÜÓÜíÍÝcÓè £Íæcà£ ÊÜÓÜí£@ > ÊÝÂ±æä¤à ÊÜñÜìñæà CñÜÂ¥Üì@ > ñÜñÜÕíŸá©œÊÜìÓÜíñæà ©ÌÃÜáQ¤ÃÝ
¨ÜÃÝ¥Ýì >
The word ÊÜÓÜí£ brings out all-pervasive nature of the Supreme Brahman
i.e. ŸÅÖÜ¾®… > He is a addressed bringing out this attribute of him as ÊÜÓÜíñæà.
3) ÖÜáí aÜ ÖÜáñÜÊÜáÔ¾®… gWÜ¨ÜÂñÜ@ (A. ÊÝÂ)
ÖÜáñÜí ÓæÌà®æçÊÝÔ¾¯ÌÐè¡ gWÜñÜøÆ¿Þ¨è ¿áñæãà˜ñæãà ÖÜáí aÜ AÓÝËñÜÂ¥Üì@ >
The word ÖÜáí conveys the Supreme Brahman bringing out the fact that a
the time of ±ÜÅÆ¿á, everything is offered unto him.
4. ´Üp…
ÓÜá–oñÝÌñÜ–w£ ±æäÅàPÜ¤@ (A. ÊÝÂ)
ÓÜá–oñÝÌñÝÕ $ÌñÝ¾®Üí ±ÜÅ£ ÊÜÂPÜ¤ñÝÌ¨ÜÓÜíPÜábñÜÊÜê£¤ñÝÌñ… C£ ÊÝ >
The word ´Üp… conveys the Supreme Brahman bringing out the fact that
he is conveyed by all words by ±ÜÃÜÊÜáÊÜááSÂÊÜê£¤™
5 . ÊÜÐÜp…&ÊèÐÜp…
ÊÜñÜìñæà ¿áÓÝ¾ñ… ÐÜvÜáY|ñæÌà®Ü ÓÜÊÜì¨Ý >
ñÜ¨ÜYñÜÌñÜÓæ¤àÐÝí ÊæçÐÜp… >> (A. ÊÝÂ)
ÐÜvÜáYOÝñÜ¾PÜñÝÌñ… ÐÜp… > ÊÜÍÝcÓè ÐÜp… aæà£ ÊÜÐÜp… > ñÜÓÜÂ ñÝñÜ³¿áìí ÊÜñÜìñÜ CñÝÂ© >
IÍÜÌ¿áìËà¿áì¿áÍÜ@ÎÅàþÝ®ÜÊæçÃÝWÝÂ~ ÐÜvÜáYOÝ@ >
Ë@ ËÐÜá¡@ > Êè = ÊÜñÜìÊÜÞ®Ý@ ÐÜp… = WÜáOÝ ÊèÐÜp…
The words ÊÜÐÜp… and ÊèÐÜp… convey the Supreme Brahman i.e., ŸÅÖÜ¾®…
bringing out the fact that he has IÍÜÌ¿áì, Ëà¿áì etc. six qualities.
6. ÓÝÌÖÝ
ÔÌà¿áí ÔÌàPÜáÃÜáñæà ¿áÓÝ¾ñÝÕ $ÌÖæàñÜáÂPæã¤à g®Ý¨Üì®Ü@ > (A. ÊÝÂ)
ÓÜÌí = ÓÜÌ»ÜÊÜñÜ@ ÔÌà¿áÊæáàÊÜ ÖÜËÃÝ© ÔÌàPÜáÃÜáñæà C£ ÓÝÌÖÝ >>

The word ÓÝÌÖÝ conveys the Supreme Brahman i.e., ŸÅÖÜ¾®… bringing out
the fact he receives the sacrificial offerings
7. ®ÜÊÜá@
®ÜÊÜáíñÜÂÔ¾®ÜáYOÝ ÊÜÓÝ¾®Ü°ÊÜá CñæÂàÊÜ PÜ¥ÜÂñæà > (A.ÊÝÂ)
AÔ¾®… = ±ÜÃÜÊæáàÍÜÌÃæà ËÐÜÁáà, WÜáOÝ@ = E±ÜÓÜgì®Ü»ÜãñÝ@ ŸÅÖÝ¾¨ÜÁãà ®ÜÊÜáí£ >
The word ®ÜÊÜá@ conveys the Supreme Brahman i.e., ŸÅÖÜ¾®…, bringing out
the fact that aÜñÜáÊÜááìSŸÅÖÜ¾ etc. subordinate gods offer obeisance to him.
Harken Keenly: —
The Matter: — (Of Things)
The Philosophy of Śrī Madhvācārya is an impregnable fortress built on
the unshakable foundations of valid instruments of knowledge and particularly
the logic of the Law of Contradiction. It is the most scientific of systems in
the world and is most faithful to the tested and defectless experience.
Experience teaches us: --
(1) A number of non-spiritual entities like space, time-flow, varnas, and
many material substances; all these cannot feel pain or enjoy pleasures or
initiate any activity of their own accord. So, they are fit to be called Jada' or
‘Non Jīva’, being unspiritual and lifeless. Examination by defectless
perception shows us that, though conch-shell silver and rope-serpent etc.,
may be unreal, tables and chairs etc. which we use in common life are real in
the strict sense of the term, as they are all related to a particular time, to a
particular space, and as they fulfil certain specific functions which are
regarded as appropriate to them. The rope-serpent has no time-space
connection. It cannot bite and create the particular form of death associated
with cobra bite. The serpent of the zoo has time space connection and bites
so as to kill a man and turn even though corpse into green colour. Such
reality is observed in space, in time flow, in varnas and in material objects
like tables and pots. All these substantial things cannot have come out of
nothing. Neither can they become nothing. So if we investigate the nature of
these things, we find that the table has come out of wood, that the wood is
derived from X, and X from Y, and Y from Z and so on, ad infinitum, till we
have to stop at some originated, primordial material substance, which we
may call Moola Jada Prakrti, which always was, and was crores and crores
of years back and never non-existent. “Na Achetanam chetanavikarah
Syat” says Śrī Madhva. Matter is neither a product derived from melting a
Jīva or from melting Parabrahman. Matter, therefore, in its substantial state
cannot be born. So also if the table burnt, it becomes ashes and if ashes are
destroyed, they turn into atoms, and if atoms are bombarded they show
themselves as electrons and if these are further subjected to pressure, they
assume the form of pure energy. But they do not become nothing. The
material substance is thus indestructible in essence in spite of changing
forms. So, the scientists have declared that matter, though changing in form,
remains unoriginated and inde-structible in content. It is eternal.
(2) Space also is eternal. For it was space millions of years ago and ad
infinitum, in all times of the past. It cannot be existing now produced out of
anything else. Space is, It will exist millions of yugas later, still later, and still
later. There will never be a time when there will be no space, for it cannot be
destroyed. Nagasaki is gone. Hiroshima is gone but not space. So, we have
infinite space as an eternal entity/co-eval with eternal matter. So are the
Varnas A, I, U etc. originated, not derivable from any other material cause
and indestructible. We cannot even imagine the possibility of their being
destroyed by anything else at anytime, anywhere, by any means. Lord Kṛṣṇa
says “Avinasitu tad viddhi yena sarvam Idam tatam”. (Every entity that is
extended is eternal). So, they also are eternal. They are the same sets of
sounds known to us as they were known by generations who lived millions
and millions of years ago. They are unchanged and unchanged in content and
in form also. Time-flow is originated. When the stream of time began in the
infinite past, we cannot even imagine; when a time will come when there
will be no time is equally unthinkable. So, time is an eternal stream, though

moments are born and disappear as observed in experience. We have thus
many eternal non-spiritual entities, one differing from another not superficially
like a ball devoid of air and the same ball filled with air. For with air or
without air the ball is the same ball. A is A, A and A1 also are forms of A.
There is no impassable difference between the two balls; but the difference
between space and matter is really absolute; one cannot become the other at
any time or at any place. They differ like A and not-A. They are contradictories.
Eternal contradictories are never identical. So, we have eternal Dvaita in the
field of non-spiritual entities. Our discussion based on the nature of several
Jada substantive revealed by perceptual experience shows that Madhwaism
or Dwaita is the truth of the matter even if external experience is taken into
account. Śrī Madhva says: “Nahyanyad Anyatmanda Bhavet”. (Two
substances differing in a contradictory manner as A and not-A never become
identical). This is a self-evident universal truth called “The Law of
Contradiction” applicable at all times to all material entities stated above,
and to all spiritual entities also as will be shown later and has no exception.
Harken Keenly: — (Of Jeeva)
1. I am a Jīva and not a non-Jīva, Jada or nonspirit. So are the readers all
Jīvas, every one of them. The Jīva, however, cannot be apprehended by
perceptual experience. Internal things like the Jīva are revealed by
introspection (seeing within by the inner eye of the self called sakshin). The
Jīva is a self-conscious principle capable of experiencing joys and sorrows,
pleasures and pains as peculiarly its own and capable of initiating physical
activities with a purpose in view, or with the idea of resisting the contact of
what is undesirable. Śrī Madhva says : — “Aham Ityeva yo vedyah sa Jīva
iti keertitah, Sa dukkhee sa sukhee caiva sa patram bandha moksha yoh”.
(He who is revealed as I in experience is called Jīva, the Jīva is sad or happy.
He deserves bondage or Moksha; not Jada). I know I am a Jīva, Not
Jada; that is not all. Not only do I know that I am a Jīva but I also
know that I have known myself to be a Jīva. I am swaprakasa-conscious as
well as self-conscious.
2. Descartes, the French philosopher of the sixteenth century known as
the father of modern philosophy in the west has come to this same conclusion
in respect of the Jīva. For the sake of clear understanding of this important
topic, I shall summarise his views: The philosopher should assume nothing.
Only things that are proved are real. So we must ask, ‘Is God real ? Is self or
soul (Jīva) real? Are mental states real? Is the external world of tables and
chairs, of time and space etc. real ?, To find out the truth, Descartes says that
we must begin by doubting their reality. By this method of doubt, he first
found out that the senses are deceptive. I see a snake, but by going nearer I
find it to be a rope. A hot pin is felt as cold some times. Sweet soup tastes
bitter to the tongue and so on. Obviously the senses are deceptive. By such
unworthy evidence, it is not right to think that the table is real, that the chair
I sit on is real, that the food that I eat is real, that roads and palaces and men
and things are real. The whole external world stands doubted. Is there
anything which it is not, possible to a doubt which is to be asked; “Ah, yes,
Cogito, Ergo, Sum” (I think, therefore, I am). In the act of doubting, I the
doubter have been existing throughout. I doubt, I think, I learn, I feel, I ask,
I am. “I” is an indubitable reality on which all metaphysical speculation
rests. The self or soul is real. That is not all. I know myself. The “I” is
revealed in experience as a self-conscious principle. In self-knowledge the
“I” is the subject and also the object. Self-consciousness is the highest reality.
It is not possible to doubt it: for in doubting It we have to assume it. Trying
to leap out of space, we fall into space. How can we abandon space? Similarly,
trying to doubt the self we assume the self, who is the doubter. So the self is
real. There is no question of denying its reality. Further as mental states like
thinking, feeling, willing, hoping etc. are all directly connected to the self.
The self’s mental states are also real. We cannot say, everything is unreal. As
causes of these mental states in a clear and distinct manner on certain
conditions, the world of chairs and tables and food and men and women also
is real. So Descartes continues. That much of his discussion is sufficient for
our purpose. And The dictum of Descartes: “I think, therefore I am,” is not
philosophically valid. The reasoning faculties cannot shed light on man's
ultimate Being. The human mind, like the phenomenal world that it cognizes,
is in perpetual flux and can yield no finalities. Intellectual satisfaction is not
the highest goal. The seeker of God is the real lover of Vidya, unchangeable
Truth; all else is Avidya, relative knowledge. The Jīvas are real for they are
self-conscious principles. Everyone knows himself. There are therefore as
many Jīvas as there are centers of self-conscious experience, experiencing I
am not wood, I am not stone, I am not my friend, I am X, Y, or Z: I am
myself; I exist. I am not dead. Prof. Spearman of London University was
regarded as a Copernicus in the world of psychology. He died only a few
years ago. In his Principles of Cognition he states the law of the self thus:
“The self not only knows, but also knows that he knows”. Thus the self is a
self- conscious knower. He is both subject and object in self-experience.
3.This position is exactly faithful to Śrī Madhva's statement that the Jīva
is ‘Swaprakasa’ known directly by self-experience without the need of any
other instrument to prove it. Such Jīvas are crores and crores in the world.
Not only all men and women are Jīvas, but animals and creatures also are
Jīvas. Professor Bose showed that plants and trees also are Jīvas. They all
know themselves. They fear when we approach to cut them with a hatchet.
They expand with joy when we bring a pot to water them. The Jīvas have
“Bhoktrtva”, capacity to enjoy pleasure and suffer pains. They feel sorry and
they feel happy. Śrī Vādirājamuni of this famous centre says, The Jīvas know,
they desire, and they make effort to achieve desired ends. They have Kartrtva,
capacity to know, to desire and to do. All this about the Jīvas, we know by
direct experience. The Jīva further is of the nature of spirit. It is “chetana”, a
knowing principle. It is the law of spirit or chetana that chetana cannot die
and cannot be born. For chetana is not a product of matter. “Na Achetana
vikarah cetanah syat kadacana”. (The Jīva is never a product of matter). So
also chetana of the Jīva type is not a product of God, the eternal non-
transformable perfect being. One chetana, besides, is not the product of
another chetana. The chetana has no vikara. Na hi chetano vikari', that is,
chetana has no capacity to change so as to get a new name as milk becomes
called curds. So every Jīva must be un-originated as there is no possible
material cause. Neither can Jīva become nothing, for it is a substance. A
substantive something cannot become nothing. It is indestructible in form
also. The “I” feeling never abandons the Jīva. The body grows and declines
and changes : but “I” Is always “I”, In boyhood and youth, in middle age and
in old age, in sleep or in waking. The Jīva has no self-disintegrating vikara,
says Śrī Madhva, in Anuvyākhyānam, his magnum opus. Śrī Kṛṣṇa says :
— “Natvevaham jatu nasam, na twam, Neme janadhipah. Na chaiva Na
Bhavishyamah, sarve vayam atah param”. Bharata : “Jivo nityah
dhaturasyatvanityah”. (You must not think that I was not before, that you
were not before, that these kings were not before. Nor should you think that
we all will not be in future hereafter. Bharata : The Jīva is eternal ; His body
transient).Modern Russian Philosophers also say life (soul) is “eternal”. Thus
many Jīvas being spirit are Nitya, eternal in form also, having no material
cause, no capacity to change, no capacity to be destroyed by anything, like
space.
4. They differ, one from another center of experience, as “A” differs from
not-‘A’. For when some person enjoys a sensation of pleasure, that enjoyment
is not mine. My experience of sorrow is not experienced by him. That is the
law of self integrity. “Chetanaikyehyanusandhanam pramanam syat naiva
ca aparoam” (With regard to Jīva's oneness, the uniqueness of pleasure-pain
experience is the best proof). The Jīva A was, is and will be forever. The Jīva
B was, is, and will be forever. The Jīva C was, is, and will be forever and so
on all unchanging forever and thus we have numberless Jīvas, each unique
not experiencing the joys and sorrows of another. Each Jīva is one with a
spiritual integrity of its own on account of the uniqueness of pleasure pain
experience as stated above. My joy is not yours, your joy is not mine. If my
son wins a crore of rupees in lottery, his joy is not mine. My joy is due to my
son being happy and that joy of mine is not his. If there are exceptions, they
only prove the rule. When Yudhisthira was happy. Yama also enjoyed that
very happiness. When Yudhisthira was in sorrow in the wood, Yama also felt
that very sorrow as his. But he did not feel Arjuna's joys and sorrows as his.
But Indra experienced the pleasures and joys and also pains of Arjuna as his,
and so he kept him in Amaravati for five or six years and sent him back to his
brother. So A, A1, A2, if they are one Jīva from one center of experience.
There also, the law of identity works. The others are different from him. In
this way on account of uniqueness of pleasure, pain, experience one Jīva
differs from another as A from not-A. The law of contradiction is absolute in
its sway in these two ways:
Many distinctly different eternal Jīvas exist like parallel lines which are
two and not one at any time. Every Jīva has its special traits as also common
traits like others has. The Jīvas differ in Essential nature also. Some of them
are Daivi Sampath Jīvas, some are Asuri Sampath Jīvas, some are very
worldly minded. Among these three sets, there is gradation of ability Some
have 10,000 elephant power, some have only one elephant power, a few are
very weak. in knowledge, in bliss and in every quality. There is gradation
among all three groups mentioned above. So the law of contradiction works
among them and keep them non-identical forever, as the essential qualities of
one Jīva are forever different from the essential qualities of another Jīva.
Even when two Jīvas are equal in abilities, knowledge, etc., the category of
similarity plays its part among them. Similars are not identical. So owing to
difference of essential nature, the Jīvas are essentially different, not identical.
Secondly, many eternal Jīvas exist, one not experiencing another's joys or
sorrows. So, Śrī Madhva concludes that “Bheda Vada”, pluralism is supported
among the world of many eternal Jīvas who differ from one another
substantially forever as A and not-A with distinct experiences of their own,
and with distinct natural capacities of their own. Lastly, one Jīva is not
another Jīva; but relation is possible, for contradiction of Swarupa kills only
identity but does not kill the capacity to become related to each other in a
variety of ways. So, Dvaita is Siddhanta.
5. The self-conscious Jīva, further, is not the non-self-conscious matter

which is devoid of the capacity to experience joys and sorrows as “his”.
Therefore, there is strict eternal Dvaita between eternal matter and eternal
spirit though relations are possible between them. By so much discussion
three eternal differences become established: eternal matter-matter difference;
eternal Jīva-Jīva difference; eternal jada-Jīva difference. The Jīvas as chetana
stand proved as eternal and changeless in nature, each as a unique center of
its own experiences; thoughts related to the body and other Jīvas. The eternal
Jīva does not die when human dies. The Jīva leaves his body of which he is
master, at the end of his life time and takes another body in the next birth. as
we throw away a torn coat and put on another coat.
Śrī Kṛṣṇa also says: —
Gīta (2-13) : Just as a human got boyhood, youth and old age in succession,
in this very body, even so he gets another body after he leaves this body.
Gīta (2-22) : Just as a human casts off old clothing’s and puts on new
garments, even so the Jīva abandons his old bodies and gets new bodies.
Harken Keenly : —
Of Supreme being Śrī Viṣṇu.
1. The next question is, “ is Śrī Viṣṇu a real Supreme being ? If so how
can we know Him?”
By definition Nārāyaṇa is a Perfect being. The conception of Nārāyaṇa
implies perfection. An imperfect Nārāyaṇa is contradiction in terms.
Some scholars argue that these questions are futile; for if Nārāyaṇa had
existed, He would be known by one of the two methods mentioned in
Shaastras. The answer is, that this is a shameless attitude to adopt by one
who knows Śrī Madhva and his followers. It is “Koopamandookadrsti”,
narrow view to ignore a part. Yoga (“Acchinnabhagavad-
dharmaanushtaanam”) is spiritual power of the well disciplined mind
sharpened by following the path of Sravana, Manana and Dhyana as inculcated
by the Vedas which are the eternal gazetteer of the eternal mandatory rules of
Parameśvara, handed down to seekers of truth in this “Sadhana Bhoomi” by
Mantradrashtas (seers) of the infinite past.
2. Those who think that there are no yogins at all are narrow minded and
ignorant people who have not left their villages and visited persons like Śrī
Madhva, Śrī Vādirājamuni , Śrī Jayathirtha, Śrī Raghavendra-swamy,
Purandaradasa, etc. Śrī Madhva says : — “Drshyante puruṣa loke para-
apara vidopicha” (Mystics are seen in the world who know Parabrahman
and who know the world also by the power of their yogic vision).
The Vedas proclaim that Śrī Hayagreeva is the first yogic Mantradrasta
and then two hundred yogins endowed with omniscience from the beginnings
of time. About 3300 Tattwika yogins are all Seers that can learn the Vedas
wholly or in part by contemplation and impart them to their disciples and
show the Parameshwara visualized by them in the lotus of the heart to their
devotees. We have also 330 crores of yogins who have the capacity to see
super-sensible reality. There are also 100 crores of Rshis with Yogic power.
Śrī Madhva himself is the avatara of Śrī Mukhyaprāṇa and the greatest
myriad minded mystic known to the eternal Vedic world. Śrī Vādirājamuni
is known as equal to him by trustworthy pramanas. Śrī Jayatheertha and Śrī
Vyasateertha and Śrī Raghuttamateertha, Śrī LaxmiNārāyaṇateertha and Śrī
Raghavendra Swamin are all powerful yogins. Among the Dasa-koota we
hear the glories of Purandaradasa, Kanakadasa, Vijayadasa, Gopaladasa and
Jagannathadasa, who are decided as famous yogins by the people of the
times. In the Vedas occur the names of Uddalaka, Swetaketu, Nachiketa,
Yama, Varuna, Bhrigu, Badhva etc. who are all mystics and Seers of Suktas
of the Vedas and forms of Parameshwara (Ekam Sat vipra bahudha vadanti)
described in Vedic Suktas. Those mystics have told us that a perfect Supreme
Being exists, that He is defectless, that He can be seen in the lotus of the
heart, that the experiences of one mystic are verifiable by all other mystics,
and that all mystics have the capacity to make their qualified followers as
mystics, that the path of the Vedas must be followed by seekers of truth in
order to reach the salvation. They tell us that Vaikunta , Heaven and Hell are
real, that Punya and Papa are real, that several deities existing in gradation
(Taratamya), and their supernatural kingdoms are real, and that the seekers
for salvation (though they are in samsaara ) must be utterly disinterested
material pleasures, and be free from worldly ambitions and also practice
religious duties prescribed for Varnaashramadharma as enjoined in the Vedas
must be perfect, as the Vedas are the eternal commandments of Parabrahman
to the human beings who are born in this Bharat, which is known as a school
for disciplines.
3. Most mysticism is moonshine. In order to be able to escape from being
imposed upon by Tamasa and quasi-mystics of magic power and evil-
strength, we must keep in mind these three laws of mystic-experience: (i)
Full-fledged mystical experience is clear and undeluded visualization of
Perfect Bimba form of Śrī Nārāyaṇa in the Lotus of the heart, and should not
follow the Tamasamantrashakti or Rajasa power of spell, born of lower
practices as (Pashu Bali) animal sacrifices before in front of deities (Ellamma
etc,.). (ii) Secondly the upadesha or remarks of one mystic are capable of
verification by other mystics. Mystics are all consistently truthful. They are
the masters of siddhis (Anima etc.) in proportion to their ability in Taratamya.
They are unequalled in their capacity for renunciation of material riches; and
they have power of Shapa and Anugraha and prophecy . For example Śrī
Madhva has prophesied that Śrī Viṣṇutheertha will return to the world of
intellectuals in a future time to reform the followers of Śrī Madhva of the
times and that Śrī Viṣṇu’s eternal wife, Śrī Durga will manifest herself in a
near future; (iii) Thirdly they have the capacity to impart their mystic
realisation and knowledge to one or a few of their selected devotees and
proof to strengthen the knowledge of validity of Śrī Madhvaśāstra in near
future time.
4. At present, many Madhva saints have blessed the world by their mystical
ability just Like Indra, Agni, Bharadwaja, Vasishta etc, of olden times in
consonance with the teachings of the Vedas. Only their interpretation of
Vedas according to Canons of interpretation called Upakrama, Upasamhara,

Abhyasa, Appoorvata, Phala, Arthavada and Upapatti is correct and satwika.
They make their minds pure and begin to interpret. Other false interpretations
are contortions of the texts of sacred scriptures, leading to false knowledge,
damnation and ignoble living and ignoble death. For those independent
thinkers have no means of verification by spiritual methods, nor do they
know mental purity methods. Therefore with the opinions of great Vedic
mystics as standard, we can evaluate the worth of all other religions and
philosophies, Panthas or sects; and the practices of Rajasa and Tamasa
ascetics.
5. The first point to note is the conception of Śrī Viṣṇu of Śrī Madhva and
other mystics : — According to the Vedas, only Śrī Viṣṇu is perfect and
infinite. That conception of infinity and perfection is very quaint and can be
easily grasped by modern mathematicians — “ If infinite is added to infinite
or if infinity is multiplied by infinite the result is only infinite” ; for if it could
increase it would not be infinite at all. If infinite is subtracted from or divided
by infinite, the result is still infinite; for if it could decrease it would not be
infinite at all. So the infinite is always infinite, whether in part or in whole,
whether in quality or in substantive form, whether in Amsa or in original
state, whether in hard times or easy circumstances, whether in body or Atma
form, in head or nose or ear or leg or hand and even in his oneness of Moola
form and manyness of “Pradurbhava” or manifested forms. It remains the
same infinite that it was at all times in the past. It will certainly remain so,
forever, not as a stagnant being, but as an active agent related to the devotee
world by virtue of His achintya shakti, unimaginable stupendous power, to
do, to undo, and to do differently from that which was intended by others.
(“Kartum, Akartum, Anyathakartum, Samarthah”) — has power to do
what He wants, to undo what he does not want to do against all opposition.
Parabrahman’s perfection and eternity will never leave Him, or in any part of
His as the whole, the head and the trunk and of legs etc, are all one and the
same ; all extended all perfect. There is pure identity between Śrī Viṣṇu and
His qualities, forms, actions etc. as A, A1, A2, A3 etc. Along with identity,
contradiction of the nature of A and not-A cannot creep in and sully His
nature. So Śrī Viṣṇu is always perfect, everywhere perfect, in all parts etc.
and without mental or physical states as sleep or unconsciousness or idleness
or languor or exhaustion or half knowledge or forgetfulness etc.
Harken to Mahābhāratatātparyanirṇaya(22-106) : —
“Swatantratwam Vasudevasya samyak pratyakshato drishyate”; Śrī
Madhva says Śrī Viṣṇu alone is Swatantra.“Swatantratva” means limitless
power of every desirable type. So Śrī Viṣṇu has under His control all that is
different from Him. He alone gives salvation or otherwise, pleasures and
sorrows. He has all good qualities to the degree of perfection and is free from
all defects, and show that the existence etc. of Durga and the Muktas even, is
dependent upon Him as in the case of the shadow of a person. His parts and
forms and qualities and actions are as infinite and perfect as the whole. And
Śrī Madhva says that Sree is Sree by Śrī Viṣṇu’s grace. None can be or
become happy without His grace. And Śrī Viṣṇu’s bright personality is always
most attractive. And Śrī Viṣṇu’s infinity of qualities is unique and unequalled.
So He is the Supreme being, the Supreme Truth and the ideal of Beauty. For
that very reason, Śrī Viṣṇu cannot become identical with jada, cannot become
identical with Jīvas. The relation, therefore, between Śrī Viṣṇu and Jīva as
well as between Śrī Viṣṇu and Jada is eternal difference as between A and
Not A thought related like Varna and space, or Jīva and space. Śrī Viṣṇu is of
such a nature can never become clouded by Māyā or any delusive power of
any kind of Badhya and Samsaarabandhana etc. But the Jeevas are having
Samsaarabandhana — “Ajnanaadidoshayuktah samsaarino jeevah”.
6. As a result of these facts we may conclude that Śrī Viṣṇu is real as He
is capable of being related to all time and to all space and as He always fulfill
His specific functions in accordance with His perfect nature. Secondly we
get two eternal Bhedas or differences in addition to three eternal Bhedas
established, eternal Jada - Brahma Bheda and eternal Jīva - Brahma Bheda.
These five are called Nityapanchabhedas, i.e. five substantial differences
which must always be kept in minds.The Madhvasiddhanta which teaches

us the unapproachable grandeur and perfection in Abhinna qualities of the
always and everywhere limitless Parabrahman. Śrī Madhvaśāstra is full of
quotations in support of this view of Parabrahman. “Poornam Adah,
Poornam Idam, Poornat Poornam Udachyate. Poornasya PoornamAdaya
PoornamEva avashishyate.” (That Moola rupa is perfect , it has all that is
desirable. It has also infinite dimensioned infinity. This avatararupa or
manifested form also has all that is desirable. It has also infinite dimensioned
infinity. From that perfect source of limitless infinity, this perfect form of
limitless infinity has emanated, as limitless as the source without any
diminution. If this avatara form is added to the source afterwards, the source
will be as limitlessly perfect as before without any increase by the addition).
There is also the Śruti, Anantam Brahma(Brahma is infinite). There is one
the Bhāgavata stanza. ""ÊÜáÖÜ¨ÜáY|ñÝÌ¨… ¿áÊÜå… A®ÜíñÜ ÊÜÞÖÜá@'' (He is called
Ananta because He has infinite qualities each of which is infinite in form).
That is why Arjuna says You alone can know yourself by your power' (Gīta
10 -15). Śrī Kṛṣṇa also says In all the Vedas I alone am chiefly described; I
am the commentator of the Vedas in the form of Vedāntasūtras, I alone know
the Vedas thoroughly. This is quite reasonable. As Śrī Viṣṇu is infinite, only
Śrī Viṣṇu can know Him fully. If any one else would know Him thoroughly
He would not be Supreme at all . And Śrī Madhva also states that Śrī Viṣṇu
is perfect. And ""B±Ü¤PÝÊÜáÓÜÂ PÝ ÓÜ³ $êÖÝ ?'' (To one whose desires are all fulfilled
by virtue of His perfection, what want can there possibly
be ?) . And also Harken to Naradiya Purana quoted by Śrī Madhva in his
Geetabhashya (2-24) : —
""ÓÜñÜÂí ÓÜñÜÂí ±Üâ®Ü@ ÓÜñÜÂí ÍÜ±Ü¥æçÍÝc˜² Pæãàq¼@ >
- ËÐÜá¡ÊÜÞÖÝñÜ¾ $ÂÇæàÍÜÓÜÂ Ë»ÜPÜ¤ÓÜÂ aÜ Pæãàq«Ý >
±Üâ®ÜÍÝc®ÜíñÜ«Ý ñÜÓÜÂ ±Üâ®ÜÍÝc² ÖÜÂ®ÜíñÜ«Ý >
®æçPÝíÍÜÓÜÊÜáÊÜÞÖÝñÝ¾ $Â@ ÎÅàÍæàÐÜŸÅÖÜ¾ÍÜíPÜÃÝ@ >'' & C£ ®ÝÃÜ©Ááà >
(If a fragment of Śrī Viṣṇu's glory is divided by a crore, and one part of
that crore is again divided into infinite parts, and if one of those infinitely
divided parts, is again divided into infinite divisions and one of those infinite
divisions and one of those infinite divisions are taken for consideration, the
collected glories of Lakṣmī, Chaturmukha, Sesha and Śrī Śaṅkara will not
become equal to the greatness of even that one fragment of Śrī Viṣṇu’s glory.)
And also harken to Mahabharata-tatparyanirnaya (8 – 245) Of Śrī Madhva :
—
ÓÜÊæáàñÜÂ ÓÜÊæàì˜² ÓÜ¨Ý ÊÜ¨Üíñæãà˜±ÜÂ®ÜíñÜPÝÇÝaÜc ®Ü Êæç ÓÜÊÜÞ±Üâ°¿áá@ >
WÜáOÝíÓÜ¤$ Ì©à¿Þ®… ±ÜÄ±Üä|ìÓèSÂþÝ®ÝñÜ¾PÜÓÜ¤$ Ìí × ÓÜ¨Ý˜£ÍÜá¨Üœ@ >>
For even the minutest part of Śrī Viṣṇu is as perfect as the whole. And
""®ÝÃÝ¿áOÝ¿á ±ÜÄ±Üä|ìWÜáOÝÊÝì¿á ... ®ÜÊæãà ®ÜÊÜáÓæ¤à'' — (Obeisance to Śrī
Nārāyaṇa of infinite perfect qualities which are in turn individually infinitely
perfect). — As every form, quality and action of Śrī Viṣṇu is stated to be not
mere wholly Infinite but separately and individually also of Infinite
dimensional infinite parts, every quality of Śrī Viṣṇu is in part also perfect,
and in this way, as Śrī Viṣṇu has such numerous limitless qualities not found
in any other chetana, Śrī Viṣṇu is shown as having infinite defectless lakshanas
or unique attributes which reside only in Him. — Harken to Bhagavadgeeta
(13-14) : — ""ÓÜÊÜìñÜ@ ±Ý~±Ý¨Üí ñÜñÜÕÊÜìñæãà˜QÒÎÃæãàÊÜááSÊÜå…> ÓÜÊÜìñÜ@ ÍÜáÅ£ÊÜáÇæãÉàPæà
ÓÜÊÜìÊÜÞÊÜêñÜÂ £ÐÜu£ >''- -&That Brahman has hands and legs etc. in all its infinite
parts and has eyes and head and face in all the parts. It has power to hear in
all; It is extended and has enveloped all things and is living in all things in
the world to support them or protect them. This saying of Śrī Kṛṣṇa shows
that all the limbs of Śrī Viṣṇu are perfect and extended and have the capacity
of all other senses and limbs; and that the parts are as perfect as the whole.
Just as a doll of sugar is sweet in all its parts, so is Brahman perfect in all His
limbs. Only by the category of Viśeṣa we can logically say that one part is
head, another part is stomach and yet another part is a pair of legs etc. For all
the parts are equally perfect. Harken to Viṣṇupuranam (6-5-74)
""IÍÜÌ¿áìÓÜÂ ÓÜÊÜáWÜÅÓÜÂ «ÜÊÜáìÓÜÂ ¿áÍÜÓÜ@ ÎÅ¿á@ >
þÝ®ÜÊæçÃÝWÜÂÁãàÍæòÊÜ ÐÜOÝ¡ÊÜå… »ÜWÜ C£àÃÜOÝ > C£ > ''

And also Harken to Bhāgavatam (1-18-21)-
""A¥Ý² ¿áñÝ³¨Ü®ÜTÝÊÜÓÜêÐÜrí
gWÜ©ÌÄíaæãà±ÜÖÜêñÝÖÜìOÝí»Ü@ >
ÓæàÍÜí ±Üâ®ÝñÜÂ®ÜÂñÜÊæãà ÊÜááPÜáí¨Ýñ…
Pæãà ®ÝÊÜá ÇæãàPæà »ÜWÜÊÜñÜ³¨Ý¥Üì@ ? >>'' C£ aÜ >>
Perfect aishwarya, that is Anima and other seven capacities as also the
eight fold capacity to create, to maintain, to destroy etc. in respect of all
things independently, everywhere, at all times; perfect veerya i.e.
capacity to complete everything as intended by Himself, perfect good
reputation among thinking persons, perfect bright personality with spiritual
lustre, perfect knowledge of a general nature and perfect knowledge of a
detailed nature also of all things independently by direct vision, all these six
are called Bhaga. Who else other than Mukunda is fit to be called Bhagavan
?. This Bhāgavata quotation shows that all others are inferior to Nārāyaṇa in
capacity; and that Nārāyaṇa's perfection is not like the perfection of space,
or fifty one varnas (letters) limited to a particular quality as extension etc.
Nārāyaṇa’s perfection, being spiritual is personal and impersonal also. So it
is the duty of everyone not to ignore Him; and it is the duty of everyone to
understand Him and live only with Him.
Harken to Kathakopanishad (2-2-13): —
""¯ñæãÂà ¯ñÝÂ®Ýí aæàñÜ®ÜÍæcàñÜ®Ý®ÝÊÜå…
HPæãà ŸÖÜã®Ýí Áãà Ë¨Ü«Ý£ PÝÊÜÞ®… >
ñÜÊÜÞñÜ¾ÓÜ§í Ááà˜®Üá±ÜÍÜÂí£ —àÃÝ&
Óæ¤àÐÝí ÍÝí£@ ÍÝÍÜÌ£à ®æàñÜÃæàÐÝÊÜå… >>'' C£ >>
Here Śrī Madhwa comments as follows: — ""BñÜ¾¯ ÓÜ§í ÖÜÄí hÝ®Ü®… ÊÜááaÜÂñæà
®ÝñÜÅ ÓÜíÍÜ¿á@ > iàÊæçPæÂà®Ü ñÜá ñÜí hÝ®Ü®… ñÜÊÜáÓÜÂí«æà ±Üñæà¨… «ÜáÅÊÜÊÜå… >''
C£ > Śrī Viṣṇu is eternal of the eternals and spirit of the spirituals. He is one
exalted Parama chetana that gives all that is desired to numerous liberated
Jīvas. The learned persons who see Him indwelling in them get eternal
happiness, and that happiness will not accrue to others). Śrī Viṣṇu is described
here as parama nitya and as paramachetena. He has no vikaras and he has no
material bodies which cling to Him till salvation; as he is Sarvajnachetana
and Independent chetana. He fulfills the wants of all the mukhtas. That is
why He is called “Muktaanaam paramaa gatih” There is also the Śruti, “
Amritatvasya eesanah “There is the Brahmasūtra: —
“Muktopasrpyavyapadeshaat” and Bharata saying “Krishno Muktaih
ijayate veetashokaih”.This text appreciates only those who see Śrī Viṣṇu in
them and not those who see themselves as Śrī Viṣṇu. Only such Dvaita
meditators get salvation according to this text. So not pantheism, but
panentheism is the teaching of the Vedas: not monism, but monotheism. (Śrī
Viṣṇu is not all, but should understand Śrī Viṣṇu is in all). That is how we
should understand Śrī Viṣṇu. Only such people go to salvation according
to this authority.
Harken to Chandogyopaniṣad (7.24.1) : — ""ÓÜ »ÜWÜÊÜ@ PÜÔ¾®… ±ÜÅ£ÑuñÜ C£, ÓæÌà
ÊÜá×Ëá° ¿á© ÊÝ ®Ü ÊÜá×Ëá°à£ ÖæãàÊÝaÜ >'' CñÝÂ© > (On what support does the
Bhagavan Śrī Viṣṇu live? The Guru says, that Śrī Viṣṇu exists on the support
of his own glory, Śrī Viṣṇu is not dependent upon anything else in any
respect.) Harken to Bhagavatha(2-10-12): — ""¨ÜÅÊÜÂí PÜÊÜáì aÜ PÝÆÍÜc ÓÜÌ»ÝÊæäà
iàÊÜ HÊÜ aÜ >¿á¨Ü®ÜáWÜÅÖÜñÜ@ ÓÜí£ ®Ü ÓÜí£ ¿á¨Üá±æàPÜÒ¿Þ >>'' C£ >> (Substances, Karma
and time and the natural qualities of all things, the eternal jeevas also exist
and move by His support and become nothing by His indifference i.e.
negligence. Like the shadow of a person, things, and their qualities also are
dependent upon Śrī Viṣṇu). ""®Ü ¿áñÜÅ ÊÜÞ¿Þ QÊÜááñÝÃÜ±ÜÃæà ÖÜÃæà@, A®ÜáÊÜÅñÝ ¿áñÜÅ
ÓÜáÃÝÓÜáÃÝbìñÝ@ >>'' C£ ÎÅàÊÜá¨Ý½WÜÊÜñÜÊÜå…(2&9&10) .(Even in His Vaikunta Loka
there is no Māyā. Where is the need of saying that other defects do not exist?.
He has by His nature spiritual power kept away Māyā and lives on the support
of His own non-material spiritual strength. The meaning is that defects and
causes of impurity and degradation cannot cling to Him as darkness cannot

touch the Sun). “Viditosi Bhavan sakshat puruṣah prakrteh parah” : (You
are known as the Purusa of the Vedas, beyond prakrti, untouched by matter).
There is the Śruti also that He is “Adityavarnam tamasah parastat;” (Sun
like in brightness without the touch of matter).
Harken to Mahabharata: — ""±ÜÅPÜêñæàÊÜÂìÊÜÂ£ÄPæã¤à ¿á@ ±ÜâÃÜáÐÜÍæcà£ PÜ¥ÜÂñæà >
ñÜí Ë¨ÝÂñ… ±ÜÃÜÊÜÞñÝ¾®Üí ÊÝÓÜá¨æàÊæà£ ¿áí Ë¨Üá@ >>'' C£ > : (Śrī Viṣṇu who is totally
untouched by and different from matter is known as Puruṣa in the Vedas. He
is famous as Paramatman and as Vasudeva also. The Jīva must know Him for
his salvation).
If the Śrī Viṣṇu has no material body what is the nature of His
body ? To this question the Shwetaashwatara Upaniṣad's answer is : —
""QÊÜÞñÜ¾Pæãà »ÜWÜÊÝ®… ? þÝ®ÝñÜ¾PÜ IÍÜÌ¿ÞìñÜ¾PÜ@ ÍÜPÝöñÜ¾PÜ@ >>'' C£ ŸÅÖÜ¾ÓÜãñÜÅ»ÝÐÜÂ¨ÜÈÉ
(2&2&41) E¨ÜœÄÓÜÇÝX¨æ. (What is the nature of Bhagavan, the Śrī Viṣṇu’s
body? It is of the Nature of knowledge, full of auspicious attributes, and
strength.) The Śvetaśvatara Upaniṣad (6-1) says, ±ÜÃÝÓÜÂ ÍÜQ¤ËìË«æçÊÜ ÍÜáÅ¿áñæà
ÓÜÌ»ÝËQà þÝ®ÜŸÆQÅ¿Þ aÜ > HPæãà ¨æàÊÜ@ ÓÜÊÜì»ÜãñæàÐÜá WÜãyÜ@ ÓÜÊÜìÊÝÂ²à
ÓÜÊÜì»ÜãñÝñÜ¤ÃÝñÝ¾ > PÜÊÜÞì«ÜÂPÜÒ@ ÓÜÊÜì»ÜãñÝ—ÊÝÓÜ@ ÓÝQÒà aæàñÝ PæàÊÜÇæãà ¯WÜáì|ÍÜc >> C£
>> says the same thing. Harken to Paingi Śruti which is quoted in Geetatatparya
(2-25) by Śrī Madhwa,: — ""ÓÜ¨æªàÖÜ@ ÓÜáSWÜí«ÜÍÜc þÝ®Ü»Ý@ ÓÜñÜ³ÃÝPÜÅÊÜá@ > þÝ®ÜþÝ®Ü@
ÓÜáSÓÜáS@ ÓÜ ËÐÜá¡@ ±ÜÃÜÊæãà˜PÜÒÃÜ@ >> C£ >>, and also in the Śruti quoted in
Brahmasūtrabhāṣyam (2-2-41), ""Ÿá©œÊÜá-®æãà˜_Y±ÜÅñÜÂíWÜÊÜñÝ¤í »ÜWÜÊÜñæãà
ÆPÜÒ¿ÞÊÜáÖæà > Ÿá©œÊÜÞ®… ÊÜá®æãàÊÝ®… AíWÜ±ÜÅñÜÂíWÜÊÝ®… >>'' C£ >> etc. Śrī Nārāyaṇa's
swarupa is described just as the Sun is made of burning light, just as the
Sugar doll is all Sweet and has no touch of other things, the Śrī Viṣṇu’s body
is all knowledge, bliss, strength and brightness etc. If we can understand this
context, we can feel certainly that He is like space, incapable of being hurt
or destroyed, and incapable of becoming transformed by time or any other
factor. Yet another śruti of Taittiriya says ""ŸÅÖÝ¾Wè° ÓÜñÜÂí þÝ®ÜÊÜá®ÜíñÜí ŸÅÖÜ¾ >>''C£
>> ""ñÜÓÜÂ ²Å¿áÊæáàÊÜ ÎÃÜ@ > Êæãà¨æãà ¨ÜQÒ|@ ±ÜPÜÒ@ > ±ÜÅÊæãà¨Ü EñÜ¤ÃÜ@ ±ÜPÜÒ@ > B®Üí¨Ü BñÝ¾ > ŸÅÖÜ¾
±ÜâaÜfí ±ÜÅ£ÐÝu™>>'' C£ >> ñæç£¤ÄàÁãà±Ü¯ÐÜñ… (5&1) The Brhadaranyaka (3.9.22) says
""ËþÝ®ÜÊÜÞ®Üí¨Üí ŸÅÖÜ¾ >> C£ >> ŸêÖÜ¨ÝÃÜ|ÂPæãà±Ü¯ÐÜñ… No wonder He is called Sat
Chit Ananda Atma. The Brahmasūtras “Sarvadharmopapattescha” and
“Atmani chaivam vichitrascha hi” show that He has eternally infinite
powers of even contradictory auspicious nature and decide that He is the
goal of all human quest and practices. Śrī Viṣṇu can live far and near, extended
and also atomic, visible and also invisible, personal and also impersonal and
can take diverse forms of all shapes and live in Himself without the need of
any one to help Him in any way. But it will not be right to say that Śrī Viṣṇu
can be both eternal and transient, strong and weak, good and bad, clean and
dirty, healthy and unhealthy, wise and foolish, honest and dishonest, spiritual
and also material etc. Scholars who think that a perfect Supreme Being
should mingle these contradictories also in Himself are irrational and argue
against the Vedas. The Vedas say that Parabrahman can only be perfect in all
that He thinks feels, or does. He can never make four and four nine. He is
always wise. He can never fall ill for He is always healthy and strong. So
because of His perfection there is nothing suspicious like transience,
weakness, wrong identity, unspirituality, dishonesty, or defect of any kind.
But He can achieve anything and mingle any two things, however opposed
to each other provided such a wonderful feat is in keeping with His eternally
wise and good and perfect nature. But this does not mean that He has done
all that He can do. Parabrahman has such a capacity. When the occasion
arises, He exhibits that capacity. Not otherwise, neither should we say that
Parabrahman is partial to somebody and cruel to a few persons. Parabrahman
is an impartial Perfect Being who manifests the potentialities, and capacities
of the Jīvas and things and makes possible all activities according to the
natures of the things dependent upon Him, like rainfall due to which seeds
sprout according to their natures. Parabrahman of Śrī Madhva is not a creator
out of nothing. The philosophic literature of Śrī Madhva shows clearly that
Parabrahman is always perfect, in all avataras. The purpose of such a Śrī
Viṣṇu's creation of the world is no doubt hard to explain. In his

Brahmasūtrabhāṣya “Na Prayojana Vatvaat, Lokavattu leela kaivalyam”,
Śrī Madhva has solved the problem of the relation of Parabrahman to the
world, the problem of the infinite to the finite, the problem of the perfect to
the imperfect. In other philosophies this problem has not been satisfactorily
solved. Śrī Madhva has shown that even the perfect Supreme Being is as full
of compassion as He is
perfectly happy. But His Anandodreka is not the excessive happiness of an
insane person, of a drunkard, or a thoughtless animal like a calf etc. Śrī
Viṣṇu’s Ananda and Karunya are governed by His perfect wisdom and
perfectly pure ‘Sadhu’ nature.
So out of pity for the righteous-minded souls in bondage, and out of desire
to provide lovely sports for devotees like Lakṣmī and the Rujus etc., He has
been showing his Ashtakartrtva (creation, protection, dissolution, niyamana,
knowledge-giving, Ignorance-giving, bondage-increasing to the vicious, and
salvation-bestowing to the virtuous) in a perfectly wise manner impartially,
though of course He loves the good and dislikes evil and impurity. So for the
sake of Him no sacrifice of the seeker is too high. “Nirvikaro Aksharah
Shuddhah” and also “Niranishto Niravadyah” (for all His work Parabrahman
undergoes no transformation or change; He is without loss of naturality or
of quality. He is always pure, incapable of being sullied like space; He is free
from obstacle and undesired obstructions ; He is free from sin). In
Mahābhāratatātparyanirṇaya (3-33 and 34): — Śrī Madhva says : — ""ÆÁãà
»ÜÊæà¨… ÊÜâÂñÜðÊÜáñæãà × ñæàÐÝí ñÜñæãà ÖÜÄ@ ±ÜÅÆÁáà ÎÅàÓÜÖÝ¿á@ > Íæàñæà ¯hÝ®Üí¨ÜÊÜáÊÜáí¨
ÜÓÝí¨ÜÅÓÜí¨æãàÖÜÊæáàPæãà˜®Üá»ÜÊÜ®Ü°®ÜíñÜ@ >> 33 >> A®ÜíñÜÎàÐÝìÓÜÂPÜÃæãàÃÜá±Ý¨Ü@
Óæãà˜®ÜíñÜÊÜáã£ì@ ÓÜÌWÜáOÝ®Ü®ÜíñÝ®… > A®ÜíñÜÍÜQ¤@ ±ÜÄ±Üä|ì»æãàWæãà »Üáíg®Ü°gÓÜÅí
¯gÃÜã±Ü BÓæ¤à >> 34 >>'' C£ >> “At the time of Pralaya Śrī Hari who has the body
of His own limitless happiness sleeps in Yoganidra enjoying His own natural
bliss. He is infinite with infinite heads, hands. thighs, legs etc. and infinite
forms; enjoying His own infinite qualities. He is of infinite strength and has
perfect blissful experience and lives in such enjoyment forever. And so when
the pralaya season is over, He creates the world as in a stream again. So the
eternal stream of creation and dissolution etc. goes on from unoriginated
times through eternity without beginning and ending.” We can compare the
similar thought expounded by Śrī Śaṅkarācārya in his Brahmasūtra Bhasyam
(2-1-1) as follows : —
""AñÜÍÜc ÓÜíPæÒà±ÜËáÊÜáí ÍÜê|á«ÜÌí ®ÝÃÝ¿á|@ ÓÜÊÜìËá¨Üí ±ÜâÃÝ|@ >
ÓÜ ÓÜWÜìPÝÇæà aÜ PÜÃæãà£ ÓÜWÜìí ÓÜíÖÝÃÜPÝÇæà aÜ ñÜ¨Ü£¤ »Üã¿á@ >>''
C£ ÊÜáÖÝ»ÝÃÜñæà ÍÝí£±ÜÊÜì~ (12&307&115)>>
“Therefore hear this again in brief : — The Eternal Nārāyaṇa is all this.
At the time of creation, He projects everything, and eats it up again at the
time of dissolution.” The Jīvas are nitya, prakrti also is nitya, timeflow is
nitya, should it be stated that the perfect Supreme Being also is nitya ? The
Nārāyaṇa sukta clearly declares; ""®ÝÃÝ¿á|@ ±ÜÃÜí ŸÅÖÜ¾ ñÜñÜ¤$ Ìí ®ÝÃÝ¿á|@ ±ÜÃÜ@ >>
C£ >>'' ®ÝÃÝ¿á| ÓÜãPÜ¤ÊÜå… (4) (®ÝÃÝ¿á|±ÜÃÜí ŸÅÖÜ¾ ñÜñÜ¤$ Ìí ®ÝÃÝ¿á|@ ±ÜÃÜ@ .. C£ÊÝ
±ÝsÜ@) etc. And ends with ""ÊÝÂ±ÜÂ ®ÝÃÝ¿á|@ Ô§ñÜ@'' (Nārāyaṇa is Parabrahman
treated in the Vedas, as He is the Chief Principle or Tattva. He is the Highest
object of meditation. He envelops all things and is in all things). The Śruti
“Ishaavasyam Idam Sarvam” declares that the Parabrahman is in all things to
maintain them. This idea is most unambiguously enunciated in Sathapatha
Brahmanam (14.6.7-30) as follows: — Antaryami Brahmana in 21 prakaranas
— ""¿á BñÜ¾¯ £ÐÜu®… BñÜ¾®æãà˜íñÜÃæãà ¿áÊÜÞñÝ¾ ®Ü Êæà¨Ü ¿áÓÝÂñÝ¾ ÍÜÄàÃÜí ¿á
BñÝ¾®ÜÊÜáíñÜÃæãà ¿áÊÜá¿á£ ÓÜ ñÜ BñÝ¾íñÜ¿ÞìÊÜáÂÊÜáêñÜ@ >>'' C£ >> and ""Áãà ËþÝ®æà
£ÐÜu®…'' etc. Shwetashvatara Upaniṣad(1-6) says : — ""±Üê¥ÜWÝñÝ¾®Üí ±æÅàÄñÝÃÜí aÜ
ÊÜáñÝÌ gáÐÜrÓÜ¤ñÜÓæ¤à®ÝÊÜáêñÜñÜÌÊæáà£ >>'' C£ >> (That Lord who sits in the Jīva, who is
different from the Jīva, whom the Jīva does not understand, to whom the Jīva
is like a body and who prompts the Jīva from within, He is the Antaryami
Atma about whom you questioned and He is immortal). “That Parabrahman
who sits in Vijnana i.e., Chaturmukha, who is different from Chaturmukha
etc” as in the Upaniṣadic text. Having known the Atman is different from the
Parabrahman and having known the Parabrahman as the prompter from

within, the Jīva gets salvation”. “Śrīshti sthityaadihetutvat bhootani
Hariruchyate.” (“Na tu sarva swaroopatvat sa hi sarveswareswarah”(
Bhagavathatatparya). As the Parabrahman is the Chief cause of the creation,
maintenance etc. of all beings, the texts (metaphorically say Hari is all and
not at all to show that the beings are identical). The beings are not Identical;
for the Parabrahman is the Governor of all governors. This is an explanation
for all the texts like “Tat tvam Asi”, “Aham Brahmasmi”, “Ayam Atma
Brahma”, “Sarvam khalvidam Brahma”, “Puruṣa eva idam sarvam” etc.
which apparently or ambiguously teach identity between the world and
Brahman. Identity is impossible, says this authority, because of contradictory
attributes. Parabrahman is Iswara of Iswaras for ever. He is antaryaamee.
The Jīva is forever a creature of limited ability, so the identity taught in
the Vedas is metaphorical Identity, not scientific Oneness. The world is
dependent upon Parabrahman for all its happiness and progress. So it is
figuratively regarded as having no existence at all apart from Parabrahman,
and as Parabrahman itself. Śrī Kṛṣṇa himself has unequivocally described
the Antaryamee nature of the relationship between Parabrahman and the
Jīvas in Gīta (18-61); ""DÍÜÌÃÜ@ ÓÜÊÜì»ÜãñÝ®Ýí ÖÜê¨æªàÍæà˜gáì®Ü £ÐÜu£ >
»ÝÅÊÜá¿á®ÜÕÊÜì»ÜãñÝ¯ ¿áíñÝÅÃÜãyÝ¯ ÊÜÞ¿á¿Þ >>'' C£ >> (Oh! Arjuna, Iswara
resides in the hearts of all creatures whose bodies are like machines made by
the Lord by His desire, and prompts them according to their nature, karma
and efforts in all their activities). This idea of Antaryamin dependant Jīva,
and material things also, recurs again and again in Bhāgavatam which is a
kind of textual food for devotees of Śrī Viṣṇu in this philosophy: Śrī
Bhāgavata(1.3.37) says ""®Ü aÝÓÜÂ PÜÎc¯°±ÜâOæà®Ü «ÝñÜáÃÜÊæç£ gíñÜá@ PÜáÊÜá¯àÐÜ F£à@ >
®ÝÊÜÞ¯ ÃÜã±Ý~ ÊÜá®æãàÊÜaæãà¼@ ÓÜíñÜ®ÜÌñæãà ®ÜoaÜ¿ÞìËáÊÝý@ >>'' C£ >>, Śrī Hari
is Antaryami propelling all the doings of the Jīvas like the actor behind the
curtain in the puppet-show. Śrī Vādirājaswamin also says in his Yuktimallika
(Phalasourabha, stanza
721) : —
""×ñÜí ®Ü hÝ®ÝÊÜáÂ×ñÜí ®Ü hÝ®æà ®ÝPÜñÜáìËáàÍæãà ®Ü aÜ PÜñÜáìËáàÍÜ@ >

¿á¥Ý ®ÜpÝ®Ý°oPÜ¨ÝÃÜá¿áíñÜÅí ñÜ¥Ý ÖÜÃæà@ ±æÅàÃÜ|ÁáçÊÜ ÊÜñæàì >>''C£>>
(I do not know what is good for me, nor what is bad for me, I am not free
to do what I like nor to undo what I dislike without the aid of the Śrī
Hayagreeva. So as the wooden puppet dances according to the dancing of the
actor who sits behind the curtain bound by threads to the puppet, even so I
too live and think or move according to the inner promptings of the Śrī
Hayagreeva). This is the most important idea of this sacred Śrī Madhva
philosophy that is to be borne in mind always by lovers of Truth and salvation
lest they should be damned for ingratitude.
The Prateekopasana: — There are numerous texts in the Aranyakas and
Upaniṣads which prescribe the meditation of any physical, adhidaiva or other
principles as Brahman. Harken to Upaniṣads : — ""®ÝÊÜá ŸÅÖæ¾àñÜáÂ±ÝÔàñÜ, E¨ÜÃÜí
ŸÅÖæ¾àñÜáÂ±ÝÓÜñæà ÍÝPÜìÃÝPÝÒ $Â@, B©ñæãÂà ŸÅÖæ¾àñÝÂ¨æàÍÜ@ , A—¨æçÊÜñÜí BPÝÍæãà ŸÅÖæ¾à£, KË
áñæÂàñÜ¨ÜPÜÒÃÜÊÜáá©Yà¥ÜÊÜáá±ÝÔàñÜ, ÊÜá®æãà ŸÅÖæ¾àñÜáÂ±ÝÔàñÜ, A®Ü°í ŸÅÖæ¾à£ ÊÜÂhÝ®Ýñ… >>'' C£ >>
These numerous identifications of the adhibhautika, adhyatma and other
principles with Brahman through vibhaktisamana-dhikaranya (case
apposition) very naturally raise the question whether they are meant to be
taken as a meditation of their identity (abhedopasana). The usual answer
given to this question is that such texts are to be taken as prescribing
‘Pratikopasana’ or symbolic meditation. For the sake of efficacy of meditation,
these various objects of meditation are to be ‘treated’ as Brahman, for the
nonce. In other words, the idea of Brahman is to be mentally superinduced
on them, so that they can be viewed and meditated upon in an enhanced
status. This is Śrī Sankaracharya's explanation of what constitutes
Prateekopasana : — ""D¨ÜêÍÜí aÝñÜÅ ŸÅÖÜ¾| E±ÝÓÜÂñÜÌí, ¿áñÜø£àPæàÐÜá
ñÜ¨Üª$êÐÜr $Â«ÝÂÃæãà±Ü|ÊÜå…'' . Śrī Rāmānujacharya also agrees with Śrī Sankara's
interpretation of Prateekopasanas that in respect of such Upasanas as ""ÊÜá®æãà
ŸÅÖæ¾àñÜáÂ±ÝÔàñÜ'' but only the mind and other objects and that it is conducive
to prosperity to look upon and treat the inferior as superior, as in looking
upon the King's servant as the King even so, for purpose of meditation, the
mind and other objects are to be meditated upon as Brahman. Harken to
Vedāntadeepa (1.5) as follows : — ŸÅÖÜ¾¨ÜêÐÝr $Â ÊÜá®Ü B©ÃÜá±ÝÓÜÂ@ A±ÜPÜêÐærà
EñÜ¢ÐÜr¨ÜêÑrÃÜ»ÜáÂ¨Ü¿Þ¿á »ÜÊÜ£, ¿á¥Ý »ÜêñÝÂ¨è ÃÝg¨ÜêÑr@ >> C£ >> ¬ Śrī Madhva's
views are quite different here. He refuses to counten-ance the idea of any
superinduction of Brahmadrsti on any Pratika, however sacred or exalted it
may be ""®Ü ±ÜÅ£àPæà ®Ü × ÓÜ@ . ®ÝÊÜá ŸÅÖæ¾àñÜáÂ±ÝÓæ¤à CñÝÂ©®Ý ÍÜŸª»ÝÅ®Ýö ®Ü ±ÜÅ£àPæà ŸÅÖÜ¾¨ÜêÑr@
PÝ¿Þì >>'' C£ ŸÅÖÜ¾ÓÜãñÜÅ»ÝÐÜÂÊÜå… (4.1.4) The proper way of Upasana of any
Prateeka is to meditate on Brahman as being present in it : — ""QíñÜá,
ñÜñÜÕ $§ñæÌà®æçÊæäà±ÝÓÜ®Üí PÝ¿áìÊÜå… >> ''C£ ŸÅÖÜ¾ÓÜãñÜÅ»ÝÐÜÂÊÜå… (4.1.4). It is but natural
to expect the Mystic way of speaking in regard to so profound a subject-
matter as Brahman-realisation and the means thereof, in the Aranyakas and
the Upaniṣads which are noted for their love of secrecy and esotericism
""±ÜÃæãàPÜÒ²Å¿Þ CÊÜ ¨æàÊÝ »ÜÊÜí£ ±ÜÅñÜÂPÜÒ©ÌÐÜ@ >>'' C£™ Wæãà±Ü¥Ü¸ÝÅÖÜ¾|ÊÜå… (1.1.1). Even
in the writing of modern Mystics, the tendency to resort to Mystic modes of
expression is not rare. Śrī Madhva derives the key to the proper interpretation
of the subject of Prateekopasana in Vedānta from the famous passage of the
Aitareya Aranyaka (3.2.3) which he quotes in his works: — ""HñÜí ÖæÂàÊÜ
ŸÖÜÌ $êaÝ ÊÜáÖÜñÜáÂPæ§à ËáàÊÜÞíÓÜíñæà HñÜÊÜáWè° A«ÜÌ¿áìÊÜ@, HñÜí ÊÜáÖÝÊÜÅñæà dÜí¨æãàWÝ@,
HñÜÊÜáÓÝÂÊæáàñÜí ©Ë, HñÜÊÜÞPÝÍæãà, HñÜÊÜá±ÜâÕ™ , HñÜÊæãàÐÜ—àÐÜá, ÓÜÊæàìÐÜá »ÜãñæàÐæÌàñÜ-
ÊæáàÊÜ ŸÅÖæ¾àñÝÂaÜPÜÒñæà >>'' C£ >> It is interesting to note that the expression
ËáàÊÜÞíÓÜíñæà occurring in the above passage has been explained by Śrī
Sankara also in his commentary on Brahmasūtra (1.1.25) as ‘Upasana’. This
shows that Śrī Madhva represents correctly and faithfully the genuine
tradition of the Vedic and Upanisadic Seers in regard to the principles and
technique of Brahmopasana. While repudiating the view that the Prateeka
should be meditated upon as ‘Atman’, Śrī Sankara and Śrī Rāmānuja are
ready not only to condone but to approve of a conscious super-induction of
the idea of the Upasya (Brahman) on the object chosen for meditation on the
ground that it would serve to enhance the status of the Prateeka. (“It is this
Paramatman indeed that the votaries of Ṛgveda meditate upon in the great
Uktha, the Adhvaryus in the fire, the Chandogas in the Mahavrata; Him in
Heaven, in the Akasa, in the waters; in the osadhis and in all beings”.) But
while such meditation may enhance the status of Brahman; for in allowing
ourselves to think of and meditate on a limited object or symbol as
Parabrahman, there is a great danger of spiritual fall. There will be no
escaping the fact that when one meditates upon one thing as another, the
identity will apply both ways. It is, therefore, flimsy to talk of meditating
upon any Prateeka whatsoever as Brahman : — ""«ÝÂñæà˜±æÂàPÜÓÜÂ ñÜ¨Ý½Êæà,
ñÜ¨Ý½Êæäà˜®ÜÂÓÜÂ Qí ®Ü ñÜñ… ? ®Ü aæçÊÜ ñÜ¨ÜËþÝñÜí ÓÜÊÜìýŸÅÖÜ¾OÝ PÜÌbñ… > ñÜÓÝ¾¨Ü±æàÍÜÆí
ÓÜÊÜìÊÜá®ÜÂÓÜÂ ŸÅÖÜ¾ñÝÊÜaÜ@ > ñÜÓÝ¾¨ÜÂ¥æãàPÜ¤ÊÜÞWæàì| ŸÅÖæã¾à±ÝÓÜÂí ÊÜááÊÜááPÜáÒ¼@ >>'' C£
A®ÜáÊÝÂTÝÂ®ÜÊÜå… (4.1.4). As a true Theist, Śrī Madhva feels that he cannot be
a party to any interpretation of the Sūtra ""ŸÅÖÜ¾¨ÜêÑrÃÜáñÜRÐÝìñ…'' (4.1.5) which
will either condone or approve of any conscious superinduction of the idea
of Brahman on any symbol or Prateeka used in meditation. That will, he
feels, be a virtual sanction of idolatry: ""ñÜÓÝ¾¨… ÊÜÓÜá¤ ¿á¥ÝÃÜã±Üí þæà¿áí «æÂà¿áí
aÜ ÓÜÊÜì¨Ý > ñÜÓÝ¾¨ÜñÜñÜ¤$ ÌÊÜå… C£ Êæà¨ÜË¨Ýí ÊÜáñÜÊÜå… >>'' C£ A®ÜáÊÝÂTÝÂ®ÜÊÜå… (4.1.3)
No Semitic religious missionary could been more critical of the profanity of
idol worship than Śrī Madhva has been here. For these and other reasons, Śrī
Madhva discards the interpretation given by Śrī Sankara and Śrī Rāmānuja
for this Sūtra ""ŸÅÖÜ¾¨ÜêÑrÃÜáñÜRÐÝìñ…'' (4.1.5) and finds a better interpretation for
it by treating it as constituting a new Adhikarana. According to his
interpretation, the Supreme Being should always be meditated upon as
Brahman i.e. as a being endowed with infinite attributes and as transcending
all. In meditating on Brahman, the devotee may concen-trate on one or more
attributes of Divinity according to his capacity, though the Scriptures posit
an infinite number of attributes of the Supreme Being. (Human) Souls that
cannot concentrate on more than one are attribute termed ‘Trna-Jīvas’ by Śrī
Madhva. The range of attributes upon which superhuman souls like the
Devatas and the Rshis can meditate is much wider and only the four faced
Brahma can meditate on most of them : — ""ÓÜbc¨Ý®Üí¨Ü Bñæ¾à£ ÊÜÞ®ÜáÐæçÓÜá¤ ÓÜáÃæàÍÜÌÃæç@

> ¿á¥ÝPÜÅÊÜáí ŸÖÜáWÜáOæçÓÜ¤$ ÌUÇæçWÜáìOæç@ > E±ÝÓÜÂ@'' .... CñÜÂ|á»ÝÐÜÂÊÜå… (3.4) This sort
of contemplative correlation and sublimation of both positive and negative
attributes of the Divine Being is known as 'Gunopasamhara', It is the subject
matter of Brahmasūtra ""HÊÜí ÓÜÊÜìWÜáOÝ®… ÓÜÊÜì¨æãàÐÝ»ÝÊÝíÍÜc > ¿áñÜ°ñÜ@ >
ÁãàgÀáñæÌ $çÊÜ »ÜWÜÊÝ®Üá±ÝÓÜÂ@ >>'' C£ ÎÅàŸÅÖÜ¾ÓÜãñÜÅ»ÝÐÜÂÊÜå… (3.3.6) Śrī Madhva says
further that among all the attributes of Brahman to be mediated upon, the
attribute of ‘Bhoomatva’, infinitude, is the chief one which is to be meditated
upon in unison with the other attributes like ananda. In other words, each one
of the attributes of Brahman chosen for meditation is to be viewed as infinite
in range and content. The Upaniṣads represent Brahman as Brahma and
Purna in every respect and emphasise the contemplation of this distinctive
aspect as the source of the highest spiritual realisation: — ""Áãà Êæç »ÜãÊÜÞ
ñÜñÜáÕSí ®ÝÇæ³à ÓÜáSÊÜáÔ¤, »ÜãÊæáçÊÜ ÓÜáSÊÜå… >>''C£ >> dÜí¨æãàWæãÂà±Ü¯ÐÜñ… (7.23) .
Human intelligence may be unable to form a precise idea of the infiniteness
of any attribute of Brahman. The conception of such infinitude may also
differ according to different levels of comprehension. There is however
nothing to feel absolutely sceptic about forming some idea of what it would
be like within the limits of our own understanding. Śrī Jayatirtha gives us an
example : — “Though infinite is the number of years and the number of
months that must have gone by since the world began, we are still able to
conceive of some difference in the infinitude of these two ideas of infinitude.”
The same is the case with the different conceptions of the infinite attributes
of Brahman which different Adhikarins are able to form. Harken to
Brahmatarka quoted by Śrī Madhva in his Brahmasūtrabhāṣyam (4.1.4&5) :
— ŸÅÖÜ¾ñÜPæàì aÜ & ""®ÝÊÜÞ©±ÝÅ|±Ü¿áìíñÜÊÜáá»ÜÁãà@ ±ÜÅ¥ÜÊÜÞñÜÌñÜ@ > IPÜÂ¨ÜêÑrÄ£
»ÝÅí£ÃÜŸá«Ý®Ýí »ÜËÐÜÂ£ >> ®ÝÊÜÞ©Ô§£ÃæàÊÝñÜÅ ŸÅÖÜ¾Oæãà × Ë—à¿áñæà > ÓÜÊÝì¥Ýì
±ÜÅ¥ÜÊÜÞ ¿áÓÝ¾ñÜÕ±Ü¤ÊÜáÂ¥Ýì ñÜñæãà ÊÜáñÝ >>'' C£ >> ñÜ¥Ý aÜ ±Üâ®Ü@ & ""ŸÅÖÜ¾¨ÜêÑrÍÜc ÓÜÊÜì¥Ý
PÝÁáçìÊÜ ±ÜÃÜÊæáàÍÜÌÃæà > EñÜ¢ÐÜrñÝÌñ… > ŸÅÖÜ¾¨ÜêÐÝr $Â ÓÜ¨æãà±ÝÓæãÂà ËÐÜá¡@ ÓÜÊæçìÃÜ² «ÜáÅÊÜÊÜå…
> ÊÜáÖÜñÜ¤$ ÌÊÝbà ÍÜ¸æãªà˜¿áí ÊÜáÖÜñÜ¤$ ÌþÝ®ÜÊæáàÊÜ × > ÓÜÊÜìñÜ@ ²Åà£g®ÜPÜÊÜáñÜÓÜ¤ñÜÕÊÜì¥Ý »ÜÊæàñ…
>> Bñæ¾àñæÂàÊÜ ¿á¨æãà±ÝÓÝ ñÜ¨Ý ŸÅÖÜ¾ñÜÌÓÜí¿ááñÝ > PÝÁáçìÊÜ ÓÜÊÜì¥Ý ËÐÜá¡ŸÅìÖÜ¾ñÜÌí ®Ü

±ÜÄñÜÂhæàñ… >>'' C£ aÜ ŸÅÖÜ¾ñÜPæàì >>
AíñÜŸì×@ ÓÜÊÜìWÜñÜñæÌà®Ü CñÜáÂ±ÝÓÝñæùË«ÝÂñ… > ñÜñÜ¤¨Üá±ÝÓÜ®ÝÁãàWÜÂñÜ¿Þ aÜ
±ÜâÃÜáÐÝOÝÊÜå… >>
“There are three orders of Upasana : internal, outward and all-pervasive.
These different Upaasanaas are in accordance with the different (intrinsic)
capacities of individuals.”
PæàÐÝíbñÜÕÊÜìWÜñæÌà®Ü PæàÐÝíbñ… ÖÜê¨ÜÁáà ÖÜÄ@ >
PæàÐÝíbñ… Ÿ×ÃæàÊÝÓè E±ÝÓÜÂ@ ±ÜâÃÜáÐæãàñÜ¤ÊÜá@ >>
“God is to be meditated upon as all-pervasive by some; as in their heart
by others; and externally (in Pratikas images etc) by some others.”
±ÜÅ£ÊÜÞÓÜÌ±ÜÅŸá¨Ýœ®Ýí ÓÜÊÜìñÜÅ Ë©ñÝñÜ¾®ÝÊÜå… >>
“Those who worship thro rituals in fire and images worship God outwardly;
the Rsis meditate upon Him as the Antaryami in the heart; and still higher
Adhikaris as the all pervasive one.”
Harken to Brahmasūtrabhāṣyam (3-3-52) of Śrī Madhva : --
E±ÝÓÜ®Ý»æà¨ÜÊÜ¨ÜªÍÜì®Ü»æà¨Ü@ > ñÜaæãcàPÜ¤ÊÜå… & AíñÜ¨ÜêìÐÜrÁãà
Ÿ×¨ÜêìÐÜrÁãà˜ÊÜñÝÃÜ¨ÜêÐÜr¿á@ ÓÜÊÜì¨ÜêÐÜr¿á C£ > ¨æàÊÝ ÊÝÊÜ ÓÜÊÜì¨ÜêÐÜrÁãà˜®æÂàÐÜá
¿á¥ÝÁãàWÜí ¿á¥Ý ÖÝÂaÝ¿Þì BaÜPÜÒñÜ C£ >>
“The vision of God also depends upon the different types or orders of
Upasanas. So it is said: "There are (Upasakas) who realize God thro'
meditation inside; some others realize Him outside; others in Avataras and
yet others everywhere.' The gods are able to realize Him as all-pervading.
Among others the fitness is to be understood as taught by the Gurus.”
7. This attribute of Śrī Viṣṇu as eternal Antaryamin of the Jīva makes
possible the relation of Bimba-Pratibimba between Śrī Viṣṇu and the Jīvas,
which is a special feature of Śrī Madhva’s Dvaita philosophy. Indeed this
relation provides another field or ground (Adhishthana) for the play of the
Law of contradiction ; and that is a decisive proof of the substantial eternal
difference between Parabrahman and the Jīva. The Antaryamin Parabrahman
is self-dependent and supports the entire dependent world other than Himself
by living in the world to maintain the three fold Sattatraividhya (Swarupa,
Pramiti, Pravrtti) of the world, as a human maintains his shadow by his being
and movements.
In the case of the Jīva, the Sattaa-maintaining Antaryamin is called
‘Bimba’ and the Jīva is called ‘Pratibimba’ on account of the similarity of
form and shape and spiritual nature or capacity to know, to desire and to feel
and to act with Initiative will power, though dependent upon the Antaryamin,
and hence, the Original Supreme Being is Bimba and the reflection is
Pratibimba. The Pratibimba is entirely dependent upon the ‘Parabrahman’
i.e. Bimba, for its swaroopa and movements and all its qualities. There the
resemblance ends. For the pratibimba is totally different in substance from
the Bimba. Harken to Brahmasūtrabhāṣyam (2-3-30) of Śrī Madhva as
follows: — ""¿ÞÊÜñÜ³ÃÜÊÜÞñÝ¾ £ÐÜuñÜÂ®Ý¨ÜÂ®ÜíñÜñæÌà®æçÊÜí iàÊæäà˜² > ¯ñÜÂ@ ±ÜÃæãà ¯ñæãÂà
iàÊæäà˜¯ñÝÂÓÜ¤ÓÜÂ «ÝñÜÊÜ@ > AñÜ EñÜ³¨ÜÂñæà aÜ ËáÅ¿áñæà aÜ ËÊÜâaÜÂñæà aÜ >> C£ aÜ BX°ÊæàÍÜÂÍÜáÅ£@''
Bimba and pratibimba are quite different.
The Bimbopasana : — The individual souls stand to the Paramatman is
conceived by Śrī Madhva as a distinctive metaphysical relation of constant
dependence of the Jīvas on Brahman, not merely in respect of their external
outfit of body and senses etc., but even in regard to their very being and
becoming. This relation, it has been stated already, is something that is
intrinsic to the very nature of the souls and has nothing physical about it. It
is difficult to express it in terms of any other relation within our empirical
grasp. The Philosophical term ‘Bimbapratibimbhava’ (Original and
Reflection) which has been suggested for it by Śrī Madhva, is to be taken as
the nearest parallel to it in our experience. It is not, however, to be taken
literally as depending on any external factor or condition (Upadhi), as in the

Advaita school, which would at once render it a conditioned relation and,
therefore, terminable. It is to Śrī Madhva an indissoluable and perpetual
relation (svaroopasambandha). It is a relation of intrinsic dependence of the
Jīva and its essential characteristics of reality, consciousness and bliss. It is
coeval with the Jīva (¿ÞÊÜ¨ÝñÜ¾»ÝËà) and becomes fully manifested in
release. The bondage of Samsara is itself due to this relation being missed by
the Jīva and his becoming obscured by a false sense of independence in
respect of his Sattaa, prateeti and pravrtti. No wonder that among the various
forms of Upasana the meditation on the Bimbaform of Śrī Hari has been
stressed by Śrī Madhva as the sine qua non of Aparoksa.Harken to
Nyayayavivarnam (3-3) : — ""ÓÜÊæãà˜² »ÜWÜÊÝ®… ÓÜÌ¹íŸ¨ÜÍÜì®Ü HÊæç®Üí ÊæãàaÜ¿á£
>>'' C£ >> Mokṣa is attainable only after “tattvajana”. But that does not mean
that one gets Moksha and even jeevanmukti at the time of any status of
“tattvajnana” at random from among the innumerable ones through which
one has to pass in the course of one's transmigratory career. The same is the
case with Bimbopasana as the requisite of Mokṣa. The conception of
Bimbopasana and Bimbaparoksa may well be considered to fall under the
domain of Mystic communion between Śrī Hari and soul in Śrī Madhva's
religious philosophy. By its very name, it is a consummation which is beyond
discursive thought, for elucidation. The form of ‘Bimba’ is defined as that
form of Śrī Viṣṇu in the lotus-heart of which the Jīva is the Pratibimba.
Harken to Bhagvatatparyanirnaya(xi.27.22): —
""ÖÜê©ÓÝ§ ¿Þ ÖÜÃæàÊÜáãì£ì@ iàÊæäà ¿áñÜø£¹íŸPÜ@ >
¿á¨ÜÌÍæà ÊÜñÜìñæà iàÊÜ@ ÓÝ ñÜá iàÊÜPÜÇÝ ÓÜ¾ $êñÝ >>'' C£ >>
So the Bimba and the Pratibimba are never identical. There is no
swarupaikya (identity of substance). In situation also they are exactly opposed
to each other; and yet the being and the movement and qualities etc. of the
Pratibimba are purely dependent upon the Bimba. In the material world, the
Pratibimba as in the example given is a product created in the mirror, when
the human sees the mirror. With regard to Jīva and Brahman however, we
should never forget that both are unoriginated and eternal though having
Pratibimba-Bimba relation. And yet the two are substantially different like
the Bimba face and the reflection in the mirror. They are related also in a
similar manner : for the Jīva's finite being, qualities like knowledge, bliss,
strength etc. form and shape and movements are all dependent upon the Śrī
Viṣṇu, who is Bimba, the Antaryamin eternally protecting each Jīva and
helping each Jīva like a catalytic agent to function; and making possible all
activities as water makes all activities of the fish possible ; and prompting
him in many other ways also so that the Jīva whom we see in practical life is
an indistinguishable union of two spirits (The Bimba and the Pratibimba),
which by mistake we regard as single. For example the leather ball and the
air in it are called Football: the iron rod and the burning fire in it are called
red-hot iron rod. Though they are two elements, we regard the ball, or the
iron rod, or the Jīva, as a single thing and commit mistakes in explaining
their activites to seekers of Truth. “Sarvam Karyam Dvikartrukam” says Śrī
Vādirājamuni in Yuktimallika. Every substance that we regard as one, is
really two; the Bimba is spiritual form of Parabrahman, and the Pratibimba
i.e. Jīva form in close reflection. Śrī Viṣṇu as Bimba manifests the potentialities
and capacities of the Pratibimba things without showing Himself, as a Chief
Agent. So we practically forget Him and regard all actions as being done
only by the iron rod or the leather ball, or the thinking Jīva. Philosophy
corrects this error and shows that the Bimba and the Pratibimba are purely
different in nature and can never be identical though they are intimately
related as the electric energy and the paddy-pounding machine. The two are
different because the law of contradiction shows that the Bimba belongs to
Ishajati, while the Pratibimba belongs to Jīvajati. They differ in ‘species’
like space and the flying bird in it. In the Union of Parabrahman in the iron
rod, Parabrahman is spiritual, of the nature of knowledge, bliss etc. while the
iron rod is material devoid of the capacity to know or to feel. In the combination
of Parabrahman in the Jīva, Parabrahman is infinite in nature filled with All-
knowledge, All-power etc., while the Jīva is atomic (Anu) and finite, filled
with unmanifested limited knowledge, bliss and strength etc. The atomic-
sized Jīva has no capacity for identity of qualities, nor has he any capacity
for unlimited knowledge, power or bliss etc. The Śrutis also point out that the
Jīva like the fish in water or the bird in the sky, wants something to make
himself steady and move as he pleases and so can never be like the self-
sufficient and self-dependent Parabrahman, the Bimba. Thus the contradiction
of nature between the Jīva and Brahman, as well as between Jada and
Brahman is an authoritative and incontrovertible proof of the eternal
difference between Parabrahman and the world. Thus the foundation of
Dvaita metaphysics are laid on the solid bedrock of experience and the
everlasting Śrutis of unimpeachable purity. ""AÆ³ÍÜQ¤ÃÜÓÝÊÜìý$Âí ±ÝÃÝñÜíñÜÅ$ÂÊÜå…
A±Üä|ìñÝ > E±ÜiàÊÜPÜñÜ¾í iàÊÜñÜ¾ÊÜå… DÍÜÌñÜ¾ÊÜå… ñÜ©Ì±Ü¿áì¿á@ >>'' C£ >>! The Śruti ""¨ÝÌ
ÓÜá±ÜOÝì ÓÜ¿ááhÝ ÓÜTÝ¿åè'' shows that the Bimba i.e. Śrī Viṣṇu is not desirous
of anything because He is Aaptakaama (“Aaptakaamasya kaa sprihaa?”),
but the Jīva lives happily only with the food or tender treatment. The
Parabrahman needs none else to keep Himself perfect; neither space nor
time, nor material ground to support Him. The world, material or spiritual ;
is by nature eternally imperfect, capable of being happy only with the aid of
someone else, like the fish which wants water, the bird which wants the sky,
the baby which wants the mother, or the boy who wants the father or teacher
etc. to keep himself or herself happy. As regards the world, it is even more
dependent like the shadow which wants the help of the puruṣa whose shadow
it is, in respect of its being and capacities and functioning. The Bimba and
the Jīva (Pratibimba) belong to two different Jatis (species), though they are
both spiritual chetanas, though they are both of the nature of pure knowledge
and bliss and pure strength and defectlessness etc. and though they are
intimately related as eternal master and servant. This jati-contradiction and
Swarupa contradiction also like the infinite finitude contradiction - are
irremovable. Swarupa contradiction means contradiction in size. The
Parabrahman is always extended in size and is capable of taking any shape
or form of any size by his miraculous power. Even His parts and forms,
avataras are perfect. The Jīva on the contrary is always limited in power of
knowing, feeling and doing and willing and atomic in size with a bright halo
which is also limited in pervasion in distances. Śrī Lakṣmī is an exception as
there is no jati-contradiction in her case, for she is extended in size and always
free from bondage and contact of dense matter; and has a body which
resembles Śrī Viṣṇu’s spiritual body. Yet she is dependent always upon Śrī
Viṣṇu and is limited in possession of auspicious qualities. So the eternal
contradiction of Jati between Jīva and Brahman, between jadas and Jīvas is
conspicuous as stated in the unimpeachable Vedas themselves. Among the
Jīva also, and among the Jadas also, differences of Jati are observed and
borne out by the sacred texts . There are Deva-Jīvas, Rshi-Jīvas, animal-Jīvas
and insect and plant Jīvas with contradictory attributes which never leave
them. So also there are jada varnas with meaningful capacity. Akasa with site
offering extension capacity, and jada rice and skin of matter with capacity to
become food and body for the Jīvas. Matter undergoes numerous changes of
an indescribable nature unlike Akasa and Vedic varnas. Such Jati differences
of eternal entities cannot help to monistic explanations of experience. All of
these are eternal and the chances of sublating knowledge in respect of any
of them is unima-ginable. Observation, Reasoning and the Vedic texts and
Mystic experiences of liberated saints all favour Dvaita philosophy. So we
may come to this decision with a quotation from the encyclopedic Mahabharata
which reads like a declaration or proclamation of the Monotheism of Śrī
Madhwa quite opposed to the Monistic (Advaitha) philosophy of Śrī Śaṅkara.
That Santi Parva quotation is in a question and answer form. Janamejaya
asks Vaisampayana, the reciter of the Mahabharata: — ""ŸÖÜÊÜ@ ±ÜâÃÜáÐÝ
ŸÅÖÜ¾®Üá°ñÝÖæãà HPÜ HÊÜ ñÜá '' > C£ ÊÜáÖÝ»ÝÃÜñæà (12.350.10) (O! Brahman, are there
many Jīvas or only one Jīva?) Janamejaya knows that the Bharata is the story
of Nārāyaṇa, the Puranapuruṣa of Purushottama. He has no doubt about the
‘Ksharapurusa or Jīvachetana’. For there is the Mandukya Śruti
""A®Ý©ÊÜÞ¿á¿Þ ÓÜá±æä¤à ¿á¨Ý iàÊÜ@ ±ÜÅŸá«ÜÂñæà > AgÊÜá¯¨ÜÅÊÜáÓÜÌ±Ü°ÊÜá¨æÌ $çñÜí Ÿá«ÜÂñæà
ñÜ¨Ý'' (When the Jīva sleeping under the influence of Māyā wakens, he will
then know the unoriginated sleepless Sarvajna. Parabrahman who is devoid
of delusion). In the Śruti, one Jīva is described as being merged in the sleep
of ignorance of Parabrahman. But he knows that there are many beings on
earth. He therefore wants to know whether the Jīvas like pieces of granites
hewn out of a single rock, are many parts and parcels of a common Jīva or
whether they are really many. Here Advaitham means One without a second.
To Janamejaya's question, Vaisampayana answers: — ""®Ü PÜ¨Ýbñ… CaÜcí£
±ÜâÃÜáÐÜÊÜå… HPÜí PÜáÃÜáPÜáÇæãà¨ÜÌÖÜ''ं (Oh! Ornament of the race of Kauravas! some
may think that the Jīva is one ! But scholars never accept the theory of one
Jīva). By addressing Janamejaya as the sole continuer of the race of the
Kauravas, Vaisampayana indicates that there would be no such deadly feuds
and fatal wars as between the Pandavas and the Kauravas, if they were both
chips of the same block of granite. He rejects the theories of one Jīva-puruṣa
as not even desired by the seasoned scholars. Needless to say that real scholars
do not state such a trifle doctrine. By the term Puruṣam Ekam, Vaisampayana
indicates that there should be “Bhogaaikya” promiscuous enjoyment of all
experiences by all living beings in all bodies if there were really one Jīva in
many bodies. It happened so as between Yudhisthira, Vidura and Yama ; as
between Arjuna and Indra; as between Bhima and Mukhyaprāṇa. But there is
no such experience among other numberless human beings of this world. So
each Jīva in each body is a unique centre of all its own experiences. If one
works for the liberation of the bondage of samsara, another Jīva does not
become liberated. Each Jīva is a captain of its own fortune and master of its
own fate. There is no ‘Krtapranasa or Akrtaabhyagama’ (destruction of
what one has done or unexpected profit for what one has not done). So
Vaisampayana states the siddhanta : — ""ŸÖÜã®Ýí ±ÜâÃÜáÐÝOÝí × ¿á¥æçPÝ
Áãà¯ÃÜáaÜÂñæà > ñÜ¥Ý ñÜí ±ÜâÃÜáÐÜí ËÍÜÌÊÜå… BTÝÂÓÝÂËá WÜOÝ©PÝ®… >>'' (just as the
śāstras “Yato vā imāni bhūtāni jāyante, Janmādyasa yataḥ” say that one
Brahman is responsible for the birth of many Jīvas, so I too declare that same
creature of several human beings and animals and creatures, the Antaryamin
Puruṣa who is in all creatures to maintain their existence, knowledge and

movements, as being superior to all in good qualities). He means that: —
there is one perfect puruṣa or Parabrahman who is responsible for creation
and maintenance etc. of the world. But creatures born out of His womb like
the cob-web from the spider are really many and poor in wealth of qualities
also. If the question arises why should we not say that the several creatures
born out of a common womb are really parts and parcels of the one Mahapuruṣa
? Vaisampayana answers “Yadā svarūpataścānyo jātitaḥ śrutitorthataḥ .
kaṭhamasminsa ityevaṁ sṁbodhaḥ syādasṁhitaḥ || (How can there be
identity between the creator and the creature or between Antaryamin and the
maintained Jīva, when they are distinct in swarupa and in jati and declared to
be distinct by the śrutis, and when they are seen also as distinct in the quality
of Artha, that is non-desiring of one and desiring of another? So, that relation
of identity of contradictories is hopelessly asamhita i.e., logically impossible).
The Eternal parallel existence with contradictory qualities among the entities
submitted for explanation makes “unity” or identity between them impossible.
The dependent world is always imperfect unlike Śrī Viṣṇu who is eternally
and infinitely perfect. Based on such unequivocal sacred texts and the
teachings of Śrī Badarayana and His own unoriginated genius of unfathomable
purity and non-delusion, Śrī Madhva has expounded his stainless philosophy
of ideal Monotheism which answers all problems of experience more
satisfactorily than any other religion or philosophy in the world and gives
abiding satisfaction to seekers of Truth and even salvation to mystics of
unimpeachable asceticism, like Vādirājamuni, Raghavendraswamin and
Purandara-dasa and other close followers.
8. As Śrī Viṣṇu’s nature is not jada, not finite and not imperfect and
reducible in part, as Śrī Viṣṇu’s vision is undeluded and incapable of being
deluded, Śrī Viṣṇu’s relationship is guarantee of the reality of the world of
matter and Jīvas. Because Śrī Viṣṇu does not see the barren woman's son,
shell-silver, rope-serpent or a totally attribute less entity or a living dead,
finite-infinite, A and not-A entity, or another entity equal to Him or superior
to Him in perfection, these things are unreal. Śrī Viṣṇu does not maintain
them. They do not exist. But the Jīvas and Jadas are real like Śrī Viṣṇu and
are protected by Śrī Viṣṇu. They exist like Parabrahman. We should not say
that Śrī Viṣṇu fully exists and that the world exists with half-reality. Doctrines
which state that Parabrahman is fully real and that the Jīva is half real, that
the Anitya Jada is one fourth real, that the nitya Jada and the Mukta Jīva are
three-fourths real etc. are all absurd and ridiculous. The philosophy of the
Vedas does not support illogical absurdities. A thing is or is not. It exists or
does not exist. It is real or unreal. There is no logical possibility of fractional
reality. So the momentary bubble, the lasting mountain and the everlasting
space and the eternal Jīva are all as real as Parabrahman Himself, and so
related to Him in many ways, particularly as Bimba-Pratibimba. The idea
that Śrī Viṣṇu is a being and yet is neither Bhava nor Abhava is also absurd.
A thing cannot exist if it does not belong to any one of the two opposite
categories. The real thing must be Bhava or Abhava. So Adwaitins are wrong
for they maintain that Parabrahman is neither Bhava nor Abhava and yet real.
That is logically impossible. On the contrary, like space which always
supports us, Parabrahman is real; He is Bhava and He is always the Bimba of
all Jīvas and Jadas. Without Him no real entity or quality, nitya or anitya, can
exist. With Him, things with all their attributes live and move and change or
remain unchanged, as in space which remains unchanged though the things
in it change. Besides, a thing cannot be called real if it fulfils no function at
all : at least, it is capable of being prompted (prerya) by Śrī Viṣṇu to touch a
point of space during a period of time. The Śruti also says, “Viswam Satyam;
Na chiketa Satyamittanna mogham” (The world is real. What He has created
is certainly real. The created thing is not useless; it fulfils functions proper to
it). “Antaryamyamritah; Atmanamantaro YaMāyāti” (The Antaryami is
Immortal. He energises and controls the Jīva by living inside him). This
eternal Bimba-Pratibimba relation is no bar to eternal substantive difference
(As A and not-A) of nature between Śrī Viṣṇu and the World. Hence the
dualism of Śrī Madhva's Philosophy is not the Cartesian dualism of Western
philosophy which forbids relation between opposites. As Professor Case has

said, I am different from you and also related to you, I am not you and I am
addressing you ; There is no contradiction in this, though Bradley fancied
there is one. The world is absolutely different from Parabrahman and yet
related to Parabrahman, like Space which is different from all things and yet
related to all things. According to Śrī Madhva, difference forbids identity,
which is correctly its opposite. It does not forbid relationship. On the contrary,
difference encourages relation : “Sambandhasya dwinishthatwat” (Relation
being possible between two).
9. But idealists and following them Dr.S.Radhakṛṣṇan also, contend that
relation implies identity of substance; and because all reals are related, all
reals including Brahman are essentially one. So, Monism, which however
does not negate the world, explains experience faithfully.Śrī Madhva states
that this is a wrong assumption. The Brahmasūtra, “Asmin Asya Cha
Tadyogam Shasti”; (The contact of the Jīva with AnandaMāyā is stated at
the time of Mukti in the Vedic Text) and the commentary of Śrī Madhva and
Jayathirtha show clearly that relation necessitates only the reality of the
objects related. Between a living human and a barren-woman's son there can
be no relation. The two objects must be real. But the relation does not imply
or necessitate sameness of substance. The relation of enmity is possible only
when there is difference. So also the relation of friendship, the relation of
husband and wife, the relation of father and son, the relation of mutual contact
and numerous other relations are made possible by difference between A and
B. Further, according to Śrī Madhva, relation is a two-way traffic. It appears
in a pair. If A and B are related A touches B and B touches A. There are two
relations. They occur in a pair, sometimes in a similar pair, sometimes in a
dissimilar pair. Rama is related as husband to Seeta. Seeta is related to Rama
as wife. This is a dissimilar pair. When the box is on the mat, the box touches
the mat. The mat similarly touches the box. There are two similar contacts.
This is a similar pair. In all these relations, difference is necessary. If A and
B were identical there would be no relation at all. Mutual relation cannot be
thought of at all without two differing objects. Complete identity is a bar to

relationship. All things become related with space, because they are real and
because they have the capacity to contact space. Even so things differing in
nature become related because they are real and because they have the
capacity to become related in a particular way. Space and pot are not father
and son ; that relation is impossible between them. But they touch each other
mutually. Similarly, Parabrahman and the world are related as supporter and
supported though they differ in nature. The idea that sameness is necessary
to make possible a relation is opposed to experience. Similar things are
related. Dissimilar things also are related. The relation argument does not
support Monism.
10. But Dr.S.Radhakrishnan's contention that unreality of the world would
make all relations impossible and that it is opposed to experience is most
admirable. The famous Doctor who is the pride of our country, made a
revolution in Philosophy by categorically demolishing the world unreality
doctrine of Advaita in a classical language worthy of being quoted : — “ The
general idea pervading Goudapada's work, that bondage and liberation, the
individual soul and the world are all unreal, makes the caustic critic observe
that the theory which has nothing better to say than that an unreal soul is
trying to escape from an unreal bondage in an unreal world to accomplish an
unreal supreme good may itself be an unreality. — It is one thing to say that
the secret of existence...is a mystery and another to dismiss the whole
changing universe as a mere mirage. If we have to play the game of life, we
cannot do so with the conviction that the play is a show and that all the prizes
in it are mere blanks. No philosophy can consistently hold such a view and
be at rest with itself. The greatest condemnation of such a theory is that we
are obliged to occupy ourselves with objects, the existence and value of
which, we are continually denying in theory.” (Indian Philosophy Vol. II
Page 463). Śrī Madhva adds that objects seen by the eyes of Śrī Viṣṇu, things
molded by the hand of Parabrahman and entities protected by the might of
Śrī Viṣṇu cannot be unreal. So the world reality doctrine of Śrī Madhva
receives fresh support by considering the nature of Parabrahman, Who is the

object of Vedic proclamation and mystic vision. Śrī Viṣṇu is the creator of
‘Anitya’ world, the maintainer and energiser of ‘nitya and anitya’ world and
the supporter of all reals at all times. This is what the ancient Vedas have
stated. This is what the Mantra Drashtas (Seers) like Śrī Hayagreeva,
Chaturmukha, Mukhyaprāṇa, Rudra, Vasistha, Agni and a host of sages
proclaimed in the past in consonance with the spirit of the Vedas. This is
what in modern times Śrī Madhva stated and Madhva-mystics like Śrī
Vādirājamuni, Śrī Jayateertha, Śrī Raghavendraswamin and Śrī Purandaradasa,
Śrī Vijayadasa and many others of the Dasakoota stated in harmony with the
teachings of the Vedas, the Sūtras and the Geeta etc. And as philosophy is a
science, the science of sciences, it follows that every other philosophy or
religion or practice, that is opposed to Madhvaism is fit to be rejected and
thrown out of the court hall of philosophical truth.
Quaint Conception
Of Śrī Viṣṇu's Infinity: —
Akasha is no doubt infinite. But parts of Akasha as a Taluk, a District, a
house, a room etc. are measurable and non-Akasha is no doubt infinite. The
whole is infinite, but the part is not infinite. Time-flow is of the same nature.
The whole of time is endless, and beginningless and immeasurable. But parts
of time like a yuga, a day, an hour, or a minute etc. are not infinite. They can
be measured; they are born and they die. But all the parts of time are as
extended spatially as the whole of time. Nevertheless the parts are not equal
to the whole. The Varna sounds are extended; but their spheres of operation
and manifestation are limited as in the case of the Telephone instrument. No
Varna is heard all over infinite space though a particular Varna can be heard
just when and where a peculiar voice proper to its manifestation is produced
and preserved and made to travel so as to be heard by all those who have
something like a receiving apparatus with them. Whatever infinity spatial
and temporal, they possess is purely mechanical. So we cannot argue that
they have knowledge on the ground that they have infinity. The Jīvas are
infinite in number, but each Jīva is one and countable. The infinity of the
multitude showers no spiritual blessing on each Jīva. Śrī Viṣṇu’s infinity is
spiritual and saturates or suffuses all His parts and actions and qualities and
all His infinite natural capacities, latent or manifest Vyakta or Avyakta. In
His case two peculiarities are to be borne in the mind. In the first place, being
one with His spiritual nature, infinity is as much the essence of the part of
Brahman as it is of the whole of Brahman. A mechanical stone cannot fall
softly on an ant and forcibly on an elephant. But a human can press the ant
gently and break the iron rod by bending it forcibly. So Śrī Viṣṇu can assume
any form or shape of an uniformly perfect nature. The parts and qualities are
all as perfect as the whole. Just as all ocean water is salt water, so the
Prabrahman is infinite i.e. Ananta. Parabrahman’s infinity is infinite in
dimensions. An infinitieth part of Him is infinitely infinite like the whole
Brahman. Each one of his faculties, limbs or qualities is fully capable of all
the activities of all other senses, limbs or qualities. There is no difference
between the body and the Atman of the Parabrahman. He is of the nature of
knowledge, bliss, strength, goodness, beauty and luster in all His parts. Such
infinity can never be cut into pieces; it cannot increase or decrease. Neither
can such a Parabrahman be wanting in anything that is desirable. So it is not
mechanical perfection, or infinite from any one desirable point of view. As it
is spiritual infinity, it gives no room for defects and consideration of Him
from points of view that detract from His merit or that are derogatory to His
Supremacy, or His pure, good, knowing and happy nature, Nothing that is
‘Aishwarya-virodhi’ opposed to his limitless auspicious power can possibly
touch Him or stain Him. Another point about Him is His all-round perfection.
Every aspect or feature of his perfect personality is infinitely perfect in every
desirable way. If space has extension that extension cannot attract or
necessitate any other quality to set off the quality of extension or to set off
the greatness of space. But Parabrahman’s extension, being spiritual extension
also, demands all other qualities to be really and perfectly extended. One
quality brings in all other desirable qualities to be really perfect in the chief
sense of the term. Perfect happiness would be impossible also without perfect
knowledge and all other desirable qualities and the elimination of defects
associated with those virtues. So infinite knowledge also would not be perfect
knowledge at all if it were unaccompanied by perfect strength, perfect bliss,
virtue and brightness etc. So every part is infinitely perfect, being in possession
of all other qualities which are regarded as necessary for perfection, or which
are regarded as special properties associated with other senses, or other
objects. Naturally such perfection makes Him different from everything not
so constituted, from all Jīvas and jadas. This Vijaatheeya Bheda, as also
Sajaatheeya Rahithya, (absence of two independent, Perfect Beings) as also
Swagata-bheda-raahitya are all logical corollaries of the idea of only
Parabrahman’s unlimited, spiritual perfection. As Parabrahman is infinitely
perfect and independent, He can never become even imagined as identical
with jada things, or with dependent and finite Jīvas, or even with dependent
and infinitely extended Śrī Lakṣmī. As Śrī Viṣṇu is infinitely perfect, no part
of Him should be different from the fully perfect part. That is, all parts and
even qualities and actions, body and senses must be infinitely perfect without
any difference. The conception of Bheda-abheda militates against the idea of
unlimited perfection of Parabrahman. So the Sruthi says “Neha nānāsti
kiṁcana|| mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati” (Between
Parabrahman and His forms, qualities, and actions as also between qualities
and qualities etc. there is not the least difference. He who imagines even
slight difference between Brahma and His forms will become unhappy and
will not be fit to receive Anugraha of Parabrahman). So also, as Parabrahman
is the only Being of unlimited perfection, the existence of a second being of
equal spiritual perfection will be prejudicial to Parabrahman’s unequalled
infinite-round perfection. Therefore, it will be illogical to maintain another
perfect Being of the nature of Parabrahman. Śrī Lakṣmī, no doubt has infinity
of extension; she is defectless and she has extraordinary powers of head and
heart of an inconceivable degree. Nevertheless she is dependent upon Śrī
Viṣṇu for her existence, for her qualities, power and activities, like a shadow
which is dependent upon the original human. Thus there is no sajateeya, or
similar second to Parabrahman. In this way the idea of Parabrahman’s
perfection is elaborated in Śrī Madhva’s philosophy, as in no other system of
the world. The problem arises why or how the infinitely perfect Parabrahman
should create anything at all or associate Himself with the world which is too
mean for His company. The Sruthi answers “Anandaadhyeva; yadesha
akasaha anando na syat”; etc. Śrī Madhwa gave perfect commentary to the
śruti as — “Anandodreka” into “Karunaapurna varaprada…” in his
sacred works. The overflow of the just and wise Parabrahman’s magnanimous
mindedness or compassion is responsible for creation etc. of the world. Thus
the entire Śrī Madhva’s philosophy turns on the idea of a perfect Parabrahman.
Harken to Brahmasūtra-Anuvykhyana (1-1-1) of Śrī Madhva as follows: —
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Śrī Rāmānujacharya and Madhvaism
Śrī Madhvācārya was born in A.D. 1197 and lived for seventy-nine
years. He is also known as Ānandatīrtha or Purṇaprajña. He is regarded as
an incarnation of Śrī Mukhyaprāṇa and was the disciple of Achyutapreksha
whom he converted to his sacred views later on. He has written thirty-seven
Sacred works, most important of which are — Commentary on the
Brahmasūtras called Brahmasūtrabhāṣyam, Anuvyākhyānam, Nyāyavi-
varṇa, Anubhāṣyam, and Gītabhāṣyam, Bhāgavata tatparyanirnaya,

Mahābhāratatātparyanirṇaya, Viṣṇu-tattvanirnaya and Tattvoddyota etc. Śrī
Jayatirtha, the author of the Tattvaprakashika, an extra-ordinary commentary
on the Brahmasūtra-bhashya of Śrī Madhva and Nyayasudha on the
Anuvyākhyāna, and of Pramanapaddhati etc., and Śrī Vyāsatīrtha ,who is
known as the Chandrikacharya, the author of Tatparyachandrika Commentary
on the Tattvaprakashika, and the author of Nyayamrita and Tarkatandava,
and Śrī Ramacharya, (a direct disciple of Śrī Vyasathirtha) the author of the
Tarangini Commentary on the Nyayamrita are some of the most eminent
followers of Śrī Madhva.
Śrī Madhva is a greatest champion of dualism (dvaita) and condemned Śrī
Śaṅkara’s Advaitavada. Śrī Madhva advocates the reality of five-fold
differences between soul and Śrī Viṣṇu, between soul and soul, between soul
and matter, between Śrī Viṣṇu and matter, and between matter and matter.
His bias for difference is so great that he advocates difference of degrees in
the possession of knowledge and in the enjoyment of bliss even in the case
of liberated souls — which doctrine is not found in any other systems of
Indian philosophy. Harken to Gītatatparyanirnaya (2-18) : — “Muktah
praapya param Viṣṇum taddeham samshritaa api, Taratamyena tishtanti
gunairananda-poorvakaih.”
Śrī Madhva, like Śrī Rāmānuja, accepts the three sources of knowledge
Perception, Inference and Agama Testimony, and like him holds that Śrī
Viṣṇu who is Supreme Being, — Nārāyaṇa or Vasudeva can be known only
by the scriptures. Like Śrī Rāmānuja,Śrī Madhva also regards the Purva and
the Uttara Mimamsa as forming a single science. Like the Mimamsaka, Śrī
Madhva upholds the authorlessness (Apourusheyattva) of the Vedas. Śrī
Madhva, unlike Nyaya which regards Parabrahman as the author of the Veda,
regards Śrī Hayagreeva as the great teacher (mahopadhyaya) of the Vedas.
(“Hayananagalagalito vedanaado gabheerah, Naapeeshvarakrto Vedah”).
Like the Mimamsaka, Śrī Madhva believes that knowledge reveals the
knower and the known as independently real and upholds the intrinsic
validity of knowledge. The world is real and so are the differences that
constitute it. Difference is the very nature of things. To perceive things is to
perceive their uniqueness which constitutes difference. Distinctions of
things account for the distinctions of ideas. Śrī Madhva, like Śrī Rāmānuja,
believes in Śrī Viṣṇu and souls and matter as the three entities which are
eternal and absolutely real, though souls and matter are absolutely
dependent on Śrī Viṣṇu. Śrī Viṣṇu alone is independent. He possesses
infinitely good qualities. Existence, knowledge and bliss constitute His
essence. He is the creator, preserver and destroyer of this universe. He has a
divine body and is transcendent. But He is also immanent as the inner ruler
of all souls. He damns some and redeems others. His is a perfect personality.
He is the Niyamaka of the Jeevas. He is pleased only by pure bhakti. He
manifests Himself in the various Vyuhas and in incarnations and is present in
sacred images. Śrī Lakṣmī is His eternal wife according to Puranas. She is
all-pervading and eternal like Him, but her qualities are a infinetly less than
those of her eternal husband Śrī Viṣṇu. She is ever-liberated (nityamukta)
and possesses a divine body. She is in the forms of Śrī-Bhu-Durga to serve
Śrī Viṣṇu. The individual souls are numberless and are atomic in size i.e.
Anùs. The soul is by nature conscious and blissful. It becomes subject to
pains and imperfections on account of its connection with the material body,
sense-organs, mind etc. whose connection is due to its past karmas. The souls
are eternal and are of three kinds-eternally free (nityamukta), freed (mukta)
and bound (baddha). Though Śrī Viṣṇu controls the souls from within, yet
it is a real agent and a real enjoyer and is responsible for its acts. Pure Bhakti
(i.e. Amala Bhakti) is the only means of liberation. It is defined as the Eternal
Love for Śrī Viṣṇu with a full sense of His Greatness. (Harken to
Mahābhāratatātparyanirṇaya (1,105) : —“Jnaanapurvah parah sneho nityo
Bhaktiriteeryate”). The Prakrti is primal Matter. Under the influence of Śrī
Viṣṇu when He wants to create the world, it evolves itself into the various
material products which return to it again at the time of dissolution. Creation
means manifestation of subtle matter as gross and the embodiment of the
souls in order to reap the fruits of their acts. So far Śrī Madhva agrees with
Śrī Rāmānuja whose philosophy, which is borrowed from Nārāyaṇa
Pancharatra, Brahmatarka,Vyasasmriti etc. But there are certain important
points of difference between them which may be noted: Śrī Madhva is a rank
dualist and does not believe in qualified absolutism. According to Śrī
Rāmānuja differences have no separate existence and belong to identity
which they qualify. Identity, therefore, is the last word.
Firstly, but for Śrī Madhva differences have separate existence and
constitute the unique nature of things. They are not mere qualifications of
identity.
Secondly, Śrī Madhva rejects the relation of inseparability (aprthaksiddhi)
and the distinction between substance (dravya) and non-substance (adravya).
He explains the relation of identity and difference by means of unique
particulars (Viśeṣa) in the attributes of a substance. The attributes are also
absolutely real. Hence, Śrī Madhva does not regard the universe of matter
and souls as the body of Śrī Viṣṇu. The Matter and souls are different from
each other and from Śrī Viṣṇu. They do not qualify Śrī Viṣṇu because they
have substantive existence themselves. Though Śrī Viṣṇu is the immanent
ruler of the souls and though the souls as well as matter depend on Śrī Viṣṇu,
yet they are absolutely different from Śrī Viṣṇu and cannot form His body.
Thirdly, Śrī Rāmānuja advocates qualitative monism and quantitative
pluralism of the souls, believing as he does that all souls are essentially alike.
But Śrī Madhva advocates both quantitative and qualitative pluralism of
souls. No two souls are alike. Each has, besides its individuality, its peculiarity
also.
Fourthly, Śrī Madhva, therefore, believes that even in liberation the souls
differ in degrees regarding their possession of knowledge and enjoyment of
bliss (Anandataratamya). Śrī Rāmānuja rejects this.
Fifthly, Śrī Madhva, unlike Śrī Rāmānuja, does not make any distinction
between the body and soul of Śrī Viṣṇu. Hence, he regards Śrī Viṣṇu as only
the efficient cause of the world and not its material cause which is Prakrti. Śrī
Viṣṇu creates the world out of the stuff of Prakrti. Śrī Rāmānuja regards Śrī
Viṣṇu as both the efficient and the material cause of the world.
Sixthly, while Śrī Rāmānuja makes the liberated soul similar to Śrī Viṣṇu
in all respects except in some special respects like the possession of the
power of creation, preservation and dissolution of this world, and the power
of being the inner ruler of the universe, Śrī Madhva emphasizes the difference
of the liberated soul from Śrī Viṣṇu. The soul becomes similar to Śrī Viṣṇu
in some respects when it is liberated, yet even in these respects it is much
inferior to Śrī Viṣṇu. It does not enjoy the full bliss of Śrī Viṣṇu. The bliss
enjoyed by the redeemed souls is fourfold: Salokya or residence in the same
place with Śrī Viṣṇu; Sameepya or nearness to Śrī Viṣṇu; Saarupya or having
the external form like that of Śrī Viṣṇu; and Saayujya or entering into the
body of Śrī Viṣṇu and partially sharing His bliss with Him. Thus, though
according to Śrī Rāmānuja the liberated soul enjoys the full bliss of the
realization of Brahman which is homogeneous, ubiquitous and supreme.
According to Śrī Madhva even the most qualified soul which is entitled to
Saayujya form of liberation can share only partial bliss of Brahman and
cannot become similar to Brahman in the strict sense of the term. Harken to
Gītatatparyanirnaya (2-18) : — ""ÊÜááPÝ¤@ ±ÝÅ±ÜÂ±ÜÃÜí ËÐÜá¡í ñÜ¨æªàÖÜí ÓÜíÎÅñÝ A² >
ñÝÃÜñÜÊæáÂà®Ü £ÐÜuí£ WÜáOæçÃÝ®Üí¨Ü±ÜäÊÜìPæç@ >>''
Seventhly, Śrī Madhva believes that certain souls like demons, ghosts
and some men and women are eternally doomed and damned. They can never
hope to get liberation (in Andhatamas). Śrī Rāmānuja does not accept this.
Śrī Madhva and his followers Śrī Jayatirtha and Śrī Vyāsatīrtha who are
among the greatest dialecticians of India vigorously attack the Māyāvada of
Śrī Śaṅkara. Most of the objections in essence are the same which Śrī
Rāmānuja has urged and may be replied to similarly. There has been a famous
controversy between Śrī Vyāsatīrtha, the author of Nyayamrita and Śrī
Madhusūdana Saraswati, the author of Advaita-siddhi. Śrī Harsha and Śrī
Chitsukha had directly attacked the very notion of difference and all possible
ways of conceiving it. The Madhvites have sucessfully tried to answer them
and have further replied the arguments of Śrī Madhusūdana Saraswati. Even
Dr. Surendra Nath Dasgupta, in his gigantic work (The History of Indian
Philosophy Vol-3, preface page X, Rupa Piblications 2018 edition) opined
that : — “Of Śrī Jayathirtha and particularly Śrī Vyasathirtha will realize the
strength and uncompromising impressiveness of the dualistic position. The
logical skill and depth of acute dialectical thinking shown by Śrī Vyasathirtha
stands almost unrivalled in the whole field of Indian thought.” It is to be
keenly noted that even today the arguments from both sides i.e. from advaitic
and dvaitic sides, are endlessly continuing. Every intellectual giant must feel
that : — “I cannot answer your points, but I am not convinced”.
Finally we can quote and practice without any hesitation, the theory of
Śrī Madhva, Quoted in Śrī Kṛṣṇamritamaharnava (118) as
follows : — ""¿ÞÊÜñ… ÓÝÌÓÜ§$Âí ÍÜÄàÃæàÐÜá PÜÃÜOæàÐÜá aÜ ±ÝoÊÜÊÜå… > ñÝÊÜ¨ÜaÜì¿á
WæãàËí¨ÜÊÜå… B¿ááÐÜÂí ÓÝ¥ÜìPÜí PÜáÃÜá >>'' Means : — “ When the healthy condition
is in your organs and when the forte is in your senses, you have to meditate
upon Śrī Govinda , Who is the Supreme Being and utilize properly your
valuable life.” In Moksha Sadhana every follower of Śrī Bhagavathadharma
has to follow the mandatory order of great Śrī Madhva.
Harken keenly :-
Of Non-Madhva Systems
1. The conclusion stated in this context may be elucidated in this point.
Some philosophies and religions begin with “Nothing”. “In the beginning
there was nothing”. The Bible (Genesis - 3 and 27) Says : — And God said,
“Let there be light and there was light”. And “So God created human beings
in his own image. In the Image of God he created them; male and female, he
created them.” (Means, God said : — “Let there be life and there was life”).
The meaning is matter and spirit. (The Jīvas) were produced out of nothing
i.e., without any material cause out of the free will of God. These systems are
logically absurd. “Nahi Nirupadaana Srshtih Yujyate”. (Creation without

material cause is not possible; just as a table without wood is not possible).
Something cannot come out of nothing. The Śruti says: — “Katham Asatah
Sat Jayeta”. (How can anything real come out of nothing?) If the real world
is not the product of a changing God, how could the table come into being
without any material cause? So we may dismiss such systems that maintain
such a belief. (For example Christianity, Judaism, Zoroastrianism etc.).
Besides according to such systems God, i.e. Perfect Being creates souls and
material objects out of His own free will. The question arises, “Why did He
not create all souls as equal ? Why did He not create only beautiful things
and only good souls? No answer is possible. A creating God becomes a
demon according to philosophers. For He will be held responsible for all
inequalities and misery in the world. Partiality, cruelty, and other imperfections
will be attributed as inherent properties of the God who creates Jīvas etc. out
of nothing.
2. A flow systems end in ‘Nothing’. The entire real world according to
Buddhism is changing every second. Every second a new world comes into
being like unto the old one that is destroyed. The stream of change is going
on as if in an inevitable manner. But in the end the cloud of Samvrti or
ignorance or delusion disappears and the changing series comes to stop and
there remains only sunya-no Jīva, no jada, neither subject nor object, neither
pramanas nor prameyas.The Advaita philosophy also resembles this system
in one fundamental respect. According to Advaita the whole material world
of common experience is unreal like rope-serpent. It is “Traikalika Nishedha
Pratiyogi” non-existent in all the three times past, present and future. But it
appears as real owing to delusion. When illusion vanishes the unreality of the
whole gamut of experience becomes revealed. Excepting Brahman, there
will be nothing. According to Buddhism, there is no place for Brahman.
Everything is liable to vanish. Both the systems are illogical. “Nahi
Nissantano Nasah”. (If something, a dravya is destroyed some residue is
let). Disappearance of the world without residue implies that the world was
unreal, like rope-serpent. The world-unreality doctrines are a disgrace to the

pramanas. Experience is not magic. Experience of a defectless nature and
introspective examination also show that all objects related to time and space
related to Parabrahman and the vision of the mystics and objects described
by the unimpeachable Vedas and pure vision of the Muktas and Jīvanmuktas;
and even those related to defectless sense organs of ordinary Jīvas, are
indubitably real and capable of fulfilling specific functions, unlike rope-
serpent.
(Thus the Judas and Jesus are real substances). Substances cannot become
nothing. If attempt is made to defend the systems which end in nothing by
denying reality to the world there will be another disaster. For explanation in
terms of the non-appearance of the world on close inspection are absurd and
unfaithful to experience. The objects of the world fulfil specific functions
proper to them. As stated already, illusory silver, illusory rope or illusory
pots and chairs do not fulfil the functions expected of them. They cannot be
related to time and space and God-protection. Denial of reality to space and
flow of time is impossible. They can never become nothing. It is not fair to
begin by resolving to explain experience, and then recklessly end by
explaining away experience. So such systems are fit to be rejected as untrue.
The universe is not unreal. It cannot end in Nothing not leaving even a
handful of ashes. Dr.S.Radhakrishnan's remarks are already quoted. We have
also seen that there are numerous eternal Nitya substances that cannot be
destroyed, that is, that are devoid of the capacity to be destroyed in swaroopa.
3. Systems, which fail to recognize the fact of rebirth, and those which are
opposed to the unequivocal sayings of the Vedas or Geeta are false; and they
are dangerous guides in life. According to many systems including
Veerasaivism of a type, human's fate is decided in a single birth; we have
salvation for a safety pin, and damnation for children who steal bread and
die. The absurdity of these doctrines is revealed by Charles Lamb's humorous
query. “Will the still born child or new born baby of three days or the sportive
boy of five years, if dead by accident, go to eternal salvation or eternal
damnation?” If the dead boy goes to salvation, salvation becomes the cheap
prize of a lottery. If the innocent baby goes to damnation, the punishing God
becomes a thoughtless demon. Śrī Kṛṣṇa of omniscient mystical insight is
the most authoritative interpreter of the Vedas (Vedānta Krt Vedavideva
caham – I am the author of the Vedānta Sūtras and I am the chief knower of
the Vedas). He says: — “Bahoonam Janmanam Ante Jnanavan mam
Prapadyate” (Human's knowledge grows from birth to birth and after many
rebirths he acquires full knowledge of Me and reaches Me in salvation).
Modern professors have even collected instances to prove that rebirth is a
fact. So those who think that eternal salvation can be obtained by the efforts
of a single birth are false. So are non-believers in God with their doctrine that
no God exists, ‘Nastikya Vadins’, directly opposed to the teachings of the
Vedas and the experiences of the mystics. The Upaniṣad says, “Asanneva Sa
Bhavati Asad Brahmeti veda Chet”. (Unhappy will the man become who
thinks that Brahman does not exist). That is wrong knowledge. Brahman is
known by mystics and is seen in manifestations like Narasimha, Vamana,
Varaha and Rama etc.
4. Many of the systems of the world do not know that the Jīva is finite and
limited in ability and potentialities and that he is atomic(Anu) in size. Besides,
the Jīvas are not all equal, but, as Dr.S.Radhakrishnan also admits they are
graded in abilities and intelligence and unequal in talents and capacity; and
inequalities never go. Śrī Madhva points out that there are three main varieties
among the Jīvas, just as there are two varieties among human beings as man
and woman. Introspective observation of the sorrow-experiencing Jīva
determines the finitude of the Jīva; unimpeachable mystics experience and
unequivocal Vedic sayings: Anurhi esha atmaa; Baalaagra Şhata bhagasya
(This Jīva is atomic in size; as atomic as 1/100th of the end of a horse’s tail
etc.) and the experience of non-infinity by every Jīva show that the Jīva
cannot be extended in size and is atomic only. But in most systems including
Advaita, the Jīva is “vibhu” infinitely extended in size. Such doctrines should
not to be believed. They create wrong knowledge which promotes wrong
meditation which in turn spoils the health and degrades the personality of
man. Sadhakas may keep full faith in Śrī Madhva's quotations and
explanations. If a spiritual entity like the Jīva were extended, it is not possible
to imagine how he could be bound in Samsara, how he could flit from body
to body and live in the mother's womb forgetting his extension. The Jīva has
no capacity for Infinity in any quality. Spiritual infinity that cannot be
experienced for some time is another name for finitude like the term Chiranjivi
to a human who dies in a few years. This criterion helps us to dismiss as false
many systems which teach Infinity of extension to Jīvas. The Sūtra (2-3. 20)
“Utkranti gatyaa gateenam” and Bhagavadgeeta (15. 10) show that the Jīva
is atomic in size. The mystics also maintain that the Jīva is 'anu' (atomic).
5. Śrī Madha's conception of infinity of Brahman spirit is unique. The like
of it is not seen in the account of any other philosopher. It is not even rightly
grasped by other philosophers. That conception is a clue to imagine the
greatness of Śrī Madhva's mystical experiences and his profound Vedic
knowledge. Śrī Madhva's own experience, the Brahmatarka teachings and
the teachings of Śrī Badarayana, “Sarva-dharmopapattescha; Atmani
chaivam vichitrascha hi” prompted him to bequeath it as a blessing to his
devotees, ordered as he was by Śrī Badarayana to purify and save the devotees
by his upadesa.
This uniqueness of Śrī Madhva's conception of Parabrahman becomes
unintelligible if we consider the Jaina conception of the Jīva ; and Rāmānuja's
conception of the Jīva.
The Jaina metaphysics has no Parabrahman. But each Jīva is an independent
external Bhoktr and Kartr with four natural qualities, anantajnana, Ananta-
darsana, anantaveerya and anantasukha. Professor M. Hiriyanna says : —
“Its intrinsic nature is one of perfection and it is characterised by infinite
intelligence, infinite peace, infinite faith and infinite power”. In Samsara it is
bound by pudgala (matter) and made to act by Asravayoga (movements
causing punya and papa activities). “Aasravo bhavahetuh syat” (Asrava is
the cause of bondage). If these dirty coverings of the perfect Jīva are destroyed
by ‘Triratna' i.e., proper faith, knowledge, and conduct, each liberated Jīva
becomes a Sarvajna, light as a feather. All his inner capacities become
manifested and the Jīva becomes able to move up towards the top of the
heavens (Loka-Akasa) and remain there forever.
The fundamental mistake of this philosophy is the idea that infinite
strength or knowledge could be bound or fettered or clouded. Mathematical
numbers may become infinite without getting other qualities as knowledge
or bliss. Akasa may be infinite in nature and being jada, it may remain unable
to secure strength or knowledge etc. But it is a law of ‘chetana’ or spiritual
infinity that one who is infinite in bliss is also infinite in every quality which
is psychologically associated with it as a necessary antecedent. The spirit
would not be infinite in bliss or strength, if it could not be Infinite in every
other desirable quality. The spirit-infinite in bliss or strength, therefore is all-
perfect by nature incapable of becoming defective. It is or must be non-
dependent, omnipotent; and absolutely different from a limited and imperfect
entity forever : though it may become related in many ways that are not
detrimental to its perfection. Infinity in bliss necessitates infinity in every
other quality-knowledge, strength, brightness, subtlety, yogasiddhi, etc.
Such is infinity of in spiritual entity logically defined. So, having conceived
the Jīva in terms of infinite strength, the Jaina philosophy goes to describe it
as a mean weakling undergoing operation for nasty diseases in a hospital. It
is obvious that such a Jīva cannot be infinite in any way or in any quality. If
the Jaina accepts finitude to his Jīva, he will be forced to bring in God to
maintain numerous finite creatures. His philosophy collapses. The Jaina
philosophy ignores the Vedas and utterly fails to explain the whole of
experience. Needless to say that the Jaina Syadvada of regarding an entity
as an existent and non existent also etc. is criticised in Brahmasūtras .
6. The Rāmānujaites also committed the same blunder in a different way.
The Śrī Viṣṇu of Rāmānuja is not infinite in omniscience by His very nature.
He is capable of knowing a few things, (only five items) by His Dharmiswarupa
Jnana i.e by His substantive nature. But with His Dharma Bhuta Jnana, His
coat of infinite attributive knowledge which is quite different from Him but
which accompanies Him forever like a permanent badge or uniform, Śrī
Viṣṇu is infinitely omniscient. Thus Śrī Viṣṇu’s infinity of qualities is due to
a conditioning agent, Upadhi. It is not necessitated by his inherent swarupa
itself. He is like a poor man enjoying the blessings of life by virtue of his
rich wife. That is why Śrī Rāmānuja could not state that Śrī Rama was as
powerful as Parabrahman Nārāyaṇa. Śrī Viṣṇu in the centre : Śrī Viṣṇu in his
vyuha forms, Śrī Viṣṇu in the idols of the temple or Archa form, and Śrī
Viṣṇu in the Avatara and Antaryami forms differ in strength and knowledge.
Śrī Rama weeps actually, thinking that his wife is abducted. Śrī Madhva
despises such a conception of Śrī Viṣṇu’s perfection. Even Śrī Śaṅkara’s Śrī
Rama is a Māyā – bound mortal, subject to the ills of earthly life. He is not
free from the trammels of material gunas. In this same way Śrī Rāmānuja's
Idea is wrong that the atomic sized Jīva, (Śrī Rāmānuja accepts Jīva's atomic
nature) is now finite in powers and in bliss also; but becomes Infinite in bliss
like Śrī Viṣṇu though not in other qualities in salvation. As already pointed
out, Infinity to finite Jīva in any quality is not a thing to be attained. Once
finite forever finite, that is the law of spiritual finitude. If it could become
infinite it would not be finite at all. A finite spirit therefore can never attain
Infinity like unto Śrī Viṣṇu’s Infinity in any quality. If the finite Jīva could
enjoy Infinity or Infinite Śrī Viṣṇu’s bliss, Śrī Viṣṇu would not be called
infinite at all. Just as the Jīva would not be called finite, if equality with
Brahman were possible. Indeed if a finite Jīva could come into contact with
Infinite pleasure, his finitude would burst like the proud frog's swollen belly.
The finite Jīva cannot enjoy so much happiness because of his finite nature
which is identical with it.“Svabhavasya Anapaayat.” (What belongs to
swarupa cannot be destroyed). A is A. Finitude cannot disappear. In salvation
the finite self may get rid of impurities and shine like burnished gold enjoying
in full as much pleasure as his finite nature can enjoy, free from hindrances
or obstacles. So the Anandasaamya doctrine of Śrī Rāmānuja is a logical
blunder. It is absurd to think of the chetana finite becoming infinite. Also
finite-Infinite, like A and not-A identity, or darkness-light identity, is

impossible to think of, particularly in the spiritual world. A mango may be
green today and not green next week. Even the soul may be unhappy now
and happy next year or in salvation. But the soul which is now finite cannot
by any process of growth get Infinity in salvation. The shape, size and natural
finitude etc. of the soul cannot change or grow like a plant. Śrī Rāmānuja's
conception of spiritual infinity shows only his weakness of understanding.
That is why he states that in salvation the Jīva gets infinite bliss like Śrī
Viṣṇu but not infinite knowledge or infinite power or extension. He could not
realise that infinite Ananda would attract infinity in all other desirable
qualities. It would not be merely infinite in Ananda without becoming Infinite
in knowledge, strength and brightness etc. Needless to say that he ignored
the obvious fact of taratamya among souls, His statement “Yathartham sarva
vijnanam” (All knowledge is correct knowledge) is a mistake of Psychology.
According to Śrī Madhva a finite is always finite. The infinite is always
infinite. That is the law in the spiritual field. A Jada infinite may be cut into
pieces by the power of Śrī Viṣṇu, for matter resembles a big hill. But that law
cannot be applied in the spiritual field. Such is the spiritual infinity of perfect
Brahman as explained in Śrī Madhva's works. The Śruti also says ; “Na te
Vishno jayamano na jatah deva mahimnah paramam tamapa” (O! Śrī
Viṣṇu! Neither any being born in the past nor any being to be born now or in
the future can apprehend or attain your limitless glory). — Śrī Madhva quotes
an authority as follows : — ""ÊÜááPÝ¤@ ±ÝÅ±ÜÂ ±ÜÃÜí ËÐÜá¡í ñÜ¨æªàÖÜí ÓÜíÎÅñÜ A² >
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Śrī Rāmānuja regarded the world as the body and viseshana of the extended
Śrī Viṣṇu. Obviously he accepts pure difference between Śrī Viṣṇu and Jīva;
and also between Śrī Viṣṇu and the world. There is Swarupabheda. But when
he gives an example to describe this relation of Śrī Viṣṇu and His body, we
become astonished. He says that the world is the body of Śrī Viṣṇu just as the
rays of the sun are a body to the burning planet. If this is seriously considered,
Śrī Rāmānuja's philosophy becomes a doctrine of identity and difference.
Further if Śrī Rāmānuja's Jīva had the capacity for infinite joy, it would not
be weak enough to remain in bondage at all. Neither would it be merely
atomic in size; for no litre -vessel nor a tank in heavy rain can possibly
contain an ocean of water, without over-flowing. Therefore the Jīva would
expand. At the same time it would have the capacity for infinite knowledge
also. For capacity for infinite Ananda necessitates capacity for infinite
knowledge also. With poor mortal powers devoid of full-fledged mystical
experience and devoid of all-Vedic and all-Puranic knowledge, Śrī Rāmānuja
made the mistake of thinking that the finite Jīva would become equal to Śrī
Viṣṇu by experiencing infinite joy in salvation, that even male and female
difference would disappear, that all Jīvas would become able to enjoy as
much pleasure as Śrī Viṣṇu Himself. Even granting that the Vedas had said
so, he must have realised that the Veda speaks in many styles and that all
Vedic texts cannot make 4+4=9; cannot make the stone to float in water,
cannot turn the agent of sacrifice into a handful of grass or a Brahmacharin
into a burning torch for there are texts : “Gravanah plavante ; Yajamanah
prastarah” etc. and “Agnir manavakah” etc. (Stones float; the agent is a
handful of grass etc. and the boy is fire etc). Theology is dogma often
indistinct in nature and stylistic in its method and useful only if it is rightly
interpreted by a proper scholar who has seen by Yoga powers the facts treated
of in the Vedas and other works in question. Let the philosophers understand
the implication of the Śrī Kṛṣṇa’s saying, “Vedaischa sarvairahameva
vedyah” (“I alone am treated of in all the Vedas” (15.15) (Others also are
described only in a few suktas of the Vedas) I am the author of the Brahmasūtras;
I know the truthful meanings of the Vedas. By my teachings only others can
interpret the meaning of the Vedas.” The logically impossible cannot even be
imagined to be true. The all-round limitless perfection of Swarupa, impossible
of attainment in any way by anything else is Śrī Viṣṇu’s spiritual infinity
according to Śrī Madhva; Śrī Viṣṇu’s nails, fingers, hairs and eyes and all
parts and even his one-ness are as perfect as He. But Śrī Rāmānuja's Śrī
Viṣṇu is even matter-bound, Śrī Rama's body is made of Panchabhutas.
Śrī Śaṅkara's Śrī Rama is a Māyā-clouded weeping lover. The irrationality

of Śrī Rāmānuja's theory that all souls become equal in salvation is explained
in Brhadaranyaka Upaniṣad Bhashya of Śrī Madhva. The absence of
correspondence between Sadhana and reward is its chief defect. It is also
hard to imagine how into the heart of an atomic Jīva the infinite ocean of joy
of Parabrahman Nārāyaṇa can be poured. There is the Śruti also “Vipludananda
Bhaginah” (experiencers of only a drop of the happiness of Śrī Viṣṇu).
7. If Brahman should be perfect, Śrī Śaṅkara's first point is, there should
be no world. For according to him, the very existence of a second entity is
detrimental to the infinite nature of a perfect Brahman. That is not all. If
Brahman is perfect on account of qualities in Him, then, being qualities they
should necessarily be different from Him. The Brahman’s perfection would
have to depend upon these qualities which differ from Him and yet adhere to
Him always. This according to Śrī Śaṅkara is second rate or Aupadhika
perfection, not unconditioned or real perfection. So Brahman must be
Nirvisesha or Nirguṇa, purely predicate-less. He cannot have any qualities
because He is perfect. Further we cannot call Brahman a Bhava entity. For
Bhava entities depend for their Bhava nature upon the perceptual or Vedic
instruments of knowledge which apprehends them as — “This is Brahman”,
should not depend upon any other things or Indriyas, or reasoning or testimony
for its existence or Revelation. He must be even ‘Avachya' by any word or
Veda. If He becomes Vachya, He becomes related and He becomes the object
of world-knowledge. He will have to become the possessor of jati, kriya,
guna, dravya or some name and so He will become qualified. Therefore Śrī
Śaṅkara concludes that Brahman is entirely quality-less. If you ask "Has
Brahman not even Nirguṇatva or quality lessness or thinghood ?” Śrī
Sankara's plain answer is 'No'. Quality-lessness is Abhava. It is identical with
adhikarana. Such is Advaita philosophy of bigoted orthodox commentators.
Dr.S.Radhakrishnan being a logical thinker always resting upon experience
for the truth of his conclusions got sick of this definition of Nirguṇa. For a
Nirguṇa without Nirguṇatwa like a thing without the hood is a logical
absurdity is not an existent without existence nonsense? Can we not say that
we cannot even imagine that such a thing exists?. It is as good as pure Non-
being, says Surendranath Dasgupta. According to Dr. S. Radhakrishnan and
Swami Vivekananda and Tagore, Nirguṇa means devoid of “Satva, Raja and
Tama” qualities. That is, Brahman is not bound by Prakṛti or dead matter. Śrī
Madhva has no objection to this interpretation. But qualitylessness remains
unproved. As regards Śrī Śaṅkara's idea of perfection that Brahman becomes
limited to the extent of the second being that exists along with Him, Śrī
Jayatirtha says that there are two kinds of perfection, the perfection of a
solitary man in a desolate house devoid of inhabitants and the perfection of
a Commander-in-Chief ruling over an army of a million of which not one
disobeys him. The increase of the number of dependents who only serve him
sets off the Commander's greatness. The more the merrier, the greater the
number of admirers and lovers, the greater the exhibition of the merit of the
Parabrahman. But there should be none capable of disobeying Him, capable
of standing up as a rival or an enemy. or as capable of claiming equality with
or superiority to Him. Such is Parabrahman's perfection of a different type.
Our Guru felt satisfied with the latter kind of perfection. If the former type
pleases Śrī Śaṅkara, Śrī Jayatirtha says that he takes no objection to Śrī
Śaṅkara's expounding it. Only it is untrue to experience and it is opposed to
the Vedas and mystic experience. The world exists in some form or other
along with the Parabrahman, dependent upon Him like fish in water or birds
in the sky. Having an eternal abiding nature as its essence, the world cannot
disappear like rope-serpent. Matter is eternal; Jīvas also are each separately
eternal.
If Nirguṇatva is of the nature of abhava, it becomes sopadhika or
conditional, then it cannot become identical with Nirupadhika or unconditioned
Brahman. Besides, for all such ingenuity, Brahman becomes an abhava entity
as He is identical with, or the Adhikarana of an Abhava quality. Śrī Śaṅkara's
contention that a second entity's existence is a limitation to the perfection of
Parabrahman is wrong. The extension of space is not limited by the numerous
worlds that live in space. So also Brahman lives everywhere in and through
all things and there is no entity that can exist without His support from within.
But He lives in Himself without needing anything to support Him or to help
Him : — “Sa Bhagavan Kasmin Pratisthitah ? Sve Mahimneeti hovacha”.
(With what as support does the Parabrahman exist? The Guru said, He exists
on the support of His own glory). It is true that Brahman is related to the
world while supporting the world. Śrī Kṛṣṇa says that by His relation with
the world, no Dharma Sankranti or transference of energy or loss of nature
by outer contact with another being takes place. If A and B are related, part
of A does not pass into B, neither any part of B enters into A. Where such
transference takes place, there, the question of limitation arises. But in the
case of Brahman, the example given is space : — “Akasavat sarvagatascha
nityah” (Like Space, Parabrahman is always extended as Antaryamin in all
things and is also eternal). He is also Nirvikara like space; so by the world's
co-existence with Him, Parabrahman's perfection is not affected in any way.
The mere existence of a second world cannot be a limitation to Brahman.
Just where the world lives and moves, Brahman also lives and moves un-
obstructed. Air and light occupy the same point of space. So Brahman and
the world live together without one pushing the other to a distance. He is a
subtle or ‘‘apratighadravya”.
8. Nor is Śrī Śaṅkara's idea right that if Brahman has qualities, they must
necessarily differ from Him. The problem of the relation of qualities and
their substratum has not been satisfactorily solved by other philosophers. Śrī
Madhva has solved the question. There are Abhinna qualities: and also
Bhinna-abhinna qualities; Yavad – Dravya - Bhavi and Ayavad – Dravya -
Bhavi: i.e. qualities which endure as long as the substratum last : and qualities
which fall of in the middle without enduring as long as the substratum lasts.
The former group of qualities as the pot-hood of the pot, brightness of the
sun, extension of space, liquidity of water are identical with their substratum.
The substratum is A; the enduring qualities are A1, A2, A3 etc. Though the
qualities are identical, we say, the pot has pot-hood; water has liquidity,
human has humanhood ; we make a logical distinction and use words as if

there were difference, knowing fully well that they are not different from the
locus. This category which makes possible usages of logical distinction
where there is no material difference is called ‘Visesha'. We say the city of
New York. The 'of' is not to be taken as in the phrase ‘The book of Rama.'
The city of New York means the city which is identical with New York. But
the book of Rama means the book owned by Rama. There is difference
between Rama and the book. Savisesha identical qualities are roughly called
natural or essential qualities in English. The substance is Dharmi, the quality
is Dharma; yet they are identical as they are experienced in life. The Dharma
endures as long as the Dharmi endures. But while explaining this matter to
students, the teacher says, ‘The pot has pot - hood, but it has no cloth -
hood’. In this usage we assume a superficial difference though we know that
there is no real difference, and conduct our oral transactions in life. This
view of logically distinguishable but materially identical qualities is faithful
to experience. In the case of mango and its green colour we observe that
greenness is a natural quality and yet a non-enduring quality as it falls off in
a day or two. Here there is identity as well as difference. But Brahman
qualities do not fall off. Brahmans qualities as infinite strength, infinite
knowledge, infinite bliss etc. are essentially identical with Him, though we
can talk about them and describe them as if they were different by the use of
the category, Visesha, a logically distinguishing power or capacity of the
thing. The idea that qualities must always be different is untrue to experience
of this kind. But painted colour is different from the door which is painted.
But Brahman’s perfection does not become conditioned or limited or
dependent because those qualities are identical with Brahman. When we say
a human has humanhood no one feels that his humanhood is a different
external conditioning factor. It is identical with Him. Śrī Śaṅkara did not
Express this; So his Brahman became an unreal thing like a barren woman’s
son. But the Savisesha doctrine about natural qualities without loss of identity
is the best explanation possible. It was expounded in Brahmatarka and other
ancient works. Śrī Madhva gave it as a blessing to Modern Philosophers to

solve the problem of substantive and quality. He says; “Bheda heene
twaparyaya sabdantara niyamakah visesha nama kathitah so asti
vastushwaseshatah.”
Thus, though Śrī Śaṅkara’s desire to make Brahman perfect is just, his
contention that the whole world should be unreal and should leave Him alone
to make Him perfect is ridiculous. So also his ideas that all qualities attributed
to Brahman as qualities must also be unreal in order to maintain His perfection
is also absurd. It kills Brahman. The argument that qualities means ‘differing
qualities’ is also untrue to experience. There are identical qualities as pot-
hood of pot, though we may speak of them as if they are different. Śrī
Śaṅkara’s Brahman devoid of even natural qualities is a logical absurdity. So
Advaita is a failure as a correct philosophy of Parabrahman and life and
things. But Śrī Madhva told the truth because he is Śrī Mukhyaprāṇa with
unclou-ded vision even on earth, a prerogative not enjoyed by any non-Rju
Devata including Garuda, Shesha and Rudra etc. of great fame.
9. Śrī Śaṅkara’s famous argument is gone. But he has another argument
equally prompted by the best of intentions but equally absurd in nature, and
disastrous in the results which emanated from it. Born in Sadhana bhoomi of
Veda Prachara centre and loving Veda beyond bounds and eager to demolish
the Buddhistic allegation that the Vedas are invalid, Śrī Śaṅkara expounded
his two assumptions: (i) Agama, that too the Vedas, are the greatest pramanas
(sources of knowledge). They are self-evident Swatah Pramana, i.e., pramanas
not to be doubted in the absence of a proper cause of doubt. Secondly, Śrī
Śaṅkara agrees that while explaining the words and sentence of Agamas we
must use seven canons of interpretation. Still he argues that if we are in doubt
about the meaning of sacred texts must go out of the beaten track of ordinary
well known common experience and regard novelty or apoorvatva as the
deciding factor in commenting upon Vedic passages. For example, so many
people say that there is no heaven no hell, no merit and no demerit etc.
Śrī Sankara adored the Vedas sincerely and wrote Bhashyas for ten
Upaniṣads, strictly speaking, according to his philosophy. In the first place

they are products of Avidya, and so not ‘Anadi’ or originated. According to
the poorvameemamsakas, the Vedas are beginnings and eternal. Though Śrī
Śaṅkara followed them in his epistemological analysis. So the Vedas are
‘Apourusheya’ according to Advaita. Secondly, being products of nescience
or Avidya they are Mithya and Badhya. They do not exist in the past, present
or future. They will be sublated and they disappear like rope-serpent at the
time of the cognition of Brahman. If the Vedas are unreal and not satya and
nitya. Why they should be called śrutis, why their voice should be regarded
as final and valid beyond question, why they should be regarded as superior
to even Sakshipratyaksha and sense-observation, how they should be proved
to be defectless in comparison with the scriptures composed by Anadi Isvara
, Himself who is said to be Sarvajna (all knowing) and śāstra karta (Author
of Śāstras), are inexplicable and are not explained either, exhaustively, in the
works of Śrī Śaṅkara and his school. Though Śrī Śaṅkara openly states that
Brahman is Nirvisesha, avachya, ajneya (qualitiless incapable of being
described by any word, and incapable of being known by any pramana) he
assumes that Brahman exists and has written volumes about Him, so as to be
known by his hearers or readers. By studying his works we get to know that
Brahman is anadi, that Brahman is nitya, that He is Jīva Himself, that He is
without a Second being; that He is the ground of all illusion, that He is the
adhisthana of world super imposition, that He cannot kill avidya directly,
that he can destroy avidya if He becomes mounted upon a vritti or mental
cognition; that He is not hare's horn, that He is not vyavaharika reality nor
pratibhasaka reality, that He is one Paramarthika real, that He is reflected in
vrittis of the mind, that He is Sacchidanandatma, not Buddhistic Sunya, and
that He is extended and perfect and known by experience directly. Negatively
also we know that He is without Sabda, Sparsa, Rupa, Rasa and Gandha and
other material adjuncts and that He is beyond reasoning and perception. Is all
this not knowledge? Is all this knowledge possible if Brahman is qualityless,
avachya, or ajneya? By adopting a novel standpoint and by admitting abhinna
qualities and vachyatva etc. Śrī Śaṅkara could have strengthened his Advaita
philosophy and answered many philosophical questions; not otherwise.
Modern writers like Dr. S.Radhakrishnan and Tagore have been gracious
enough to acknowledge or indicate the illogicality of the original categories
of Advaita philosophy, namely Nirguṇa Brahman, and all-world-unreality
and not real and not-unreal Māyā, if the Orthodox commentators also do not
attempt to modify or correct their tikas in the light of these exposition of
modern scholars, Śrī Śaṅkara's philosophy will continue to be a granary of
contradictions which made even Trivikrama Panditacharya
exclaim“Krakacamiva Satam Catasah Kashta Śāstram” (a confusing
philosophy which cuts the minds of in intellectually honest thinkers, like a
saw).
But there is the novel statement, Apoorva sentence: — “Swarge Loke Na
Bhayam Kincana Asa” etc.(In heaven, there is no fear). So heaven exists,
though common people may not believe it as it is opposed to perception,
though the belief may be irrational, though Non - Vaídics may call it false by
using only their imagination. Apoorvatva is a deciding factor. Swarga
(Heaven) does exist. The Vedas are greater than perception and reasoning.
Similarly we have the famous sentences “Neha nanaasti kinchana ; Sadeva
Soumya Idamagra Aaseet; Tat Twam Asi Shvetaketo”. (There is nothing
different here, Only Brahman existed at the beginning: — All is unreal; Only
Parabrahman exists and nothing else; The Jīva is Brahman, (O! Shwetaketu!).
“Finished”, says Śrī Śaṅkara; “Our philosophy is Vedic philosophy, strong
as adamant”. The metaphysics of Advaita cares not for the opposition of
pratyaksha or perception, for the opposition of reasoning, for the opposition
of paurusheya (Human) literature of petty mortals, and cares not even for the
opposition of numerous Vedic texts which oppose world-unreality idea
following the common man's sayings “pot is real, table is real, school is real,
hospital is real etc.” There is no novelty in those sayings. But “Neha nana
Asti Kinchana” has novelty. It teaches all-world-unreality. That meaning
alone is intended by the most holy pramana of pramanas, the Vedas not any
other ordinary meaning known to all men.

Śrī Śaṅkara goes to the extent of saying in one context that Śrī Badarayana
was an ordinary ascetic called Apantaratama. So he cannot have had much
respect for the works of Śrī Vedavyasa. Among the Rāmānujaites also one
school states that Śrī Vyasa was an ordinary ascetic. In the face of the direct
stanzas as, ‘Kṛṣṇadwaipayanam Viddhi Sakshat Nārāyaṇam Prabhum, Ko
Anyosti Bhuvi Maitreya Mahabharata Krit Bhavet ?’ (Who else but Śrī
Nārāyaṇa is the composer of the Mahabharata ?) of Viṣṇu purana and of
Bharata also, their disrespect for Śrī Vedavyasa is indescribable.
Thus, then we have Śrī Śaṅkara's famous all-unreality doctrine
(Vishvamithyatwavada). Similarly the śruti line “Tat twam asi” interpreted
by the use of the canon of novelty or Apoorvatva gives the meaning ‘that art
thou' the Jīva is identical with Brahman. That meaning may be All the same
that is the intended meaning according to Advaita. It has novelty. So Jīva-
Brahman identity doctrine is established on the authority of the sacred Vedas.
Śrī Śaṅkara's craze for novelty drove him to such an extent that he rejected
or ignored numerous plain and unequivocal texts like “Dwa Suparna, Viṣṇuh
Paramah, Nārāyaṇah param Brahma, Antaryamee Amritah;” etc. and
chose ambiguous and indistinct texts like “Neha nanasti kinhcana,
Prajnanam Brahma, Ayam Atma Brahma, Tat Tvam Asi, Aham Brahmasmi”
which according to him also cannot be construed in the primary sense.
Nevertheless he thought that they taught something novel and twisted them
in to a secondary interpretation so as to mean “Only qualityless spirit exists;
Everything else is unreal.” The Advaita teeka adds that it is the chief purport
which one hundred vajra swords of Indra cannot shake. Such is Śrī Śaṅkara's
philosophy in a nut-shell.
While interpreting the words, the Sankaraites have stated that ‘That’
means Brahman devoid of creating power and other qualities ; thou means
Jīva devoid of his ignorance and misery and rebirth and other qualities. ‘The
quality-less Iswara and the quality-less Jīva are one spirit’. All this is
secondary meaning. Why did Śrī Śaṅkara abandon the primary meaning?
Being intellectually honest, he confessed that there is the logical difficulty of

having to state that the omniscient Iswara is the ignorant Jīva; which violates
the law of contradiction. Śrī Śaṅkara also knew the law. So the Advaita
secondary meaning depends upon the idea that the world of qualities and
objects is unreal. Till that is proved, Advaita cannot be proved. This is mutual
dependence called Anyonya Ashraya. There is also the defect of accepting
secondary meaning to both the words (That and Thou, of the sentence).
10. By expounding his theory of values among pramanas, Śrī Madhva
points out that both these assumptions (the superiority of the Vedas to
pratyaksha even in perceivable matters, and the predominant import-ance of
novelty in interpreting the Vedic words) are a Himalayan philosophical
blunder. His solution of this epistemological problem is most exhaustive and
most faithful to unimpeachable experience. But I will not touch this aspect of
the theory of knowledge in this treatise. But it is enough for our purpose if I
describe his theory of values among pramanas. According to Śrī Madhva,
defectless perception (Not rope-serpent or double moon experience) of
standard healthy persons, and also introspective observation, which is
invariably correct though there may be incorrectness in explaining it by
suitable words to the public, both come under Pratyaksha (Perceptual)
experience. Then come the sacred scriptures, as the Vedas, the Sūtras and the
Gīta and the choice commentary literature of Rju Yogins as Śrī Madhvamuni,
Śrī Vādirāja-muni etc. with their full-fledged mystical experience in harmony
with those śāstras. They come under Agama. Pratyaksha and Agama are two
independent sources of knowledge. Finally there is reasoning based on
Pratyaksha or above stated Agama. It is called Anumana or Yukti. Every
philosopher has his own account of the number of pramanas. But Śrī Madhva
has proved that they all come under these three alone. Of these three;
Pratyaksha or perception is the greatest and best of all pramanas in the sphere
in which it operates; and its examined findings in respect of the sensible
world are contradict-able by any other pramana. And where other pramanas
proceed to teach anything in respect of the sensible world or in respect of the
nature and properties of the Jīva, they must do their work cautiously, in
harmony with the results of perception and completely unopposed to
pratyaksha. So in deciding the nature of the Jīva and in determining the
reality of the objects of the sensible world to which Pratyaksha becomes
related, its voice is final. Pratyaksha is distinct, impressive, illuminating in
point of details and surroundings and is most convincing. Agama though by
nature indistinct and though constantly in need of reflection and interpretation
to understand its teachings is nevertheless ‘Swatah pramana’ like pratyaksha
and reasoning, and is the highest authority in the sphere of super sensible-
Nitya Atindriya-reality, where perception has no power to say “Yes or No”.
Where Agama treats of sensible matters there decidedly it is a lower and
indistinct authority, a handmaid of and next in importance to, pratyaksha.
11. The word Anumana means doubt, in Kannada. In the Vedānta literature
it means correct reasoning based on Pratyaksha or Agama. The name of Yukti
has no such unhappy association, though now and then we use that term in
the sense of trick or cleverness.
In cases of conflict between the two, the voice of Pratyaksha is decisive.
That is not all. Agama by nature is indistinct in comparison with Pratyaksha
and even when it is clear, it appears clothed in styles. Some sentences are
metaphorical, or exaggeration for the sake of effect or the opposite of
exaggeration to express modesty and so Agama requires thoughtful
interpretation to determine its exact meaning in the scientific sense.
“Tribhasham Yo na Janati Reeteenam Shatamevacha, puranartham
vadan yaati rourvam nasti samsayah.” (If a person who does not know the
three modes of expression and one hundred styles and yet presumes to teach
the meaning of the Puranas he will without doubt fall into Rourava Hell.).
Those modes and styles cannot be illustrated here. The point to be emphasized
is, that very often, the primary meaning has to be rejected in the interests of
Truth and a secondary meaning will have to be adopted as it is in harmony
with facts. For example, the śruti, “Andhah manim Avindata” superficially
means “the blind man got the precious diamond.” Obviously that meaning is
opposed to pratyaksha. So the primary meaning should be abandoned and

the intended meaning in consonance with pratyaksha and other Vedas should
be accepted. “One who is blind in respect of the sensible world and studies
the Vedas with renunciation loses his spiritual blindness and gets the precious
diamond of Śrī Kṛṣṇa”. Though it is a secondary meaning we must be
contented. Otherwise if we take it to mean “the blind man saw the jewel”,
our knowledge becomes deluded. We will be punished for telling lies. So Śrī
Madhvamuni and Śrī Vādirājamuni say that we must know the facts dealt
with in Agama clearly by vision or by proper reflection and then turn to
interpret the Vedic passages in question. Otherwise chaos ensues. Suppose
the Agama says: — “Simho Deva dattah Vijayee Agatah” (Devadatta, the
lion has returned victoriously from the battle-field), Śrī Vādirājamuni says
that the wife and children of Devadatta do not run away from the house out
of fright. On the contrary they come forward to welcome him as they have
practiced the way of interpreting the meaning of figurative expressions in
harmony with pratyaksha. Thus Śrī Madhva has shown that the Vedas are to
be interpreted in consonance with Pratyaksha in order to find their intended
meaning. Even reasoning based on Pratyaksha and Agama must be obeyed
by Agama. For reasoning based on examined Pratyaksha and on clear and
unequivocal Agama is the supreme authority, most convincing and conclusive.
Thoughts reasoning cannot tell much, what it tells is Siddhanta of an
indubitable nature. Even Śrī Śaṅkara in a moment of enthusiasm, admires
this; for he has agreed that the primary meaning must be abandoned in honour
of pratyaksha and the secondary meaning should be accepted in interpreting
the Śruti, “Yajamanah prastarah” (The Agent of sacrifice is a handful of
kusha grass). The secondary meaning is, the handful of kusha grass does the
work of the agent even in his absence. Respect for pratyaksha in sensible
matters is an imperative need. Thus Śrī Śaṅkara's idea that we must take the
Vedic Text on its face value and understand or interpret it without caring for
pratyaksha or yukti is hopelessly suicidal. “Only Brahman is real. All else is
false,” says the Veda according to Śrī Śaṅkara. The result is, the entire world
of experience, outer and inner, established as real and un-sublatable by tested

and defectless instruments of knowledge is dismissed as unreal as rope-
serpent. Even joys and sorrows and pain are unreal. As Dr. S. Radhakrishnan
says: — The whole world of external reality stands murdered. We may add
that the joys and sorrows directly experienced by the self-become unreal and
the creations of Parabrahman also become decided as unreal, and there will
be ‘Devadroha’ treachery to Parabrahman by the thought that Parabrahman
has created nothing for us.
Original interpreters who have not seen Śrī Viṣṇu and so not qualified to
write decisively what the meaning of Geeta sentences and Sūtra aphorisms
is, become dangerous leaders of society by writing false books. Those who
are doubly qualified by vision and by scholarship are saviors of society. That
is why Śrī Raghavendraswamin's Geetavivritti remains as a monumental
work helping millions of people to a correct knowledge of Śrī Kṛṣṇa's
teachings. It is a unique glory of Śrī Madhva's philosophy that the Bhasyakara,
the Tikakara and the Tippanikara are all three mystics of the highest order
and scholars also of unrivalled fame.
So “Tat Twam Asi” according to Śrī Madhva cannot mean that the finite
Jīva gives up his finitude or that Iswara gives up His infinity. So also “Neha
Nana Asti Kinchana” cannot mean that everything is unreal, for that śruti
also becomes unreal according to such an interpretation. A secondary meaning
will have to be given. In that case, the śruti cannot declare that the real world
known by examined Pratyaksha is unreal. Some other meaning in consonance
with Pratyaksha and right reasoning and other texts of the Vedas should be
accepted. So Śrī Madhva says, the meaning of the śruti is that between
Brahman and his qualities and forms etc., there is not the least difference. Śrī
Śaṅkara could not do this because perception was nothing in his view, and
śrutis devoid of novelty were useless. That is one of the causes of the failure
of Advaita. Though Śrī Śaṅkara had a brilliant mind, he had not established
correct view to see supersensible reality and apprehend the relation between
Parabrahman and the world by power of mystic vision. Śrī Madhva is Śrī
Mukhyaprāṇa, a mantrartha drashta seer. He knew the truth before he came

to interpret Vedic passages relating to the nature of Parabrahman and deities
and the whole world of supersensible nature. Śrī Madhva’s senses are
defectless and powerful, because he is enthroned in Jeevottama status. So by
his Rujuyogic contemplation, he heard the Vedas, he interpreted the truthful
meaning as it was in the previous Kalpa according to the canons of
interpretation also so as to convince qualified ignorant persons, and saw in
perfect vision the forms of Śrī Viṣṇu established in the Vedic passages just as
we see tables and chairs that are arranged before us. How then can Śrī
Madhva’s philosophy go wrong or tell an untruth? At the beginning of his
Anuvyākhyānam, Śrī Madhva shows that Śrī Śaṅkara's unreality doctrine –
Māyāvada, which is against the Veda as follows : — “Mithyatvamapi
Bandhasya na pratykshavirodhatah, Mithyatwam yadi
dukhadestadvakhyasyaagrato bhavet.Mithyayah saadhakatwam cha na
siddham prativaadinah.” (If all is unreal, that sentence which says so first
becomes unreal.) An unreal sentence not related to three times cannot teach
anything like the speech of a barren woman's son. The story of the King's
evidence before the Magistrate comes to the mind. The Magistrate asked the
king to swear as usual before the court and give his evidence in the criminal
case. The King was angry. He said ‘I am dead; my father has no children; all
men are liars'. Such is Advaita. The Vedas are unreal having no time-
connection. They were not created or manifested. They do not touch reality
or teach the truth.
Curiously enough even Śrī Sankara admits that Parabrahman with His
attributes and the Jīva with his attributes cannot be identical. So his
interpretation of “Tat Twam Asi” is Śrī Viṣṇu i.e. Parabrahman without His
qualities and Jīva without his qualities are one. The qualities in both cases
are treated of as non-existent in opposition to pratyaksha and in opposition to
the Vedic axiomatic truth that Parabrahman is perfect always and that His
creation is not unreal. So Śrī Śaṅkara should not think of secondary meaning
that necessitates unreality of qualities. He must accept some other secondary
meaning which is not opposed by all the other pramanas. Such a meaning is
That Parabrahman is in you”. The Brahmasūtra — “Prithagupadesat” (2-3-
28) says that Śrī Viṣṇu is completely different from Jīvasangha. Parabrahman
is Spirit, Jīva is also spirit. But Parabrahman belongs to a different species to
Iswarajaati. The self means Jīva belongs to Jīvajaati; Just as Varna, matter
and space belong to different Jaatis or species, though all the three are the
jadas. So identity is logically impossible. If words teach identity they must
be interpreted properly without regarding real qualities as unreal. So the
correct meaning is You are dependent upon that Parabrahman who lives and
moves in you, loves you and makes possible all your activities and greatness.
This meaning is not opposed to other pramanas including unequivocal Śāstra
texts. For Śrī Viṣṇu loves learned honest person like Shwetaketu. Even while
accepting a secondary meaning, Śrī Śaṅkara defies other pramanas. But Śrī
Madhva honoured all defects less pramanas by establishing the perfect
meanings of śrutis and Brahmasūtras.
Owing to this conspicuous blunder, the Māyāvada fails utterly and runs to
the absurd excesses of making all pratyaksha, all reasoning, and all the sacred
scriptures unreal; and before all making itself unreal and therefore powerless
to posit or prove or disprove anything.
Śrī Śaṅkara's Brahman identity doctrine ignores the fact of the eternal
finitude of the Jīva which is revealed in an indisputable manner by
introspection, by solid reasoning of the powerlessness of human against the
blows of misfortune, and by unequivocal statements of the Vedas and the
Geeta. Can such a soul be Brahman of unapproachable infinite perfection?
This perverted exaltation of the Vedas and the denial of any place to pratyaksha
mingled with his superficial interpretation of texts like “Neha Nana Asti
Kinchana” in defiance of the opposition of other pramanas including
numerous Vedic passages,“Viswam Satyam, Satyam Satyasya Karanani
Vocham ; Satyahsso Asya Mahima” etc. (The world is all real: All the actions
and created things of this Parabrahman, I declare to be real ; The glories of
this Parabrahman are all real.) made his philosophy a granary of contradictions
and illogical reasoning. If the world-un-reality is admitted, Advaita oneness

becomes possible. If Advaita is admitted, world-un-reality becomes possible.
There is clearly Anyonyasraya, mutual dependence neither being possible of
establishment.
Śrī Śaṅkara admits this; but has no proper answer to give except that all
qualities are unreal. His Vedic interpretation of “Tat Twam Asi” is
‘Lakshanika’ based on a secondary meaning. He says “Tat” means spirit
without qualities; Twam also means only spirit. So spirit is spirit. Only one
spirit exists. This is hopeless secondary meaning contradicted by all pramanas.
But great Śrī Madhva's point is that Brahman is revealed by one pramana as
perfect in nature. Jīva is revealed by many pramanas as imperfect and finite
in nature. The Jīva has no capacity to give up his nature at any time. Brahman
has no capacity to give up His perfection at any time. Both chetanas are
nitya. What is natural is eternal in the spiritual world. For spirit is deathless
So the idea of identity between two such eternal spirits on the idea of un-
reality of all natural qualities in spiritual entities, is utterly unreasonable and
unimaginable.
Śrī Madhva's philosophy also a philosophy of deathless capacity in
substances. The eternal Jada has no capacity to become Jīva or Brahman.
The eternal Jīva has not any latent capacity to become Jada or Brahman.
Brahman has no latent capacity to become Jada or Jīva. What is not latent
cannot become manifest. So change of nature of qualities in spirits is
unscientific. Nor can there be death of natural for the Jīva or Brahman.
11. The acceptance of Apoorvata (novelty of the idea treated) as a criterion
or standard of right interpretation of Vedic passages is equally ridiculous.
Faithfulness to fact, correctness of the explanation given, not novelty of the
idea treated, ought to be the criterion of interpretation. Four and Four makes
eight, though it is repeated for the hundredth time by the baby, though there
is no novelty in the idea. Though there is novelty of idea in the statement that
4+4 makes 26, it is utterly false. Śrī Madhva quotes the Vedic passage “Asad
Eva Idam Agra Aaseet” (In the beginning before creation there was only
asat, “Nothing”) and challenges the Advaitins to give the interpretation that
there was nothing in the beginning as there is novelty in the idea. Truth is to
be respected, whether it is old or new, known or unknown to other people,
important or unimportant, provided the words of the passage, are not contorted
to mean what we want and provided they are interpreted in non-opposition to
the facts as revealed by all other pramanas. If Apoorvatva becomes the chief
criterion, ‘Asad eva' must mean that everything is false and we have to
conclude that Buddhism Sunyavada is also the Brahmavada of the Vedas.
Śrī Śaṅkara has no heart to give up Brahman and so contradicts himself by
giving a “Gouna” or secondary interpretation to the passage in question,
honoring other pramanas.
“Asad” means “changeless Brahman” or Brahman who is Asat Kalpa not
known to the dull-minded. Novelty is forsaken. To the Śruti, “Yajamanah
Prastarah” he gave a “Gouna” or secondary meaning honoring perception,
ignoring novelty which according to him is the chief criterion. But while
interpreting passages like 'Ekam eva Adviteeyam', ‘Tatvam Asi' etc. he
yielded to the temptation of defying that criterion and brought into being a
false philosophy that is even now confusing the minds of the people. So
Māyāvada still exists in the world with a number of contradictions and wrong
assumptions carrying conviction to no serious thinker. The dethronement of
defectless pratyaksha and naturally defectless introspection and the denial of
their proper place to Upapatti and other laws of reasoning like the law of
contradiction etc. have destroyed the foundations of Advaita metaphysics.
For example the idea that the world is Sadasadvilakshana is a hopeless
contradiction. It violates the Law of Excluded middle. The world, says Śrī
Śaṅkara, is neither real nor unreal. The hopelessness of this contradiction is
aggravated by Śrī Śaṅkara's remark “Naapi Sadasatee Virodhat” (not real
and unreal as they are contradictories). If real and unreal are opposites, are
‘not real and not unreal' also not opposites ? Vidhisamucchaya and
Nishedhasamucchaya, are both equally contradictory. Having agreed that a
thing cannot be both real and unreal he should not have concluded that the
world is Sadasad-vilakshana, “not real and not unreal”. So also having denied
time connection to tables and chairs he attributes to them Arthakriyakaritva,
specific functioning power to do a particular work in a particular manner for
a definite period of time, and not merely prateetatva, capacity to appear to
defective senses. Having described Brahman as a color-less entity he states
that Brahman is reflected in Antahkarana as a face in a mirror.
12. We have examined in a general manner all the systems of the world.
It is true there are Realists of England and America. But they have not much
to tell us in our quest for the whole of truth, practically in our search for God.
But they are all anti-Shankarites in a way, for they tell us that there is a clear
provable subject-object relation between the perceiving apparatus and the
rope-serpent etc. seen in illusion. So the rope serpent is unreal, being an
appearance caused by the distance of the senses, and by other delusions
producing factors, which are absent from our table-knowledge. So there is no
reason to think that our table-knowledge will become sublated. Śrī Śaṅkara
wrongly thought so and his reason is the great “Vedas tell us so”. This is a
perverted way of deciding the nature of things. But Śrī Madhva's way is,
because the table is known to be real by indubitable and first class evidence,
the Vedic stanza even if there be a clear unequivocal sentence, has to be
interpreted in a secondary sense. For example, “All the world is unreal” may
mean that all the world is useless like a hare's horn in comparison with
Parabrahman who is the bestower of priceless gifts; as for example, to
Dhruva, to Prahlad etc. Śrī Śaṅkara's argument that tables and chairs are
unreal like shell silver etc. falls to the ground, for unreal things like shell
silver are not related to the senses which are before them. Tables and chairs
are related and there is no sublation of them at any time after table-knowledge.
They are not mere appearances.
If we ask, what then is the nature of the relation ? the realists are many
with different explanations. And so we have the doctrines of Direct Realism,
Neo-Realism, Critical Realism etc. All of them agree about the unsublatable
reality of the contact between the senses and the object, but not in the manner
of the contact. They take the support of experimental sciences in examining

how perceptual knowledge is produced; and they conclude that the sense and
the object become bound together in an one-to-one relation or in a slightly
indirect relation through the essence of the object in the eyes or in other
senses; and so the idea of tables and chairs being unreal, is wrong. Even so,
the possibility of the sublation of the table knowledge produced, is also
unthinkable. Critical Realism, which is nearest to Śrī Madhvaism shows that
conviction is produced in the table knowledge because of this impressive and
provable relation between the object and the eyes etc. and becomes the source
of further reasoning about the nature, origin, growth and decay of the objects
known. But no knowledge is possible about Śrī Viṣṇu i.e.Parabrahman or
other Supersensible Realities. Not even appearances are created about them.
The external world of common experience is real. But to Śrī Śaṅkara, “Real
Means Eternal Being”. Only one can be real. This again is Śrī Sankara's
assumption. Experience shows that there is “Anitya real” like the table and
the pot; and that there is “Nitya world” like space and Time-flow etc. The
Śruti says, “Akasavat Sarvagatascha nityah” (Brahman is all-extended and
like Akasa.) The theory of “One Real” is false. In common usage we are
agreed that a thing is real if it is not unreal. The hare's horn is unreal because
it is not related to time or space and has not been related to the senses of a
proper observer or Śrī Viṣṇu i.e. Parabrahman; nor does it fulfil any function
that may be expected from it. The bubble of the ocean or the flash of lightning
is not so. It has all the properties not possessed by the hare's horn. So there is
nothing wrong in regarding it as fully real, though it is an anitya real. By
living long, the object does not become more real. Longevity or transience
does not affect the reality of the entity. It is necessary in judging the degree
of usefulness or otherwise of the object concerned. Śrī Śaṅkara failed to
grasp this and created fractions in reality which are opposed to experience.
The Vedic word overwhelmed Śrī Sankara : ‘Brahman alone without a
second’. In Sanskrit the word Dwiteeya not only means second, but also
‘similar’ or ‘equal’. If Śrī Śaṅkara had said “Brahman without an equal
existed”, the other śrutis “Natat samascha Abhyadhi kascha drishyate”

etc. would support his interpretation (No equal or superior to Parabrahman
is seen).
But Śrī Sankara wrongly stated that the relation between knowledge and
its object cannot be explained properly at all and that therefore he decided
that the object is unreal and superimposed in knowledge. But if Śrī Śaṅkara
had stated that there is direct contact between the senses and their objects,
experience would have supported him. So also if he had stated that the
relation of revealer and revealed (Vishayi-Vishyabhava) exists between
knowledge and its object, no psychologist would have opposed him. But he
wanted to show that everything in the world was inexplicable. In his analysis
of perceptual knowledge, Mr. David Hume stated that when we see a table,
we see only qualities like breadth, length, colour, size, shape etc. but not the
table, the substantive. The Realists have pointed out that this is a wrong
explanation. The senses are contacted to the substantive, the locus, as well as
to the qualities. Both are sense related. So we say the table is broad, we do
not argue that there must be a table to support the qualities of breadth etc. So
Śrī Jayatirtha (1365-1388) has stated in his Pramanapaddhati
“Visishtavishayasaakshatkarah Pratyakshasya Phalam”. The meaning is
perception produces the knowledge of both the substantive and the qualities
simultaneously in the first act of sensing the object. If some qualities are not
sometimes grasped, it is due to the Visesha in the object and to want of
attention of the perceiver. The Dvaita explanation about how table-knowledge
is engendered is quite scientific. There is nothing fanciful about it. But in
Advaita there is a grotesque explanatory stanza : — “Swacche Antahkarane”.
The mind which is of the nature of lightning melts and passes through the
eye and other senses and becomes transformed into the shape of the table
(object). In that glass like mental form, chaitanya becomes reflected, the
chaitanya though one, takes two shapes, one in the mind, one in the object;
and destroys the avidya-which is round the object and in the mind, and
produces the knowledge. Now I have known the table. This is not true. That
is why Dr. S. Radhakrishnan remarked that Advaita is weak on the ‘Psycholo-

gical side’. As regards table itself, it is a product of Avidya and so unreal,
says Śrī Śaṅkara. And that Avidya is not real like wood. It is not real and it
is also not unreal, it is not even real and unreal for 'they are contradictories'
says Śrī Śaṅkara. But the table is 'not real and not unreal’ he concludes as if
these two are not contradictories. From such a not unreal Avidya, the table is
derived. Why should we believe so ? Śrī Śaṅkara says ‘only Brahman existed’
says Veda. Therefore all is unreal but we see tables and chairs : — yes
therefore we must conclude that the table is the product of Avidya. Why
should we call it a product of Avidya ? Śrī Śaṅkara says the śruti says,
“AnadiMāyāya” etc (from un-originated Māyā of this nature)- that Māyā
cannot be real for ‘Brahman alone existed’. Therefore Māyā or Avidya is
sad-asad-vilakshana. Thus word ridden Śrī Śaṅkara ignored experience and
destroyed his philosophy. In “The system of Vedānta”, Paul Deussen asks:
— Whence comes this Avidya ? On this question our authors give no
information. Dr. S.Radhakrishnan adds : — “On this question our authors
give no information simply because no information is possible”.
Infact Śrī Madhva opposes the conception of Avidya affecting Brahman
on this very ground. If the cloud cannot obscure the sun's effulgence from
itself, it cannot succeed any better in obscuring the candle's brilliance from
itslef. Here againm we have to remember that the soul is not independent, but
Brahman is. It is for this very reason that the soul's natural luminosity is
hidden from it by Avidya because such is the will of Supreme Brahman.
""ñÜaÜc ÓÜÌ±ÜÅPÝÍÜÓÝÂ² iàÊÜÓÜÂ ±ÜÃÜÊæáàÍÜÌÃæàaÜf¿Þ ±ÜÃÜÊæáàÍÜÌÃæà ÓÜÌ«ÜÊæáàìÐÜá aÝþÝ®Üí
ÓÜí»ÜÊÜñæÂàÊÜ '' Sūtra Bhashya.
Again ""iàÊÝ®Ýí ÓÜÌ±ÜÅPÝÍÜñÜÌí ñÜñÜøÓÝ¨ÝñÜÕ $ÌÊæà¨Ü®æà'' self-consciousness and self-
knowledge of souls are due to Śrī Hari's grace" Gīta Tatparya.
Śrī Madhva therefore says in his Dwadasha Stotram as follows : -
PÜáÃÜá »ÜáíPÜÒ $Ì aÜ PÜÊÜáì ¯gí ¯¿áñÜí ÖÜÄ±Ý¨ÜË®ÜÊÜáÅ—¿Þ ÓÜñÜñÜí
“Do your appointed duty, which is afforded by Śrī Hari and always
remember Him.”
13. English Empirical philosophers like Mr.David Hume and others
pointed out that there is direct relation between the self (Jīva) and the mental
states as hope, despair, feeling, willing, thinking, doubting, fearing etc. So
they are the highest reals incapable of being contradicted at any time in
examination of them. So the inner world of thoughts and feelings also is real
: — though we cannot be sure whether a thought is correct or not. The thought
is real as feelings like hope, fear, despair, pride etc. are real. Whether the
thought is correct or not depends upon how it is produced and also upon the
nature of the thought and its validity-apprehension by the self. That aspect of
Epistemology will not be discussed here. Suffice it to say that Śrī Madhva
also and stated long before that the reality of mental states is indubitable. The
weak minded boy thinks that four and four makes ten. But the strong minded
boy counts properly and thinks that it is eight. Delusions of the mind are as
real as right knowledge. But the objects of delusion are nonsensical
appearances due to weakness or disease or impatience and hurry and crowding
remembrance of similars etc. Empirical and Realistic philoso-phers further
argue that by reasoning based on our indubitably correct knowledge of the
outer world and inner world, all sciences become possible ; and perhaps it
may become possible to prove the reality of Parabrahman as necessary to
account for the nature of the existing world.
But in Śrī Śaṅkara's philosophy even pleasure or pain experiences are
unreal. Thoughts, feelings, and volitions and all the Vyaavahaarika efforts of
the mind and of the self are badhya, that is, unreal in the past and present and
future like shell-silver. The self has neither real Kartrtva nor real Bhoktrtva.
Thus experience itself is unreal (badhya that is, Traikalika-Nishedha-
Pratiyogi, does not possess connection with past, present or future time).
That is not all. According to Advaita, Shell Silver knowledge also is
Praatibhaasika : — That knowledge also is false like Silver. But psychology
opposes this conclusion.
14. That is exactly what Einstein tried to do in modern times. For Einstein
held that just as the examination of an image in a mirror makes us feel that
something else should be admitted to account for the nature, movements and
shape etc. of the image, so too the swift and regular circular movement of the
three division knit electron, necessitates the admission of a providential
entity working inside it to make possible its mechanically swift movements.
But he could not say and it is not possible to say either; that it is Śrī Kṛṣṇa
with His Prakṛti consort that makes possible all movements of the external
world including the electrons and all movements of the internal world of
human. Śrī Hayagreeva, the Chief Mantradrashta seer and Śrī Mukhyaprāṇa
- who is Śrī Madhva himself who is also the greatest Mantradrashta Rujuyogin
by the grace of Śrī Viṣṇu, are able to say “Antarbahischa tatsarvam vyapya
Nārāyaṇah Sthitah” (Śrī Nārāyaṇa lives in and outside of every real entity
making possible all its movements and activities of all kinds). That is Agama
corroborated by the evidence of the myriad minded mystics. At any rate,
there is nothing to support the Mithyaattva i.e. unreality of the world as the
world is sense-contacted. Appearances may be deceptive, all that glitters is
not gold. Śrī Jayateertha says they (Rope,serpent etc.) are not
Jnanajanakakaranasannikarsha-pratiyoginah; that is, they are not objects
directly contacted with the knowledge-generating sensory apparatus.
This is called Samanyato drishtanumana by Śrī Jayatirtha: Reasoning in
a general way the nature of one pair of entities by considering the nature of
a different pair of a slightly differing kind"
15. We are now enabled to conclude that real things are many and mutually
different, though related according to their nature and capacities in many
ways mutually. The logic of the law of contradiction that “A” and “Not A”
are not identical', that they are forever different, proves this. And hence Śrī
Madhvaism is the most scientific of systems. Monism of the Nirvisesha
(quality less) type has no place in philosophy. Even monism of the Saviśeṣa
type is not possible because Parabrahman, Jīva and matter and space and
varnas are all essentially non identical forever, and live related mutually
though they differ as A and not A, in swaroopa i.e., in substantial nature. This
swaroopa difference is no bar to relation.
Bheda-Abheda Doctrines
1. But there are some philosophies which dare try to disprove all that we
concluded so far on the basis of the sway of the law of contradiction. There
are the idealistic philosophers of England, Italy and Australia and India also.
There are “Identity and difference” philosophers like Bhaskara, Nimbarka,
Vallabha etc; philosophies like ‘Shaktivisishtaa-dvaita’ etc. They are the
greatest enemies to truth; and if they are not rightly understood and answered,
the seeker after truth is sure to be deceived and to become engulfed in the
morass of ‘Apoorna Brahma Vada’, imperfect-reality doctrine which is the
greatest enemy to the truth of the Vedas and mystical experience. So we shall
end by explaining them, in outline as before, in this chapter.
2. Dr.S.Radhakrishnan is the greatest non-mystic philosophic genius of
modern times and the glory and pride of the exponents of Dvaita-advaita
idealistic metaphysics. If we understand him and answer him, all else are
answered. He argues : ―W “Experience is our guide in examining systems
as well as the nature of the entities given in experience: matter, self, Brahman.
Because the law of contradiction operates among the given entities, pluralists
say “Dvaita is siddhantha”. Because identity alone operates according to
their view, absolute monism (like Śrī Śaṅkara) hold that “Advaita is
siddhanta”. But the truth is found in a mingling of the two. For every object
is a home of identity with itself and also a granary of contradictions with its
shape, form, nature, size, weight and many other essential qualities. It is like
a presentation shield with two sides of which one side is all gold and the
other side is all silver. It is one in itself and many considering its own size,
shape, weight and form and thinghood and numerous other inseparable
qualities. Thus it is one in many, unity with multiplicity. The same in spite of
diversity of attributes, enjoying identity cum-difference. So also among the
objects of this sense related world there is identity and difference. The objects
are all real as they are related. There can be no relation. The real pot and the
mat and the table are different owing to the play of the law of contradiction
among them. The pot is not mat; the mat is not pot. There is difference. Yes.
But the pot is matter, the mat is matter; the table is matter; the chair is matter
and so forth. So there is identity also among the varied. This identity and
difference doctrine is faithful to experience. For pursuing this analysis, we
may say one Brahman shoots Himself out and receives a part of Himself as
Parabrahman; bursts into fragments of varied part-icles called Jīva, and
becomes petrified into dense matter which also is essentially spiritual of
course, there is contradiction among the parts. Parabrahman is not Jīva and
Jīva is not Parabrahman; Jada is not Parabrahman etc. A not-A relation is
real. At the same, “Sarvaṁ Khalvidaṁ Brahma” (All this is Brahman
indeed). Matter is Brahman' Jīva is Brahman, and Śrī Viṣṇu is Brahman
Himself. That is Identity of substance. Thus both identity and contradiction
are true to experience. If as a Dvaitin who emphasize contradiction, we
become haters of other communities and segregate ourselves into a fanatically
bigoted group forgetting the identical thing which is in all of us, the springs
of affection and sympathy and social service for one and all in selfless
abandon, become dried up. If identity is emphasised, life stagnates and there
will be no room for hope and progress, for enthusiastic efforts to attain what
is not in us. For the feeling, all is one and the same stifles the growth ambitious
activity. Śrī Śaṅkara's monism of world-unreality-‘Vishva Mithyatva’ is a
heavy sacrifice for a poor gain. By its world-unreality idea, it promotes entire
renunciation of all worldly activities and skills progress. Asceticism of an
un-natural kind makes life miserable. There is no meaning in denying reality
to objects related to valid instruments of knowledge. It is a bad mistake to
state that the instruments of knowledge are all polluted and create only
delusion. That doctrine of ‘Pramanya Paratastva’ was embraced by the
Buddhists and became suicidal. The Buddhists disbelieved everything
without cause. They also became disbelieved by every other thinker. But
Śrī Śaṅkara admits ‘Pramanyaswatastva’. The instruments of knowledge
generate correct knowledge by their nature. There is nothing in the nature of
the material world itself to create lasting doubt about its reality. For objects
in life fulfil specific functions expected of them and endure close examination.
Not so the rope-serpent. Simply because one oil-spoted pumpkin becomes
rotten, we cannot conclude that all vegetables and fruits are rotten. The rope-
serpent experience is not normal. It is an abnormal death due to defects in the
knowledge producing sense apparatus. It is illogical to regard such a state as
universal or even common. So the ductless sense-related world is real. Jīvas
are real. Parabrahman is real. As identical with Brahman in essence, the
Jīvas, now and then show themselves as grand and majestic. The Jīva leaders
die for humanity: affection and sympathy are encouraged; and on account of
contradiction, the wealth of diversity in talents and latent capacities is
appreciated and progress from age to age and from stage to stage will be
encouraged. The ideal is the perfection of all society by the united efforts of
all its members. Social good is the highest goal of life's endeavour. No one is
saved until all are saved. Such is Dr.S.Radhakrishnan's identity-and-
difference doctrine in a nutshell. If this is understood and answered, we will
have understood and answered all “Bheda-cum-Abheda” doctrines of our
country and of other countries.
3. Answer : ¬ As already stated, the task of erecting an infallible,
magnificent metaphysical structure on the solid rock of valid and rightly
related or deduced or interpreted instruments of knowledge is not possible of
achievement by any mortal who is devoid of mystical experience and also of
profound efficacious scholarship based upon hard study of all the Śāstras at
the feet of a Siddhaguru like Śrī Madhva or Śrī Vādirājamuni or Śrī
Raghavendraswamin; and since he had not studied the Vedas and Madhva
Śāstra closely at the feet of any of the Swamijis, no wonder the great doctor
committed a Himalayan, nay, a Brahmanda-like big blunder which, however,
can be detected by a deep Madhva scholar. To begin with, the conspicuous
defect of this doctrine Bheda-cum-Abheda is the attempt at pollution of the
unpollutable perfection of Brahman, the Supreme Reality. An imperfect or
deluded ultimate-Reality is the logical corollary of all forms of monism, of

Vallabha, of Nimbarka, of Bhaskara, and even of Shaktivishishta-
dvaita and Idealistic philosophies. Judging by examples given, even
Vishishtadvaita will have to be called Bheda cum Abhedavada. Between the
sun and his rays there is identity cum difference according to Śrī Madhva.
Another defect of all forms of monistic doctrine is their direct opposition to
sacred scriptures, which show numberless sets of eternal beings with natural
capacities of their own, which natural capacities, though similar to a few
beings in some cases, are mostly unique and distinguish their owner forever
from every being other than itself. Such a philosophy of eternal independent
natural capacities in Parabrahman, and eternal dependent natural capacities
in each Jīva belonging to a group and in each eternal jada also, logically
forbids identity of one being with another as each eternal being may be
regarded as eternally unique in some respect or other. So space is always
space and can never become anything else of the nature of non-space and
Jīva is always Jīva and can never become jada or Brahman. Annihilation of
eternal substantive form or eternal natural capacity of its own is unthinkable,
either in the case of Prabrahman, or in the case of the dependent eternal Jīvas
and jadas with dependent natural eternal capacities of their own. Śrī Śaṅkara
posits one being which is eternal. Śrī Madhva shows a group of Infinite
Beings which are eternal in form and in their natural capacities also of which
only one Being is Independent and the others are all dependent with their
unique external form and essential capacities quite underived from any
material cause. There is no rule that only one can be eternal, though there is
the logical rule that only one Being can be perfect among many and not
necessarily without many. So Vedic scholars given to the contemplation of
infinite variety among chetanas and jadas governed by Parabrahman give a
list of Kakshataratamya beginning with Śrī Viṣṇu and ending with grass
Jīvas, (so as to help the adhikarins to be ethical in the practical activities of
life) following valid authorities quoted by Śrī Madhva and other mystics or
in conformity with their own religious experiences. Therefore as a philosophy
based on the Vedas and other sacred self-evident scriptures that are supported
by or that are in harmony with, the Vedas of both types, Monism is in direct
opposition to the pluralistic scriptures which posit numberless eternal beings
with eternal natural capacities of their own : —
1. Nityaa Vedah Puranascha Kalah Prkrtirevacha.
2. Aakasavat Sarvagatascha nityah.
3. Dwaavetau Nityamukta Prakṛtih Paramascha Sa.
4. Jeevo nityah Dhaturasyatwanityah.
5. Natwevaham.
6. BalamAnanda ojascha saho jnanamanakulam, swaroopanyeva

jeevasya.
7. Jeevopi kartaa.(Paradheenakartaa)
8. Paramanupradesepi hyanantaa jeevarashayah. Etc.
Such a philosophy of many eternal entities with unique natural capacities
is obviously anti-monistic and is opposed to all forms of merger theories.
4. In Śrī Śaṅkara's monism, the Jīva is Brahman Himself, but wrongly
thinks and fools also that He is limited and cries out of pains and sorrows. He
identifies himself with his body, and attributes physical qualities of his body
to the spiritual self. He mistakes the world of tables and chairs to be real.
That deluded creature subject to the bondage of Karma is, however, Brahman.
For, according to Advaita, the bondage and sorrows are all unreal.
Nevertheless, the fact remains that delusion caused by the non-realisation of
the Jīva's identity or Jīva's Brahman hood cannot be explained away. The
statements, there is no delusion at all, there is no pain at all, there is no
sorrow at all are opposed to self-experience. You can doubt anything, but you
cannot doubt that you are unhappy and that you are deluded. If there is no
delusional, philosophy itself is unnecessary as its aim is to clear the delusion.
So if we ask why is Brahman deluded we can get no answer. The problem of
evil and misery is insoluble in this philosophy.

5. In identity-difference doctrines, if identity is metaphorical identity, as
in the usage “the hero is a lion on the battle field,” Brahman’s perfection
does not suffer. Śrī Madhva has no objection to such identity difference
doctrines. For it is another name for Sambanda-Sahishnu-Dvaita doctrine
expounded by Śrī Madhva himself-Dvaita with varied relations which forbid
identity without destroying figurative usages of identity among essentially
differing entities. But if identity means real, substantial - identity as between
wood and table, or pot and pot-hood, the Grand One substance of identity-
cum-difference becomes a vikari or transformable Being, undergoing
putrefaction and degradation in all sorts of ways; as milk becomes curds.
That Brahman of such Dharmi - vikaras cannot be called perfect. For as Jīva
and as Jada : — He forsakes His perfect nature and becomes a forgetful
school boy incapable of manifesting or realising His own potentialities. If it
is said Brahman Shakti changes and not Brahman, the answer is Brahman
Shakti is Brahman Himself. So Brahman changes when the shakti undergoes
a change, Brahman becomes imperfect.
The hero is a Lion. The primary meaning is “the hero” is A, secondary
meaning has to be accepted that must be in harmony with experience and
usage. Such a meaning is, the hero has the quality of bravery seen in the Lion
which is, of course different from him. The quality of So lion-identical hero
means, hero with bravery. Bravery is the special attribute of the hero. That is
difference with similarity in some special attribute (bravery). Such an identity
is not opposed to real difference between Jīva and Brahman, But such usage
indicates that the Jīva gets same special quality by his relation with the
Parabrahman. Śrī Kṛṣṇa says in His Geeta(15-7) : — ""ÊÜáÊæáçÊÝíÍæãà iàÊÜÇæãàPæà
iàÊÜ»ÜãñÜ@ ÓÜ®ÝñÜ®Ü@'' “My own amṣa is in Jīva in the world of Jīvas”. Śrī
Krishna i.e. Parabrahman will never become Jīva. And the Parabrahman will
always shine in Jeevaswaroopa to protect the welfare and existence of the
Jeeva. And hence, Parabrahman is called Jīva because he is protecting the
Jīvatwa existing in Jīvas. So Jeeva and Parabrahman are, not identical. The
Sūtra also says “Prithagupadeshad” (Parabrahman is always different, so He

is taught in the śrutis): So the Jīva who is doing sadhana for me with great
interest is very dear to me. I will uplift him in course of time. Jīva-Krishna
identity means “Kṛṣṇa-favoured Jīva”. Jīva with Kṛṣṇa's favour. That is
Dvaita with a special quality in the Jīva. Such a statement encourages Jīva to
do his service to Parabrahman with confidence that He will help him. Such
figurative usages are common in life and in the Śāstras. But we must interpret
such words so as not to do any violence to the idea of Parabrahman’s
perfection. At the same time the interpretation must be in harmony with
common usages in the world. Fanciful secondary meanings cannot be
accepted.
Harken to great savant : -
A fragment (or fraction) of My own self, having become a living soul,
eternal, in the world of life, draws to itself the senses of which the mind is the
sixth, that rest in nature. mamaivāmsah: a fragment (or fraction) of myself.
This does not mean that the Supreme is capable of division or partition into
fragments. The individual is a movement of the Supreme a focus of the one
great Life. The self is the nucleus which can enlarge itself and embrace the
whole world, with heart and mind, in an intimate communion. The actual
manifestations may be partial but the reality of the individual soul is the
Divine which the human manifestation does not fully bring out. God's image
in man is the bridge between heaven and earth. Each individual has eternal
significance in the cosmos. When he rises above his limitations, he is not
dissolved in the Superpersonal Absolute but lives in the Supreme and enters
into a co-partnership with God in the cosmic activity. Śrī Śaṅkara makes out
that the self is a part of the Supreme in the same way as the space in an
earthen jar or a house is a part of the universal space, For Śrī Rāmānuja, the
soul is an actual fragment (aṁśa) or God. It becomes a substantial individual
soul in the world and suffers bondage by entering the service of the sense
objects. jīvabhūtah: having become a living soul. śaṁkarananda says, 'The
eternal portion, having assumed the condition of the knower of the field, for
the purpose of manifesting name and form, becomes the cognizer. The
Supreme becomes the jīva in some mode (prakārāntareņa). It is not in essence
the Jīva but assumes that form. It is Jīvabhūta and not jīvātmika. The jīvātman
is one centre of the multiple Divine and expresses one aspect of the Divine
consciousness. The jīva belongs to the world of manifestation and is dependent
on the One; the Atman is the one supporting the manifestation. The jīva's
fulfilment consists in the expression of his characteristic nature. If he adopts
the right attitude to the Divine, his nature becomes purified of the influences
which diminish and distort it and the truth of his personality comes out with
distinctiveness. While the individuals are in essence one with the Divine, in
14 the world of manifestation, each is a partial manifestation of the Divine.
Each of us is a ray of the Divine consciousness into which our being, if we
will only allow it, can be transfigured. prakrtiṣthāni: in their natural places.
Ś. Abiding in bodies made of prakṛti.
Harken to Brahmaūtrabhāṣyam (2-3-43) of Śrī Śaṅkara : ¬
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Means: - (The soul is) a part of the Parabrahman, on account of the
declarations of difference, and (because) in a different way also some record
that (Brahman) is of the nature of slaves, fishers, and so on.
We have shown that the individual soul and the Parabrahman stand to
each other in the relation of what is being acted upon and what is acting
upon. This relation is observed in ordinary life to exist only between things
connected, such as a master and a servant, or a fire and its sparks. Now as the
soul and the Parabrahman also are acknowledged to stand in the relation of
what is acted upon and what is acting, a doubt arises whether their connexion
is analogous to that of a master and a servant, or to that of a fire and its
sparks.
The Pūrvapakṣin maintains that either the matter is to be considered as
undetermined, or that the connexion is like that of master and servant, because
that connexion only is well known to be the relation of ruler (Parabrahman)
and subject ruled.
To this the Sūtra replies that the soul must be considered a part of the
Parabrahman, just as a spark is a part of the fire. By‛part’ we mean ‛a part as
it were,’ since a being not composed of parts cannot have parts in the literal
sense. ¬ Why, then, do we not view the Parabrahman, who is not composed
of parts, as identical with the soul ? ¬ ‘On account of the declarations of
difference.’ For such scriptural passages as ‘That (self) it is which we must

search out, that it is which we must try to understand’ (Kh. Up. VIII, 7) ; ‛He
who knows him becomes a muni’ (Bri. Up. IV, 4, 22) ; ‘He who dwelling
within the Self pulls the Self within’ (Bri. Up. III, 7, 23) ; which all of them
refer to a difference (between the highest and the individual Self) would be
inappropriate, if there were no difference. ¬ But, it may be said, these
statements of difference would agree better with a relation similar to that of
master and servant. ¬ Hence the sūtrakāra adds, ‛and otherwise also.’ That
the soul is a part (of the Parabrahman) we learn not only from the passages
declaring their difference, but there are other statements also which teach
their non-difference. The members of a certain śākhā of the Atharva-veda
record in a Brahma-sūkta that ‛Brahman are the fisher-men, Brahman the
slaves, Brahman these gamblers,’ &c. Here low creatures such as fishermen,
and slaves depending on their masters, and gamblers are called Brahman ;
whence it appears that all individual souls which have entered into
aggregates of effects and instruments (i.e. bodies) depending on name and
form are Brahman. The same view is set forth in other passages such as
‛Thou art woman, thou art man; thou art youth, thou art maiden; thou as an
old man totterest along on thy staff, thou art born with thy face turned
everywhere’ (Sve. Up. IV, 3), and ‛The wise one who, having produced all
forms and made all names, sits calling (the things by their names)’ (Taitt. Ar.
III, 12, 7). Passages such as ‛There is no other seer but he’ and other similar
ones establish the same truth. ¬ Non-differenced intelligence belongs to the
soul and the Parabrahman alike, as heat belongs to the sparks as well as the
fire. ¬ From these two views of difference and non-difference there results
the comprehensive view of the soul being a part of the Parabrahman.
Harken to Brahmasūtrabhashyam (2-3-43) of Sri Madhva : -
ÊÜÞí ÃÜPÜÒñÜá Ë»Üá¯ìñÜÂí ±ÜâñæãÅà˜ÖÜí ±ÜÃÜÊÜÞñÜ¾®Ü@ .
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AíÍæãà ÖæÂàÐÜ ±ÜÃÜÓÜÂ ¼®Ü°í ÖæÂà®ÜÊÜá—àÀáÃæà˜¼®Ü°í ÖæÂà®ÜÊÜá—àÀáÃæà C£ ..
The soul is a part of the Parabrahman, on account of his being declared
to be variously related to him; also declared otherwise (as unrelated); and
because some Salchins differently record that Brahman is of the nature of
slaves, fishers, and so on. “May the omnipresent Parabrahman ever protect
me; I am the son of the Supreme Parabrahman.” " For the reason that the soul
(far) inferior to the Parabrahman knows the Supreme Parabrahman to be its
father or the father of the universe, the Parabrahman is said to be produced
(made known to the world) by the inferior soul." (Rv. I. 164. 18). " He (the
soul) who knows that (Brahman) became the father of the father (of the
world)" (Mu. I. 14). " He who knows them (the manifestations of the
Parabrahman), became the father of the father (of the world)." (Rv. I. 164.16)."
"Two birds which are inseparable friends, etc." (Ath. III. r. r). These and like
texts declaring the soul to be variously related to Brah-man (as the son, father,
friend, etc.) the soul is said to be the part of the Parabrahman. The Parasaryayina
Sruti runs to the same effect: " Part indeed is he of the perfect Parabrahman,
this individual who passes through birth and death; for differently indeed is
he designated as a father, son, brother, friend, etc. (of the Supreme). The
Kashayana Sruti presents the other view, "Different is the Parabrahman and
different is the soul; for He is none of this and this is none of Him. (The
Parabrahman has nothing to expect of the soul but He has to do everything
for the soul, and the soul has nothing to do for the Parabrahman but has
everything for him to be done by the Parabrahman). Some Sakhins read of
Him as if He were identical with the soul thus: " the fishers are Brahman, the
gamblers are Brahman, these pilots are Brahman indeed." The Agnivesya
Sruti conveys the same (thus), "Part indeed is he of the Parabrahman; for
some Sakhins have declared him as separate, and some as not separate." This
is also said in the Varaha Purana, " As Hari is spoken of as a son, brother,
friend, master and in ever so many ways, by Scripture, the soul is for this
reason considered part of Him; and for the reason that the Parabrahman is
sung as separate as well as not-separate from the soul, the latter is said to be
the part of the Parabrahman. The separateness and non-separateness,
therefore, ought not to be understood literally (in the primary sense)."
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6. Śrī Viṣṇu is denoted by the word “JĪVA”. Harken to Viṣṇutattvavinirnaya
of Śrī Madhva : —
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Means : - Just as in the passage “I shall enter into these three dieties with
JEEVA ie Aniruddha form and create names and things”, the word JEEVA
refers to Śrī Viṣṇu, similarly, in the passage, being entered by JEEVA i.e. Śrī
Viṣṇu,“ANIRUDDHA”, the vrikshaJīva (ÊÜêPÜÒiàÊÜ) re-mains sucking water
and rejoicing "the word Jeeva conveys Śrī Viṣṇu. Śruti states that the word
Jeeva is a name of Śrī Viṣṇu “Aniruddha”. Śrī Viṣṇu is designated as Jeeva,
since He sustains the senses of Jeevas entering into the bodies of sentients
and non-sentients. By mixing the great elements by the process of
TRIVRITKARANA, He makes the Jeevas rotate in the cycle of births and
rebirths. To be distinct from the Jeevas is His Characteristic. The Jeeva
experiences joy even when he is in a tree, because of the presence of Śrī
Viṣṇu in it.
7. Dr. S.Radhakrishnan knows the point of this criticism. He boldly says
that a slight admixture of evil in perfect Reality is insignificant as an ant-
bitten black spot in an elephant's body. “Look thou not down Do not observe
the weak atomic Jīva or the speechless stone”; but consider how majestic the
whole is. The entire structure of Parabrahman, Jīva-Jada is one brilliant sun-
like substance with a few spots of insignificant nature here and there.
8. Śrī Madhva does not agree to this: ‘‘Aksharam Brahma” “Nirvikara
Aksharah Surah” says the crystallized voice of the mystic seer in the Veda.
The Mantra Drashta seer negates all possibilities of substantial transformation
to Brahman. He cannot become changed as milk becomes changed into
curds. The spirit, Jīva or Brahman cannot undergo such a Dharmivikara or
substantial change. “We are lovers of imperfect Reality”, Goldsmith used to
say, “A perfect being frightens us; we cannot approach Him. If He drinks
wine now and then, smokes a cigarette like us, and forgets Himself in a
gentle nap at times, we can love Him for his gentleness and weaknesses.
Those weaknesses endure Him to us”. This is all very fine in the field of
literature. But philosophy is a science of Parabrahman, and it tells the truth
of things as it is, and not as we imagine it to be. You may want an imperfect
Parabrahman, but He is not to be found in the market of the Vedas and the
experiences of full fledged mystics. But there is a point in Goldsmith's
humorous saying. So Śrī Madhva has given no opportunity for such criticism.
Śrī Viṣṇu of Śrī Madhva is an infinite-dimensioned ruler, (temporally,
spatially, in Substantial AnandaMāyā nature, devoid of jada associations) in
capacity or sahajashakti; in qualities, in forms, in actions and in avayavas of
infinito parts. He is infinitely perfect. His is infinite-dimensioned infinity
that staggers the imagination. Where is the question of approaching Him or
asking Him for a gift? The sound “Raa” would frighten Maareecha who was
once thrown into the ocean by an arrow of Rama. Such a frightening
Parabramhan, no doubt, is hard of acceptance. As if to meet this criticism, Śrī
Madhva has shown Him as infinite mercy, infinite in kindness, infinite in
generosity, infinite in modesty and infinite in attractive beauty towards His
devotees all of course without prejudice to His perfection. Parabrahman
knows how to hide his threatening ability and endear Himself to his devotees
his if He were only a little superior to them. So it seems like — He ate the
tooth-bitten fruits of Sabari; got examined by Sugreeva; drove the chariot of
Arjuna; and in our own times served Purandaradasa, Vijayadasa,
Jagannathadasa and others as if He were their disciple or servant. “As if, but
not really, for the infinite cannot really become finite. But as His perfection
is not the spiritual perfection of dead matter, and as it is purely spiritual
perfection, He has shakti of limitless degree and will do anything for His
Bhaktas, without threatening them and without causing regress to them by
His visible company and yet without staining His pure nature. Every slight
action of His is as perfect as He himself is in extended splendour. Never the
less, for all His actions of love for His seekers, He is incapable of undergoing
vikara or change. He cannot forsake His personality and personal nature.

Annihilation or change of personality is unthinkable in the case of any
spiritual entity in this philosophy. In the case of Parabrahman such a doubt
or ‘Shanka’ would be the greatest crime imaginable. And yet, this is exactly
what the Bheda-Abhedavadins of all sorts have done out of pure
misunderstanding. They have attributed both Dharmivikara and Dharmavikara
to Brahman. Another criticism is pointed out by Śrī Madhva in respect of
these doctrines of identity-difference. If the Jīvas were the parts of Brahman,
as Brahmans Infinity is an all-round-infinity purely spiritual in nature and
devoid of material associations, every Jīva would be as perfect as Matsya,
Koorma, Varaha or Narasimha or Kṛṣṇa. If He were Jada, even then He would
not lose His omniscience and perfect bliss and perfect power. Every pebble
would be perfect Nārāyaṇa in Svetadvipa. Even if He assumes an atomic
shape, He cannot lose his infinity of extension, knowledge or power etc. As
stated above Parabrahman’s parts are all as perfect as the whole. His nails,
His hair, His colour, His skin, His qualities, and qualities of qualities are all
perfect and none of them is material. His one-ness, His body, His Atma, His
senses and His amṣas on earth are all spiritual and infinitely perfect. Such a
Being cannot become finite like the Jīvas and cannot become unconscious or
unspiritual like the Jadas.
9. Further the idealist view that Jada also is of the nature of knowledge,
that matter is really pet rectified spirit, that every table is also a knowing
entity capable of progressing by evolution, has no support of psychology or
any other science. So the idea of one substance appearing on Parabrahman,
Jīva and Jada is a fanciful doctrine opposed to the Vedas and mystical
experience and opposed to the sciences also. The śruti “Sarvaṁ Khalvidaṁ
Brahma” must be interpreted in the light of pan-en-theism : The Geeta (11-
40) so as to mean that He has enveloped all things and is in all things; or that
all this is dependent upon Brahman. Facts must be worshipped. Next words
should be interpreted. Further we know that tables and chairs are not Brahman.
We can kick them with impunity and may worship them without deriving
any desired fruit. Śrī Madhva does not ever say that stone idols are
Parabrahman. So all this is Brahman means “In all this Brahman is; All this
depends upon Brahman”.(Brahmadrishtya).
Matter has no capacity, sahajashakti or naturally inherent power, to think,
to know or to feel or to desire. It has capacity for vikara, but that does not
mean that it can forsake its Jada nature and become chetana . All its vikaras
are also jada. Its doings are all mechanical. Change of substantial capacity is
illogical. Nineteenth century scientists have criticized John Tyndall and
shown that Jada cannot become Jīva. Abiogenesis, the theory that refined
matter becomes Jīva, is false. Experiments do not support spontaneous
generation.
10. Another point to note is that we must make a deep study of the nature
of Bheda-Abheda as shown in the Anuvyākhyānam of Śrī Madhva : —
Nowhere is Bheda - Abheda seen between multiple avataras of Parabrahman.
And shows that identity is impossible between Brahman and Jīva. And in
the case of Parabhrahman and His forms is abheda (“Mūla Rūpeśu
Abhedavān”). This is a law without exception, relating to the spiritual i.e.,
non-jada world only. Parabrahman and Jīva are totally different on account
of A and Not-A contradiction in their natures. Between Parabrahman and
His qualities, forms and actions there is no A and not-A relation. As seen
already the qualities are also as infinite as Parabrahman and are of the nature
of Parabrahman. So there is A, A1, A2, A3, A4 etc. relation. All are A ; but
one is called bliss, one is called knowledge, another is called power and so
forth. That slight shade of difference does not nullify identity among them.
So it cannot be called contradiction as between pot and not-pot or as between
Brahman and not-Brahman. They also are Brahman. Hence a new category
is required to explain such relations. As stated formerly the category Visesha
(logical distinguishing power or capacity, while material distinction does not
exist) fulfill this purpose. Brahman therefore is Savisesha Abhinna, identical
with all His qualities on account of the peculiar logically distinguishing
power or capacity in Him though no actual difference exists. The peculiarity
of Visesha is that it comes to play its part between two entities, because real
contradiction cannot creep in between them to explain their relation and
because actual identity is clearly established between them. There is no
identity-cum-contradiction between two such spiritual things. There is
identity with logical distinguishing power or capacity, which is a promotor
of identity and an explanatory principle. (The city of London, the power of
Brahman. In both cases “of ” has no meaning,). In the Jīva world also, as for
example, between Indra and Arjuna, Indra and his qualities as Indrahood
etc., there is no contradiction of the A and not-A Type. For Indra is Indra,
Arjuna also is Indra, So Indra, and Indra 2 are in the nature of identity with
logical distinguishing power or capacity, not identity-and-difference. Thus in
the world of spirit, the concept of identity and difference cannot operate. For
contradiction operates only when there is an A and not-A condition.
11. Where then can we see Identity and difference? The question arises.
Śrī Madhva says, in the field of corroding matter called Jada Prakṛti and its
temporary forms and qualities and actions etc. The Mango is A, its greenness
being inseparable and congenital is A-1. Therefore it is identical with A. Still
a day or two later, the mango exists; but the greenness disappears and yellow
or reddish colour comes. The mango and greenness, thus are both identical
with each other and different from each other. There is pramana or authority
for the play of both concepts, the law of identity and also the law of
contradiction. Both the enemies are found in one and the same substance,
because it is a changing vikari substance. Such is the Visesha in the mango
and other changing material things; not in Jīva or in Brahman. So Śrī Madhva
has shown that the concept of identity and difference mostly operates only in
the field of changing Prakṛti or matter; and in other Jadas also when both A
and not-A condition and also the A and Al condition are observed. It is left to
philosophers to understand and appreciate this explanation of the all-knowing
mystic-minded Acharya Śrī Madhva. Dr.S. Radhakrishnan wrongly
universalized this principle and applied it to the case of spiritual realities like
Brahman and Jīva which both do not change as they are Avikari dravyas. So
his system failed. This defect is found in all Bheda-Abheda systems. The
result is they have expounded a doctrine of really changing Brahman who
forgets His identity. In Shaktivisishta-advaita for example, the Jīva In
Samsara does not know that he is Shiva, but is taught that he becomes one
with Shiva in Mukti. That is hated by the Vedic seers. If the question is
asked, will not your Parabrahman became a fish and tortoise etc., the answer
is no ; that is logically impossible. Parabrahman of infinite Ananda may take
the shape of a fish or tortoise or Lion by His miraculous power without
undergoing any change of personality and even Dharma Vikara. Sugar may
become a horse, an elephant or a monkey. They are all sugar. No Change of
nature takes place. When we see milk, we say ‘This is milk, This is not
Ghee’. When we see Ghee we say ‘This Ghee, This is not milk’ Such a
Vikara is unheard of or impossible in the spiritual field i.e., either among the
Jīvas or in Brahman. Such Vikara does take place in the field of matter.
Therefore it will be absurd to attribute change of any kind to Brahman. Śrī
Viṣṇu’s fish form and tortoise form are purely spiritual manifestations as
perfect and infinitive as the Moola form.(“Mūla Rūpeśu Abhedavān”).
Harken to Brahmasūtra Anuvykhyana (1-1-2) of Śrī Madhva as follows: —
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Such qualities are called “Ayavad dravya Bhavi”, non-enduring or
transient qualities. If Dr.S.Radhakrishnan had contented himself with saying
that material things of the outer world are changes of primordial matter and
that identity and clear difference are seen in the material world, the Dvaita
philosophers would have no objection. They would only point out that there
are Jada entities like Varnas and infinite space etc. which are not products of
matter, barring such exceptions Bheda-Abheda is a fine explanation of the
nature of the material world which surrounds us. As a philosophy of the
whole of experience Bheda-Abheda is a failure. There is pure Abheda with
logical distinguishing power or capacity in the field of Śrī Viṣṇu and His
forms. There is pure Bheda in the field of several chetanas. There is Bheda
and Abheda also in the field of matter and its forms. On the whole as there is
complete difference of substance forever between Śrī Viṣṇu and the world,
the system is called Dvaita philosophy.
Changes are chiefly of two kinds : Substantial change called Dharmivikara
and slight physical change called Dharmavikara. Parabrahman has neither of
them. The Jīva has no Dharmivikara. But in samsara it has very light physical
changes as rubber expands when pulled or contracts when pressed. Such
slight changes do not involve any change of name. The Jīva expands a little
out of joy, and contracts slightly from pain. Such minor changes are treated
as insignificant and the Jīva also is called Kootastha, Achala and Nirvikara
as his substantial identity remains the same, unchanged even in salvation as
in samsara.
12. Now we are enabled to point out the serious mistake in the identity-
difference argument of Dr. S.Radhakrishnan : — “Every object is an identity
and also a contradiction. Therefore experience supports the identity and
difference Doctrine”. Thus Dr. S. Radhakrishnan argued beautifully but he

argued wrongly. He did not notice that contradiction is of two kinds :
Superficial contradiction which does not favour the Bheda-Abheda doctrine
and deep or dead contradiction which can become a support of Bheda-Abheda
under particular conditions. Śrī Madhva had drawn the attention of all
philosophers to this important point. Superficial contradiction can coexist
with Identity as pot, pot-hood, pot-shape, pot's weight, pot's water-holding
capacity,size etc.
If we call the pot A, the other five qualities may be called A1, A2, A3, A4,
A5. All these are “Yavad dravya Bhavi”, enduring qualities inseparable with
A till death. They are materially the same as A, though they are logically
distinguishable as qualities of A. Therefore they are called Viseshah and they
co-exist with identity in all things, spiritual or otherwise. They are not of the
not-A or not-pot type. So each thing (excepting changing things) is not a
home of identity and dead contradiction as fancied by Dr.S.Radhakrishnan.
Each unchanging thing is a Savisesha, Unity of itself and its qualities and
forms or a Savisesha Advaita-murti, not a Bheda-Abheda.
13. Vedic and mystic experiences show that Brahman and Jīva are not-
changing, Avikari spiritual substances. So between Brahman and the Jīva, as
also between Jīva and the table there is deep or dead contradiction which
nullifies identity: — “Prithagupadeṣat; Bhinno Achintyah” (completely
different — so it is stated in the Śrutis. The Śruti says “different and
inconceivably great”) Also the Jīva is forever non-table. The table forever is
not-Jīva. The table may be burnt up. The Jīva endures. The difference is of
complete “A and not-A” type. If experience had shown such dead
contradictions in every object between itself and its qualities, no one would
dare to lift his fingers against the identity-difference doctrines. But experience
shows that contradiction between the table and Jīva, (as also between
Brahman and Jīva, Brahman and Jada) forbids identity between the two. The
Sūtra says “Prthak” deep contradiction. There is identity between Nārāyaṇa
and Rama, between Indra and Arjuna, Yama and Vidura, pot and pot-hood.,
Akasha and extension, fire and warmth etc. If any one feels a sense of
contradiction between the two elements of these pairs, it is superficial
contradiction not opposed to identity. The identity observed between the
pairs Nārāyaṇa and Rama etc. is complete identity that forbids deep or dead
contradiction between them. So they may be regarded as non-different with
logically distinguishing power, Savisesha — Abhinna.
14. Just because Brahman and the world are contradictories, and because
Jīva and Jīva etc, are also contradictories we should not wrongly argue as the
western dualists and following them even Dr.S.Radhakrishnan did, that they
are dead opposites and that they cannot even become related to each other in
any way. That is opposed to experience. Contradiction of nature kills only
identity of substance, Swaroopaikya between the contradictories; but does
not forbid relations which are in harmony with the natural capacities of the
entities which are contradictory. Numerous relations may come into being as
the contradictory entities are both real and have many natural capacities of
their own. Akasa and pot are contradictories But Akasa supports the pot. The
pot is in Akasa.
15. This explanation of Śrī Madhva's metaphysics that relations are
possible even between contradictories gives a death blow to all systems of
Bheda-Abheda which teach identity and difference between Brahman and
the world. But Bheda-Abheda Vadins try to maintain that Brahman is
Nirvikara but His shakti or His Māyā, or His body or His outer energy
maintained as different by His Achintya shakti though it is also essentially
identical, is responsible for all Vikaras and for making pieces of Brahman
into the shape of Jadas and Jīvas. Then the problem of relation of shakti etc.
to Brahman emerges. That becomes insoluble. Identity and difference
doctrines cannot stand without admitting that Brahman enjoys all the
pleasures and suffers all the sorrows of the Jīvas and that He cannot be called
infinitely perfect and AnandaMāyā. So they are all opposed to Vedic and
mystic experience. Śrī Madhva's saying “Pancha Bheda Ime Nityah
Sarvavasthasu Sarvada” is indisputable and deserves universal acceptance;
as its foundation is the famous law of contradiction and other laws of thought.
All other systems are wrong. Śrī Vādirājamuni says : — “Anandathirthamatam
ujjhitadosajatam, Swaanandadayi”. (The philosophy of Śrī Madhwa is
faultless ; It helps to salvation, the manifestation of the self ’s bliss.)
16. Some philosophers think that the state of sound sleep gives a clue to
the belief that the Jīva becomes united with the ultimate reality (Shiva or
Brahman) during that state; but comes out of that state after some time for
some reason (Karma or Avidya or Weakness of subtle mind of the Jīva) as
explained by religious persons. But the Supreme judgment in this matter as
embodied in the Brahmasūtra (1-3-42) “Sushuptyut-krantyorbhedena” (In
dreamless sleep and in death through the cerebrum, the Jīva is described in
the Śrutis as being totally different from Brahman). The Vedas referred to by
the Sūtra is “Pragnena Atmana aalingito na Bahyam Kinchana” (Being
embraced by Supreme Prajna the Jīva knows nothing of the outside world).
This Śruti unambiguously states that the Jīva is embraced by Brahman during
sleep. The example given also supports Bheda or non-unity in sleep ; “Yatha
Priyayaa samparishwakto na Bahyam Kinchana Veda na Antaram Evam”
(Just as the lover embraced by the sweet-heart knows nothing that happens
outside of his chamber, so the person(Jīva) that sleeps being embraced by the
Parabrahman knows nothing that happens in the world at that time). So the
idea of unity of Jīva with Śrī Viṣṇu is not favoured by the Sūtrakara and the
śruti. Therefore the obstinate love of truth of the Madhvas must not be
mistaken for fanatical bigotry. As Lord Morley has said : —-“There can be
no compromise in intellectual matters”. If the Madhwas are regarded as
sectarian and ignored, it is not their fault any more than it is the mistake of
Senior Wranglers if they are segregated and made to live apart even by their
friends, who cannot understand the truths of Higher-Principles taught by
them. In Brahmasūtra ( 3-2-7 and 8 ) Śrī Badarayana says that the Jīva enters
a particular nadi (nerve centre) at the time of sleep. The ChandogyaUpaniṣad
(6-8-1) refers to there is ‘Sata somya tada sampannobhavati’ (The Jīva then
becomes sampanna, contacted or mingled with Śrī Viṣṇu, the Jīva will be in
a state of close union with Parabrahman, not in a state of unity), The śruti
does not say ‘Sadeva Bhavati’ (He becomes Śrī Viṣṇu Himself).The Puranas
also lend their support to the idea of the Jīva's entering Parabrahman, to form
a close union: “Angusthamatre purushe Karnikagra- sthite Harau
Pravisanti sushptou tu Prabhudyante tathasthatha Dehath dehantharagate
pravishet pranameva tu Jīvaha pranaha paratmanam suptau...” quoted in
2. 2. 8. Bhashya Deepika. (The Jīvas enter in dreamless sleep the bosom of
the Puruṣa who is at the end of the lotus of the heart. They come out of the
bosom of that Śrī Hari into wakeful state. When the Jīva quits one body and
goes to another body and also when the Jīva goes to sleep, the Jīva enters the
Prana. That Prana with the Jīva enters Śrī Hari Himself). Satwik Theology
therefore does not even indicate the possibility of the Jīva's unity with Śrī
Viṣṇu in dreamless sleep. The Gīta (14-8 & 18-39) shows that the Jīva's
happiness experienced in sleep is the result of Tamasa guna like the happiness
caused by idleness, forgetfulness and absent-mindedness etc. Brahmananda
is purely Satwika and beyond unspiritual associations and is experienced in
a state of knowledge of Śrī Viṣṇu, the Bimba as described in the Gīta (6-20,
21 and 22). That Samadhi happiness is Jīva's happiness caused by the sight
of Parabrahman, the Beloved Master. Experience also shows that the Jīva
forgets (1) The outer world of relatives and friends and also his status, rank
and position in it and (2) also the inner mental world of his own knowledge,
volitions and feelings and the troubles and sorrows and pains of his wakeful
life and the objects of his dreams also and; (3) enjoys a state of happiness
which is devoid of cares, anxieties, sorrows and physical pains. Waking up
from the state of dreamless sleep, he remembers that he himself was happy
somewhere for a long time. He has no memory of the exact length of that
time. Where he had gone, whence he returned and what made him happy and
care-free so long are beyond his understanding. He is quite sure that he, the
waking Jīva is identical with the enjoyer of happiness in sleep. That is, he
knows that he had not forsaken his identity. But he had cut off all his
relationship with the objects and things of the wakeful state. His memory
even shows that absence of all sorrows and pains was experienced by him
clearly and as regards happiness he knows that he was not in an ecstasy of
happiness. His idea of the degree of his happiness is that it was not of the
limitless type. That is why the youth who goes to sleep asks his friend to
wake him up at dinner time when his relatives and other friends join together
to enjoy the satwika food. The wakeful person knows that the happiness
enjoyed by him was not Brahma- Ananda or happiness of the superlative
degree. If it were limitless happiness, again and again he would go to sleep
in preference to courting the company of his friends, wife, children and social
activities. But very often he does not do so, for he knows that many times the
enjoyment of wakeful life produce more happiness than the happiness he
enjoys in sleep. This is an important point to consider. The Metaphysical
reasoning based on the law of contradiction clearly shows that there can be
no unity between Parabrahman and the Jīva during any state. There is nothing
to oppose the theological declaration that Parabrahman faintly embraces the
Jīva in sleep at a particular nerve centre and dissociates him from all his
wakeful state experiences. So the Jīva suffers no sorrow or trouble of any
kind. The absence of sorrow is a matter of universal experience. If any one
remembers that he enjoyed happiness also, he is sure, however, that the
happiness he had enjoyed so long in sleep was not immense or limitless.
During sleep the Jīva experiences not Bhavaroopa Avidya but Abhavaroopa
Ajnana. For waking up, the person says “Na Kinchid ghatadikam aham
avedhisham” “Etavantam Kalam sukham aham aswapswam”. There is
even pratyabhijna feeling, the identity experience that he is the same person
that went into sleep last night and woke up from sleep this morning, and that
no cataclysm has happened to his personality. He feels as if he has come out
of a hot water bath having enjoyed something which has made his body now
fresh and strong. When the river joins the sea, its personality becomes broken
up and after travelling for a few miles in the Sea, the river cannot return from
the sea with its personality unimpaired through a channel made for the
purpose. The river water is lost in the sea water. Not so the Jīva. The Jīva
enters the Nadi at night and lives in the sea as it were for six or seven hours
and returns from that sea just as he was in the previous night; like a serpent
which enters into a hole and stays there for some time and returns. His
personality undergoes no disruption, disintegration or impairment. He knows
that he is the same person that he was before going to sleep. So the idea of
the Jīva's becoming united to Śrī Viṣṇu so as to forsake his Jīva personality
and know more of himself for a while is pure fancy opposed to experience.
There is mutual dependence or anyonyaashraya also in such an argument.
The soul’s enjoyment of more happiness according to the Śāstras is due to
the embrace of Parabrahman and not due to identity with Parabrahman.
Therefore there is nothing in this examination of sleep experience that can
encourage us to conclude that the Jīva forgot himself also totally or that he
became dissolved and one with Brahman. Loss of personality and later
recovery of lost personality are not experienced, Sree Vādirājamuni sings in
Śrī Rukminishavijaya (3-12) as follows: — “Nidraa Kaamba
Nimeelitakshayugalah Prajnam yadaalingati” (What is sleep, mother ? The
answer is that it is a state which comes upon the Jīva when the human being
shuts both his eyes and the Jīva embraces Supreme Prajna). Supreme Prajna
is in the center of the heart.To sum up, in all the philosophic and religious
literature of the whole world there is no Śrī Viṣṇu, so all round perfect and
incapable of becoming defective and so all-round infinite in capacity and
power as the Śrī Viṣṇu enunciated in the works of Śrī Madhva and visualised
in full-fledged mystic experience of Śrī Madhva : — and revealed as
indubitable by corroborative mystic experience-engendering upadesha to his
brother Śrī Viṣṇutirtha who is still doing penance in Samadhi for our safety
and salvation. Needless to add that a galaxy of mystics and sacred works like
Nyayasudha, Yuktimallika, Nyayamrta etc, have added to this indubitable
experience as the crown adds beauty to an enthroned king.
17. Such a Brahman is Śrī Kṛṣṇa of Mahabharata, Harivamsha and
Bhāgavata fame. Śrī Madhva caught Him for us in the prison of his two
devotion-filled arms and consecrated Him and installed Him in 1278 in
Udupi and worshipped Him singly for 20 years. Then he felt that he should
go to Badari to be in constant service of Śrī Badarayana. But he intended to
remain here and pray and worship Śrī Kṛṣṇa for the sake of the well-being of
all his devotees including us. As a Rujuyogin, he desired to carry on the work
invisibly as Antaryamin in eight of his disciples chosen for this specific
purpose out of a large number of his followers though there were sannyasins
like Śrī Padmanabhathirtha, Śrī Satyathirtha and many other dear disciples.
He thought, "For this purpose these are the eight. I will live in them and in
their Vamsa and worship Śrī Kṛṣṇa and secure Śrī Kṛṣṇa's blessings for the
devotees who bring offerings". And in order to perpetuate the Peelige
(linealogy) of these eight persons he created four special Dwandwas or pairs;
not any two, but Krishnapur and Puttige only in one pair; Shirur Mutt and
Sode Mutt as the second pair, Kaniyoor Mutt and Pejawar Mutt as the Third
pair, Palimar Mutt and Admar Mutt as another pair, as by his prophetic power,
he discerned that there would be no simultaneous mishaps among the four
pairs chosen. These names are of later times. At that time the name of those
Swamijis adorned their Mutt. These 8 swamijis are Śrī Janardhanatirtha, Śrī
Upendratirtha, Śrī Vamanatirtha, Śrī Viṣṇutirtha, Śrī Ramatirtha, Śrī
Adhokshajatirtha, Śrī Hrishikesha-tirtha and Śrī Narasimhatirtha. This shows
that when some calamity happens like death or absconding or sudden
paralysis etc. in one of the pair, the other rushes to its help and ordains a
Brahma-charin boy-Vatu as a Sanyasin and pontiff for the other Mutt giving
Danda, Kamandalu, Sathi, Pranavopadesa, (staff, pot, yellow robes and
pranava teaching) and finally a name. No robber can get in. So these eight
and their peelige (lineal) successors only are the Adhistaana, repositories of
Śrī Madhva's Rujuyogic presence for the worship of Śrī Kṛṣṇa. Śrī
Vādirājamuni made all this more definite by the two year Paryaya system
and by arranging the undisputed sovereignty of the Paryaya Mutt Swamiji
and by significantly praising each one of these as repositories of eight
Dikpalaka deities (Guardian Devatas of eight directions). And so they are
seen seated on the dias on the paryaya day. By virtue of Śrī Madhva's residing
in them, they are quite powerful to clasp the feet of Śrī Kṛṣṇa and secure for
us all that we pray for, according to our offerings and services, even salvation.
And we may say that there is no philosophical system so strong as Madhvaism;
that there is no greater Being than Supreme Being Śrī Kṛṣṇa of all-round
perfect infinity; that there is no place of pilgrimage more holy and prosperity-
showering than Udupi of Bharatakhanda.
It is true that Śrī Madhva himself stated in Madhvavijaya (6-47) “Nedrsam
Sthalamalam shamalaghmam,naasya thirthasalilasya samam vaah.
Nasmadukti sadrusham hitaroopam naasti Viṣṇusadrusham nanu daivam
” — That Badari is the holiest of pilgrimage centres and that the Ganges is
the most meritorious of holy waters. That was in 1258, twenty years before
Śrī Kṛṣṇa was consecrated and installed on the bank of Śrī Madhva Sarovara.
Hence, thereafter it will not be untrue if we say that Udupi is the holiest of
pilgrimage centres in Bharat and that Śrī Madhvasarovara is the most sin
destroying and merit-showering of sacred waters as it is not only Gangatirtha
but also Vayutirtha and also Devateertha as a number of deities daily bathe
in it in human form. Readers know who they are.We believe strongly they
will all agree. And By virtue of Śrī Madhva's residing in all Madhva ponitiffs,
Such as : — 1. Śrī Uttaradi Mutt 2.Śrī Raghavendraswamy Mutt of Mantralaya,
3. Śrī Bhandarkeri Mutt, 4.Śrī Subramanya Mutt , 5. Śrī Chitrapura Mutt, 6.
Śrī Bhimanakatte Mutt, 7. Śrī Madhava Kanva Mutt, 8. Śrī Sosale Vyasaraja
Mutt, 9. Śrī Sagarakatte Mutt, 10.Śrī Kashi Mutt, 11. Śrī Partagali Jeevottama
Mutt, 12.Śrī Kundapura Vyasaraja Mutt, 13. Śrī Balagaru Arya
Akshobhyathirtha Mutt, 14.Śrī Kudli Arya Akshobhyathirtha Mutt, 15. Śrī
Tambihalli Madhavathirtha Mutt,16.Śrī Mulabagilu Śrīpadaraja Mutt,etc.
who are quite powerful to clasp the feet of Śrī Viṣṇu, Who is in various
incarnations such as Śrī Digvijaya Rama, Śrī Moola Rama etc,. and secure
for us all that we pray for, according to our offerings and services, even
salvation.
“ Śrī Mukhyaprāṇantargata-Śrī Ramadevyantargata-ŚrīVishnave Namaha”.
“Śrī Kṛṣṇarpanamastu”
=Nāstika Darśanas
Harken keenly : -
Cārvāka, Bauddha and Jaina schools are considered as Purvapaksha by all
Astika schools i.e., Darshanas.
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The Cārvāka System
There is nothing definite about the founder of this system. It is a thoroughly
materialistic system, which is also known as “what is popular in this world”
(lokāyata). The meaning of the word lokāyata indicates the worldliness of
the system. The Cārvāka system upholds a purely materialistic metaphysics.
Only matter exists, according to Cārvāka philosophy, in the form of atoms of
four elements, viz., earth, water, fire and air. Cārvāka does not believe in the
existence of the fifth element, ākāśā (ether), recognized usually by other
systems of Indian Philosophy The epistemology of Cārvāka acknowledges
only one means of knowledge, namely, sense perception. The Cārvāka system
does not believe in the existence of the self as different from the body.
Consciousness is a property of the bod not of anything other than the body,
The body is nothing but a particular organization of the four material elements.
In the same vein, the Cārvāka system denies the existence of any God, life
before birth or after death, heaven, any unperceived law like the law of
karma, and mokṣa(salvation), Since the only means of valid knowledge for
Cārvāka is pratyāksa (perception), it attempts to refute all other means of
valid knowledge such as inference, etc., recognized by the other systems of
Indian philosophy. The ethical outlook of Cārvāka is hedonistic. The goal of
human life is to enjoy worldly pleasures only.
The Jaina System
The Jaina system is both a philosophy and a religion. The greatest teachers
associated with this school are twenty-four, and they are known as
Tīrthaṅkara-s (ford-makers). The last of those teachers is Vardhamāna
Mahāvīra, an elder contemporary of Buddha. The Jaina system believes in

three valid means of knowledge: perception, inference, and verbal knowledge.
Besides these, they also believe in extrasensory perceptions. The Jaina system
classified substances into the astikāya (extended) and the anastikāya (non-
extended). Non-extended substance is only kala (time). Extended substances
are divided into two kinds, namely, the jīva-s (living ones) and the ajīva-s
(non-living). The non-living extended substances are dharma (that just helps
the motion of a moving object), adharma (that just helps the resting state of
an object), ākāśa (space), and pudgala (matter). Matter is that which gets
modified through aggregation and dissociation.The Jaina system defines
being or jīva as a conscious substance. Consciousness is always present in
the self, though its degree may vary. In the state of bondage, due to karma
particles, the inherent faculties of the self become finite. Mokṣa (liberation)
is the highest goal of life that can be attained by stopping the influx of new
karma-particles into the self and by complete removal of the karma-particles
already oerto the self. Through the practice of right mee (Samyak-Darśana),
right knowledge (samyak-jñāna) and right conduct (samyak-caritra), one can
attain liberation from karma-particles, and return to the natural state of the
self. The Jaina concept of the self has two characteristic features, namely, the
extension in self, and hierarchy in all the selves from the lowest to the highest
with regard to the degree of knowledge that is associated with the numbers
of senses the self-possesses. Jainas do not believe in the existence of God.
According to their philosophy, man himself may achieve God-like qualities
through his own moral-spiritual effort. One of the celebrated doctrines of the
Jainas is the Syādvāda (the doctrine of the relativity of the truth).
The Bauddha System
The Bauddha system was founded by Gautama Buddha (c. 563 B.C.E.).
The teachings of Buddha are commonly known as the Four Noble Truths: 1.
There is suffering (misery), 2. There are causes for that suffering, 3. The
suffering can be removed, and 4. There is a way of removing it. The path that
leads to the removal of suffering is known as the eight-fold noble path. Eight
rules are to be followed by the seekers of nirvana. The eight rules include:
right view, right resolve, right speech, right conduct, right livelihood, right
effort, right mindfulness, and right meditation. The main concern of Buddha
was to remove suffering. For him, the basic cause of suffering is tṛṣna (desire)
that is itself rooted in avidyā (ignorance). We are ignorant because we mistake
the transitory for the permanent. Buddha’s doctrine of impermanence of all
things was developed by his followers into the doctrine of momentariness.
Buddha’s teachings were compiled later by his disciples. All the canonical
works were compiled during the reign of King Aśoka, in Pali language and
preserved in the Three Baskets (Tripiṭaka, in Pali). Sarvāstivada (Tipiṭika
doctrine affirming existence of all things, physical as well as mental) is a
branch of Theravāda (the school of elders). The Sarvāstivāda was itself
divided later into the Vaibhasika School and the Sautrāntika School. The
metaphysical position of both the schools is pluralistic realism. The basic
difference between them consists in their epistemological approach. For the
Vaibhāśikas, the discrete, simple but objective entities are perceived directly
by us; whereas for the Sautrāntikas such objective entities are only inferred.
These two schools are included in the religious sect of Hinayana (the Small
Way).The other two schools of Buddhism that are included in the sect of
Mahayana (the Great Way) are known as the Mādhyamika or śūnyavada
School, and the Yogacara or Vijñānavāda School, For the Mādhyamika all
things are śūnya (cypher); the phenomenal world is śūnya in the sense that it
is devoid of its own nature, and the Absolute is śūnya in the sense that it is
beyond any predicate. The dialectic method of reasoning is the means by
which the Mādhyamikas show that everything involves self-contradiction
when we try to understand it through the intellect. The vijñānavāda School
holds that consciousness alone is real, and not the external objects. From a
religious and ethical point of view, according to the hīnayāna, the highest
ideal of man is to attain his own nirvāṇa, i.e., the cessation of suffering. But
the ideal of Mahāyāna is to attain a state of Bodhisattva (the Perfect Being),
who is one with the Absolute and at the same time works for the interest of
the beings of the world, leading them to the path of the Absolute.
Āstika Darśanas are : -
Nyāya System
The Nyāya system was founded on the work of Gautama, namely,
Nyāyasūtra. It is the only system in Indian thought that is occupied mostly
with the problems of logic and epistemology. The Nyāya system admits four
means (pramāṇa) of valid knowledge: 1. pramā (perception), 2, anumāna
(inference), 3. upamāna (comparison), and 4. śabda (verbal testimony).
Perception is the cognition produced by contact of a sense organ with an
object. It may be external or internal. The Nyāya admits of extra-normal
(alaukika) types of perception also in which the ordinary contact of the sense
organ with an object does not take place. The doctrine of inference is the
central doctrine in the Nyāya system. Inference, i.e., anumāna, literally
means the knowledge that follows other knowledge. Suppose we see smoke
on the hill. As a result of this perception and the previous knowledge of the
invariable connection (vyāpti) of smoke with fire, we arrive at the knowledge
that there is fire on the hill. The knowledge arrived at through this sort of
reasoning is called inference. Comparison (upamāna) is also a valid and
irreducible means of knowledge through which the relation between a word
and its denotation is known. The verbal testimony (śabda) is accepted by the
Nyaya as a separate source of valid knowledge. It consists in grasping the
meaning of assertion of a trustworthy person (āpta). For the Nyaya, the verbal
testimony of Vedas, consisting in the words of God, is infallible. But the
worldly verbal testimony is valid, depending upon the utterances of reliable
and competent speakers. Although, metaphysically, the Nyāya is a realistic
system, it is the Vaiśeṣika, its sister school, that deals with ontological
categories. The Nyaya accepts the ontology of the Vaiśeṣika. Nyāya’s
metaphysical peculiarity lies in its attempt to prove the existence of God.
Nevertheless, it is true that in the absence of the logic and the epistemology
that Nyaya provides, it is difficult to maintain a realistic ontology.
The Vaiśeṣika System

It was founded by kaṇad, who composed Vaiśeṣika Sūtra. The Vaiśeṣika
philosophy is pluralistic realism. Its main contribution lies in providing a
six-fold classification of padārtha-s (something nameable) as dravya
(substance), guṇa (quality), karma (activity), sāmānya (generality), viśeṣa
(particularity), and samavāya (inherence). Later, a seventh padārtha, abhāva
(non-existence), was also introduced. A substance is that in which qualities
and activities inhere. It is a material cause of other substances made of it.
There are nine kinds of ultimate substances: the atoms of earth, water, fire,
air, and space or ether (ākaśa), time, (kāla), direction (dik), spirit (@tman),
and mind or internal sense organ (manas). All these substances are simple,
i.e., partless, eternal and independent. A quality is that which inheres in the
substance, and has itself no quality or activity. There are twenty-four qualities
maintained by the Vaiśeṣikas. For the Vaiśeṣikas, activity means motion. It is
that which inheres in one substance, does not possess quality, and is an an
independent cause of conjunction and disjunction. There are five kinds of
activity. Sāmānya (generality) is the common feature that inheres in all the
members sāmānya is one and eternal, common to all the members of a class.
Existence or being (sat or bhāva) is one and the highest sāmānya that inheres
in all substances, qualities and activities. Viśeṣa (particular) is the ultimate
differentiator which inheres in an ultimate eternal substance. The compound
things may be differentiated by the peculiarities of their parts or characters.
But to differentiate the ultimate, simple substances from one another, the
category of Viśeṣa is evoked by the by the Vaiśeṣikas. The very name
Vaiśeṣika is derived from Viśeṣa, which is the peculiarity of this system.
Inherence is a relation among inseparable (ayutasiddha) things. The whole in
a quality or activity in a substance the individuals of a class, and particulars
(Viśeṣa-s) in the simple eternal substances. Non-being (abhāva) was not an
independent category by Kaṇāda Praśastapada admitted it. With and liberation
(apavarga), and epistemology Vaiśeṣikas accept the views of the Nyāya.
The Sāṁkhya System

The Sāṁkhya system is dualistic, realistic, and pluralistic. It believes in
the reality of an external world independent of the self (puruṣa). The
propounder of this system is Kapila. Sāṁkhya Sūtra is ascribed to him. The
Sāṁkhya recognizes two basic realities, puruṣa-s (plurality of selves) and
prakṛti (prime matter). The very essence of the self is consciousness. It is
changeless, eternal, inactive, and a mere witness. It is neither a cause nor an
effect. It is unrelated to the body, the senses, and the mind, i.e., the internal
sense organ. In fact, the self is neither a doer nor subject to pain and pleasure.
Prakṛti is the ultimate material cause of the world, including physical
objects, intellect, senses, and ego. It is uncaused, eternal, all-pervading, Jada
(unconscious), and very subtle. It is one, but selves are many. Prakṛti changes
and evolves into the world. It is not perceived, but only inferred. Although
the Prakṛti and the puruṣa are opposed to each other by nature, it is through
their co-operation that evolution of the world takes place. In the process of
evolution, mahat (the great), the first evolute, emerges. In its psychological
aspect, it is called buddhi (intellect), From mahat evolves Ahaṁkāra (ego).
Ahaṁkāra is said to be of three kinds: sāttvik, tāmas, and rājas. From the
sāttvik- ahaṁkāra eleven organs emerge: five sensory organs (jñānendriya-s
— eyes, eats Nose, tongue and skin), five organs for action (karmendriya-s
— mouth, feet, hands, anus, and Sex organ), and one internal sense organ
(the mind). From the tāmas- ahaṁkāra emerge the five subtle essences, called
tanmātra-s, viz., the essences of sound, touch, color, taste and smell. These
are not perceived but only inferred. The five gross elements (mahābhūta-s)
emerge from Sāṁkhya maintains that on come ignorance (avidyā or aviveka)
the self identifies itself with the evolutes of prakṛti. This is the state of
bondage. But when the self knows that it is different from the prakṛti, it is
liberated. Then it realizes its aloneness (kaivalya), and becomes free from all
kinds of suffering. There was no place for God in classical Sāṁkhya, but the
later Sāṁkhya philosopher Vijñānabhikṣu made a place for God in this
system.
The Yoga System

The Yoga system was propounded by Patañjali, the author of Yogasūtra.
The date of this work is uncertain. Yoga is closely allied to Sāṁkhya. It
accepts the metaphysics and epistemology of the Sāṁkhya system. It
formulates a method as the means to the attainment of discriminative
vivekakhyāti (knowledge), which is essential for liberation. In the Yoga
system, the word ‘yoga’ means the cessation of all mental fluctuations
(cittavṛttinirodha). Before prescribing the practical method, it takes up a
psychological analysis of the nature of the mind. The practical method is
eight-fold, called aṣṭānga -yoga, namely yama (abstentions), niyama
(observances), āsana (posture), prāṇayāma (control of breath), pratyāhāra
(withdrawal of the senses from their objects), dhāraṇā (fixed attention),
dhyāna (concentration), and samādhi (meditation). Of these, the first five are
called the extrinsic means, as they have no direct connection with the ultimate
end; and the last three are the intrinsic means, as they are directly related to
the ultimate end. It is to be noted that the Yoga system, unlike Sāṁkhya,
speaks of God. But the God of Yoga is not the creator of the world. He is
altogether transcendental and helps in uniting the self to Himself in yoga
(union).
Mīmāṁsā System
Mīmāṁsā means inquiry. The Mīmāṁsā system was founded by Jaimini
(c. 400 B.C.E.). Its main objective is to defend and justify Vedic ritualism.
There are two sub-schools of this system based the thoughts of two scholars,
Prabhākara (c.650 C.E) and Kumārila Bhatta (c. 700 GE) Prabhākara School
recognizes five sources knowledge: perception, inference, upamāna
(comparison), śabda (verbal testimony) and arthāpatti (presumption).
Kumārila Bhatta school admits six sources of valid knowledge Ones accepting
one more in addition to the former ones i.e., anupalabdhi (non-cognition).
For establishing the validity of Vedas, Mīmāṁsā takes the interest in the
theory of knowledge. Both Schools of Mīmāṁsā hold that all knowledge is
self-evident, i.e., intrinsically valid. Mīmāṁsā does not believe in the

existence of a God who has created the world. The world is eternal for them.
It does not believe like other orthodox systems in the cycle of creation and
dissolution of the world. But it believes in the law of karma, as its whole
emphasis is on the performance of Vedic ritualistic actions (karma-s). Hence
it formulates the theory of potential energy (Śakti) for the solution of the
problem of how a ritualistic act performed now bears the effect after a long
time. Mīmāṁsā believes in the eternity and plurality of selves. The rituals
commanded by Vedas should be performed without any desire for the fruits.
We thus achieve the highest good which is conceived by the early Mīmāṁsā
as heaven and by the later Mīmāṁsā as mokṣa, i.e., the cessation of all pains
and rebirth. For Mīmāṁsā, Vedas are eternal, not even created by God.
The Vedānta System
We have five major schools of Vedānta, of: Śrī Śaṅkara (c. the 8 century
C.E.), Rāmānuja (the 11" century C.E.), Nimbārka (c. the 11" century C.E.),
Madhva (c. the 13 century C.E.), and Vallabha (c. the 15" century C.E.),
respectively known as Advaita (monism), Viśiṣṭādvaita (qualified monism),
Dvaitādvaita (the doctrine of identity-in-difference), Dvaita (dualism), and
Śuddhādvaita (pure monism). Śrī Śaṅkara's monism holds the view that there
is only one reality, i.e., Brahman (Absolute Reality) which is positively
indescribable; it is, however, negatively described as Pure Being (Śuddhasat),
Pure Consciousness (Śuddhacit), and Pure Bliss (Śuddhananda). These three
aspects of Brahman are identical with each other. The empirical world is an
appearance due to māyā of Brahman, which is neither real nor unreal (mithyā).
One can realize the Brahman only through, knowledge, not by action or
devotion. For Śrī Śaṅkara, Brahman is indeterminate (Nirguṇa), having no
attributes, and eternal. For Ramanuja also, Brahman is the Absolute Reality.
All the selves and matter, being inseparable from Brahman, are the integral
parts of Brahman. Rāmānuja does not hold the world to be illusory as Śrī
Śaṅkara does. The world is real but depends on God. According to Ramanuja,
liberation is realized by action, knowledge and devotion (bhakti). For
Nimbārka, the world of beings and matter is both different and non-different
from Brahman. Liberation can be attained through self-surrender) to God.
The concept of bheda (difference) is fundamental to Madhva’s dualistic
Vedānta. There is a plurality of reals in his system, though God is Supreme
Being. Madhva admits the grace of God as necessary for complete liberation.
Vallabha's pure monism is called pure because he does not admit māya (the
principle of cosmic illusion) as Śrī Śaṅkara does. The highest goal, for
Vallabha, is not liberation, but rather eternal service of God and participation
in His sports.
ADVAITA
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Gaudapāda's Māndukya Kārikā may be said to be the first formulation of

Advaita Vedānta. S. in his commentary on Gaudapāda Kārikā gives
Gaudāpada the credit for developing the true meaning of the Māndukya
Upaniṣad. Gaudapāda holds that all appearances (dharma) are like the
vacuous sky (gaganopama).! There is no such thing as coming into being. He
holds the doctrine of ajāti. Duality is a distinction imposed on the non- dual
(advaita) reality by mayā. The real does not suffer any change. Whatever has
a beginning and an end is unreal. The one is the unborn, the unmoved, not a
thing (avastutva) and tranquil (śantah). Causality is a false idea. So long as
we think of it we suffer birth and rebirth. When that notion ceases there is no
samsāra. All things are produced from a relative point of view (samvyti).
They are produced only apparently, not in reality. Dependent existence is not
real existence. Gaudapāda says of Advaita Vedānta that it is pleasing to all,
has no dispute with anyone, and is not hostile to anyone.
_"p\"R"pS" _"u _"s{S"Y"u -
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_P"p{Y"O\"z E"pV"p{R"O"X"_O"r{O" \"Q[SO", O"e" @¡P"z {_"«pSO"_"z@¡Z#?’’ ({\"\"ZNp T"Î>> 317)$
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According to a great philosopher : -
“A persistent misreading of India's religious history is responsible for the
prevalent view that Buddha's faith is an alien one opposed to Vedas. In our
discussion of Buddhism we have repeatedly urged that Buddha developed
certain views of Upaniṣads. The inclusion of Buddha 'among the avatārs of
Viṣṇu means that he appeared for the establishment of the Vedic Dharma,
and not for the undermining of it. There are no doubt similarities between the
views of Buddhism and Advaita Vedānta, and this is not surprising in view
of the fact that both these systems had for their background the Upaniṣads.
There is no doubt that Sri Shankara develops his whole system from the
Upaniṣads” ------
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Advaita an important system of thought, one of the six major darśanas.
The basic doctrine of Advaita is that ātman or Brahman is the only reality,
which is one without a second (chāndogyopaniśad VI.2.1) and which is by

nature being, consciousness and bliss (sat-cit-ānanda or sacciddānanda). The
self is Brahman — this provides the basic thread of Advaita Vedānta. Advaita
literally means “non-dual” and refers to the inseparability of the individual
self and the universal self. This type of non-dualism, mostly associated with
the name of Śrī Śaṅkara, is very old. According to it, the only reality is
nirguṇa (formless) Brahman, the jīva-s are essentially Brahman and the
world is our construct of the Real. Advaita advocates jñānamārga, (the path
of knowledge). The basic texts of this doctrine are the prasthānatraya:
Upanisads as the . śruti prasthāna, the Bhagavadgīta as smṛti prasthāna and
Brahmasūtra of Bādarāyaṇa as nyāya prasthāna. ṛgveda posits behind the
plurality of the Vedic gods, the one Real of which gods, Agni, Indra, Varuna,
etc., are only forms. (ṛgveda.1.164.46, X.90, III. 55, 7.22.21, X.90.3).
sāmaveda (6.3.17) describes it as the root cause of creation and Atharvaveda
(X.8.44) calls it as the self of the universe. Undoubtedly, monism is one of
the strands in saṁhitās and Upaniśads. Aitareya Brāhmaṇa describes bṛhaspati
as the ultimate reality in the form of virāṭa. Aitareya āraṇyaka describes the
ultimate reality as saccidānanda; as the original cause of the universe.
sāṁkhyāyana āraṇyaka identifies ātman and Brahman. The word Brahman is
derived from the root bṛḥ which means to grow or to evolve. Its connotation
has been changing from sacrifice to prayer till finally it acquired its present
meaning of Ultimate Reality. chāndogyopaniśad has described it as tajjalān:
tat (that) from which the universe arises, ja into which it returns, and la, by
which it is sustained and lives. Taittirīya Upaniṣad defines Brahman as that
from which all these beings are born, by which they live and into which they
merge. According to the process of evolution, from Brahman arises ether,
from ether, air, from air, fire, from fire, water and from water, earth. Taittirīya
Upaniṣad describes the evolution of five sheaths (kośa -s) in the following
order: It begins from atmamaya kośa (matter), which is unconscious and
without life. From matter emerges prāṇamaya kośa (life). From life emerges
manomaya kośa (mind) and mind causes vijñānamaya kośa (the emergence
of reason) and then follows ānandamaya kośa (the blissful state) and
ultimately, ānanda (absolute bliss) itself is reached. This is the highest level,
the level of the mystic, wherein the triad of knower, known, and knowledge
is fused into the transcendental unity of the Absolute Brahman. Brahman is
the highest reality because it transcends all. Yet it underlies as their locus. It
is sarva-bhūtāntarātmā (the self of all) and it is antaryāmin (the inner controller
of all). As all the spokes are contained in the axle and the wheel, so all beings,
all deva-s, all worlds, all organs are contained in the Supreme Self, Brahman.
(Bṛhadāraṇyakopaniṣad). Kaṭha upaniṣad describes Brahman as self-
luminous, immortal, the support of all worlds, the highest, etc.
Chāndogyopaniśad holds that in the beginning there was being alone, one
without a second. śvetāśvatara Upaniṣad informs that he is the beginning, the
source of the causes which unite (the self with the body). He is to be seen as
beyond the three kinds of time (past, present and future) and as without parts.
According to Kaṭha Upaniṣad, one who sees difference and duality here in
this world, remains under bondage, but one who sees non-duality, is liberated
(2.1.11). In this connection the dialogue between śvetaketu and āruṇi uddālaka
and uddālaka's dictum, by which the inaudible becomes heard, the
imperceptible becomes perceived, the unknowable becomes known, are very
meaningful (Chāndogyopaniśad 6.1.2.7). Bṛhadāraṇyakopaniṣad supports
the above-mentioned dictum (2.4.6-9). Brahman is described in Taittirīya
Upaniṣad as the locus of the universe; in kaṭha upaniṣad as the eternal
Aśvattha tree (2.3.1); in Bṛhadāraṇyakopaniṣad as Reality beyond space and
time (111.8.8.9.10). Brahman has often been described through negation as
neti, neti, (Bṛhadāraṇyakopaniṣad 4.2.4, 4.422, 4.5.15), the method of
defining, categories that cannot be unambiguously affirm The dialogue
between Yājñavalkya and Maiteryī in Bṛhadāraṇyakopaniṣad underlines the
central theme of Advaitic wisdom, that ātmanastu kāmāya sarvam priyam
bhavati that is, anything becomes f the desirable, or valuable simply for the
self. Thus, ātman is of the highest value, so it should be listened to, reflected
upon, concentrated on, and realized. Indian philosophy is thus called
ātmavidya, Parāvidyā, and Brahmavidyā — systems of learning about the

self, the beyond and the ultimate, respectively. chāndogyopaniśad dialogue
between uddālaka and śvetaketu asserts in mahāvākhya, the grand sentence
"tat tvam asi" (That thou art). The Absolute according to Taittirīya Upaniṣad
is satyamjnānamanantam: the truth, the knowledge and the infinite, Pure
Reality, Pure Consciousness and Infinite. The entire world is a manifestation
of Brahman and is mistaken for Brahman due to ignorance. This is Brahma-
Vivartavāda of Śrī Śaṅkara. But, Rāmānuja and other ācārya-s assert that the
self and the universal self, the subject and the object are real, the finite and
the infinite are real, matter and spirit are real, the world is real and Brahman
is also real. Rāmānuja's school is called viśiṣtādvaita, the qualified non-
dualism. Brahman is immanent in all, is self-luminous, self-evident, and
transcendental unity of subject and object. He knows all but it is difficult to
know as the eye does not go there, nor does the speech, nor does the mind.
We cannot know it. We cannot teach it. (Muṇdaka Upaniṣad II.1).
Bṛhadāraṇyakopaniṣad describes it negatively, through a dialogue between
Yājñavalkya and Gārgi. The absolute, the eternal knower, and the Self-
luminous Real hence shine forth by itself (W.3.23). Kaṭha Upaniṣad describes
it as that which cannot be spoken by speech, but by which speech is made
possible; which cannot be thought by the mind but by which the mind thinks;
that which cannot be seen by the eye, but by which the eye is made to see;
that which cannot be heard by the ear, by which the ear is made to hear; that
which does not breathe but by which breath is made possible, know that
alone to be the Brahman, (1.4.8). Neti, neti is the only possible description of
Brahman. Śrī Śaṅkara clarifies the related concept of ātman, while commenting
on Kaṭha Upaniṣad (III.1) He explains that ātman means that which pervades
all; which is the subject and which knows, experiences and illuminates the
objects; and which remains immortal and always the same. Non-dualism has
been advocated in Upaniśad. Brahman or ātman being the Absolute, the
plurality has been denied by such expressions as neha nānāsti kincana. The
plurality is maya, a construct of our minds. In reality all is one. Puranas
describe Viṣṇu and śiva as saguna forms of Brahman, the Supreme Reality
(Viṣṇu Puraṇa 1.2.12, śiva Puraṇa 1.2.23). śrimadbhāgavata puraṇa is held in
high esteem in the tradition. Its first verse establishes Advaitic doctrine that
the ultimate Reality is Brahman, Paramātmā or Bhagavān. Brahma Purāṇa
describes Kṛṣṇa through the prayer of Aditi as Sanātana and the very self of
everything (203.6). Worldly attachment is due to maya. Yogavāsiṣṭha is
treated as one of the magnum opus of Advaita-Vedānta. Brahman is the only
Reality, Jīva is identical with Brahman. He is in bondage because he himself
wills it. It teaches, in a way, radical Advaita because it treats the existence of
world as prātibhāsika rather than -vyāvahārika. This world is a manas
(creation of mind). Liberation means identity with Brahman. Yogavāsiṣṭha
concept of world is almost similar to that of Maṇḍukyakārika of Gauḍapāda
and the Buddhist Vijñānavāda. Among the pre-Śrī Śaṅkara Vedāntins the
place of Gauḍapādācārya is the most prominent. The basic texts of Vedānta
are the Prasthānatraya. They consist of Upaniśad, Brahmasūtra and the
Bhagavadgītā. They have been interpreted by the different dcdrya-s and so
we have two different schools — Advaita Vedāntaand Theistic Vedānta. Of
these two schools, Advaita Vedāntais earlier. Gauḍapāda Kārika-s on
Maṇḍukya Upaniṣad are the earliest systematic record of Advaita Vedānta.
Śrī Śaṅkara explains the concept of Advaita of Gauḍapāda with elaborate
arguments. For Śrī Śaṅkara the world is ultimately unreal. The reality of
nāma- rūpātmaka jagat (the illusory world of diversity) is universally
accepted, because it is directly perceived by the senses. To question the
reality of the world, is to question the adequacy of our normal pratyakṣajñāna
(perceptual knowledge), and hence the task before Śrī Śaṅkara is to show the
illusory character of the world. He proves this by showing the inadequacy of
perceptual knowledge. Therefore, Śrī Śaṅkara begins his commentary on
Brahmasūtra with an elaborate discussion on the nature of adhyāsa. Adhyāsa
explains at once the phenomenology of the world and the non-duality of the
absolute Brahman. Śrī Śaṅkara holds that subject and object are opposed to
each other like light and darkness. Adhyāsa is the attribution of the qualities
of object on the subject. It is, thus, coupling of the real and the unreal. He
defines adhyāsa as superimposition. Śrī Śaṅkara raises a question regarding
the possibility of adhyāsa about the self. Normally, in superimposition one
object is attributed on another, but how is it possible in the case of the subject,
or self which is just opposite of object? He advances three answers to his
question. First, the subject, or self is not non-object in the absolute sense.
Secondly, self is known through immediate intuition. Finally, it is not an
unconditional rule that objects can be superimposed only on such other
objects. All human knowledge — empirical as well as Vedic—is based on
adhyāsa . The standard means of valid knowledge like perception, inference,
testimony, etc., have been placed under natural and universal ignorance or
adhyāsa . It is due to this adhyāsa that the pure subject, atman, appears as
individual self and becomes agent and enjoyer. To remove this avidya
(ignorance), self-realization is recommended. In Śrī Śaṅkara's Vedānta the
world of senses and intellect is generally dubbed as Māyā. Māyā is a
philosophical concept employed by Śrī Śaṅkara to explain the physical
world. The physical world is neither real nor unreal, but is sadasadvilaksana
(indeterminate). Śrī Śaṅkara illustrates this with the analogy of rope and
snake. This appearance leads to Satānṛte mithunīkaraṇam or (identification
of the unreal (snake) with the real (rope)). This identification is itaretara
(mutual). The unreal is superimposed on the real. In the rope-snake illusion,
this snake is first taken as real, then negated, sublated and finally rejected as
unreal. Māyā has two powers, i.e. āvaraṇa (concealment) and vikṣepa
(projection). Thus, in every case of mental construction there is the concealing
of the real and projection of what is not there. It is, nevertheless, bhāva-rūpa
(an apprehension) and therefore is positive. Śrī Śaṅkara never denies the
existence of the physical world. The physical world, therefore, is pragmatically
and empirically existent and it is non-existent only from the transcendental
point of view of Reality. Brahman is adhiṣṭhāna (substratum) underlying the
world. In Śrī Śaṅkara's Vedānta the causality belongs to Īśvara (Brahman)
qualified by māyā. He is the material as well as the efficient cause of the
world. Māyā or the principle of cosmic illusion is conceived as more than a

negation of jfidna. With its power of āvaraṇa and vikṣepa, it projects the
aggregate of names and forms constituting the world. The function of avarana
is to obscure the nature of Brahman but since that unity is never concealed
from Īśvara, māyā in its avarana aspect is powerless but māyā affects jīva-s,
which leads to bondage. The dual causality of Brahman is only his taṭhastha
lakṣaṇa while Brahman's essential lakṣaṇa is satyam-jñānam-anantam (truth,
knowledge and infinitude). Śrī Śaṅkara's Vedānta admits of the three orders
of reality pāramārthika, vyāvahārika and prātibhāsika. Pāramārthika reality
is trikālabādhita, i.e. it transcends past, present, and future. Nāma-rūpātmaka
world is vyavaharika, i.e. phenomenal and dreams have prātibhāsika
existence. Human beings occupy the central position in the philosophy of Śrī
Śaṅkara. They are called as jīvātman-s. As such a person is the agent and
enjoyer, acquires merit and demerit and thus experiences pleasure and pain.
Śrī Śaṅkara refers to the passage of Muṇdaka Upaniṣad, where jīvātman has
been compared with a bird that eats sweet fruit, i.e. a bhoktd. But in his
essential nature he is ātman (the transcendental self) and is different from all
the five sheaths of body, life, mind, understanding and even blissful state. Śrī
Śaṅkara holds that underlying the three states of jīvātman – the waking, the
dreaming and the sleeping, there is turiya, the fourth state which is dtman,
i.e. Brahman itself. In the waking state he identifies himself with the gross
body and sense-organs and is called viiva, perhaps, because he gives
importance to viva (the external world). In the dreaming state he identifies
with the subtle body and is called tejas (vital). In susupti (the sleeping state),
this identification is with kāraṇa ṣarīra and is called prajñā. Underlying all
these three states there is a permanent or witness or sākṣī which witnesses all
objects, but is not witnessed by anyone. It is self-luminous, its revelation is
therefore, never, missed. The existence of jivātman is an empirical fact, and
so is, according to Śrī Śaṅkara, the existence of other individual selves. Thus,
Śrī Śaṅkara is an Anekajīvavādin (believer in the existence of several jīva-s).
To explain the relationship between jīvatman and Brahman various models
followed by the post- śankarites are available in Vedānta of Śrī Śaṅkara, i.e.
Pratibiṁbavāda, Ābhāsavāda and Avaccedavāda. Śrī Śaṅkara following the
spirit of Upaniṣadic teaching, first demonstrates jīvatman as essentially
dtman and then establishes identity between dtman and Brahman, the
innermost self of jīvatman and the very locus of the entire cosmos, i.e. the
microcosm and macrocosm. The identity has been well established in the
great sayings or mahāvākyas of Upaniṣads, such as Prajñānam brahma,
ayam ātmā brahma, tat tvan asi, aham brahmāsmi. When the jīvatman realizes
his identify with Brahman, he attains mokśa.
Māya: Avidyā
Śrī Śaṅkara uses the two words synonymously. Brahman conditioned by
māyā is Iśvara. Māyā is his power or energy (śakti). It is the source of the
names and forms which are modified into the phenomena of the world. The
names and forms are neither real nor unreal, but indefinable. They cannot be
defined as being (sat) or non-being (asat). They are indefinite. They are the
seeds of phenomena of the empirical world. They constitute the nature of
Iśvara, as it were. Iśvara depends upon the limiting adjuncts of these names
and forms which spring from avidyā or māyā. Omniscience and creatorship
of Iśvara depend on the manifestation of the seeds of the world in the form
of names and forms which are of the nature of avidyā. Iśvara is the omi.
iscient knower. He knows the entire universe, which is the object of his
knowledge. Even before creation, the unmanifest seeds of names and forms,
which are developed by Iśvara into the world, are the objects of his knowledge.
His omniscience, omnipotence, and Lordship depend on the limiting adjuncts
produced by avidya. He knows, creates, and rules over the empirical world
of names and forms, which are of the nature of avidyā. forms in himself
through his own māyā. He himself creates Omniscience and creatorship of
Iśvara Iśvara himself imagines different subtle essences and gross elements
out of the seeds of names and forms. They are of the nature of Iśvara, but he
is different He is eternal, pure, conscious, and free in his Names and forms
are like the foam of transparent water. He manifested the unmanifest names
and forms, which from them. nature. are his own self, and created the entire
world. So names and forms do not exist apart from Iśvara ; they constitute
his They are his energy (śakti). Brahman is the only reality. So names and
forms, in all conditions, are of the But Brahman is not of the nature of names
nature. nature of Brahman. and forms. Names and forms are germs of the
empirical world. They are not real in themselves. But Brahman is not
empirical. It is absolutely trans-empirical. One, uncaused Brahman is real.
owing to māyā. It is an imaginary construction of māyā Brahman cannot be
defined by a name. It cannot be known by any form. It is devoid of names
and forms. Creation is not real. It is a creation of avidyā. One eternal,
immutable Brahman appears to be the manifold world owing to māyā. Duality
of empirical selves (jīva) and empirical objects (prapañca) is not ontologically
real. Brahman, the ontological reality, is not touched by names and forms.
Pure consciousness is common to them. They are of the nature of pure
consciousness. They are, in reality, Brahman. Brahman is neither a substance,
nor a non-substance. So it cannot be a cause or an effect of anything. All
empirical objects are generated by avidyā (saṁvṛti). They are created and
destroyed from the empirical standpoint. But they are eternal Brahman from
the ontological standpoint. saṁvṛti from Nāgārjuna. Śaṅkara borrowed it
from Gaudapāda, and converted it to avidyā. Production of empirical objects
is due to avidyā. Māyā is avidyā. Avidyā is mentioned in the upaniṣads.
Production is due to māyā. It is unreal like māyā. Is māyā, then, not real ?
No. Māyā does not exist. Māyā is neither being (sat), nor non-being (asat),
but indefinable (anirvacanīya). Brahman is the ontological reality. It is
formless. But it assumes diverse forms owing to its limiting adjuncts. It is
one in itself. But it appears to be manifold owing to adjuncts (upādhi).
Brahman is real (sat). Māyā is unreal (asat). There is no relation between
them. How is brahman related to māyā is an illegitimate question. The
differences of empirical objects are mere appearances. They do not affect the
immutability and transcendental identity of Brahman. They are not
metaphysically real. Brahman is, in itself, changeless and non-empirical. But
it appears to be modified into the empirical world through indefinable names

and forms. Brahman is not modified into the world. The Śruti regarding
modification of Brahman into the world really conveys the identity of the
world-appearance with trans-empirical Brahman. The world is not a
modification (pariṇāma) of Brahman. It is its mere appearance (vivarta). A
modification is transformation of a cause into an effect of the same order of
reality. But an appearance is perversion of a cause into an effect of a different
order of reality. The world is a perversion of Brahman. It is its mere
appearance. Its reality is Brahman. Brahman is devoid of all determinations.
It cannot have infinite powers. The multiplicity of appearances is a
construction of avidyā. Only Iśvara, who is omniscient and omnipotent, can
create the world through his infinite powers out of the unmanifest seeds of
names and forms, which constitute his nature, as it were, and which are his
magic power (māyāśakti). He can create the world out of his māyāśakti which
is the matrix of names and forms. Creation is beginningless (anādi) from the
empirical standpoint. It is an eternal, sportive act of īśvara, undetermined by
an external end, issuing from his nature. But creation is unreal from the
ontological standpoint. īśvara, endowed with māyā, is active or inactive. He
is, in his essential nature, inactive. But he becomes active in relation to his
māyā. Iśvara is the creator of the world, in relation to māyā, which is the
object of his activity. Out of relation to it, he is Brahman. He is not a separate
reality apart from Brahman. The same Brahman is indeterminate and
attributeless, unrelated to the limiting adjunct of māyā, and it is determinate
and qualified in relation to this adjunct. īśvara may be said to be an intermediate
principle between indeterminate Brahman and the empirical world from the
empirical standpoint. Indeterminate Brahman cannot be related to the world-
appearance. It is immutable and inactive. It cannot create the world. Only
īśvara, determinate Brahman, can be related to it. He can create it out of his
māyā. Māyā is cosmic nescience. It is called mahāmāyā. īśvara is called
mahāmāyin. Māyā is indefinable principle. It is ontological unreal, since the
only ontological reality. But it is not absolutely unreal like a hare's horn. It is
real enough to project the multiple world of appearances. They are

modifications (pariņāma) of names and forms, which are creations or
constructions of avidyā or māyā. But they are appearances (vivarta) of
Brahman. Māyā is not an independent principle like prakṛti of the sāṁkhya.
It is dependent on īśvara. It is his energy (śakti). It contains the unmanifest
seeds of names and forms, which are transformed into the subtle essences
and the gross elements. Īśvara is immanent in them as their inner self and
guide. He transcends them all in his essential nature. One Īśvara, who is, in
reality, the eternal and immutable consciousness, appears to be man. y owing
to māyā or avidyā. But there is no other conscious principle than the eternal
and immutable consciousness or Brahman, either Īśvara or the jiva. Māyā is
called avyakta, since it cannot be defined as real or unreal. It is called avyakta
also because it consists of subtle essences of the elements. They exist in the
condition of seed-potentialities of appearances. They exist in an unmanifest
names and forms. The empirical world consists of manifest names and forms.
Māyā is the subtle condition of the world prior to creation. It is dependent on
Īśvara. He creates the world with māyā, his creative energy. He is inactive
without māyā. Māyā is sometimes called ākaśa. It is sometimes called akṣara,
or the indestructible. It is of the nature of avidyā. Avidyā is false knowledge.
It is absence of true knowledge. It is absence of true knowledge. It is non-
apprehension of the reality. It is misapprehension of it as manifold appearances.
It is beginningless. It is the cause of saṁsāra. It exists in the form of seeds or
karmas in the jīvas. Avidyā veils the nature of the Ātman or Brahman. The
jiva subject to avidyā cannot know its inner Self, Brahman, within it. Māyā
consists of sattva, rajas, and tamas. Pure sattva not overcome by rajas and
tamas is the adjunct of Īśvara. Māyā is the sumtotal of causal powers of all
effects. It subsists in īśvara, being permeated by him. Māyā is deep sleep, as
it were, or cosmic nescience subsisting in, and dependent on, Īśvara, in which
bound empirical selves, ignorant of their essential nature, sleep. This is the
state of dissolution prior to creation. Īśvara creates the world out of this state
of cosmic nescience (māyā). The bound jīvas also are reborn at the time of
creation to exhaust the store of karmas.

Harken to Pañacīkaraṇavārtika (2-10) : -
Gross elements are generated from the subtle elements by (quintuplication)
pañcikaraṇa. Each subtle element is divided into half. Each half is divided
into four equal parts. Each half of a subtle element is combined with 1/8 of
each of the other elements, and thus a gross element is produced.
Gross ether = 1/2 ether essence (tanmātra) + 1/8 air essence + 1/8 fire
essence+ 1/8 water essence+ 1/8 earth essence.
Gross air = 1/2 air essence ether essence + 1/8 fire essence + 1/8 water
essence + 1/8 earth essence.
Gross fire = 1/2 fire essence + 1/8 ether essence+ 1/8 air essence + 1/8
water essence + 1/8 earth essence.
Gross water= 1/2 water essence + 1/8 ether essence +1/8 air essence +1/8
fire essence + 1/8 earth essence.
Gross earth= 1/2 earth essence + 1/8 ether essence + 1/8 air essence +1/8
fire essence + 1/8 water essence.
Śrī Śaṅkara recognizes triplication (trivṛtkarana) mentioned in the
upaniṣads. Creation There is an order in cosmic evolution and dissolution.
Dissolution is the reverse order of creation. There are cycles of creation and
dissolution. The world is evolved out of māyā, and dissolved into it. world is
born out of Iśvara, and re-absorbed in Him. Iśvara is the creator, preserver,
and destroyer of the world.
VIŚIṢṬĀDVAITA
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It is substantiated by Nāthamuni, Yāmuna and Rāmānuja, who are
considered great ācārya-s of this school of thought. It is interesting to know
that the term Viśistādvaita does not find its place anywhere in any of the
works of the above- noted ācārya-s, nor in the works of Vedānta Deśikā, and
not even in the works of writers coming after the period of Sudarśanasūri, a
well-known commentator on Rāmānuja's Śrī Bhāṣya. Sudarśanasūri was the
first person to refer to the system as viśiṣṭādvaita and bccame subsequently
used from the 16h century C.E. The term may be derived in two ways, namely,
viśiṣṭasya advaitam and viśiṣṭayoh advaitam. The term understood in the
first derivation is qualified (viśiṣṭa). This comes to mean that there is only
one reality understood as the Qualified Brahman, since cit (animate beings
- sentient) and acit (inanimate beings - insentient) are its modes (prakāra)
and they are no longer separated from Brahman which is substantive (viśiṣṭa).
On this score it does not mean that there is no difference between the modes
and Brahman and also among the modes themselves. All that the compound
suggests is that Brahman is qualified and that it has no second one. The
second derivation indicates the identity between two qualified Brahmans. In
reality there is only one Brahman, forming the cause of the universe: The
same Brahman becomes the effect also, The cause will be in subtle form, and
the effect will be in gross form. It is višista in both cause and effect No doubt
we do not come across this term in the works of Rāmānuja; however, he
refers to oneness of the qualified as the basis for the system. Rāmānuja
considers all Vedic texts as of egual validity, having no contradictionamong
themselves. for they refer to things as they are in reality. He refutes the stand
taken by some in classifying Vedic texts as primary and secondary. All śruti
statements are of equal importance, If Advaitism takes stand an the statements
indicative of unity, Dvaitins rely on the statements indicating diflference
between ty individual self and the supreme self. Abhedaśruti is mahavākya
for Advaitins, and bhedaśruti is nirvāhaka for Dvaitins. Rāmānuja resolves
this issue of apparent contradiction by accepting śarīra bhāva, which brings
out the idea that just as the individual self is the in-dweller, supporter and
controller of the body, the Supreme Self is the Self of the cetana (individual
self) and acetana (the matter), whereas the Supreme Self in faririn, cit and
acit form of His body. This sarira bhāva forms the master-key for resolving
the contradiction as it is contended and this is Rāmānuja's unique contribution

through which only he has given ably the explanation of the statement tat-
tvart-sai without resorting to any extraneous theory, Rāmānuja considers
Brahman of Upanisads, Brahmasütra and the Bhagavadgītā (prasthānatraya-s)
as the same Absolute Being, the creator, sustainer and destrover of the
universe. He having only auspicious qualities, and Nirguṇa as because He is
free from bad qualities, and is saguna on account of His well prakrtikaguna-s
arise out of interactions of three guna-s, viz., sattva, rajas and tumus. Brahman
to Rāmânuja is bhagavan, in which the word bhaga stands for six qualities,
jñāna, bala, aiśvarya, vīrya, śakti and teja, permeating and transcending
everything. The main topics of this school of Vedänta are tartva (reality,
essence), means of hita (realization). and ultimate puruṣārtha (goal). The
three realities are Brahman (Supreme Self), jīvatmā (individual self) and
jagat (material universe). They go in the system by their name Īśvara, cit and
acit. Controversy among the different schools of thought is about the nature
of relations between the Paramātmā (Supreme Being) and jivātmā (the
individual). The next one is to know the relationship between the individual
self (cit) and human body, which is the farmer's abode, The third relationship
is to be known as that between the individual self and the phenomenal world
(acit). In viśiṣṭādvaita, Upaniśadic Brahman is the same as Srīman Nārāyana.
He is the Absolute and everything, terms and thought connote Him only.
Both cit and acit may have their own connotation, however, Brahman is their
final connotation as He is the Self of all beings. He is sarvātmā, Vāsudeva,
on account of all-pervasiveness. sāmānādhikaraṇya (coordination) used here
is logical and grammatical. He is satyasya satyam (the truth of the true) and
jvotisām jyotih (the light of light) as Srutis have declared. He is also the
beauty of beauties aesthetically and hence is bhuvana sundara and
sāksānmanmatha manmathah. Therefore He is referred to as transcendental,
eternal, self-effulgent and blissful. He desires that Jīva should return to Him,
and thus He descends to the finite without losing His inner self, thus becoming
antaryāmin (immanent indweller). No doubt He is in the finite, however, is
not finite, and He seeks to mold it into His nature. He is to be known only
through śāstrās. He, being both the material and instrumental cause, does not
admit of inference, one of the accepted means of knowledge. The effect,
however, the world, may be subject to inference. It must be borne in mind in
this context that the cause cannot be deemed to be only one for the universe,
not even it may be felt that all this was created at one single time and that the
same will be the cause for both sustenance and destruction. The concept of
śarīrabhāva is the fundamental concept of this school of thought, and this has
scriptural sanction, too. Rāmānuja has brought out spiritual synthesis of the
universe by resolving the apparent contradiction in śruti through this concept,
which is not biological, however, only spiritual. śarīra as defined by Rāmānuja
is that which is invariably supported, ruled from within and which is used
solely for the purpose of śarīrin , who is the in-dweller, controller and ruler.
Brahman is the inner self of all and other than any. Both cit and acit have
Brahman as their inner controller. They serve the Brahman since they exist
in it, belong to it and exist only for its satisfaction. He does not entertain
loneliness (na ekāki ramate). He is accessible to each and every one, provided
the latter wants to meditate upon Him. The finite self is also real, however,
and is distinct from matter (non-sentient) and Paramātmā. No doubt it
transcends matter (prakṛti), but at the same time gets associated with it and
experiences the consequent result due to its own accumulated previous
karma. The individual self is different from the body consisting of sense
organs, mind, life (prāṇa), and intellect. This school of thought does not
endorse the opinion that consciousness is the result of combinations of
several elements. The sense organs being themselves non-sentient cannot be
knowers. They cannot be taken for ātman that experiences the dream. The
finite self, being self-luminous, does not need any other knowledge to know
itself, since the knowledge texts declare it as self-luminous (svayam jyoti-s),
through which it reveals itself to itself. Atman is necessarily a knower, with
certain qualities like ekatva (oneness), anukūlatva (agreeableness) and
pratyaktva (the nature of the self-revealed). It maintains self-luminously in
all, to be Understood through attributive consciousness (dharmabhūtajñāna).

He is both an object of 389 cognition and a means of cognition, through
attributive consciousness. Individual selves are of the same nature of
consciousness and have the qualities like aṇutva, śeṣtva, and so on. When
they are in the state of liberation, they experience the same bliss of communion
with Brahman. The individual self is an enjoyer while holding himself
responsible for what he does in the form of self-initiated activity. believes in
the physical universe (matter) as also being real. It is subject to transformation,
whereby it obtains different but real states. Pṛthvi (earth), āpah (water), agni
(fire), vāyu (air), ākāśa (ether), five mahābhūta-s, eleven indriya-s, prakṛti,
mahat, and ahaṁkāra, enumerated in the Saṁkhya School of thought as
categories, are accepted as authentic in viśiṣṭādvaita School of thought. They
are not considered as independently evolved principles, however, only as
inhered by Brahman. Matter as previously stated forms the mode of the
Brahman at whose will only the matter lies subtle in Him and evolves into
the state of mahat in a real state. This in turn evolves into three types of
ahaṁkāra, viz., sattva, rajas, and tamas, at the will of God. This becomes the
cause of ego in the body. Whereas sāttvik ahaṁkāra gives rise to eleven
indriya-s, tāmasik ahaṁkāra produces five great elements. It is his saṇkalpa
(will) that brings out the relation between matter and the individual self. It
must be clearly understood that the physical universe is not self-explanatory,
and the changes and the natural process of evolution and involution take
place at His will only. It is He who supports, rules, and destroys. viśiṣṭādvaita
School treats time also as a real entity having no beginning and end. Creation
is not related to time, which is eternally associated with nitya vibhūti which
is the eternal abode of God and is subordinate to God. Moment, hour, month
and day are all different states of the eternal state of time. It must be borne in
mind that this as an entity is different from matter, individual self and the
Supreme Being. The eternal abode (nitya vibhūti) is governed by only u
śuddhasattva, and it is never associated with the other two, rajas and tamas.
This eternal abode is referred to also in kāṭha upaniṣad. It is also called
vaikuṇṭha, where eternals like Garuda, Viśvaksena and the liberated selves
(mukta-s) enjoy the supreme bliss of having communion with God. This is
aprākṛta (non- material) form and undergoes changes and forms the
quintessence of soundaraya (beauty), lāvaṇya (splendours) and yauvana
(eternal youth) in all these gadya-s śaraṇāgatigadya vaikuṇṭhagadya
srīrangagadya, Rāmānuja loses himself in presenting his experience of
visualizing Parabrahman so graphically that even the laymen would feel like
experiencing that beauteous Parabrahman personally. This beauty is both
sensuous and spiritual, rendering the physical eyes to become divine eyes.
DVAITA - TATVAVADA
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Dvaita concept of a theistic Vedānta doctrine, advocated in the philosophy
of Madhvācārya. The Sanskrit word dvaita means two. Dvaitism is the name
given to the philosophy of Madhvācārya ( 1199-1278 / 1238-1317 C.E) and
his faithful interpreters , Jayatīrtha ( 1365-88 C.E. ) and Vyāsarāya (1478-
1589 C.E ) . Brahman, souls and the world of matter constitute the three
major realities. According to Dvaita view these three distinct entities can be
studied and analyzed under two ontological concepts - svatantra (independent)
and paratantra ( dependent ) . Brahman alone is the independent reality. He
is the perfection of all beings. Creation, preservation, dissolution, control,
enlightenment, obscuration and release are manifestation of His power. The
reality of things in space and time involves difference in name, form,
attributes, and relations. The traditional Dvaita School held a scheme of
pañcabheda ( five - fold difference) : difference between Īśvara and Jīva (
individual souls ) ; between Jīva and Jīva ( souls and souls ) ; between Īśvara
and jada ( matter ) ; between jada and jada ( matter and matter ) and between
jada ( matter ) and Jīva ( souls ). These differences are not merely attributes
of things nor just illusory. They are real and are not destroyed. The world of
of matter and souls are expressions and manifestations of the divine will and
they always depend on God for their existence. The relation in which the
world stands to Brahman is neither superimposed nor intra - organic, but a
Dvaita Vedānta one of the three important schools of Vedānta. The important
tenets of this school are embedded in Vedas and Upaniṣad. Madhvācārya
expounded them about 750 years ago and became the founder of the school
in the sense that he revived the Dvaita tenets. He furnished arguments to
support the soundness of these tenets Madhvācārya was born in Pājakakṣetra,
a village near Udupi in Karnataka state, in 1238 CE. He was named Vāsudeva.
He was highly intelligent, talented, energetic and enthusiastic right from
childhood. He never needed repeated instruction and study, as he was able to
grasp and retain what was taught to him once. He used to think deeply on
subjects he learnt. He showed great skill and energy in sports, too. He had a
considerable knowledge of music and could always sing. His attitude and
aptitude were naturally in conformity with the Vedic thoughts. He was firm
in his conviction that the world was created by a perfect being known as
Parabrahman. He noted inconsistencies in the prevalent schools of Indian
philosophy. Vairāgya (renunciation of worldly quests) was his natural
disposition. He became a sannyāsin ( ascetic ) at a very young age, of his
own volition He had to persuade his parents to agree to this. As a monk he
toured all over India ; participated in debates on Vedānta philosophy in many
places ; established his interpretations of and views on Vedānta and other
schools of philosophy. He wrote a number of works in the realm of philos-
ophy. Great scholars of the day debated with him and became his disciples .
Śobhanabhata and Trivikrama Pandita were notable among them. He
disappeared from Udupi in 1317 C.E. His followers believed that he went to
a place called greater Badari in the Himalayas. Dvaita is not the name given
to the school by Madhvācārya or his followers . The school was called
Tattvavāda by both the exponents and the opponents of the school . As the
school vehemently refuted Advaita of the Śankarācārya School and established
bheda ( difference ) on a firm foundation , Dvaita became a popular name .

The epistemology of Dvaita may be described as realistic. It postulates the
object apart from knowledge. Objects known necessarily possess attributes.
The subject of knowledge is atman (self), and knowledge belongs to it as its
attribute. Generally, pramāna is understood in either of two senses, viz., valid
cognition and instrument of valid cognition. Madhva uses two different terms
to distinguish these two senses of pramāna. According to Madhva, kevala
pramana means true knowledge while anu-pramāna means the instrument of
knowledge . He defines pramana in both the senses as yathārtham ( that
which gives a correct representation of its object ) . According to Dvaita
epistemology , no knowledge at the human level can claim complete
comprehension of a thing in all its innumerable aspects and relations . But
this limitation of knowledge does not make it invalid . The correspondence
to facts is to be understood naturally with reference to certain space - time
settings and other properties of objects conditioned by external factors and
subject to the normal conditions that are necessary for perception to take
place . The manas ( mind ) is the chief instrument of knowledge and it
undergoes with transformation ) according to the qualities of the object to be
known . This is called vrulinana , Knowledge reveals the object and itself
and thus it is svaprakaśa . As opposed to Vrtljana, God has Īśvara jnana ,
according to which He knows everything simultaneously and continuously
The school accepts three sources of knowledge ( anu pramāna - s). They are
: Pratyakṣa ( perception ), anumana ( inference ) and sabda ( verbal testimony
). Upamāna ( comparison ) is regarded as a variety of inference . Perception
Knowledge produced by contact between a sense organ and its appropriate
object is perception . If the sense organs or the objects are defective the
contact produces illusion. Therefore perception is defined as flawless contact
of sense organs with their appropriate objects. In the case of vision the
conditions required for obtaining valid knowledge are - suitable distance,
proper angle of observation , adequate light and so on . Indriān ( knowing
senses ) are reckoned as seven . They are the five external senses of sight ,
hearing, smell, taste and touch , the internal organ manas ( mind ) and the
seventh, called Sākṣin. The knowing self itself is this instrument . Sākṣin is
accepted as a seventh sense organ because all sentient beings have perception
of themselves and the experience of pleasure , pain , etc. They also perceive
external entities such as space and time. These perceptions are not illusions.
The known sense organ do not invariably produce correct experiences.
Besides, external sense organs can produce perceptions of only such things
which possess any one of the following properties: rūpa (form), rasa (taste),
gandha (smell), sparśa (touch) and śabda (sound). Space and time do not
have any one of these properties. Mind cannot produce the perception of
external objects independently. knowledge of space and time cannot be
inferential, for inference requires the knowledge of concomitance between
the middle term and major term. Even those who do not have this knowledge
have the knowledge of space and time. Many thinkers argue that space can
be inferred as substratum of sound. The Dvaita School maintains that those
who are deaf from birth also have the perception of the presence or absence
of light in a given place. They say "There is light" or "It is dark here." Here
the words "here and there" mean space only . Similarly , the constituents of
a syllogism that supposedly leads to inference of time cannot be known
without reference to time. Thus the inference becomes superfluous . The two
cannot be known by āgama - s , for the reason that they are known by persons
deaf from birth . In the light of the foregoing arguments one has to think of
the existence of an infallible internal instrument that can produce the
perception of self, its attributes, space and time. The instrument should
necessarily be capable of producing the cognition of the validity of knowledge
to avoid infinite regress . A sentient being alone can be such an instrument .
Therefore , it can be nothing but the knowing self itself. It needs no other
medium to produce cognitions . Therefore it is called Sākṣin or the witnessing
consciousness . Sākṣin is the purest form of indrian . It has no defects and
hence is infallible. According to Dvaita , non - existence or abhāva is also
known through perception . It is the perception of the bare ground , in a
situation where we can say "There is no jar on the ground". The school rejects
indeterminate perception with the argument that the substance and its
attributes are not different. Memory is mental perception according to this
school . There are valid memories and invalid memories. Strength of proofs
Perception is the strongest of proofs in the area of its jurisdiction. No anumana
or agama can stultify it . Only a sharper perception can do this . The rope
serpent illusion is a case in point. Bādha is considered a fallacy of anumāna.
It is a contradiction of the major term by stronger evidence. If perception is
not stronger than anumāna, the major term can never be contradicted by
stronger evidence and hence there cannot be a fallacy called bādha . Among
proofs , that which supports another proof by way of offering visaya ( a
subject ) is upajīvya and the other one is upajīvaka . The former is stronger
than the latter . If perception provides a subject to agama in any instance the
former is stronger than the latter in that instance . Experience which conforms
to the scriptural assertions is the best proof. Inference The instrument of
inference is known as anumana . Jayatīrtha in his Nyāya - sudha describes
inference as a flawless reasoning from a mark to a certain conclusion on the
basis of an invariable relation that subsists between them . It is a factor
concomitant with some other factor . This other factor is called sādhya.
Concomitance is alled vyāpti . The sight of the concomitant factor leads to
the inference of the presence of sadhya . A syllogism , intended to impart an
inferential cognition , must necessarily have five members , according to the
Nyāya - Vaiśeṣika school . Some believe in the absolute necessity of the
three and some in that of two members. The Dvaita School is of the view that
there is no hard and fast rule with regard to the members of a syllogism. It
depends on the person to whom the inference is imparted . Concomitance
between the middle term and major term and the presence of the middle term
in the minor term are considered the two powers of anumāna by many schools
of Indian philosophy. However, the Dvaita School is of the view that the
second power need not be in the above - said form. The middle term can be
present in the minor term or in any other appropriate place . In the instance
of inferring rain in the catchment area on seeing a rising river in a downstream

area the minor term is catchment area and the middle term is the raising
water level in downstream area . Here the middle term is not present in the
minor term . But it produces a valid inference , Anumāna is not an independent
proof of knowledge . Its premises have to come from either perception or
verbal testimony The fallacies of anumāna are viewed by the Dvaita School
in a way different from those of other schools. They are formal and material.
The most important of these are contradiction and incongruity. All other
fallacies are subsumed in these two.
Verbal Testimony
A flawless sentence is an instrument of knowledge. Ignorance, illusion,
doubt, inadvertence, deception, etc., are flwas. Flawless sentences are called
āgama, which are of two kinds, those with authors and those without. (Vedas
and āgama-s without authors). The Dvaita School has advanced its own
arguments in favour of authorlessness of Vedas in addition to the arguments
of previous thinkers. They are as follows :
1) Those who believe in the non-existence of supersensuous entities like
dharma and adharma must be able to show some proof thereof. One can say
that they are not perceived by our senses and therefore they do not exist. This
argument is untenable. The fact that taste is not known by the eye does not
mean it is non-existent. Similarly, the non-perception of dharma, etc., by any
sense organ cannot prove its non-existence. It may lead to a doubt that, i.
they may exist and are not perceived by human sense organs, as in the case
of taste that is not perceived by eyes, or ii. they may not exist at all. To
resolve this doubt some proof is needed. The proof cannot be perception,
inference or written texts. Inference cannot operate independently of
perception and āgama. No written āgama is trusted by all. There is no
undisputed omniscient author. Therefore it should be texts without author. 2)
The opponents of the impersonal emergence of Vedas have an argument in
the form of a syllogism. “Vedas have authors, as they are sentences”.
Jayatīrtha, who has written authoritative commentaries on Madhva’s works,
argues that sentences have internal distinctions such as being Vedic and non-
Vedic. A common factor cannot prove another common factor in things that
are internally distinct. The fact of being human beings cannot prove that men
can conceive. Men and women, though they are human beings, have internal
distinctions. Vedic sentences need not have any author in spite of being
sentences. ‘As the Vedas are not composed by any person, divine or human,
they are totally free from flaws. They are the infallible proofs of knowledge.
They speak of supersensuous entities such as dharma and adharma. They are
the primary evidence for the existence of God and all his glory. Madhva has
quoted Vedic passages, which aver that the entire Veda sings the glory of
Parabrahman and that all words, Vedic and non-Vedic, denote one or the
other attribute of Parabrahman. In view of this argument he has formulated
new vṛtti-s. Vṛtti-s are powers of words to convey meaning. Śakti, which
denotes primary, and lakṣṇā, which conveys secondary meanings are known
as vṛtti -s. rūḍhi, yoga and yogarrūḍhi come under Śaktivṛtti-s. These are
sufficient to accommodate the Vedic assertions mentioned above.
Madhvācārya has put forward a new vṛtti. It is called paramamukhya vṛtti. It
is of two kinds: mahāyoga and mahayogarūḍhi. Factors that are responsible
for using words to convey things are called pravṛttinimitta. Independent
authority is one such factor. A king is described as victorious when his army
achieves a victory. Here the supreme authority of the king is responsible for
such a statement. Here the vṛtti of the word is mahāyoga. The presence of
attributes in things in an infinite measure is another factor. The word Puruṣa
denotes Parabrahman. The word means the above virtues. They are there in
Him in an infinite measure. Here the vṛtti is mahāyoga. In addition to this
factor, if a word is widely used to denote a being, the vṛtti is mahayogarūḍhi.
The word Nārāyaṇa denotes Parabrahman by this vṛtti. The words which
denote deficiencies and weaknesses in persons or things do denote
Parabrahman also by mahāyoga, as He presides over these verities also.
Anvitābhidhānavāda
What denotes, in a sentence, the relation between the meanings of the
words? Different schools have found different answers to this question.

Madhvācārya says that words do not denote mere meanings. They denote
both their meanings and their relation with an appropriate meaning of another
word in the sentence. Other words in the sentence clarify the appropriate
thing. The clarification helps to make the sense complete. This view presents
the simplest path in the process of words making complete sense. The school
has examined the theories of other schools and has shown their inadequacies.
Āgama-s with authors
Āgama-s with human or divine authors are accepted as proofs if they
conform to the tenets of Vedas. The Mahābhārata of Veda Vyasa is in complete
conformity with the Vedic assertions according to Madhvācārya. Therefore
it is an invaluable document. But the texts of the Mahābhārata available to
him were interpolated and distorted in many ways. Therefore, they have not
been a dependable source of knowledge of the world beyond the reach of our
sense organs. He has stated all this in his Mahābhāratatātparyanirṇaya, which
is a faithful summary of the original Mahābhārata according to him.
Brahmasūtra, also known as Vedāntasūtra, of Veda Vyasa are a fully valid
āgama. They lay down the canons of interpretation of Vedas and they interpret
them too. Madhva admits the validity of the Purāṇas to the extent that they
are in conformity with Vedas and Vedāntasūtra.
Validity
Validity is intrinsic to the instruments of knowledge which are capable of
producing correct knowledge by proper contact etc. There is no need for any
external factor for the purpose. But vitiated by flaws, the natural capacity of
these is arrested or distorted and they give rise to illusion or doubt.
Knowledge of knowledge and its validity
Knowledge generated by the sense organs is a modification of the mind.
Therefore it is jaḍa (inanimate). It is incapable of self-revelation. There must
be some principle which reveals, or makes the knower know, knowledge and
its validity. It is an aspect of the knowing self. It is sākṣin which acts as a
sense organ. This, being a sentient principle, is capable of revealing itself

and its attributes. Knowledge, being an attribute of the knowing self, is
grasped by it. The validity of knowledge also is grasped by the same sākṣin.
No external agency can grasp it because of the impending infinite regress.
But in regard to illusion the sākṣin grasps its bare contents only, while its
invalidity is ascertained by sākṣin indirectly through incoherence and other
tests. The validity of the instruments of knowledge is grasped from their
ability to stand the test of correspondence etc.
Theory of error
Error is the opposite of knowledge. Different schools of Indian philosophy
have discussed the nature of error and its occurrence with great interest.
Jayatīrtha has expounded Madhva’s theory of error after showing inadequacies
in the theories of other schools. The Dvaita theory of error is known as
abhinava-anyathākhyāti. According to this theory, whenever there are any
defects in either the subjective or the objective conditions of knowledge,
error occurs. The appearance of unreal as real and of real as unreal is illusion.
In bhrānti (error), the non-existent is present as existent and the existent is
presented as non-existent.The Dvaita School subscribes neither to the view
of the wholesale unreality of the constituents of an error nor to the view that
one real object appears as another real object existing elsewhere. Contact
with the sense organ is necessary before there is any perception. Contact is
possible only with a real object. Therefore, all the constituents cannot be
unreal. A real object existing elsewhere is not in contact with the sense organ.
Therefore, when one thing appears as another, the latter is unreal. This view
conforms to the subletting cognition that occurs later. When someone
cognizes a shining object and thinks that it is silver, there is wrong knowledge
and this is due to — 1. right experience of a shining something, 2. non-
apprehension of shell as shell, 3. right experience of silver in the past, 4. the
saṁskāra of the experience of silver seen in the past.
The appearance of the unreal

How can the unreal appear? This question is answered by the following
probe. Do they, who refute the appearance of the unreal, have the cognition
of the unreal or do they not? If they have, refutation is not possible. If they
do not have, even then the refutation is not possible. Those who say that
silver which appears on a conch shell is asat cannot do so without cognizing
the asat. Madhvācārya has made a unique; on the occurrence of error. Two
real necessary for the occurrence of any error; one in the form of substratum
or base for superimposition and the other as a real of the superimposed.
“The difference is one of mere degree and not one of kind. The illusion
do not possess the same stability as the phenomenal world. - The world-
appearance is not, however, as illusory as the perception of silver in the
conch-shell, for the latter type of wordly illusions is called prātibhāsika, as
they are contradicted by other later experiences, whereas the illusion of the
world-appearance is never contradicted in this wordly stage and is thus
called vyāvahārika i.e., vyāvahāra - practice.”
Therefore the illusoriness of the world is a sheer impossibility.
Ontology
1. When the existence of a thing cannot be denied in the whole of space
and in the three constituents of time (past, present and future) it is real:
trikāla-sarvadeśīyaniṣedhāpratiyogitā sattā. 2) Object of knowledge is real.
3) What can produce a tangible result is real, Anything that measures up to
any one of the above stated criteria is real. That which does not is unreal. A
hare’s horn and a barren woman’s son are unreal. Dream-entities are real as
they are made of a transforming cause called Saṁskāra. Saṁskāra is converted
into various products, by the immanent and omniscient God, within the mind
of the dreamers. Saṁskāra is a product of experience. The real is of two
kinds, independent and dependent. The creator of this universe is the only
independent reality. It is called Brahman in Upaniṣads. All other sentient and
insentient beings are dependent realities. They are dependent on Brahman in
all the aspects of their existence. Dependence is not superimposition. Their

reality, too, is under the authority of Brahman. Upaniṣads describe Him as
the Real of Reals. The sentient beings are irreducible and their number is
infinite. Among insentient reals all material things can be reduced to the
primordial prakṛti through various stages. Sattva, rajas and tamas are the
essential characteristics of Prakṛti. Prakṛti, space, time and sound are the
irreducible insentient Reals. All the sentient beings except Brahman and his
consort Mahālakṣmi are called jīva. Thus the universe is divided into three
categories. They are: 1. Brahman or Īśvara (Mahālakṣmi is subsume here); 2.
Jīva; and 3. jaḍa, the insentient. Though Jīva and Īśvara can be considered a
One category by the common factor of sentience they are considered separate
categories with a spiritual purpose. According to Madhvācārya, the knowledge
of the independence of Īśvara, “he known as Viṣṇu, Hari, Nārāyaṇa, etc., and
the dependence of the rest of the world on him is earning his grace. This is
the spiritual consummation of our birth as human beings. Madva's ontological
scheme of the universe aims at fulfilling this requirement. Hence the
consideration of Īśvara as a separate category. Accordingly, categories are
basically two: independent and dependent. Dependent realities of two kinds
1. bhāva, 2. abhāva. Bhāva is the object of positive perception in the first
instance. Abhāva is the object of negative perception in the first instance. All
Jīva -s and the insentient things are bhava. Time space, sound, and primordial
matter, with its myriad modifications, come under bhava. Abhāva is of three
kinds. They are 1. prāgabhāva (non-existence of a thing before its production),
2. pradhvaṁsa (destruction), and 3. sadābhāva (eternal non-existence). The
world of attributes, comprising qualities, actions, being, power, similarity,
difference, viśeṣa etc., is regarded by Madhva as constituting the very essence
of the substance themselves. These attributes do not have a separate existence
of their own and therefore do not require an independent enumeration. Of the
attributes, difference and viśeṣa play a very important role in understanding
the universe.
Difference
Difference is the object of knowledge expressed by the term ‘not’ as, for
example, when we say a horse is not a cow. Every sentient being experiences
this difference between itself and other sentient and insentient beings. The
experience is never sublet. Therefore difference is real. The Buddhist and
Advaita Schools argue that difference is not real because it cannot be an
object of knowledge. The process of its knowing is ridden with fallacies. 1.
Difference, being an attribute, has to be related to two things. The related
cannot be known before knowing the real. Knowing the real (as two)
presupposes the knowledge of difference. This is the fallacy of mutual
dependence. 2. If difference is real, it should be different from its real, say, a
horse and a cow. To know the difference between a horse and a cow it is
necessary to know the difference between differences on the one hand and
the two animals a the other. Similarly, the knowledge of difference requires
the knowledge of differences between difference and it’s real. As the
knowledge of any difference demands the knowledge of the succeeding
difference of knowledge, it is simply impossible here is infinite regress.
There can be a solution to this problem if difference is not different from its
substratum. But it is not so. The knowing of the substratum of difference, say
a pot is not dependent upon the knowledge of some other factor. The knowing
of difference presupposes the knowledge of its counter entity. While
difference is from something the substratum is not. Therefore difference is
not real. The Dvaita School says that difference is not different from its
substratum. It is its essential nature. Madhva says that when a thing is known,
its difference from all other things is known. If it is not so, every individual
self which perceives itself always would have entertained a doubt as to
“whether I am I or something else”. No one entertains such an absurd doubt.
Why? If difference is part and parcel of all things, then the apprehension of
a thing can involve the apprehension of its difference from all other things
also and the absence of the said doubt can be due to this apprehension.
Therefore that the difference is not different from its substratum is an
unassailable fact. All realities have inbuilt solutions to the problems in their
understanding. Madhvācārya has discovered a principle called viśeṣa in all
things, which is capable of solving the problems in understanding difference.
Viśeṣa
There are three views with regard to substance and its attributes in Indian
philosophy. 1. Substance and its attributes which last the life of the substance
are mutually different. 2. They are identical. 3. They are different-cum-
identical. All the schools have chosen one or another of the three views. The
first view is beset with the fallacy of interdependence and infinite regress.
The second is untenable, because the experienced reality of both substance
and its attributes and the non-synonymy of the words denoting them, say
‘rose’ and ‘red’ cannot be explained. The third view is contradictory.
Madhvācārya says that they are identical. The reality of a substance and its
attributes which is experienced and undulated has to be accounted for. There
is some power, in all things, which goes along with the identity of substance
and attributes and safeguards the reality of both and the non-synonymy of
the words denoting them. This power acts as a representative of difference.
A representative can go along with the opponent of his principal and perform
some of his functions. This power is called viśeṣa. The undulated experience
is a strong proof to support this concept. Besides this proof, Madhvācārya
has quoted Parama Upaniṣad and Brahmatarka, in favour of the concept.
Brahmatarka is an ancient philosophical treatise according to him. The
question raised on the view that difference is not different from its substratum,
say a pot, is answered by this viśeṣa . Safeguarding the reality of both
substratum and its essential attributes in the wake of their identity is the
raison d’ étre of viśeṣa . Therefore, there is no room for the question ‘how’ in
this function of viśeṣa. Thus difference, the bedrock of realism and pluralism,
is strongly defended in the Dvaita School of Madhvācārya. The school has
shown that this concept is inevitable for all the schools of philosophy to
answer queries on one or the other category or concept posited by them. That
the concept of aikya of the Advaita School and samavāya of the Nyāya-
Vaiśeṣika School cannot stand without viśeṣa is shown by the Dvaita School.
Difference between Īśvara and Jīva

No scriptural text can go against difference between Īśvara and Jīva. Texts
which supposedly favor their abheda (identity) depend upon intuition and
inference to provide the viṣaya (subjects) i.e., Jīva and Īśvara. The two
instruments here are upajīvya-s. The upajīvya intuition intuits difference
between them. (See Epistemology).
Metaphysics and Ethics
The universe is created by an omniscient, omnipotent and omnipresent
person. This person in known as Brahman in Upaniṣads. He is the first
principle of this universe. The entire universe is under His control. He has
infinite virtues and is absolutely free from blemishes. He is the “unmoved
mover” of Aristotle. He creates this universe using the primordial matter
known as mūlaprakṛti. He causes it to modify itself into infinite celestial and
earthly objects. He brings into the activity of creation various goddesses such
as Mahālakṣmi and gods such as Vāyu and Rudra at their respective levels.
He is immanent in everything in the universe. The modification of mūlaprakṛti
into various bodies is one type of creation. In this sense Mahālakṣmi, Jīva,
time, space and mūlaprakṛti are not created. But Upaniṣads describe Brahman
as the creator of the entire world. Sa idam sarvamasṛjata. If Mahālakṣmi, and
time, etc., are not created, the validity of Upaniṣad becomes questionable.
Madhvācārya says that they are created. Their creation is not transformation
of matter. It is Parādhinaviśeṣāpti, which means acquisition of a new trait
or complexion will of Parabrahman. Acquisition of a desire to create the
universe is creation of Mahālakṣmi. She acquires this desire by the will of
Parabrahman. The creation of mūlaprakṛti is its modification into mahat,
etc. This is dependent on Īśvara. Acquitisition of mortal body is creation of
jīva. The concept of parādhīnaviśeṣāpti clears all doubt about the validity of
Vedas and Upaniṣads. Finite souls or Jīva -s are bound by prakṛti and
ignorance. Their innate nature is suppressed because of this bondage. This

binding prakṛti has three distinct elements. They are known as sattva, rajas
and tamas. Sattva activates temperance, rajas aggression and tamas evil. All
material entities are compounds, in different proportions, of these elements.
These compounds are responsible for varied characteristics and behavioural
differences in all the animate and inanimate beings. This in turn leads to
different kinds of karma-s in finite souls which accompany them even after
their death and bear fruits in future births. Hence the observed difference is
the innate nature of individuals. Brahman creates this universe to enable
these finite souls to achieve emancipation from bondage. Once emancipated,
they experience their intrinsic nature. The svarūpa or svabhāva (intrinsic
nature) of all finite souls is not the same. It differs from individual to
individual. With this difference in view, the entire class of finite souls is
divided into three groups. Sattva (bliss) is the essential character of one
group. The measure of bliss is different in different souls of this class. It is in
their nature to do good. They are therefore fit for Mokṣa and hence are called
muktiyogya. They enjoy this bliss after their deliverance from bondage. A
blend of joy and sorrow is the essential nature of the second group of finite
souls. In this class, the quality of rajas predominates. They are of a mixed
nature, being neither entirely good nor entirely bad. They are not fit for
Mokṣa but are not condemned to eternal suffering. They remain in bondage
for ever and hence are called nitya- saṁsārain. The third group has, in its
very essence, a tendency to advance towards eternal hell. The predominant
quality in them is tamas. These are called tamo-yogya. Evil being the law of
their lives, they are ever condemned to suffering in hell. This tripartite
classification of souls is called the doctrine of traividya. From this doctrine
it is clear that Madhva does not subscribe to the doctrine of sarva-mukti
(salvation for all) which is admitted by many other schools of Indian
philosophy. The Dvaita idea of traividyā is severely criticized on the ground
that it makes evil a permanent feature of the universe. It questions the value
of the efforts of two classes of souls and also questions divine grace, which
is not in tune with a theistic philosophy. But the Dvaitin justifies this doctrine,
saying that it is based on factual as well as scriptural evidence. Madhva
quotes from śruti and smṛti to show that it is not his invention. An extension
of the concept of traividyā is the concept of tāratamya. This means that even
the highest class of souls is graded according to their knowledge, power and
bliss. Tāratamya implies that even in release the souls are neither equal to
God nor equal among themselves.
Spiritual Pursuit
To achieve emancipation, bonded souls have to be devoted to Īśvara, i.e.,
Brahman. He alone can remove the bondage because he is never dependent
on anybody else. He is so kind that he wants to free the deserving beings
from bondage. Devotion to him is an assured way of getting rid of all causes
of misery. Devotion is pure love. One loves an object when it is extraordinary
and useful and when one knows that it is so. Therefore knowledge of Īśvara
is a part of devotion. The extraordinariness of Īśvara lies in his ability to
create, sustain, regulate and destroy the entire world at his will. Therefore
one has to know the entire world. For this one has to study Vedas. The study
has to be pursued in two phases. They are called śravaṇa and manana. A pure
mind is essential for the success of this pursuit. Some rigorous practices are
necessary to purify the mind. Truthfulness, kindness and gradual renunciation
of mundane pleasure are important among them. These practices lead the
practitioner gradually to the knowledge of Īśvara. This leads to pure devotion
which culminates in meditation on him, which is known as nididhyāsana. A
mature Meditation secures the realization of Īśvara and then comes the
emancipation. In brief, śravaṇa, manana and nidhidhyāsana are the hierarchical
path to realization of Īśvara. Īśvara, being realized, bestows amṛtattva
(immortality) on the seeker. Bṛhadāraṇyaka Upaniṣad, through a dialogue
between the sage yājñavalkya and his wife, says thus. Realizing Īśvara should
be the highest aim of human existence. This demands renunciation of the
material world, which cannot be done all at once. It should be gradual.
Therefore, the seeker should live in this world striving for renunciation and
aiming at realizing Īśvara. While living with this Motto he should do his duty
and enjoy whatever he earns with humble devotion at the feet of Hari (Īśvara):
kuru bhunkṣva ca karma nijam niyatam haripādavinamradhiyā satatam.
THE DOCTRINE OF MADHVA :- The doctrine of Madhva, purely
dualistic in character, insists on the absolute and eternal difference between
Brahman, jīva and jada. Madhva denies even Brahman's being the material
cause of the universe, a point clearly established in the Brahmasūtras and the
very fantastic and forced manner in which he interprets many of the sūtras
leaves no doubt about the fact that he would have even set aside the sūtras
altogether, but that their uncontested authoritativeness prevented him from
doing so. In opposition to the pure or qualified Monism of other Vedānta
schools, Madhva propounds the five eternal distinctions, the clear
understanding of which alone can lead to Mokşa the distinction between God
and the individual soul, between Brahman and the inanimate world, between
one individual soul and another, between the individual soul and the inanimate
world and finally between one inanimate object and another. God, according
to Madhva, possesses an infinite number of qualities. His chief functions are
eight : creation, protection, dissolution, controlling all things, giving
knowledge, manifestation of himself, involving the individual souls in the
knowledge of the world and deliverance. His form is made up of knowledge
and joy, he is independent of everything and remains one in the midst of
different forms. The individual souls are all distinct from God and distinct
from each other individually, innumerable, going through a succession of
existences and characterised by ignorance or other defects. The world is
created from prakṛti, which is ever distinct from the supreme soul, who is
thus only the efficient cause but not the material cause of the universe; for, it
is against reason to suppose that the non-intelligent world can be produced
from a being that is intelligent. Mokşa is attained by the direct knowledge or
perception of Hari. Some of the means necessary for this direct knowledge
are :- (Vairāgya) aversion to the enjoyments of this world or the next, the
possession of equanimity (Śama ), self-control and other virtues, acquisition
of knowledge from the Guru, self-surrender ( Saraņāgati ), love of god (

Paramātma-bhakti ), resigning every act to Hari, knowledge of the five
distinctions mentioned above, etc. Even in Mokṣa, jīva cannot be one with
Brahman. Then again the bhoktṛ ( the enjoying self), the bhogya ( the objects
of enjoyment ), and the niyāmaka ( the controlling Supreme Spirit ) are three
entities eternally distinct and all equally real. Thus Madhva always lays stress
on those passages of the Upanişads which clearly proclaim the difference
between Brahman and jīva -such as Śvetāśvatara 1. 6; 4. 5; 4. 6; Muṇḍaka
upaniṣad 3. 1. 2 etc. passages referring to non-difference are explained away
by him in various ways. Thus Tattvamasi means 'tvam tadhīyaḥ asi ' or tvam
tasya asi thou art His '; ‛Ayam ātmā Brahma' may be a description of jīva,
meaning this individual soul grows or advances' ( vardhanaśilaḥ ), or a
description of Brahman meaning, Brahman is this that pervades' (ātmā
atanaśilaḥ ), or it may be a mere eulogy of jīva, or the sentence may be meant
for meditation, or finally it may be nothing but a statement of the Pūrvapakṣa
of the exponent of the Māyā-doctrine. In the same way, a passage like
'brahmavid brahmaiva bhavati', one who knows Brahman becomes brahman
itself', only means that in the condition of Mokṣa the individual soul in
question becomes similar to Brahman, owing to his freedom from misery
etc., and thus is to be understood in a metaphorical sense as in 'purohito yam
rājā saṁ vṛttaḥ', 'this priest has become a king', and not like a statement in
ordinary language. Moreover, it cannot be said that jīva and Brahman are
different in Saṁsāra, but become non-different after Mokṣa; for what are
different can never be non-different and vice versa. 'ekam evādvitīyam
brahma' and sarvam khalvidam brahma' mean that Brahman is unsurpassed
and without a parallel and that it pervades the whole world, but not that the
world is non-different from Brahman. Mṛtyoḥ sa mṛtyum āpnoti ya iha
nāneva paśyati does not imply a condemnation of the perception of plurality,
but it is a censure against those who hold that there are many momentary
cognitions, instead of one eternal knowledge; just as for instance, 'asad
evedam agra āsīta' only states the view of the Nihilist for being refuted further
on, Duality alone can be the truth, argues the dualist, for we everywhere see
nothing but pairs or things in twos, e. g. knowledge and ignorance, merit and
demerit, man and woman. So also Brahman and jīva or Brahman and Prakṛti
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THE DOCTRINE OF VALLABHA :- The doctrine of Vallabha is called
Suddhādvaita i. e. the unity of Brahman which is pure or free from Māyā.
Thus the Jīva and the inanimate world are essentially the same as Brahman,
without involving any idea of Māyā. According to Śrī Śaṅkara, for instance,
the Brahman can create this world only when it is conditioned by Māyā; but
according to Vallabha, it is Brahman, pure and simple, and without any
connection with Māyā, that can create the Universe. The Jīva is non-different
from Brahman, atomic in size (cf. Sūtras II. 3. 194) and a part of Brahman (
cf. Sūtras II. 3. 43 ). It is produced from Brahman in the sense in which
sparks are produced from fire; the Jīva is a manifestation of Brahman itself,
with the attribute of bliss obscured. Thus it is as eternal and real as Brahman
and production in its case means only a manifestation (āvirbhāva), The jīva
is either (i) śuddha ( pure ), when its qualities such as greatness (aiśvarya) are
not obscured by contact with the avidyā (ignorance ), or (ii ) samsārin, when
it is in the bondage of avidya and experiences birth, death etc., owing to its
connection with the subtle and gross bodies, or (ii) mukta, when it becomes
free from bondage. by means of Vidyā. The Jīva, though atomic can pervade
the Whole body by virtue of its quality of intelligence (caitanya ), just as
sandalwood can by its fragrance make its existence known even where it
does not exist (cf. Sūtras II, 3, 25, 26, 23 ). The inanimate world or prapanca
is also essentially Brahman (Brahmātmaka ), with the qualities of intelligence
(caitanya) and bliss (ānanda) obscured, and thus possessing the one quality
of existence ( sattva ). It is at the same time created from Brahman
(Brahmakārya) in the sense that Brahman itself is manifested in the form of
the gross world. Thus the creation and destruction of objects in this world
mean only the manifestation (āvirbhāva) and disappearance (tirobhāva) of
the Bhagavat in those forms; and when Brahman appears as a product and as
capable of being experienced (anubhavayogya ) the world is created; but
when it goes back to its causal form and ceases to be the object of ordinary
experience, the world is destroyed. The world is, therefore, as eternal and
real as the Brahman itself, its creation and destruction being nothing but the
powers (śaktis) of Brahman. It is neither illusory nor essentially different
from the Bhagavat. Everything being Brahman, we must find the forms of all
things in everything. Thus for instance, in a jar, anything like pațatva or the
nature of a cloth may manifest itself by the will of God; but as a matter of
fact, all these have disappeared (tirobhūta) and it is only ghațatva, 'the nature
of a pot', that is manifest (āvirbhūta ) and so a jar cannot, for the time being,
serve the purpose of a cloth. From this it follows that the relation between
cause and effect is absolute unity. That form of Bhagavat, in which another
manifests itself is the cause, eg. clay; and the other form manifested is the
effect, e. g. pot. Thus, sarvam-khalv-idam-brahma has to be understood in a
literal sense. But the infatuating ignorance affects the Jīva and for him endows
the real and actually existing world with illusory or unreal forms. While the
world is real, it is only its experience (pratīti ) which is Just as, for instance,
to a man in a boat in motion, the trees on the bank, though steady, appear to
be in motion, but in the cognition of the moving trees, it is only the movement
that is illusory, while the forms of the trees are real, in the same way, the
world which has objectivity for us, but which is essentially of the nature of
Bhagavat and so purely subjective, is real in form, but it is only the objectivity
with which the Jīva endows the world that is unreal and erroneous, projected
by ignorance. Thus this prapañca, which is real, appears to be in three different
forms to three different kinds of persons : (i) to those who have become
Brahman, it appears as pure Brahman; (ii) to those who have got the right
knowledge by means of the śāstras, it appears as endowed with both
subjectivity (Brahmadharman) and objectivity (Māyādharman ), at the same
time with a clear discrimination between the real character of the former and
the unreal character of the latter; as for instance, a grown up person seeing a
piece of cloth appearing green, owing to his own green spectacles, perceives
the reality of the form of the cloth and the unreality of the greenness which
does not really belong to the piece of cloth; (iii ) finally, to those without
knowledge, the prapañca appears as endowed with both these forms, but
without any discrimination, as, for instance, a child with green spectacles
takes the greenness of the cloth to be as real as the cloth itself. Thus all the
difference or plurality is in the matter of the perception (pratīti) of the
prapañca, but none at all in the matter of its form (svarūpa ). To say that the
prapañca itself is unreal and at the same time to say that it is identical with
Brahman, is against all reason, since relation of identity cannot possibly exist
between a real thing and an unreal thing (cf. Sūtra II. 1. 14). The Brahman
is one, eternal, omniscient, omnipotent, possessed of an infinite number of
attributes, and essentially of the nature of sat (existence), cit (intelligence)
and ānanda (bliss). It is śuddha ( pure ), i. e. never contaminated by connection
with Māyā. It is possessed of aiśvarya (marvellous power) which makes
everything possible for it and even things mutually opposed can co-exist in
its case. both kinds of passages, those which describe the Brahman as
qualified ( savise șa) and those which describe it as non-qualified (nirviśeṣa)
are equally true with regard to it. Or, the denial of attributes refers to the
attributes of non-intelligent world (prākrta) from which Brahman is free;
while the affirmation of attributes refers to the infinite number of marvellous
powers which it possesses and thus establishes that the Brahman is extra-
ordinary (jagad vilakṣaṇa). Brahman manifests itself at its own will, as Jīva
or jada, simply for the purpose of sport, without undergoing any change in
essence, as when, for instance, a serpent forms itself into coils (cf. Sūtra III.
2. 27 ). Thus the Brahman is both the material and the efficient cause of she
universe Thus (notice in this connection the explanation of the Sūtra I. 1. 4);
and the objection on the ground of partiality and cruelty belonging to
Brahman, owing to the diversity of fortune and the miseries to be met with
in this world, objections which can be raised only on the assumption of a
difference of nature between Brahman and Jīva, have no place in Vallabha's
doctrin. The Brahman has three forms: ( i ) the highest divine form (
ādhidaivika ) as Kṛṣna or Puruṣottama, possessing an infinite number of
auspicious attributes, attainable by a devotee ( bhakta ); ( ii ) the akṣara form
( ādhyātmika ), in which all the attributes have become non - manifest and
which alone is attainable by a sage ( jñanin ), and ( iii ) the antaryāmin form
as seen in the different incarnations or avatāras of viṣṇu. Now, what is the
relation between Brahman , the Jīva and the jada ? It is one pure identity , one
that exists between a part ( aṁśa) and the whole ( aṁśin) . For Vallabha , it
is non - difference ( abheda ) alone that is real ( vāstavika) , while all difference
is simply for the sake of sport , in opposition to both Rāmānuja and Nimbārka
. According to these latter , though both difference and non - difference are
theoretically equally real ( vāstavika ) , it is difference only that is real , while
the non - difference is accounted for by the similarity of nature between
Brahman and Jīva or by the relation of dependence between the two ( niyamya
- niyantṛtva) . Thus the phrase “tat tvam asi” is literally true according to
Vallabha , whereas it has to be understood metaphorically by all the rest . The
Mokṣa, which consists in the absolute cessation of all misery and the
experiencing of the bliss which was observed in the condition of Samsāra ,
can be attained by two means , bhakti devotion ) and jñāna ( knowledge ) .
Or these the former is superior, since it leads to the realisation of the divine
form of Brahman as Kṛṣṇa or Puruṣottama, in which the Ānandāma is at its
best ; while the latter is inferior , as it leads to the realisation of the second or
non- determinate form of Brahman where the Anandāmsa is of an inferior
order. Bhakti itself is of two degrees , Maryādābhakti and Puṣṭibhakti. In the
former, the devotee attains Mokṣa by the practice of means ( sādhana ) on his
own part, such as, the disciplines and restraints laid down in the Śāstra, which
produce an aversion to worldly things , or worship and prayer of the Bhagavat.
In the latter - and this is the higher kind of bhakti-the devotee, without having
recourse to any sādhanas, depends upon nothing but pure and simple love of
Him; his goal is only the service of Hari ; his highest pleasure is to become
one of the associates and to sport with him in the celestial Vṛndāvana.
Puṣṭibhakti is the privilege of only him whom Bhagavat is pleased to favour;
it begins with preman which removes a liking for anything but Hari, and
passing through aśakti which produces a positive aversion to objects not
connected with Hari, culminates in vyasana or entire devotion of Hari. In
addition to three Prasthānas (viz. the Upaniṣad, the Bhagavadgīta and
Brahmasūtras), the vallabha school has a fourth one, i.e., Bhāgavata, passages
from which are very often adduced in the vallabha- Bhāṣya
THE DOCTRINE OF NIMBĀRKA : - According to Nimbārka, there
are only three principles or entities , cit ( the intelligent worlds ), acit ( the
non - intelligent world ), and Īśvara ( the Parabrahman or the Supreme Spirit),
also called by the significant names of bhoktṛ ( the enjoyer , the Jīva), bhogya
(the enjoyable, matter) and Niyantṛ (the controller, ruler) . The cit or individual
soul is of the nature of knowledge (jñāna svarūpa ); it is not the phenomenon
of knowledge in the sense in which Šamkara understands it; in other words,
the Jīva is able to know without the help of the sense - organs and it is in
this sense that words like ‛prajñāna-ghanaḥ’ ‛svayamjyotiḥ’ ‛jñānamāyāḥ’
etc. as applied to Jīva are to be understood. The Jīva is a knower also; and he
can be both knowledge and the possessor of knowledge at the same time,
just as the sun both light and the source of light. Thus the soul , who is
knowledge, and his attribute, knowledge, though they are both identical as
knowledge, can be at the same time different and related as the qualified
(dharmin) and the quality (dharma), just as the sun and his light, though
identical as light (taijasa), are still different from each other. Thus there is
both a differe-nce and a non - difference between the dharmin and the dharma;
and the extreme similarity between them implies, not necessarily their
absolute identity, but only a non - perception of their difference . The Jīva is
also Ego (ahamarthaḥ). This Ego continues to persist not only in the state of
deep sleep, (because our consciousness immediately after getting up from
sleep has the form ‛I slept happily’ or ‛I knew nothing’ ) but also in the state
of liberation . It even belongs to the Parabrahman. Hence it is that kṛṣṇa
refers to himself so frequently in the first person in the gītā, of which the
chief object is thus puruṣottama, who is omniscient and at the same time non
- different from the Ego or asmadartha . The Jīva is also essentially active (
kartṛ :) . This quality belongs to it in all its conditions, even after release ( cf.
the Sūtra II 3.33 ) . Those passages which deny this kartṛtva of the soul only
imply that the kartṛtva is not independent (svatantra). The Jīva is also enjoyer
(bhoktṛ) essentially in all its conditions. For his knowledge and activity,
however , the Jīva depends on Hari ; thus , though resembling Him in being
intelligent and knower , he is at the same time distinguished from him by his
dependence . This quality of dependence or of being controlled (niyamyatva)
is the very nature of Jīva even in the state of release, just as niyantriva or the
quality of being the controller, forms the eternal nature of īśvara. The Jīva is
atomic in size; at the same time his attribute, knowledge , is omnipresent ,
which makes it possible that he can experience pleasure and pain in any part
of the body ( cf. the Sūtra II . 3. 25 ), just as , for instance , the light of a lamp
can spread far and wide and illumine objects away from the lamp. The Jīvas
are different in different bodies, and so are infinite in number. The Jīva has
his true form distorted and obscured owing to his contact with karman
resulting from ignorance, which is beginningless, but which can come to an
end , by the grace of God , when his true nature is fully manifested . The acit
or non - intelligent world is of three kinds: ( i ) a - prākṛta or not - derived
from Prakṛti or the primordial matter, such as the sun- like refulgence of
īśvara, his abode , his ornaments, etc.; ( ii ) Prākṛta or derived from Prakṛti ,
consisting of the three qualities of sattva, rajas and tamas , such as prakṛti,
mahat , ahamkāra etc. ( just similar to the twenty - four principles of the
sāṁkhyas) ; and ( iii ) Kāla or time. The three categories in their subtle form
are as eternal as the cit or the individual souls . The third principle is the
Highest Self, the Brahman , or kṛṣṇa. This kṛṣṇa is naturally free from all
faults ( such as ignorance, egoism, passion, hatred, attachment ), is the store
of all beneficent attributes, is adorable by all, has four forms or vyūhas ( i . e
. Vāsudeva, Saṁkarṣaṇa, Pradyumna and Aniruddha) and appears under
various in carnations such as Matsya, Kūrma etc. This Brahman is both the
Upādāna ( the material cause ) and the Nimitta ( efficient cause of the Universe
. It is the material cause in the sense that it enables its natural Śaktīs ( capacities
) , viz. the cit and the acit in their subtle forms, to be manifested in gross
forms; and it is the efficient cause in the sense that it unites the individual
souls with their respective fruits of actions and means of enjoyments. Thus
the creation of the universe is nothing but a manifestation in a gross form of
what was subtle before and is thus a sort of modification or Pariṇāma. To say
that universe is only superimposed on the Brahman and hence an illusion (
vivarta ) is against all reason; for it is only a thing actually existing elsewhere,
that can be superimposed upon another thing where it does not so exist. What
is the mutual relation between these three principles, cit, and acit, and
Brahman described so far ? It cannot be absolute iden tity or non-distinction,
because it would contradict those passages in the Upanişads which speak of
a difference between them; and it would involve a mutual confusion of the
nature and attributes of these three principles, although they are distinct from
each other . Nor can the relation be one of absolute difference; for that would
go against such passages as 'tattvamasi', 'aham brahmasmi ', 'sarvam vai
khalvi dam brahman' etc. and besides , Brahman , if it is quite distinct from
cit and acit, would cease to be all-pervading and all-ruling and would become
as limited in character as the cit and acit . Nor can we say that it is non-
difference which exists in reality and that the difference we see is all due to
Upādhis or limiting adjuncts; for, in that case, Brahman would cease to be
pure and would be susceptible to the faults of the Upādhis, it would experience
pleasure, pain, hatred etc., and it would undergo modifications, all which is
contrary to its real tature. Hence the truth is that both the difference and the
non-difference are equally real. The cit and acit are different from Brahman,
inasmuch as they are described by the Śruti as possessing attributes and
capacities distinct from those of Brahman; at the same time they are non-
different from Brahman in the sense that they are absolutely dependent on it
and cannot have an independent existence by themselves. Thus bheda
difference means the possibility of an existence, which is separate, at the
same time dependent (para-tantra-sattābhāvah) while a -bheda or non-
difference means the impossibility of an in dependent existence (svatantra-
satta-bhāvah). Thus in the sentence 'tattvamasi ' the word tat signifies the
Brahman which is omniscient, omnipotent, of independent existence, the
self of all; the word tvam signifies the individual soul which depends for its
existence upon the Brahman; and the word asi is the copula signifying the
relation of the two, which is difference, not inconsistent with non-difference,
and which can be illustrated by the relation between the fire and its sparks or
by that between the sun and his lustre. To attain deliverance, the Jīva has to
commence with a complete submission to the Paramātman, or Prapatti,

whose six constituents are: -a resolution to yield (ānūkulyasya saṁkalpaḥ),
the avoidance of opposition (prātikūlyasya varjanam ), a faith that
Parabrahman will protect (rakṣiṣyatīti viśvāsaḥ) , acceptance of him as
saviour ( goptriva - vara nam ), throwing one's whole soul upon him ( ātmanik
sepah ) , and a sense of helplessness ( kārpanya ). Parabrahman's grace
extends itself to those who are possessed of these six constituents of prapatti,
i.e. who are prapanna; and by that grace is generated bhakti consisting of
special love for him, which ultimately ends in the realisation ( sākāṣātkāra )
of the Paramātman . For a devotee, the knowledge of the following five
things is quite necessary :-( i ) the nature of the supreme soul, ( ii ) the nature
of the individual soul , ( iii ) the fruit of Parabrahman's grace or Mokṣa (
which is an uninterrupted realisation of the nature and attributes of Brahman,
following from the absolute destruction of all actions and the consequent
extinction of all nescience), ( iv ) the feeling of enjoyment consequent on
Bhakti and ( v ) the nature of the obstacles in the way of the attainment of
Parabrahman, such as regarding the body and the mind as the soul, depending
on someone who is neither Parabrahman nor the preceptor, neglecting their
commands, and considering Parabrahman as nothing more than an ordinary
being. Thus we see that the doctrine of Nimbārka has very much in common
with that of Rāmānuja; both regard the difference as well as the non -
difference as real . But , for Nimbārka , difference and non - difference are
on the same level , they co - exist and have the same importance ; while for
Rāmānuja , non - difference is the principal ; it is qualified by difference ,
which is thus subordinate to it . Another technical distinction between the
two doctrines is that according to Rāmānuja , the cit and acit , which form the
body of the Brahman , are regarded as its attributes ( viśeṣaṇa or prakāra) ,
and hence , the name viśiṣṭādvaita, which is explained as the unity of Brahman
qualified by cit and acit ' ( cidacidviśiṣṭaparameśvarādvaita) ; but the school
of Nimbārka refuses to admit this ; for being a body does not necessarily
mean being an attribute , and besides the idea is impossible in itself . An
attribute is by its nature meant to distinguish the thing that possesses the
attribute from another which is without it ; but in the present case there is
nothing from which the cit and acit should distinguish the Brahman of which
they are attributes . And if the cit and acit are both different and non - different
from Brahman , it is ridiculous to say at the same time that there is unity of
Brahman qualified by cit and acit.
The Brahmasutabhashyakaras and their siddhantas.
(1) Śrī Śaṁkara Nirviśeṣādvaita
(2) Śrī Bhāskara Bhedābheda
(3) Śrī Yādava Prakāśa Bhedābheda
(4) Śrī Rāmānuja Viśiṣṭādvaita
(5) Śrī Madhva Dvaita
(6) Śrī Nimbārka Dvaitādvaita
(7) Śrīkaṇṭha Saiva-viśiṣtādvaita
(8) Śrīpati Bhedābhedātmaka viśiṣtādvaita
(9) Vallabha Suddhādvaita
(10) Śuka Bheda-vāda
(11) Vijñāna-bhikṣu Ātma-brahmaikyabheda-vāda
(12) Baladeva Acintya-bhedābheda
Śrī Śaṅkara, Rāmānuja and Madhva :

A Comparative Summary of Concepts.
By Pandit Anandathirtha Sharma.
ŚRĪ ŚAṄKARA ŚRĪ RĀMĀNUJA ŚRĪ MADHVA
1. Advaita Visiṣṭādvaita Dvaita (dualism)
(qualified non-dualism)
2. Brahman is the only re- Brahman is the Supreme Brahman, the Supreme Re-
ality. The world is only an Reality. Jīva and the world ality is the only independent
illusory appearance super- which are real are insepara- (svatantra) entity. jīva and
imposed by ignorance on bly associated (apṛthaksid- the world are eternally sep-
Brahman. The individual dha) with Brahman. arate and real. They always
self is not different from depend on the Brahman.
Brahman. It is only the Su-
preme Self delimited by the
intellect.
3. Pramāņas are six in num- Pramāņas are three: Pramāņas are three:
ber: (i) Pratyakṣa (i) Pratyakşa
(i) Pratyakṣa (ii) Anumāna (ii) Anumāna
(ii) Anumāna (iii) śabda (iii) śabda
(iii) Śabda
(iv) Upamāna
(v) Arthāpatti
(vi) Anupalabdhi
4. Anirvacanīyakhyāti Yathārthakhyāti Abhinavānyathākhyātido
5. Dṛṣṭisṛṣṭivāda Sṛṣṭidṛṣṭivāda Sṛṣṭidṛṣṭivāda
6. Māyā is the indetermina- Māyā is the real power of Māyā is the real power of
ble Māyā principle which God. God.
brings about the illusory
manifestation of the uni-
verse.
7. The relationship between The relationship between The relationship between
Brahman and Jīva and the Jīva, the world and Brah- Brahman and jīva is bim-
world is adhiṣṭhāna - āropya man is śarira- śariribhā- ba-pratibimba bhāva.
bhāva. va, prakāra-prakāribhāva,
viśeṣaņa - viṣeṣyabhāva, etc.
8. The world is an illusory The world is a real entity The world is a real entity
appearance superimposed and is modes of Brahman. and is separate from Brah-
by ignorance on Brahman. or Though Jīva is separate man.
from Jīva is aņu (atomic in
size).
9. Jīva is Consciousness de- Jīvas are inseparable parts Though Jīva is separate from
limited by the internal or- or modes or Brahman. Brahman, he is entirely de-
gan. pendent on Brahman. Jīva is
an active and real agent.
10. Jīva is vibhu (all-perva- Jīva is aṇu (atomic is size) Jīva is aņu (atomic in size).
sive)
11. Intrinsically Jīva are one Jīvas are infinite in number. Jīvas are infinite in num-
though because of upādhis They are threefold: baddha, ber. There is a three-fold
they may be said to be many. mukta and nitya. classification of Jīva (daiva,
mānuşa and dānava). There
is eternal damnation for
āsura Jīvas.
12. Individual self is mere- Individual is not merely of Individual is not merely of
ly of the form of knowledge the form of knowledge (jñā- the form of knowledge (jña-
(jnānasvarūpa). na śvarūpa) but is a knower na- svarūpa) but is a knower
(jñātā). Jnāna is an essential (jñātā). Jñāna is an essential
quality of the Self. quality of the self.
13. Dreams are not real. Dreams are real and are cre- Dreams are real and created
ated by the Supreme Lord. by the Supreme Lord.
14. Brahman is impersonal. Brahman is personal loving Brahman is personal God
God (Nārāyaņa). (Nārāyaņa).
15. Brahman is Conscious- Brahman is endowed with Brahman is endowed with
ness only without any attrib- all auspicious qualities and all perfect inumerable qual-
utes. (Nirviseșa cinmātra) is antagonistic to all that is ities (sarvaguṇapūrnatvam)
evil. (kalyāņaikatāna and and devoid of evil qualities
heyapratyanika). (sarvadoṣagandha- vid-
huratvam).
16. Brahman is both efficient Brahman is the efficient, ma- Brahman is only the effi-
and material cause (abhinna terial and co-operative cause cient cause (kevala nimitta
nimittopādāna kāraņa). (abhinnanimittopādāna-sa- kāraņa).
hakārikāraņa).
17. Brahman is Vivarta up- Brahman is Pariṇāmi up- Brahman is not the upādana
ādāna. ādāna (kārāņa), He being only the
efficient cause.
18. Mokṣa is the identity of Mokṣa is the soul's experi- Mokṣa is a state of positive
the jīva with Brahman (Jīv- ential realisation of the Su- experience of his own in-
abrahmaikya). Non-embodi- preme Lord. The released nate blissfullness by the fiva.
ment is mokṣa (aśarīratā hi souls live in Vaikuṇṭha with a The fourfold distinction of
mokṣah). non-material body enjoying Mokṣa is sālokya, sāmipya,
omniscience and bliss. The sārūpya and sāyujya. There
state of Mokṣa is marked by is tāratamya (gradation) of
doing service to the Lord. bliss in mokṣa.
19. Mokṣa is of two kinds: Only videha-mukti The aparokṣajñāninis also
jīvanmukti and videha- known as jīvanmukta.
mukti.
20. Jñāna or knowledge of Bhakti or upāsanais the ulti-
Lord Nārāyaņa's grace in
the oneness of the self is the mate means of mokṣa. accordance with the aspir-
ultimate means of Mokṣa. ant's bhakti is the ultimate
means of mokṣa.
21. Pāñcarātra Āgama is not Pāñcarātra Āgama is au- Pāñcarātra Āgama is au-
accepted as authoritative. thoritative. thoritative in toto.
BRAHMAN
(pure caitanya, also called Turīya )
in association with sarvajñānatva

sanaṣṭi ajjñāna
or Māyā ĪŚVARA possessing sarveśvaratva
also called
AVYAKTA, sarvaniyantṛtva
ANTARYĀMIN
and
JAGATKĀRAṆA
jñānaśakti
HIRAṆYAGARBHA...............................................................icchāśakti
also called
SŪTRĀTMAN,
PRĀṆA CATURMUKHABRAHMĀ kriyāśakati
PRAJĀPATI
with samaṣṭi
sthūlaśarīra
VIRĀṬ
(also called VAIŚVĀNARA)
The Jīva
BRAHMAN
(pure CAITANYA)
conditioned by vyaṣṭi ajñāna

appearing as Buddhi
JīVA
has
three śarīras five kośas three avasthās

sthūla śarīra..................................................... annamaya kośa......... jāgrat viśva
prāṇamaya -kośa
sūkṣma śarīra................................................... manomaya-kośa .........................swapna TAIJASA
vijjñanamaya-kośa
kāraṇa śarīra................................. ānandamaya-kośa ..............suśupti-PRĀJÑA
contd...
CREATION
BRAHMAN (CAITANYA)
AJÑĀNA
(with preponderance of Tamas and
manifestation of Vikṣepaśakti)
ākāśa śabda
vāyu (sparśa) also called with
TANMĀTRAS preponderance of
agni (rūpa) and TAMAS through
Sūkśmabhūtas pajñcīkaraṇa
ap (rasa)
Pajñca-mahābhūtas
pṛthvī (gandha)
caturdaśa-bhuvanas
containing beings
from sāttvika part of each, with four kinds of
the five jñānendriyas bodies
1. śrota
2. tvag from the sattva of all the five,
3. cakṣus Antaḥkaraṇa
4. jihvā or rasanā citta, ahaṁkāra
5. ghrāṇa manas, buddhi
from the rājasic part of

each, the five karmendriyas
from the rajas of all five, the

pajñca-prāṇas and upaprāṇas
1. vāk
2. paṇi
3. pāda
4. pāyu
5. upastha praṇa apāna vyāna udāna samāna
devadatta kūrma nāga

dhanañjaya
kṛkara
Dravya Adravya
Śabda
jaḍa Ajaḍa sparśa
Rūpa
Rasa
Prakṛti Kāla Parāk Pratyak Gandha
Mahat Sattva
Ahankāra Rajas
Jñānendriya(s) Nityavibhūti Dharma- Tamas
Karmendriya (s) bhūtajñāna Śakti
Manas Saṁyoga
Tanmātra (s) past Present Future
Mahābhūta (s)
Jīva īśvara
Baddha Mukta Nitya Para

Vyūha
Vibhava
Bubhukṣu Mumukṣu Antarāmin
Arcā
Arthakāmapara Dharmakāmapara Votaries of Kaivalya Votaries of Mokṣa
Votaries of other gods Votaries of Bhagavān Bhakta Prapanna
Ekāntin Prapanna Ekāntin
Dṛpta Ārta
(From the Tattva sankhyāna of Śrī Madhvācārya)
Tattva vṛkṣaḥ
Tree of Reality
Tattvam
Reality
Svatantram Asvatantram
Viṣṇuḥ Dependent
Indenpendent
Bhāvaḥ Abhāvaḥ
Existent Non-existence
Cetanam Acetanam prāgabhavaḥ pradhvaṁsābhāvaḥ Sadābhāvaḥ

Sentient Insentient Prior non-existence posterior non-existence Ever non-existence
Duḥkha-spṛṣṭam Duḥkha -Aspṛṣṭam Nityam

vedāḥ Atyantābhāvaḥ
Affected by Misery Ramā lakṣmī
Never affected by misery Eternal Absolute non-existence
The Vedas
Vimuktāḥ Duḥkha-saṁsthāḥ
Liberated Anityam Anyonyābhāvaḥ
well affected by misery
Non-eternal Mutual non-existence
Devāḥ Mukti-yogyāḥ
Mukti-yogyāḥ
gods
Not Eligible to get nityānityam Asaṁṣṛṣṭam
Eligible to get
Liberated Eternal-cum-Non eternal The Uncreated
Ṛṣayaḥ Liberated purāṇas, Time and prakṛti 24Tattvas beginning
Sages with Mahat
Devāḥ
gods Sṛti-saṁsthitāḥ
Pitaraḥ Tamo-yogyāḥ Saṁṣṛṣṭam
manes Eligible only to hell Madhyamāḥ
Ṛṣayaḥ Created
(Ancestors) Nitya saṁsāriṇaḥ
Sages The whole Cosmos and All
Ever doomed to saṁsāra
pāḥ its Contents
Kings Pitaraḥ Prāptāndha-tamasaḥ Sṛti-saṁsthāḥ
Manes Gone to Dark hell Now Stuck to Saṁsāra
Narāḥ (Ancestors)
Men
Daityāḥ
pāḥ Asuras
Kings
Narāḥ rakṣāṁsi
Men rākṣasas
(Demons)
Piśacakāḥ
Goblins
martyādhmamāḥ
Meanest Men
Index of some Philosophical words

and their meanings.
A
Abhava : — Negation or absence. Bhava like a ruling King has a spe-
cific function to fulfil . Abhava also like anarchy is real and fulfils a
specific function. Knowledge, happiness, activity etc, are bhava.
Non-knowledge, non happiness, non-activity etc. are abhava. See Tat-
va Sankhyana of Śrī Madhva.
Abhava rupa : — Absence of complete knowledge due to imperfect
study of the subject or inaccessible nature of the object to be studied,
or infinite and inexhaustible nature of the object is called Abhava rupa
ajnana. The opposite of this is Bhava-rupa ajnana which is a curtain or
obstacle of some other kind like a wall or like darkness which prevents
the self's instruments of knowledge from contacting the object which
is to be known.
Abhinna qualities : — It means qualities which are non - different or
identical substantially. The jar-hood of jar, extension of space, hard-
ness of stone, warmth of fire etc. are not only inseparable but also
impossible to be regarded as different substantially. The qualities last
as long as their substratums last.
Abhinna qualities of Brahman : — Further Śrī Viṣṇu’s Abhinna i.e.,
identical qualities are not only qualities but also substances. This
peculiarity is due to the non mechanical nature of the astounding
perfection of Śrī Viṣṇu. If this is not rightly understood justice cannot
be done to the greatness of Śrī Madhva's, Tatwavaada.
Achintya Shakti : — Aishwarya Avirodhi Sarvam Kartun
Samarthah Means ability to do anything, however inconceivable to
our intelligence so as to vindicate His perfection. Śrī Viṣṇu has this
Supreme Power.
Adhikarins : — It means those who are qualified for salvation i.e.,
those who are earnestly seeking truth for its own sake and following
truth without fear of consequences for the sake of Śrī Viṣṇu or salvation
only. The term Mumukshutva which means desire for salvation is
explained by Śrī Raghavendraswamin as desire for salvation only and
not for any other earthly reward. Those who have Scholarship, desire
for salvation only as stated above and ability and will power to put
into practice what they know to be true are adhikarins. (And as stated
in Brahmasūtra Bhashya (1. 1. 1)).
Adhikarana : — Adhara, Support or Substratum of a quality.
Adwaita : — Commentary on Brahmasūtras,Upaniṣads and Geeta
etc. of Śrī Śaṅkara.
Aagama : — Testimony.
Akasa :- Extended space which is infinite.
Amṣa :- Part of Jīva or Parabrahman. Parabrahman’s i.e.Śrī Viṣṇu’s
parts are as perfect as the whole The Jeeva's parts have personality
heart, hands, feet, face etc. like the Jeeva but have less strength etc.
Ananda : — Bliss which is the substance of Śrī Viṣṇu’s body.
Happiness, knowledge strength, pity etc are qualities of man. In the
case of Śrī Viṣṇu they are also the constituent materials of His person.
Śrī Viṣṇu has no physical body.
AnandaMāyā : — Śrī Nārāyaṇa with perfect happiness.
Anandasamya doctrine: — Rāmānuja's doctrine that the Jīva's
happiness will be exactly equal to Śrī Viṣṇu’s Supreme happiness, in
salvation.
Anandodreka : —The overflow of Śrī Viṣṇu's Supreme bliss on
account of His mercy, wisdom, sense of justice etc. in order to give an
opportunity to the Jīvas to attain salvation by working for it so as to
please Him.
Anantha : — It means limitless. Śrī Viṣṇu is limitless. Scholars who
think that “Anantha" means non different from the world are wrong:
Grammar, Vedas etc. do not support them.
Anitya :— Non-eternal, lasting for a short time. Nitya means eternal.

Anitya real :— That which can contact Śrī Viṣṇu, time and space is
real. Anitya real lasts for a short time like a table. Nitya real is always
contacted with time and space and Śrī Viṣṇu.
Antaryamin :— Living inside. Śrī Viṣṇu is Antaryamin because he
lives inside all beings, things to maintain them.
Anuvyākhyānam :— The great sacred work of Śrī Madhva in which
he has commented upon the Brahmasūtras of Śrī Badarayana and
shown to the world the truth of pluralism. It may be regarded as the
greatest philosophical books of the world. Madhvavijaya, biography
of Śrī Madhva says that while composing Anuvyākhyānam, Śrī Madh-
va sat before four disciples simultaneously in one sitting and complet-
ed it in a few hours. {XV 89.}
Apraakrita :—Not made of Prakṛti (matter) - (Purely spiritual.)
Apratigha dravya :— A material like space, air or light which is not
an obstacle to the existence of another entity just where it exists. Time,
space, air and light and Devatas live in one and the same space. They
are apratigha. But earth and water do not occupy the same space. If a
stone is put into a glass of water, water comes up and overflows. They
are sapratigha.
Ashrama : — A particular way of living with special ethical rules
related to it. The dwija or twice born people (Brahmana, kshatriya
Vaishyas) have to live in one of the 4 ashrams according to the Vedas,
The Brahmacharya or life of studying of the Vedas, the house-holder's
life with a wife, the Vanaprastha life in the forest, and the life of
Sanyasin like Sanaka, Sanandana etc. Each ashrama has special duties
attached to it.
Aupadhika :— Opposed to natural, and appearing owing to some
conditioning agent. By nature or swabhava , water flows. But if
subjected to freezing temprature it becomes a lump of ice. The cold
temperature is Upadhi. The quality is aupadhika.
Avachya :— Incapable of being denoted by any name. Śrī Madhva

has shown that a thing cannot be avachya. If we say that Brahman is
avachya there will be contradiction. In Brahma-Sūtra-Bhashya, Śrī
Madhva has stated the law that a thing which cannot be called by any
name cannot even become lakshya i.e., even suggested in a secondary
sense. So avachya entity is purely unreal.
Avatar :— Incarnation; the manifestations of a Śrī Viṣṇu and Deva
Jīvas in a body of flesh and blood to perform some service to Śrī
Viṣṇu. Hanuman is an avatar of Vayu. But Śrī Viṣṇu (Parabrahman),
the Supreme Reality has no avatars strictly speaking as He takes no
physical body. His manifestation as Śrī Rama, Śrī Kṛṣṇa etc are called
avatars in a secondary usage.
Avayavas :—Parts of the body as head, hands, ears etc.
Avidya or Ajnana :— The originated curtain which prevents the Jīva
from knowing himself just as we cannot see our own backs. Some
Scholars call it 'Linga Shareera," which is also described as a three
fold curtain Imprisoning the Jīva and preventing him from knowing
Śrī Viṣṇu and his own nature fully. See Abhava rupa avidya.
Avikari dravyas Avyakta :—Changeless substances like space.
Avyakta :— Hidden and not manifest; existing in a latent or potential
state. But Vyakta means manifest so as to be known to others.
B
Badarayana : — Śrī Badarayana also called Śrī Vedavyasa. A form of
Śrī Nārāyaṇa who appeared more than 6000 years ago and composed
the Brahmasūtras, Bharata and Puranas etc.
Badari :—There are three Badaris. In the first Śrī Nārāyaṇa's temple
is situated. In higher regions there is the second Badari where Śrī Ve-
davyasa is still teaching. Śrī Madhva is also there now. About 1500
AD Śrī Vādirājaswamin visited that Badari and saw both Śrī Vyasa
and Śrī Madhva. The third Badari is still far off. See Page 178 of Bha-
va Prakasika of Śrī Vādirājaswamin to Mahabharata Tatparya Nir-
naya.
Badhya :—Unreal
Bhagavan :— Bhagavan means perfect in six qualities mentioned in
the text. So Śrī Mukunda only is Bhagavan. If others are called
Bhagavan the meaning is respectable or adorable. Therefore Bhagavan
is a unique name fit for Śrī Viṣṇu only.
Bhāgavata :—The name of one of the 18 puranas composed by Śrī
Badarayana. Six are Tamasa puranas, six are Rajasa Puranas, Six are
Satvika puranas. Bhāgavata of 18000 granthas is the holiest of the
holy six. So quotations from Bhāgavatam are very authoritative and
convincing. A grantha is a group of 32 letters.
Bharata :—Bharata (Mahabharata) is the famous unequalled epic of
one lakh of granthas. It was composed by Śrī Badarayana. Gīta the
philosophic gem is a part of it. Unequivocal statements of Bharatam
carry conviction to those who know its greatness.
Bharathakhanda :—The Sacred country that lies between the
Himalayas and Kanya Kumari.
Bhashya Deepika :—It is written by Śrī Jagannatha Yati, disciple of
Seshachandrikacarya of Vyasaraja Mutt: gives clear textual meaning
of the whole of Brahma Sūtra Bhashya of Śrī Madhva as explained by
higher authorities like Śrī Jayatirtha, Śrī Vyāsatīrtha, and Śrī
Raghavendraswamin.
Bhava :— Positive entity apprehended as is in our initial knowledge
of it. The table is a Bhava. Before the table is made by the carpenter
we have the absence or abhava of the table.
Bhavaprakashika:—Śrī Vādirājamuni's authoritative commentary
on Mahābhāratatātparyanirṇaya.
Bheda : — Non-identity or Non-difference.
Bhinna–Abhinna : — Different and identical also as, for example,
the green colour of the mango and the mango are. In Tatva Viveka, Śrī
Madhva gives six varieties of things in pairs where the usage Bhinnah-
Abhinna is relevant. Else, here the nomenclature Bhinna-Abhinna is a
contradiction.
Bhoktr : — Experiencer of joys and sorrow etc. The Jīva proper is the
Bhoktr in the body. This is a matter of universal experience.
Bimba form of Śrī Viṣṇu : — Bimba form of Śrī Viṣṇu is that form
of Śrī Viṣṇu which lives in the heart of the Jīva itself maintaining him
from originated times. Four forms of Śrī Viṣṇu reside inside the Jīva.
Moolesa, Agresa, Pradesha, Jeeva akshara or the entire Jeeva
supporting form. Of these the second, Agresa which is as big as the
thumb of the Jeeva is to be seen for salvation. By the sight of any of
the four, the yogin will acquire mystical powers as becoming small or
big etc.
Brahman : — Perfect Being according to grammar and the Veda also.
He is Parabrahman.
Brahmanda : — Cosmos. World.
Brahma Sūtras : — A Sacred work of 564 aphorisms treating of all
foundational topics of philosophy. It was composed by Śrī Badarayana
more than 6000 years ago. It is regarded as the greatest Philosophic
work by the Indians. It is an indisputable commentary on the Vedas
and the Shaastras which follow the Vedas. The work is called
Brahmameemamsa or Vedānta Shaastra.
Brahma Tarka : — The greatest work on the Logic of the Vedas. It is
quoted by Śrī Madhva many times, and followed by him strictly. In
Anuvyākhyāna Śrī Madhva says that Śrī Nārāyaṇa is the author of
Brahma Tarka.
C
Cartesian dualism : — The dualism of mind (spirit) and matter as
described by the French philosopher Descartes. That dualism exhibits
spirit and matter as opposed to each other so as to make relationship
between them impossible. It is untrue to experience. It is wrong
psychology also.
Case :— Prof. Thomas Case, critic of Bradley, the idealist in article on
Monism in Encyclopedia Britannica, XI Edition. He is a Realist.
Chetana :—Spirit
Charles Lamb : — English Essayist of the 19th century. His 'Essays
of Elia' is a great book.
Conch-shell-silver : — Nacre mistaken for silver, super imposed
silver when only a white shell is seen on the sea shore from a distance.
D
Dasakoota : — A Group of mystic minded poets who reform the
devotees by their Kannada songs who propagate Śrī Madhva's
philosophy.
David Hume : — English empirical philosopher who tried to show
that we know only qualities and that we cannot know either matter as
such or the self. An utter skeptic with his theory no God, no matter, no
soul.
DevaJīvas : — Good souls born and living on earth like ordinary
human beings but having the power of Devatas like the Pandavas,
Drona, Bhishma etc. also good souls having the capacity to become
Devata by doing penance like Viswaamitra; Vrindava-naacharya etc.
Devateertha : — Sacred water because Śrī Viṣṇu and other Devatas
bathe in it in the early morning hours.
Dharma Bhuta Jnana :—A different coat of knowledge.
Dharmi Vikara : — Profound change so as to get a now name. Slight
physical change without any chemical action is Dharma vikara as
rubber contracts when pressed.
Dhyaana :—Contemplation of Parabrahman with firm conviction
after knowing Him by Manana (reasoning)
Double moon :—The illusion of seeing two moons caused by holding
a finger on the eye while seeing the moon in the sky. Wrong knowledge.
Dravya : —Substance; the locus of qualities.
Durga :—Śrī Lakṣmī, the greatest of dependent spirits.
E
Einstein : — The Jewish German Scientist who came to U.S.A. and
became the famous Inventor of the atomic bomb and other weapons of
destruction. He is also a philosopher thinker.
English Empirical philosophers : — Locke, Berkeley and David
Hume.
Epistemology : — (Intro- Theory of knowledge that part of philosophy
which studies how the truth of knowledge is produced and ascertained
and how and when our knowledge is a guarantee of reality : while
Ontology is the theory of Being : that part of philosophy which studies
prameya or facts and their gradation and also Parabrahman, the Highest
Reality. (For a clear account see Yukti Mallika-Sowrabha Stanzas
310-510).
G
Gīta Bhashya : — Śrī Madhva's commentary on the Gīta. It is the
first written work of Śrī Madhva.
Goldsmith : — Oliver Goldsmith, Poet and Novelist of the 18th
century. He was a humorous writer of essays also in one of his essays
he makes fun of the idea of a good and perfect Parabrahman.
Guna : — Natural quality of a substance as sound, colour, touch, taste,
smell etc.
H
Hari : — Another name of Śrī Nārāyaṇa i.e. Parabrahman.
Hari Vamsa : — An epic of 24000 granthas (A grantha is a group of
32 letters) regarded as an addition to the Bharatam. It is also composed
by Śrī Badarayana.
Hayagreeva :-The first Mantradrasta Seer of the Vedas. He is reputed

as a form of The Parabrahman Himself.
I
Idealists : — The 19th Century philosophers like Hegel, Bradley,
Greene and Bernard Bosanquet who believed that reality is of the
nature of ideas or knowledge. Their monistic reasoning is criticised by
Realists Prof Case , Vance etc.
Indriyas : — Senses.
Iṣa Jaati : —Ruling class. Śrī Viṣṇu and Lakṣmī belong to the ruling
class. The others are subjects who are ruled. They belong to Jīvajaati.
J
Jaina Syadvada :-The Sapta Bhangi doctrine of the jains is called
Syadvada.
Jayathirtha :- ( 1365 AD – 1388 AD ) Successor of Akshobhyathirtha;
also called Teekacharya. He commented on 18 books of Śrī Madhva
and wrote four independently and ended his life of glory in 1388. His
magnum opus is Nyaya Sudha which commentary to Anu Vyakhyana
of Śrī Madhva
Jīva : — The object of “I” experience in the body is called soul or
Self.
K
Kaksha Taratamya : — The gradation of spiritual beings according
to their greatness and ability. Kakshaa is class or rank.
Kalpa :-aeon ; a stretch of time equal to Chaturmukha's 100 years.
That is called Brahma Kalpa.
Karma :-Anadi Karma ; the punya and papa (merit and demerit)
which have accompanied the soul from beginningless times.
Kartaa(Kartr) :-The doer .
Karunya :- Overflow of pity for those that are devoted to Śrī Viṣṇu.
Koopa Manduka Drsti :- The view of the frog in the well.

Kshara Puruṣa :- The being which has a perishable body.
L
Lakṣmī :- The Eternal Wife of Śrī Nārāyaṇa.
M
Madhwa Sarovara :-Name of the Sarovara which is to the east of Śrī
Kṛṣṇa Mutt in Udupi.
Mahābhāratatātparyanirṇaya :-The faithful story of Bharata with
explanation by Śrī Madhva.
Mahapuruṣa :- One great person namely The Parabrahman.
Manana:- Harmonising of Vedic texts by reasoning and deciding
their intended meaning of tatparya.
Mantra Drasta:-The saint who can hear and expound the Vedas.
Mantra Shakti:- Efficacy of uttering spells.
Monotheism :--The philosophy of one Parabrahman ruling the world
of inferior subject.
Maayaa:-A material bondage of the three gunaas capable of clouding
the vision of the weak spiritual being any such obstacle.
Maayaa-clouded :-Obstructed by Maayaa
Maayavaada :-The theory of Śrī Śaṅkara that the world is the prod-
uct of Maayaa and therefore unreal. Śrī Śaṅkara says that Maayaa also
is Badhya i. e. unreal.
Moolaform :-The form of the being at the source or place of origin
Muktas :- The liberated souls.
Mukunda :-The bestower of salvation, The Parabrahman.
N
Naradiya Purana :-One of the six Satwika puranas.
Nirguṇatva :-The quality of being attribute less.

Nirvikara :- Non – transformable or changeless.
Nitya :-Eternal – anitya is the non – eternal or transient
Nitya ateendriya :-Always super sensible entites like sin and merit,
Swarga and Naraka, duty and non-duty etc.
Nyayamritham :-The name of a work by Śrī Vyāsatīrtha. This great
work is a summary of the criticisms on Advaitha System.
Nyaaya Sudha :-Commentary on Anu Vyakhyaana of Śrī Madhva by
Śrī Jayatheertha. It is regarded as the greatest philosophic work of the
world.
P
Pan-en-theism :-The Philosophy that all is in The Parabrahman.
Pantheism :- The theory that all is The Parabrahman.
Paramachetana:- Supreme spirit or Purushottama or The Parabrah-
man.
Paramanitya :-Eternal, without even small changes such as taking a
body or losing strength or craving for help of other etc.
Pancha Bhutas :-Earth, Water, Fire, Air and Bhutakasa.
Poorna - Brahma - Vaada:-- The Karnataka Kesari Śrī Alur Venkat-
arao , has coined the name “Poorna-Brahma-Vaada” to Śrī Madhva
Philosophy in 1954 in Dharwar. He has tried to give a new orientation
to Śrī Madhva thought in the light of the concept of “Poorna-Brah-
man” which he regards as the pivot of Śrī Madhva’s Tatwavaada (Sid-
dhantha). (Apoorna-Brahma-Vaada means which is not at all the
Poorna-Brahma-Vaada ).
Prana :-A form of the Śrī Hari (Parabrahman) who is in the centre of
the heart
Pramanas :- Instruments of knowledge; observation, reasoning and
testimony.
Prameya :-Facts decided by using the instruments of knowledge

Prana :-The five vital in which are responsible for living (Prana,
Apana, Vyana, Udana and Samaana) Their ruler is Śrī Mukhyaprāṇa
or Mukhya Vayu.
Pratibimba :-Reflection or dependent(Jeeva).
Pratyabhijna:- Identity experiencing.
Prakṛti Consort :-Lakṣmī, the Controller of matter
Prakṛti Devi :-Lakṣmī.
Punya :-Merit result of good deeds.
Purana Purusa :-Also called Sanatana Purusa is the name of the Lord
who is existing as ruler from beginningless times.
Purushottama:-Supreme spiritual being, The Parabrahman.
R
Raja :-Rajo guna is a form of matter which is responsible for practical
activities, greed, and business without devotion to The Parabrahman.
Raajasa :-Activity due to Rajasa guna which does not promote
devotion to The Parabrahman.
Rju (Ruju) :-An order of 200 mystics in samsara who are omniscient
yogins always devoted to Śrī Viṣṇu. They are always pure in thought,
word and deed ; while born on earth also they only never give up their
purity. Madhva is a Rjuyogin.
Rope serpent :-The rope seen as a serpent from a distance owing to
darkness and similarity of spots etc. Illusory thing. Its purely unreal,
for it does not bite. Neither has it any connection with space or time
Rourava Naraka :-A place of punishment under the control of Yama.
Rshis :- Hermits or ascetics. There are about 100 crores of Rshis.
While they are born on earth they live a simple life of austerity and are
devoted to learning.
S
Sadhana :-Prescribed study, motivation, testing etc., as penance to
please the Parabrahman.
Sadhana Bhoomi :-The country situated between the Himalayas and
Kanya Kumari
Sadhu :- Righteous, saint-like.
Sajaateeyaraahitya :— Devoid of another object belonging to the
same class. The Parabrahman has no person resembling him. So He
has sajateeyarahitya.
Samaadhi :-The state of consciousness in which the Parabrahman is
seen.
Sampanna :— Contacted.
Samsara :-The world with its courses of birth and death again and
again.
Sarvajnachetana :— All knowing spirit.
Śāstras :—Self evident sacred books as the Vedas, Bharata etc.
Satta :— It means being i.e., the form of the entity, the knowledge and
knowable nature of the entity and the movements of the entity: in deed
everything that is connected with its intrinsic nature is called Satta. It
has three divisions. Swarupa (form): Pramiti (Capacity for knowledge
or for becoming the object of knowledge) and pravrtti (activities).
Shakti-Visishta-Advaita :—The name of the philosophy of the
Veerashaiva. According to them, without Shakti, Shiva is powerless.
If Sakti is different from Him, Shiva who is powerless without her is
imperfect. If Shakti is non-different, Shiva who has to change Himself
into things of the world becomes impure. Bheda-Abheda in the
spiritual world is a logical contradiction.
Satwika :-Prompted by that form of matter which promotes knowledge
and devotion and saintliness.
Savisesha Advaita Murti :— The Parabrahman is identical with all

his forms etc. So He may be called Advaita Murti. There is visesha in
Him to make possible usages of difference. So He becomes Savisesha
Advaita Murti. But considered in relation to the world He cannot be
called Advaita Murti.
Savisesha doctrine :-The doctrine which not only shows that pot and
pot hood are identical, but also reveals that there is a capacity (Visesha)
in the thing to make possible the usage, the pot has pot hood, as if the
quality were different.
Sravana :— Hearing the glory of the Parabrahman as told in the Ve-
das at the feet of the Guru. It is a penance.
śruti : —The Vedas (which are heard and not made).
Sukha :—Happiness.
Suktas :—The Vedas; A group of four or five stanzas is called a Sukta
in the Vedas,
Sūtrakara :—Author of the Brahma Sūtras which are 564 in number.
The Sūtras are short, pithy sayings.
Swagata-bheda-rahitya :—Absence or sense of difference in
oneness. A tree has swagata bheda, difference of qualities in itself
between the root, trunk, branch, and fruit. But God has no such
difference among his forms or qualities of actions or parts in knowledge
or bliss or power or capacity etc. Therefore His perfection is unique.
Swaroopaikya :— Oneness of substance. There is such oneness
between Rama and Kṛṣṇa, but no such oneness between God and a
Jīva.
Swarupa :—Nature ; intrinsic nature.
Swetadwipa :—The Abode where God is seen reclining on a serpent
– lord.
T
Taatwika Yogins: — They are full-fledged mystics who see God daily
in their hearts. They are gods in control of the parts of the body and of
nature with which they are associated. They are about 3300. From
Chaturmukha down to Kubera, all are Tatwika yogins.
Tama :— Tama or Tamo guna is a material which promote wrong
knowledge skepticism and hatred of virtue.
Taamasa :— Virtue hating , or wicked owing to access of Tamoguna.
Taaratamya :— Gradation of souls as there is no equality among
them. This is very important in Śrī Madhva Philosophy
U
Upadesha :—Teaching according to rules of the Vedas.
Upakrama etc. :— Syllogistic reasoning to prove the intended
meaning of the Vedas. Upakrama (beginning), Upa-samhara (End),
Abhyasa (repetation), Apurvata (novelty) Phala (reward) Arthavada
(appreciation and eulogy), Upapatti ( proof ) are seven forms of
reasoning that should be used to determine the suitable meaning in the
interpretation of the Vedas. So a brilliant scholar only can be a guru
(teacher) in respect of Vedic philosophy.
V
Vaikuntha : — The abode of Śrī Nārāyaṇa
Vajra : — The sword of Indra studded with diamonds and made by
the back-bone of the hermit, Dadheechi. It will never return without
killing or wounding the enemy on whom is thrown.
Varna : — A group of persons with a definite duty to perform as told
in the Vedas, according to birth. There are four Varnas. Brahmana,
Kshatriya, Vaishya, Sudra. Duties which are proper to the Varna help
to salvation.
Vayu :— The second mantra drsta seer, Śrī Mukhyaprāṇa
Vedāntasūtras : — Brahmasūtras
Veerya : — Ability or strength

Vijaateeya bheda : — Difference from entities which belong to
different class, as Brahman is not matter ; Brahman is not hare's horn
etc. It is wrong to hold that Brahman has no Vijaateeya Bheda.
Vikaari substance : — A changing thing as milk, mango etc. The
Parabrahman is not a changing thing.
Viśeṣa : — The category which explains the relation between thing
and thing-hood. (See Savisesha)
Vyakta :— Manifest not latent, not hidden.
Vyuha form :— The Parabrahman appears in groups and works also
in group forms. For example Nārāyaṇa, Vasudeva. Sankarshana,
Pradyumna and Aniruddha form one group. How they function must
be learnt by the study of the Sastras. A group with 3 or 4 forms for
special purpose is called a vyuha .
Y
Yoganidra :—Wakeful sleep, that is mood of meditation without
sleep.
Yogasiddhi :— Anima etc the eight powers, the power to become
small or big, heavy or Tight, to see distant things to create wanted
things, to influence the mind, and to control others.
Yogins :— Mystics who have seen Parabrahman and acquired the
Siddhis.
Yuga : — Krita Yuga 4800 ; Treta Yuga 3600; Dwapara Yuga 2400;
Kaliyuga 1200 divine years. Total 12.000 divine years make a cycle of
four Yugas. A divine year is equal to 360 human years. So a Yuga cy-
cle consists of 43,20,000 years.
Yuktimallika : — By far the best explanatory philosophical work of
the world composed by Śrī Vādirājamuni of Udupi (1480- 1600 A. D.)
explaining philosophical topics succinctly treated by Śrī Madhvācārya.
It has 5 chapters. In the last chapter the author has quoted Vedic texts
and revealed the incomparable greatness of Śrī Madhvācārya.

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g¯Ô¨ÜÃæí¨Üá »ÝÃÜñÜñÝñÜ³¿áì ¯|ì¿á¨Ü BÍÜ¿áÊÝX¨æ.
Jí¨æà PÜPæÒ $Â¿áÈÉÃÜáÊÜÊÜÄWÜã AÆ³ñÝÃÜñÜÊÜáÂË¨æ
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ÓÜ®ÜPÝ©WÜÙÜá&ÖÜ®æã°í¨Üá ÊÜá®ÜáWÜÙÜá ÖÜñæã¤íŸñÜ¤®æ¿á PÜPæÒ¿áÈÉ¨ÜªÃÜã ±ÜÃÜÊÜáÖÜíÓÜÃÝ¨Ü ÓÜ®ÜPÝ©WÜÙÜá
WÜêÖÜÓÜ§ÃÝ¨Ü ÊÜá®ÜáWÜÚXíñÜ ÍæÅàÐÜuÃæ¯ÓÜáÊÜÃÜá. ÊæçÊÜÓÜÌñÜ ÊÜá®Üá&ÓÜ±Ü¤ÑìWÜÙÜá ÖÜ©®ÝÃÜ®æ¿á PÜPæÒ¿áÈÉ¨Üáª
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AÊÜÃÜ®æ¯ÓÜáÊÜ®Üá. CíñÜÖÜ ÓÜ§ÙÜWÜÙÜÈÉ Jí¨æãí¨Üá WÜá|ÊÜ®Üá° ÊÜáãÃÜá A¥ÜÊÝ ®ÝÆáRË»ÝWÜ ÊÜÞw¨ÝWÜ
ŸÃÜáÊÜ AíÍÜWÜÚí¨Ü ÊÜÂñÝÂÓÜÊÜ®Üá° AÄ¿á¸æàPÜá.
12. ¿áÊÜá, ÓÜã¿áì, aÜí¨ÜÅ, ÍÜñÜÃÜã±Ý ¨æàËà
ÍÜñÜÃÜã±Ý : ÓÝÌ¿áí»ÜáÊÜ ÊÜá®ÜáË®Ü ÖæívÜ£. D PÜPæÒ¿áÈÉ¿á ÓÜã¿áì®Üá ¨ÝÌ¨ÜÍÜ ÓÜã¿áìÃÜÈÉ¿á
ËÊÜÓÝÌ®Ý°ÊÜáPÜ ÓÜã¿áì®Üá.
WÜá| : ±ÜÅÊÜÖÜ¯ÜXíñÜ 2 WÜá|WÜÚí¨Ü ®ÜãÂ®ÜÃÜá.

AÊÜñÝÃÜ : ÓÜã¿áì&ŸÅÖÝ¾ÊæàÍÜ¿ááPÜ¤ ÓÜáXÅàÊÜ ÊÜáñÜá¤ PÜ|ì; aÜí¨ÜÅ&Cí¨ÝÅÊæàÍÜ¿ááPÜ¤ AíWÜ¨Ü;
¿áÊÜá&ÊÝ¿áá BÊæàÍÜ¿ááPÜ¤ «ÜÊÜáìÃÝg (±ÝívÜáÃÝg®Ü ±ÜâñÜÅ), hÝíŸÊÜíñÜ, Ë¨ÜáÃÜ, ÊÜáñÜá¤ ÓÜñÜÂiñÜ.
ËÍæàÐÝíÍÜ : ÓÜã¿áì, aÜí¨ÜÅ, ¿áÊÜá CÊÜâWÜÙÜá ÓÜÖÜ ±Ü¨ÜËWÜÙÜá. D ±Ü¨ÜËWæ Ÿí¨Ü iàÊÜÄWæ A¨æà
ÖæÓÜÄ¯í¨Ü ÊÜÂÊÜÖÝÃÜ. CÊÜÃÜá »ÜQ¤ÁãàXWÜÙÜá.
ËÍæàÐÜËÐÜ¿á & ¿áÊÜá&aÜí¨ÜÅ&ÓÜã¿áì&ÍÜñÜÃÜã±Ý¨æàË¿áá ±ÜÅÊÜÖÜ¯XíñÜ ©ÌWÜá|WÜÚí¨Ü
®ÜãÂ®ÜÃÜá. ÊÝ¿áá¨æàÊÜÃÜ ËÍæàÐÝÊæàÍÜ¿ááñÜ®Ý¨Ü ¿áá—ÑuÃÜ&hÝíŸÊÝ®…Ë¨ÜáÃÜ&ÓÜñÜÂiñ…
(ÊÜáãÃÜ®æ¿á ÊÜá®ÜÌíñÜÃÜ¨Ü Cí¨ÜÅ) CÊÜâ ¿áÊÜá®Ü AÊÜñÝÃÜWÜÙÜá. ŸÅÖÜ¾¨æàÊÜÃÜ BÊæàÍÜ¿ááñÜ®ÝX
ÓÜã¿áì®Üá ÓÜáXÅàÊÜ®ÝX g¯Ô¨Ü®Üá. CÊÜ®æà PÜ|ì®ÝX, ¨ÝÌ±ÜÃÜ¨ÜÈÉ g¯Ô¨Ü®Üá. Cí¨ÜÅ®Ü BÊæàÍÜÊÜâÙÜÛ
aÜí¨ÜÅ®æà AíWÜ¨Ü®ÝX g¯Ô¨Ü®Üá.
¨æàÊÜñÝñÝÃÜñÜÊÜáÂÊÜâ ÓÜÊÜìWÜá|WÜÚí¨ÜÆã ËÊÜüñÜ
ŸêÖÜÓÜ³£¿áá ÖÜñÜ¤®æ¿á PÜPæÒ $Â¿áÈÉÃÜáÊÜ®Üá. aÜí¨ÜÅÓÜã¿áìÃÜá ÖÜ®æ°ÃÜvÜ®æ¿á PÜPæÒ¿áÈÉÃÜáÊÜÃÜá.
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PæÆÊÜÃÜá þÝ®Ü&»ÜQ¤ Êæã¨ÜÇÝ¨Ü WÜá|WÜÚí¨ÜÇæà ñÝÃÜñÜÊÜáÂÊÜâ ËÊÜüñÜ, ±ÜÅ»ÝWÜá|©í¨Ü ñÝÃÜñÜÊÜáÂÊÜâ
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¨æàÊÜñæWÜÙÜÈÉ ÓÜÊÜìWÜá|WÜÚí¨ÜÆã EaÜcñÜÌÊÜâ ÓÜíÓÝÃÜ ÊÜáñÜá¤ ÊÜááQ¤¿áÈÉ ËÊÜüñÜÊÝX¨æ. B¨ÜªÄí¨Ü
±ÜÅ»Ý—PÜÂÊÜâ EñÜ¤ÊÜáÃÜÈÉ C¨æªà CÃÜáñÜ¤¨æ. ±ÜÅÓÜPÜ¤ ®ÝÊÜâ PÝ|áÊÜ ±ÜÅ»æ¿áá ÊÜáívÜÆ¨Ü ±ÜÅ»æ¿ÞX¨Üáª
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PÝÄ¼@ GíŸá¨ÝX A®ÜáÊÝÂTÝÂ®Ü¨ÜÈÉ D ±ÜÅ»æ ÁãàXWÜÚí¨Ü £Ú¿áÆ³vÜáÊÜâ¨Üá G®Ü°ÇÝX¨æ.
A¼ÊÜÞ¯¨æàÊÜñæWÜÙÜÈÉ Öæbc®Ü ±ÜÅ»æ CÃÜáÊÜÈÉ ÊÜáívÜÆ¨ÜÈÉ PÝ~ÓÜ©ÃÜáÊÜâ¨Üá A¥ÜÊÝ PÜwÊæá ÁãàWÜÂñæ
CÃÜáÊÜÈÉ ÖæàWæ ÖæaÜác ±ÜÅ»æ PÝ~ÓÜáÊÜâ¨Üá? CñÝÂ© ±ÜÅÍæ° CÈÉ ÓÜÖÜg. ÊÜÃÜá|¯XíñÜ WÜíWæ AÊÜÃÜÙÝ¨ÜÃÜã
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E±Ü±Ý©ÓÜ ŸÖÜá¨ÝX¨æ.
13. ÊÜÃÜá|
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ÓÜáÐæà| (PÜ²) ÍÜíñÜ®Üá GíŸá¨ÝXÊæ.
14. ®ÝÃÜ¨Ü
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WÜá| : ÊÜÃÜá|¯XíñÜ ®ÜãÂ®Ü®Üá. PæÆÊÜâ WÜÅí¥ÜWÜÙÜÈÉ 1/8 WÜá|©í¨Ü ®ÜãÂ®Ü®æí¨Üá ÖæàÙÜÆ³qr¨æ.
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ÊæáàÈ®Ü PÜPæÒ¿áÈÉ ÖæàÚ¨Ü ±ÜÅPÝÃÜ £Ú¿áñÜPÜR¨Üáª . WÜí«ÜÊÜì®Üá ÍÝ±ÜÊÜÍÜ©í¨Ü ÍÜã¨ÜÅ®Ý¨Ü®Üá. AÊÜ®æà
ŸÅÖÜ¾¨æàÊÜÃÜ ñæãvæÀáí¨Ü ®ÝÃÜ¨Ü®ÝX ÖÜáqr¨Ü®Üá. DñÜ®Üá »ÜQ¤ÁãàX.
15. »ÜêWÜáÊÜáá¯, A®ÜÆ (AX° ), ±ÜÅÓÜã£ (¨ÜûÜ »Ý¿Þì),

(ÍÜíPÜáPÜ|ì), ±ÜÅÖÝÉ¨Ü
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¨æàÖÜ ÆûÜ| : 18. (±Ý¨Ý«ÜìWÜá|®ÜãÂ®Ü Gí¨Üá PæÆÊÜÃÜá)
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ÓÜÌÆ³ ®ÜãÂ®ÜÃÜá.
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ÓÜÌÃÜã±Ý—PÜÂÊÜ®Üá° ¯àvÜÇÝÃÜ¨Üá. B AÊÜñÝÃÜ¨ÜÈÉ AÓÝ«ÝÃÜ| PÝ¿áìÊÜ®Üá° BÊæàÍÜ¨Ü ÊÜáãÆPÜ
ÓÜÊÜá¦ìÓÜŸÖÜá¨ÝX¨æ. D ×®æ°Çæ¿áÈÉ ±ÜÅÖÝÉ¨Ü®Ü®Üá° 19®æ¿á PÜPæÒ¿áÈÉÁáà ±ÜÄWÜ~ÓÜ¸æàPæí¨Üá PæÆÊÜÃÜ
A¼±ÝÅ¿áË¨æ.
16. ËÍÝÌËáñÜÅ, ÊÜáÄàb, A£Å, AíXÃÜÓÜ, ±ÜâÆÓÜö, ±ÜâÆÖÜ, PÜÅñÜá,
ÊÜÔÐÜu (ÊÜáÄàaÝÂ© ÓÜ±Ü¤ MáÑWÜÙÜá,) ÊæçÊÜÓÜÌñÜ ÊÜá®Üá
WÜá| : AX°XíñÜ 2 WÜá|WÜÚí¨Ü ®ÜãÂ®ÜÃÜá, ËáñÜÅ®ÝÊÜáPÜ ÓÜã¿áì¯XíñÜ Qíb¨ÜáYOÝ—PÜÃÜá.
»ÜêWÝÌ©WÜÚXíñÜ 3/8 WÜá|WÜÚí¨Ü ®ÜãÂ®ÜÃÜá. CÊÜÃæÆÉ ±ÜÃÜÓÜ³ÃÜ ÓÜÊÜáÃÜá.
ËÍæàÐÝíÍÜ : ÊÜáÄàb&ŸÅÖÜ¾®Ü ÊÜÞ®ÜÓÜ±ÜâñÜÅ, AÊÜñÝÃÜWÜÙÜá&ŸÅÖÜ¾®Ü ®æàñÜÅ©í¨Ü, BíXàÃÜÓÜ&ŸÅÖÜ¾®Ü
ÊÜááS©í¨Ü, ±ÜâÆÖÜ&ŸÅÖÜ¾®Ü ÖæãPÜRÚ¯í¨Ü, ÊÜááÐÜR®Üá&±ÝÅ|©í¨Ü (ÍÝÌÓÜ), ±ÜâÆÓÜö®Üá&QËÀáí¨Ü, PÜÅñÜá
BñÜ®Ü PÜÃÜ(Pæç)WÜÚí¨Ü ÖÜáqr¨ÜÊÜÃÜá. CÊÜÃæÆÉÃÜã AÎÌ¯à ¨æàÊÜñæWÜÚXíñÜ ®ÜãÂ®ÜÃæí¨Üá PæÆÊÜâ
±ÜÅÊÜÞ|WÜÚí¨Ü ñæãàÄ¨ÜÃÜã A¨Üá ÓÜÄ¿áÆÉ , B ±ÜÅÊÜÞ|WÜÙÜ ¯gÊÝ¨Ü A¥Üì ¸æàÃæ C¨æ.
D PÜûÝ¨ÜÈÉ ÖæàÚÃÜáÊÜ ÊæçÊÜÓÜÌñÜÊÜá®ÜáÊÜâ, ËÊÜÓÝÌ®… ®ÝÊÜáPÜ ÓÜã¿áì ±ÜâñÜÅ®æí¨Üá £Ú¿á¸ÝÃÜ¨Üá,
ÊæçÊÜÓÜÌñÜÊÜá®Üá GíŸ ÖæÓÜÄ¯í¨Ü ±ÜÅÔ¨Üœ®Ý¨ÜÊÜ®Ü®æ°à CÈÉ ÖæàÚÃÜáÊÜ¨Üá. D PÜûÝ¨ÜÈÉ ÖæàÚÃÜáÊÜ
ÊÜáÄàb¿áá ÊÝ¿áá±ÜâñÜÅ ÊÜáÄàb¿áÆÉ , CÊÜÃÜá »ÜQ¤ÁãàXWÜÙÜá ÊÜáñÜá¤ Êæà¨ÜÊÜáíñÝÅ¥ÜìýÃÜá.
CÊÜÃæÆÉÃÜ ¨æàÖÜÊÜâ 17 ÆûÜ|WÜÙÜáÙÜÛ¨Üáª .
ËÍæàÐÜËÐÜ¿á & ÓÜ±Ü¤ÑìWÜÙÜá & ÊæçÊÜÓÜÌñÜÊÜá®Üá ËÍÝÌËáñÜÅ®æíŸá¨ÝX JíŸñÜá¤ ÊÜáí©
±ÜäÊæäàìPÜ¤Äí¨Ü ©ÌWÜáOÝÊÜÃÜÃÜá. ÊÜáÄàb&A£Å&AíXÃÜÓÜ&±ÜâÆÓÜö&±ÜâÆÖÜ&PÜÅñÜá&ÊÜÎÐÜu GíŸá¨ÝX
HÙÜá ÊÜáí© MáÑWÜÙÜá ÓÜ±Ü¤ÑìWÜÙæí¨Üá ±ÜÅÔ¨ÜœÃÝX¨ªÝÃæ.
17. ËáñÜÅ, ñÝÃÝ, ¯Máì£, ±ÝÅÊÜ×à
WÜá|WÜÙÜá : (1/16 ) Qíbñ… Aí¨ÜÃæà ±Ý¨æà aÜñÜá¥ÝìíÍÜ WÜá|©í¨Ü ®ÜãÂ®ÜÃÜá
¨æàÖÜ ÆûÜ| : 16. (±Ý¨æàaÜñÜá¥ÝìíÍÜ)
ËáñÜÅ®Üá ¨ÝÌ¨ÜÍÝ©ñÜÂÃÜÈÉ¿áÊÜ®æãŸº , ñÝÃÝ&ŸêÖÜÓÜ³£¿á »Ý¿Þì, ¯Máì£&PæãàOÝ—±Ü®Üá,
±ÝÅÊÜ×à & ±ÜÅÊÜÖÜÊÝ¿ááË®Ü ÖæívÜ£ PÜáÊÜáá¨ÜÌ£ ®ÝÊÜáPÜÙÜá.
WÜá| : ÊÜáÄàaÝÂ©WÜÚXíñÜ QíbñÜã°$Â®ÜÃÜá (±Ý¨æàaÜñÜá¥ÝìíÍÜ (1/16 )). ±Ügì®ÜÂ®ÜQRíñÜ 2
WÜá|WÜÚí¨Ü A—PÜÃÜá.
AÊÜñÝÃÜWÜÙÜá : ËáñÜÅ&¼àÐÜ¾PÜÃÝg (ÃÝÖÜá¿ááPÜ¤ ), ñÝÃÝ&¨æãÅàOÝaÝ¿áìÃÜ »Ý¿Þì PÜê²,
¯Máì£ ¨ÜáÊÜááìS®ÝÊÜá PÜ², ÊÜáñÜá¤ ZpæãàñÜRaÜ. (ZpæãàñÜRaÜ®ÜÈÉ ÃÜá¨ÜÅ¨æàÊÜÃÜ BÊæàÍÜË¨æ).
ÓÝ«Ü®Ü : 9 ŸÅÖÜ¾PÜÆ³
ËÍæàÐÝíÍÜ : CÊÜÃæÆÉ ±ÜÃÜÓÜ³ÃÜ ÓÜÊÜáÃÜá. CÊÜÃÜá »ÜQ¤ÁãàXWÜÙÜá. CÊÜÃÜ ¨æàÖÜ 16 ÆûÜ|WÜÙÜáÙÜÛ¨Üáª .
ËÍæàÐÜËÐÜ¿á &ËáñÜÅ®ÝÊÜáPÜ ÓÜã¿áì, ¯Máì£, ±ÝÅÊÜ×à (±ÜÅÊÜÖÜ®Ü±Ü£°à), ñÝÃÝ (ŸÅÖÜÓÜ³£¿á
ÊÜávÜ©) GíŸá¨ÝX ®ÝÆÌÃÜá ×í©®Ü PÜPæÒ $Â¿áÊÜÄXíñÜ Qíb¨ÜÊÜÃÜÃÜá. ÃÝÖÜá GíŸ ¨æçñæà¿á®Ü
AíÍÜ¿ááPÜ¤®ÝX ËáñÜÅ®Üá ¼àÐÜ¾PÜ®ÝX g¯Ô¨Ü®Üá. ñÝÃæ¿áá PÜê±Ü®Ü ñÜíX¿ÞX PÜê±Ý G¯Ô¨ªÝÙæ.
¯Máì£¿á ¨ÜáÊÜááìS®æíŸ PÜ²¿ÞX¿áã ÃÜá¨ÜÅ¨æàÊÜÃÜ BÊæàÍÜ¿ááPÜ¤®ÝX ZpæãàñÜRaÜ®ÝX¿áã
g¯Ô¨ªÝ®æ.
18. ËÐÜÌPæÕà®Ü, AÎÌ¯à¨æàÊÜñæWÜÙÜá, WÜ|±Ü£, «Ü®Ü±Ü (PÜá¸æàÃÜ)
ÊÜáñÜá¤ ÍÜñÜÓÜ§ ¨æàÊÜñæWÜÙÜÈÉ EÚ¨ÜÊÜÃÜá
ÓÝ«Ü®Ü : 8 ŸÅÖÜ¾ PÜÆ³ ÓÝ«Ü®Ü.
(ÍÜñÜÓÜ§ ¨æàÊÜñæWÜÙÜÈÉ PæÆÊÜÃÜá AÊÜÃÜÊÜÃÜ ÁãàWÜÂñæÀáí¨Ü ¸æàÃæ ¸æàÃæ PÜûÝPæR ÖæãàX¨ªÝÃæ, AÊÜÃÜ®æ°ÆÉ
¹oár EÚ¨ÜÊÜÃÜá D PÜûÝ¨ÜÈÉ ŸÃÜáñÝ¤Ãæ.) AÊÜÃÜá ÊÜÓÜáWÜÙÜá&7, ÃÜá¨ÜÅÃÜá&10, B©ñÜÂÃÜá&6,
ÊÜáÃÜáñÜ¤ÃÜá&47, ËÍæÌà¨æàÊÜñæWÜÙÜá&10, Má»Üá&1, ¨ÝÂÊÝ±Üê¦Ëà A¼ÊÜÞ¯WÜÙÜá&2, ²ñÜÃÜÃÜá&3, D
±ÜÅPÝÃÜ EÚ¨Ü 86 ¨æàÊÜñæWÜÙÜá D PÜûÝ¨ÜÈÉ ŸÃÜáñÝ¤Ãæ. AÊÜÃæÆÉÃÜ ÖæÓÜÃÜáWÜÙÜ®Üá° ËÍæàÐÝíÍÜ¨ÜÈÉ ŸÃæ¿á&
ÇÝX¨æ.
WÜá| : ËáñÝÅ©WÜÚXíñÜ Qíbñ… (1/16) ®ÜãÂ®ÜÃÜá.

AÊÜñÝÃÜWÜÙÜá : PÜá¸æàÃÜ&»ÜWÜ¨ÜñÜ¤ (ÃÜá¨ÝÅÊæàÍÜ ÓÜ×ñÜ) ÖÝWÜã PÜñÜ§®Ü®æíŸ PÜ², WÜ|±Ü£& aÝÃÜá¨æàÐÜ¡®Üá
(ÎÅàPÜêÐÜ¡ ±ÜâñÜÅ)
ÓÝ«Ü®Ü : 8 ŸÅÖÜ¾PÜÆ³
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CÊÜÃÜ®Üá° ¹oár 100 g®ÜÄWæ ÓæãàÊÜÞ—PÝÃÜ Eíoá. D 100 ÓÜíTÝÂPÜÃÜ ÍÜñÜÓÜ§ ¨æàÊÜñæWÜÙæí¨Üá
ÊÜÂÊÜÖÜÄÓÜÆ³vÜáñÝ¤Ãæ. CÊÜÃÜ ±æçQ 14 g®ÜÃÜá A®ÜÂ PÜPæÒ¿áÈÉ ÓæàÄ¨ªÝÃæ. EÚ¨Ü 86 g®Ü D PÜPæÒ¿áÈÉ
ŸÃÜáñÝ¤Ãæ. AÊÜÃÜ ËÊÜÃÜ
ÍÜñÜÓÜ§¨æàÊÜñæWÜÙÜá 1 A®ÜÂPÜPæÒ¿áÈÉ ÓæàÄ¨ÜÊÜÃÜá 2 ¿ÞÊÜPÜûÝ 3 EÚ¨ÜÊÜÃÜá 4
ÊÜááSÂÊÝ¿áá & 1 ÊÜááSÂÊÝ¿áá & 1 3&ÃÜÈÉ &
ÊÜÓÜáWÜÙÜá & 8 AX°®ÝÊÜáPÜ&1 15&ÃÜÈÉ 7
ÃÜá¨ÜÅÃÜá & 11 ÊÜááSÂÃÜá¨ÜÅ&1 5&ÃÜÈÉ 10
ÊÜáÃÜáñÜ¤ÃÜá&49 BÖÜíPÝÄPÜ&1 ÊÜáñÜá¤ 9&ÃÜÈÉ 11&ÃÜÈÉ 47
±ÜÅÊÜÖÜ&1 (CÊÜâ®ÝÊÜÞíñÜÃÜ)
ËÍæÌà¨æàÊÜñæWÜÙÜá 10 &&&&&&&& &&&&&&&& 10
²ñÜÃÜÃÜá & 3 &&&&&&&&& &&&&&&&& 3

Má»Üá&1 &&&&&&&&& &&&&&&&& 1
¨ÜáÂ ÊÜáñÜá¤ ±Üê¦Ìà & 2 &&&&&&&&& &&&&&&&&& 2
AÎÌ¯à ¨æàÊÜñæ & 2 2 9&11 &&&&&&&
ŸêÖÜÓÜ³£ & 1 1 10 &ÃÜÈÉ &&&&&&&
B©ñÜÂÃÜá& 12 EÃÜáPÜÅÊÜá&1 1 & ÃÜÈÉ 6
(ËÐÜá¡ AÊÜñÝÃÜ)
ÍÜPÜÅ& 1 8&ÃÜÈÉ
ËÊÜÓÝÌ®…&1 12& & ÃÜÈÉ
ÊÜÃÜá|&1 13& & ÃÜÈÉ
ËáñÜÅ&1 17&& ÃÜÈÉ
±Ügì®ÜÂ & 1 20 && ÃÜÈÉ
100 14 86

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8) A×Ÿáì©œ $° 9) ŸÖÜáÃÜã±Ü, 10) ÊÜáÖÝ®….
6 B©ñÜÂÃÜá &»ÜWÜ, «ÝñÝ, ÓÜËñÜê, A¿áìÊÜÞ, ±ÜäÐÝ, ñÜÌÐÝr .
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ÖÜÄñÜWÜ 5) bñÜÅ¿Þ£ 6) ÓÜñÜÂ¿Þ£ 7) hæãÂà£ÐÝr®….
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ÓæãàÊÜáiñ… 4) AËáñÜ 5) AËáñÜÅiñ… 6) »ÜãËáËáñÜÅ 7) ÓÜáÐæà|.
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4) «ÜñÝì 5) Ë«ÜñÝì 6) Ë«ÝÃÜPÜ 7) ÊÜÃÜá|.
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4) ¼àÊÜá 5) PæÒàñÜÅ 6) ÓÝÆ¿á 7) A£¿ááWÜÂ.
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±ÜñÜÅñÝ±Ü, ËÐÜRí»Ü CñÝÂ© ¸æàÃæ ÖæÓÜÃÜáWÜÙÜá.
ËÍæÌà¨æàÊÜñæWÜÙÜá : (10) :1) PÜÅñÜá 2) ¨ÜûÜ 3) ÓÜñÜÂ 4) ÊÜÓÜá 5) «ÜãÄ 6) ÇæãàaÜ®Ü 7) ±ÜâÃÜãÃÜÊÜ
8) B¨ÜÅÊÜ 9) PÝÊÜá 10) PÝÆ.
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²ñÜêWÜÙæí¨Üá ÖæàÚ¨ÜªÃÜã, CÊÜÃÜá ¨æàÊÜñæWÜÙÝ¨ÜªÄí¨Ü CÈÉ ÖæàÙÜÆ³qrÆÉ .
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®ÜãÂ®ÜÃÝ¨ÜªÄí¨Ü, PæàÊÜÆ ÍæçŸÂ®ÝÊÜáPÜ ÊÜÞñÜÅ ŸÃÜáñÝ¤®æ.
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A¼ÊÜÞ¯¯à ÊÜÃÝÖÜ »Ý¿Þì «ÜÃÝ¨æàË¿áá.
B©ñÜÂÃÜá : (6) :1) »ÜWÜ 2) «ÝñÝ 3) ÓÜËñÜê 4) B¿áìÊÜÞ 5) ±ÜäÐÝ 6) ñÜÌÐÝr .
ËÍæàÐÝíÍÜ : ÊÜáÃÜáñÜ¤ÃÜÈÉ aÜPÜÅ, WÜí«ÜÊÜì, AíñÜÄûÜ CÊÜÃÜá EÚ¨ÜÊÜÄXíñÜ ÓÜÌÆ³ Öæbc®Ü
ÁãàWÜÂñæ¿ááÙÜÛÊÜÃÜá. WÜ|±Ü£¿áá ÍæàÐÜÍÜñÜÓÜ§ÄXíñÜ (Aí¨ÜÃæ & EÚ¨Ü 86 g®ÜÄXíñÜ) QíaÜ¨Ü—PÜ®Üá.
PÜÅñÜá, ¨ÜûÜ CÊÜÃÜá ±ÜËñÝÅ¨Üœ ¨æàÊÜñæWÜÙÜá, ÓÜñÜÂ ÖÝWÜã ÊÜÓÜá CÊÜÃÜá ®Ýí©à ÍÝÅ¨ÜœPæR ¨æàÊÜñæWÜÙÜá, «ÜãÄ,
ÇæãàaÜ®Ü CÊÜÃÜá A±ÜÃÜ±ÜûÜ ÍÝÅ¨ÜœPæR, ±ÜâÃÜãÃÜÊÜ ÊÜáñÜá¤ B¨ÜÅ ÊÜ CÊÜÃÜá PÝÆÍÝÅ¨ÜœPæR, PÝÊÜá, PÝÆÃÜá
AíñæàÑr ÍÝÅ¨ÜœPæR ¨æàÊÜñæWÜÙÜá. CÊÜÃÜá »ÜQ¤ÁãàXWÜÙÜá. D PÜPæÒ¿áÈÉ¿á GÆÉÃÜ ¨æàÖÜÊÜâ 15 ÆûÜ|WÜÙÜáÙÜÛ¨Üáª .
ËÍæàÐÜËÐÜ¿á & ËÐÜÌPæÕà®Ü&WÜ|±Ü£&PÜá¸æàÃÜ&AÎÌ¯à¨æàÊÜñæWÜÙÜá ÍÜñÜWÜ|ÓÜ§ÃÝ¨Ü 86 ¨æàÊÜñæWÜÙÜá
ËáñÜÅ¯XíñÜ Qíbñ… AÊÜÃÜÃÜá.
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ÍÜÃÜ»Ü®ÝÊÜáPÜ ÊÝ®ÜÃÜ®Üá.
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PÜPæÒ¿áÊÜÄXíñÜ (1/16) ÓÜÌÆ³ AÊÜÃÜÃÜá.
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A®ÝTÝÂñÜ ¨æàÊÜñæWÜÙÜá & PÜãÊÜÞì©WÜÙÜá
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(D PÜãÊÜáì®Üá ¸æàÃæ).
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D PÜPæÒ¿áÈÉ ÖæàÙÜÆ³qrÃÜáÊÜÃÜá. ¨æàÖÜ ÆûÜ| & 12.
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CÊÜÃÜ AíÍÜ¿ááPÜ¤®Üá). DñÜ®Üá ËþÝ®Ü ÁãàX. 11 ÆûÜ|¨Ü ¨æàÖÜ.
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16.PÜÊÜáì ±ÜâÐÜRÃÜ
(±Üâ|Â±Ý±ÜWÜÙÜá)
D ÖÜ©®ÝÃÜá PÜÇæWÜÙÜÈÉ PæÆÊÜâ iàÊÜÄWæ PæÆÊÜâ ÍÜÄàÃÜPæR E±ÜPÝÃÜPÜ. CÊæÆÉ¨ÜÃÜ ÓÜêÑr ÎÅàÖÜÄÀáí¨Ü.
B¨ÜªÄí¨Ü AÊÜ®Ü®Üá° E±Ü¯ÐÜñ… ÐæãàvÜÍÜPÜÆ@ ±ÜâÃÜáÐÜ@ Gí©¨æ. CÈÉ WÜÊÜá¯ÓÜ¸æàPÝ¨Üá¨Üá Ÿá«Ü&ÍÜ®æçÍÜcÃÜ
Êæã¨ÜÇÝ¨ÜÊÜÃÜá PÜÇÝ¨æàÊÜñæWÜÙæà ÖæãÃÜñÜá ñÜñÜÌ¨æàÊÜñæWÜÙÜÆÉ .
WÜá| : ÍÜ¯XíñÜ 2 WÜá|WÜÚí¨Ü ®ÜãÂ®Ü®Üá. EÐÝÚXíñÜ 10 WÜá| ®ÜãÂ®Ü®Üá.
ËÍæàÐÝíÍÜ : D ±ÜâÐÜRÃÜ¯WÜã ÊæáàÇæ ÖæàÚ¨Ü ÍÜ¯WÜã ñÜñÝÌ¼ÊÜÞ¯ ¨æàÊÜñæWÜÙæí¨Üá PæÆÊÜÃÜá
ÖæàÙÜáñÝ¤Ãæ. A¨Üá ÓÜÄ¿áÆÉ . ¿ÞPæí¨ÜÃæ ñÜíñÜÅÓÝÃÜ¨ÜÈÉ ÖæàÚ¨Üíñæ AÊÜÂPÝ¤©WÜÙæà ñÜñÜÌWÜÙÜá, ÓÜíÓÜêÐÜr
AÓÜíÓÜêÐÜr »æà¨Ü©í¨Ü B ñÜñÜÌWÜÙÜá 2 Ë«ÜÊÜâ, ÓÜêÐÜrÊæí¨ÜÃæ ŸÅÖÝ¾ívÜ¨æãÙÜX®ÜÊÜâ. AÓÜíÓÜêÐÜrWÜÙÜá ŸÅÖÝ¾ívÜ¨Ü
ÖæãÃÜX®ÜÊÜâ. D E»Ü¿áË«Ü ñÜñÜÌWÜÚWæ ±Ügì®ÝÂ© ±ÜâÐÜRÃÝíñÜ ¨æàÊÜñæWÜÙÜá A¼ÊÜÞ¯WÜÙÜÆÉ . QíñÜá
ñÜñÜÌWÜÙÜ AíÍÜWÜÙÜá ±ÝÅ~ÊÜÞñÜÅ ¨æàÖÜ¨ÜÈÉÃÜáÊÜÊÜâ, PÝÆWÜÙæí¨Üá ÖæàÙÜÆ³vÜáñÜ¤¨æ. AÊÜâWÜÙÜ Aí¨ÜÃæ PÝÆWÜÙÜ
A¼ÊÜÞ¯WÜÙÜá ±Ügì®ÝÂ© ±ÜâÐÜRÃÝíñÜ ¨æàÊÜñæWÜÙÜá,DñÜ®Üá ËþÝ®ÜÁãàX. D PÜPæÒ¿áÊÜÃÜ ¨æàÖÜÊÜâ
11 ÆûÜ|WÜÙÜáÙÜÛ¨Üáª .
27. BhÝ®Üg ¨æàÊÜñæWÜÙÜá AX°¿á±ÜâñÜÅÃÜá ÎÅàPÜêÐÜ¡®Ü ÖæívÜí©ÃÜá 16100

BhÝ®Üg ¨æàÊÜñæWÜÙÜ ËÊÜÃÜ : ÓÜÊÜì ËŸá«ÜÃÜá, 100 ²ñÜÃÜÃÜá&¿áÊÜá®Ü »ÜêñÜÂÃÜá, 30
AÓÜáÃÜ&¨æàÊÜ»ÜêñÜÂÃÜá, 100 WÜí«ÜÊÜì&WÝ¿áPÜÃÜá, 100& A±ÜÕÃÝ Ô÷à¿áÃÜá, 100 Ô¨ÜœÃÜá, 70
¿áûÜPÜÃÜá&ÊÝÖÜPÜÃÜá, 70 ÃÝûÜÓÜÃÜá, 30 aÝÃÜ|ÃÜá&±ÜÄaÝÃÜPÜÃÜá, 70 »ÜãñÜÃÜá, 70 ±æÅàñÜÃÜá, 70
²ÍÝaÜÃÜá, 70 Ë¨ÝÂ«ÜÃÜÃÜá, 70 Q®Ü°ÃÜÃÜá, 70 WÜáÖÜÂPÜÃÜá, 70 ®ÝWÜÃÜá, 70 Qí±ÜâÃÜáÐÜÃÜá.
WÜá| : PÝñÜìËà¿Þì© ÃÝgÄXíñÜ 100 WÜá|WÜÚí¨Ü ®ÜãÂ®ÜÃÜá. (Qíbñ… 1/16)
ÓÝ«Ü®Ü : 4 ŸÅÖÜ¾PÜÆ³ . (5)
ËÍæàÐÝíÍÜ : BhÝ®Üg ¨æàÊÜñæWÜÙÜ ËÊÜÃÜ&A®ÝTÝÂñÜÃÜá ÖÝWÜã ¨æàÊÜPÜáÇæãàñÜ³®Ü° ¨æàÊÜñæWÜÙÜá.
CÊÜÃÜá BhÝ®Üg ¨æàÊÜñæWÜÙÜá. A®ÝTÝÂñÜÃæí¨ÜÃæ ñÜñÝÌ¼ÊÜÞ¯WÜÙÜíñæ ®ÝÊÜá¯¨æàìÍÜPÜ ±ÜäÊÜìPÜ
Êæà¨ÜWÜÙÜÈÉ ÖæàÙÜ¨æà C¨ÜªÊÜÃÜá. CÊÜÃæÆÉÃÜã ŸÅÖÝ¾© ¨æàÊÜñæWÜÙÜ »ÜêñÜÂÃÜá. (®Ý®ÝñÜÃÜ¨Ü ±ÜÄaÝÃÜPÜÃÜá).
ÊÝgÓÜ®æà¿áÓÜí×ñæ¿áÈÉ PÜÊÜáìg ¨æàÊÜñæWÜÚXíñÜ CÊÜÃÜá EñÜ¤ÊÜáÃæí¨Üá ÖæàÚ¨Üíñæ PÜívÜáŸÃÜáñÜ¤¨æ.
ñæç£¤Äà¿á E±Ü¯ÐÜ£¤®ÜÈÉ PÜÊÜáìg ¨æàÊÜÄXíñÜ AÊÜÃÜÃæí¨Üá ÖæàÚ¨æ. D ËÃæãà«ÜÊÜ®Üá° ÓÝ«ÜPÜÃÜá
ËaÝÃÜ ÊÜÞvÜñÜPÜR¨Üáª . AX°¨æàÊÜÃÜ ÊÜáPÜRÙÜá 16100 ÎÅàPÜêÐÜ¡®æà ñÜÊÜáWæ ±Ü£¿ÞWÜ¸æàPæí¨Üá ñÜ±ÜÓÜáÕ ÊÜÞw
PÜêÐÜ¡®Ü ÖæívÜí©ÃÝX¨ÜªÃÜá. CÊÜÃÜá ÓÜÌÃÜã±ÜñÜ: BhÝ®Üg¨æàÊÜñæWÜÙÜ ÓÜÊÜÞ®ÜÃÜá. ÎÅà ÆQÒ $¾à ¨æàË¿á
BÊæàÍÜ©í¨Ü Qíb¨Ü—PÜÃÜá. AÊÜÃÜÈÉ PÜÍæàÃÜá GíŸÊÜÙÜá EÚ¨ÜÊÜÄXíñÜ ÓÜÌÆ³ ÖæaÜác . CÊÜÄXíñÜ PÜêÐÜ¡¯í¨Ü
ÊÜááPÜ¤ÃÝ¨Ü Wæãà²PÝ Ô÷à¿áÃÜá 2 WÜá| ®ÜãÂ®ÜÃÜá. CÊÜÃÜá ©ÌË«ÜÃÜá. ÎÅàPÜêÐÜ¡®Ü ¨æÓæÀáí¨Ü PÝñÝÂ¿á¯
ÊÜÅñÜ ÊÜÞw BñÜ®Ü®Üá° ÆWÜ°ÊÜÞwPæãívÜÊÜÃÜá PæÆÊÜÃÜá. PæÆÊÜÃÜá Wæãà±ÝÆPÜÃÜ ÖæívÜí©ÃÜá ÃÝÓÜQÅàvæ¿áÈÉ
ÎÅàPÜêÐÜ¡¯í¨Ü ÊÜááPÜ¤ÃÝ¨ÜÊÜÃÜá. CÊÜÃæÆÉÃÜã ±ÜäÊÜìg®Ü¾¨ÜÈÉ EñÜ¤ÊÜá A±ÜÕÃÝ Ô÷à¿áÃÜá. CÊÜÃÜá
þÝ®ÜÁãàXWÜÙÜá. D PÜPæÒ¿áÈÉ¿áÊÜÃÜá 10 ÆûÜ| ¨æàÖÜ EÙÜÛÊÜÃÜá.
ËÍæàÐÜËÐÜ¿á & Êæà¨ÜWÜÙÜÈÉ ¿ÞÃÜ ®ÝÊÜá&ÃÜã±ÜWÜÙÜá ÖæàÙÜÆ³qrÆÉÊæäà ÊÜáñÜá¤ ¿ÞÃÜá ¨æàÊÜPÜáÆ¨ÜÈÉ
g¯ÔÃÜáÊÜÃæãà, ¨æàÊÜñæWÜÙÜ ÓæàÊÝPÝ¿áì¨ÜÈÉ ¯ÃÜñÜÃÝXÃÜáÊÜÃæãà AÊÜÃÜá BhÝ®Üg¨æàÊÜñæWÜÙæ¯&
ÓÜáÊÜÃÜá, CÊÜÃÜá PÜÊÜáìg¨æàÊÜñæWÜÚXíñÜ ÍÜñÜWÜá|WÜÚí¨Ü®ÜãÂ®ÜÃÜá . ÎÅàPÜêÐÜ¡®Ü ÊÜávÜ©¿áÃÝX¨Üª 16100
Ô÷à¿áÃÜá (±ÜäÊÜì¨ÜÈÉ AX°±ÜâñÜÅÃÜá) ñÜ±ÜÔÕ¯í¨Ü ÊÜÃÜ ±Üvæ¨Üá ÎÅàPÜêÐÜ¡®Ü AíWÜÓÜíWÜ±Üvæ¨ÜÊÜÃÜá. PÜÍæàÃÜá
GíŸáÊÜÊÜ®Üá ÊÜáãÆÃÜã±Ü¨ÜÈÉ , Ô÷à¿ÞX g¯Ô¨ÝWÜÆã EÚ¨ÜÊÜÄXíñÜ Qíbñ… ÍæÅàÐÜu®Üá, 16100

g®Ü PÜêÐÜ¡±Ü£°¿áÄXíñÜ ¸ÝÆÂ¨ÜÈÉ AíWÜÓÜíWÜ±Üvæ¨Ü Wæãà±ÝíWÜ®æ¿áÃÜá ©ÌWÜáWÜÚí¨Ü ®ÜãÂ®ÜÃÜá. CÊÜÃÜÈÉ
PæÆÊÜÃÜá PÝñÝÂ¿á¯à ÊÜÅñÜ©í¨Ü ÎÅàPÜêÐÜ¡®Ü®Üá° JÈÔPæãívÜÊÜÃÜá. ÊÜáñæ¤ PæÆÊÜÃÜá ËÊÝ×ñÜÃÝ¨ÜÃÜã
PÜêÐÜ¡¯í¨Ü A®ÜáWÜÅ×ñÜÃÝ¨ÜÊÜÃÜá. D GÃÜvÜá WÜáí±Üä ÊÜáãÆñÜ@ A±ÜÕÃÜÔ÷à¿áÃæ¯ÔÃÜáÊÜÃÜá.
CÊÜÃÜíñæ D PÜûÝÂ ±ÜÅËÐÜ¡ÃÜá &
²ñÜêWÜÙÜá 100, AÓÜáÃÜÃÜá 30, WÜí«ÜÊÜìÃÜá 100, A±ÜÕÃæ¿áÃÜá 100, ¿áûÜÃÜá70, ÃÝûÜÓÜÃÜá 70,
aÝÃÜ|ÃÜá 30, Ô¨ÜœÃÜá 100.
CÊÜÃÜÆÉ¨æ Ë¨ÝÂ«ÜÃÜÃÜá&Q®Ü°ÃÜÃÜá&²ÍÝbWÜÙÜá&»ÜãñÜWÜÙÜá Êæã¨ÜÇÝ¨Ü ¨æàÊæäàñÜ³®Ü°ÃÜá BhÝ®Üg-
PÜPæÒ¿áÈÉ E±ÝÓÜÂÃÜá. CÈÉ £ÚÔ¨Ü ²ÍÝaÜÃÜá ÃÝûÜÓÜÃÜá& »ÜãñÜWÜÙÜá ÊÜáãÆñÜ@ ¨æàÊÜñæWÜÙÜ ÓæàÊÜPÜÊÜWÜìPæR
ÓæàÄ¨Ü ¨æàÊÜñæWÜÙÜ WÜáí²Wæ ÓæàÄ¨ÜÊÜÃæà, ±Ý±Ü©í¨Ü A¥ÜÊÝ PÝÃÜOÝíñÜÃÜWÜÚí¨Ü ÖÜáqr¨ÜÊÜÃÜÆÉ&
¨æàÊÜÓÜWÜìÍÝcÐÜrË«æãà Ë»Üá«Ý@ ²ñÜÃÜ@ ÓÜáÃÝ@>>
WÜí«ÜÊÝì±ÜÕÃÜÓÜ@ Ô¨Ýœ@ ¿áûÜÃÜûÝíÔ aÝÃÜOÝ@>
»ÜãñÜ±æÅàñÜ²ÍÝaÝÍÜc Ë¨ÝÂ«ÝÅ@ Q®Ü°ÃÝ¨Ü¿á@ >>
28. AíñÜ¨ÜìÎàì MáÑWÜÙÜá
ÓÝ«Ü®Ü : 3 ŸÅÖÜ¾ PÜÆ³ÓÝ«Ü®Ü.
WÜá| : 27 ®æà PÜPæÒ¿áÊÜÄXíñÜ Aí¨ÜÃæ AhÝ®Üá ¨æàÊÜñæWÜÚXíñÜÆã 2 WÜá|WÜÚí¨Ü ®ÜãÂ®ÜÃÜá.
ËÍæàÐÝíÍÜ : CÊÜÃÜá ÍÜñÝ®ÜáÍÜñÜPæãàq ÓÜíTÝÂPÜÃÜá, ±ÜÅ£àPÝÆíŸ®ÜÃÜá. Aí¨ÜÃæ ñÜÊÜá¾ ¨æàÖÜ¨ÜÈÉ
±ÜÃÜÊÜÞñÜ¾®Ü (A±ÜÃæãàûÜÊÜ®Üá° ) PÝ|áÊÜÃÜá. PæÆÊÜÃÜá D PÜPæÒ¿áÈÉ ŸÃÜáÊÜ PæÙÜX®Ü bÃÜ²ñÜÃÜÃÜ®Üá° ÖæàÚ D
MáÑWÜÙÜ®Üá° ¹qr¨ªÝÃæ. CÊÜÃÜá þÝ®ÜÁãàXWÜÙÜá. CÊÜÃÜ ¨æàÖÜ 8 ÆûÜ|WÜÙÜáÙÜÛ¨Üáª .
ËÍæàÐÜËÐÜ¿á & MáÑWÜÙÜá D PÜPæÒ¿áÈÉ ŸÃÜáñÝ¤Ãæ MáÑWÜÙÜ Joár ÓÜíTæÂ ®ÜãÃÜá Pæãàq &
""®ÜÊÜPæãàoÂÓÜá¤ ¨æàÊÝ®ÝÊÜå… MáÐÜ¿á@ ÍÜñÜPæãào¿á-@'' (»Ý.ñÝ.6. 14) CÊÜÃÜÈÉ ÊÝÂ±Ü¤¨ÜÎìWÜÙÜá &
AíñÜ¨ÜÎìWÜÙæí¨Üã GÃÜvÜáŸWæ C¨æ. ®ÝÃÜ¨Ý© ÍÜñÜÓÜíTÝÂPÜÃÜá ÊÝÂ±Ü¤¨ÜÎìWÜÙÜá. ñÜÊÜá¾ JÙÜWæ CÃÜáÊÜ
¨æàÊÜÃÜ®Üá° PÝ|áÊÜ AíñÜ¨ÜìÎìWÜÙÝ¨Ü MáÑWÜÙÜá BhÝ®ÜgÄXíñÜ ÍÜñÜWÜá|WÜÚí¨Ü ®ÜãÂ®ÜÃÜá. ×àWæ

®ÝÃÜ¨Ý© ®ÜãÃÜÃÜ WÜáí±Ü®Üá° ¹oár ÍÜñÝ®ÜáÍÜñÜPæãàq MáÑWÜÙÜá (99.99.99.900) D PÜPæÒ¿áÈÉ
ŸÃÜáñÝ¤Ãæ.
29. bÃÜ²ñÜÃÜÃÜá
ÓÝ«Ü®Ü : 3 ŸÅÖÜ¾ PÜÆ³ ÓÝ«Ü®Ü.
WÜá| : 28 ®æà PÜPæÒ¿áÊÜÄXíñÜ Aí¨ÜÃæ AíñÜ¨ÜìÎàì MáÑWÜÚXíñÜ, 100 WÜáOÝ«ÜÊÜáÃÜá.
ÓÝ«Ü®Ü : 3 ŸÅÖÜ¾PÜÆ³ ,
ËÍæàÐÝíÍÜ : 18 ®æà PÜPæÒ¿áÈÉ ÓæàÄ¨Ü 3 ²ñÜÃÜÃÜá ÊÜáñÜá¤ 19 PÜPæÒ¿áÈÉ ÖÝWÜã 28®æà PÜPæÒ¿áÈÉ
100 ¹oár EÚ¨ÜÊÜÃÜá C¨ÜÃÜÈÉ ŸÃÜáñÝ¤Ãæ. CÊÜÃÜá þÝ®ÜÁãàXWÜÙÜá. CÊÜÃÜ¨æàÖÜ 8 ÆûÜ|WÜÙÜáÙÜÛ¨Üáª .
30. ¨æàÊÜWÜí«ÜÊÜìÃÜá
19 ®æà PÜPæÒ¿áÈÉ¿á 8 g®ÜÃÜá ÊÜáñÜá¤ 27 ÃÜÈÉ¿á 100 g®Ü, Joár 108 g®ÜÃÜ®Üá° ¹oár EÚ¨ÜÊÜÃÜá
D PÜûÝ¨ÜÈÉ ŸÃÜáñÝ¤Ãæ.
WÜá| : bÃÜ²ñÜÃÜÄXíñÝ 10 WÜá|WÜÚí¨Ü ®ÜãÂ®ÜÃÜá.
ËÍæàÐÝíÍÜ : 3 ®æà PÜûÝ©í¨Ü CÈÉ¿áÊÜÃæWæ ÖæàÚ¨ÜÊÜÃÜá ŸÖÜáÍÜ@ÓÝíÍÜÃÜá. ¨æàÊÜñæWÜÙÜ PæÆÓÜ
ÊÜÞvÜáÊÜÊÜÃÜá. CÊÜÃÜá þÝ®ÜÁãàXWÜÙÜá. CÊÜÃÜ ¨æàÖÜ 8 ÆûÜ|WÜÙÜáÙÜÛ¨Üáª .
31. ÊÜá®ÜáÐÜÂ WÜí«ÜÊÜìÃÜá
WÜá| : ¨æàÊÜWÜí«ÜÊÜìÄXíñÜ 100 WÜá|WÜÚí¨Ü ®ÜãÂ®ÜÃÜá.
ÓÝ«Ü®Ü : 1 ŸÅÖÜ¾PÜÆ³ ,
ËÍæàÐÝíÍÜ : CÊÜÃÜá ¨æàÊÜñæWÜÙÜ »ÜêñÜÂÃÜ »ÜêñÜÂÃÜá. Aí¨ÜÃæ A®ÜÂ ±ÜÄaÝÃÜPÜÃÜ PæçPæÙÜWæ ¨æàÊÜñæWÜÙÜ
PæÆÓÜÊÜ®Üá° ÊÜÞvÜáÊÜÊÜÃÜá, CÊÜÄWæ ¨æàÊÜñæWÜÙÜá ÓÝûÝñ… BþÝ ÊÜÞvÜáÊÜâ©ÆÉ . GÃÜvÜ®æà¿áÊÜÃÜ ¨ÝÌÃÝ
BþÝ ÊÜÞvÜáñÝ¤Ãæ. CÊÜÃÜá PÜÊÜáìÁãàXWÜÙÜá. CÊÜÃÜ ¨æàÖÜ 7 ÆûÜ|WÜÙÜáÙÜÛ¨Üáª .
32. AíñÜ¨ÜìÎàì ÃÝgÃÜá
(19 ®æà PÜPæÒ¿áÈÉ ÖæàÚ¨Ü ÊÝÂ±Ü¤¨ÜÎàì 100 ÃÝgÃÜ®Üá° ¹oár EÚ¨ÜÊÜÃÜá.)
WÜá| : ÊÜá®ÜáÐÜÂ WÜí«ÜÊÜìÃÜXíñÜÆã 100 WÜá|WÜÚí¨Ü ®ÜãÂ®ÜÃÜá.
ËÍæàÐÝíÍÜ : CÊÜÃÜá PÜÊÜáìÁãàXWÜÙÜá .6 ÆûÜ|WÜÙÜáÙÜÛ ¨æàÖÜ¨ÜÊÜÃÜá.
33. ÊÜá®ÜáÐæãÂàñÜ¤ÊÜáÃÜá
WÜá| : AíñÜ¨ÜìÎàì ÃÝgÄXíñÜÆã 100 WÜá|WÜÚí¨Ü ®ÜãÂ®ÜÃÜá.
ËÍæàÐÝíÍÜ : CÊÜÃÜá PÜÊÜáìÁãàXWÜÙÜá .CÊÜÃÜÈÉ Êæà¨Ü Ë¨ÝÂ—PÝÃÜ EÙÜÛ ©ÌgÃÜá Öæbc®ÜÊÜÃÜá.
(ÍæÅàÐÜuÃÜá). A¨ÜÃÜÈÉ¿áã ¿á£WÜÙÜá, AÊÜÃÜ®ÜíñÜÃÜ ŸÅÖÜ¾aÝÄWÜÙÜá, ®ÜíñÜÃÜ WÜêÖÜÓÝ§ÍÜÅËáWÜÙÜá ®ÜíñÜÃÜ
ûÜ£Å¿Þ©WÜÙÜá CñÝÂ©, ±ÜÍÜá, ±Üü , ÊÜêûÜ : CñÝÂ© ±Ü¿áìíñÜ ÊÜá®ÜáÐÜÂ ÊÜá«ÜÂÊÜáÃÜá ¯ñÜÂ ÓÜíÓÝÄWÜÙÜá,
¯ñÜÂ ÓÜíÓÝÄWÜÙÜá £Å©ÊÜ (ÓÜÌWÜì) ¯ÃÜ¿á (®ÜÃÜPÜ) »Üã (±Üê¦Ìà) WæãàaÜÃÜÃÜá.
34 ¸ÝÅÖÜ¾|ÃÜá
ËÊÝÖÜÊÝWÜáÊÜ ñÜ®ÜPÜ Êæà¨Ý«ÜÂ¿á®ÜÊÜ®Üá° ÊÜÞvÜáÊÜÊÜÃÝ¨Ü ÎÐÜr Êæç©PÜÃÝ¨Ü ¸ÝÅÖÜ¾|ÃÜá. ÓÜ¨ÜáY|
ÓÜí±Ü®Ü°ÃÜá. CÊÜÃÜá PÜÊÜáìÁãàXWÜÙÜá.
35 & WæãàÊÜâWÜÙÜá, WÜgWÜÙÜá, AÍÜÌWÜÙÜá, ÊÜáêWÜWÜÙÜá, ±ÜüWÜÙÜá, ÊÜêûÜiàÊÜÃÜá, ÆñæiàÊÜÃÜá,
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The Spiritual View of Life

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The Spiritual View of Life

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 

THE SPIRITUAL VIEW OF LIFE

First edition : 2021 (24-08-2021)

Typed : Vedabhaktapanini Sharma (Nikhil Sharma)

ÊÜá«ÝÌaÝ¿áìWÜêÖÜí WÜñÝÌ ¿Þí ¼PÝÒí ÓÜÊÜá¿ÞbÐÜÊÜå… >>

Pandit Anandatirtha Sharma.

 ------ Pandit Anandathirtha Sharma,

of mind. Even as a child, he promised to be one born to lead the world

The fundamental tenets of his philosophy are summarised in a well-known

16) IñÜÃæà¿á»ÝÐÜÂÊÜå… 17) ñæç£¤Äà¿á»ÝÐÜÂÊÜå… 18) ŸêÖÜ¨Ý½ÐÜÂÊÜå… 19) DÍÝÊÝÓÜÂ»ÝÐÜÂÊÜå…

recognise the states of bondage and release as REAL STATES or experiences

by the champions of Śrī Madhva Philosophy & ""ÓÜÊÜìñÝÅ±æÂàPÜÃÜã±ÜñÝÊÜá®Ü®ÜáÓÜí¨

ÊæçÐÜÊÜáÂí ¯Zêì|ñÜÌí aÜ Êæà¨Ü±ÝÅÊÜÞÊÜáÂPÝÃÜPÜÊÜå… >

Bhashya on the indentical shloka ""DÍÜÌÃÜ@ DÍÜ®ÜÎàÇæãà ®ÝÃÝ¿á|@.'' In the same

of world thought. The philosophical system promulgated by Śrīmad Acharya

Harken to Gītābhāṣyam of Śrī Śaṅkarācārya (15-20) :-

±ÜÅÊæäàaÜÊÜå…'' CñÝÂ©ÊÝPÝÂ®Ýí ñÜñÜ³ÃÜñÜÌí × Ô¨Üœ $Â£ > C£ ÎÅàÊÜá®Ý°$Â¿áÓÜá«Ý >

& ""AÓÜÂ Wæãà©Ìì£àÁáà®Ü »ÝÊÜÂÊÜå… CñÜáÂPæ¤à ÓÜ¨ÜêÍæãà WèÃæàÊæäà±Ý©à¿áñæà, ®ÝÍæãÌà ®Ü

Harken to Bramasūtrabhāṣyam of Śrī Śaṅkara (1-2-18) as follows: -

he is endowed With the organs of action; rulership is therefore rightly ascribed

Harken to Maitrayini Upaniṣad (6-8) : ¬

ÓÜíÓÝÃÜÓÜ±ÜìÓÜ®ÜªÐÜr®ÜÐÜraæàÐær $çPÜ»æàÐÜgí >

All-Powerful and can do everything Himself by His mere wish, yet He

MahaLakṣmī save us from the clutches of all types of catastrophes.

imperfections and afflictions? To this question the next Sūtra replies.

Some of the Śrutis citied above proclaim the Brahman to be endowed

Harken to Yuktimallika of Sri Vadirajaru : -

Śrī Śaṅkara presents Bheda-Abheda mata of Bhartṛprapañca in his

machine, by his delusion.’ The Sūtrakāra also asserts the non-difference of

ÊÜáñÜ¤@ ±ÜÃÜñÜÃÜí ®Ý®ÜÂ£Rmßc¨ÜÔ¤ «Ü®Ümj¿á >

according to Śrī Madhva, is nitya, eternal, nirdoṣa, devoid of defects, svataḥ-

of worldly existence, company of good men, renunciation of the desire for

«ÜÊÜÞì«ÜÊÜáìÁãàÃÜ² × PÝÃÜÀáñÜêñæÌà®Ü DÍÜÌÃæãà ÖæàñÜá@ ÊÜÂ±Ü©ÍÜÂñæà, ´ÜÆÓÜÂ aÜ

that interpretation by Jayāditya is absolutely wrong and from the stand-

‡ÊÜê‰ÐÜ»Ü@ ‰PÜ¯à‰®Ü@'' C£ MáP… (3&48&1) >

Some people claims that the following Śruti explains: ¬

ŸÅÖæ¾à£ aÜ ÓÜ¨Ý «æÂàÁãà »ÜWÜÊÝ®… ËÐÜá¡ÃÜíaÜÓÝ >

®Ü ±ÜÅ£àPæàÐÜá iàÊÜÊÜá£í Ÿ—°à¿Þñ… C£ ñÜá ±ÜÅ£þÝÊÝÂTÝÂ®æà ±ÜÅPÜêñÜ±ÜÄñÝÂWÜ@

±ÝÅ|ÓæÂ$çñÜ¨ÜÌÍæà ÓÜÊÜìí ±ÝÅÊÜá@ ±ÜÃÜÊÜÍæà Ô§ñÜ@ >

ìpQp\"SO"u E" X"RY"u E" {\"^Nps__"\"êe" BprY"O"u $$

somehow treat ‘yatah’ indicating as upādānakāraṇatva due to its ablative,

Interpretation of ‛Eka Vijñānena sarva Vijñāna’

Neither Tādātymāropa nor Dharmarūpa is possible : ¬

2) Satyam Jagat Tatwatah

(pariṇāma) of Brahman nor a production de novo. It is merely an actualisation

Harken to Anuvyakyanam (1-2-9) of Śrī Madhva : ¬

PÝÆËÍæàÐÜÓæÂ$çÊÜ ÓÜêÑrí ÓÜíÖÝÃÜí aÜ ±ÜÅ£ PÝÃÜ|ñÝÌñ… ñÜ¨Ý½ÊÝ»ÝÊÝ»ÝÂí ÓÜñÜÕ $Ì²àñÜÃÜPÝÃÜOæàÐÜá

»æà¨ÜÓÜÊÜáãÖÜÊÜâ ÓÜñÜÂ ÖÝWÜã A®Ý©¿ÞX¨æ. Jí¨Üá ÊæàÙæ EñÜ³£¤ EÙÜÛ¨Ýª¨ÜÃæ ®ÝÍÜÊÜ®Üá°

®ÜÊæãàaÜÂñæà ñÜñ… ""±ÜÃÜÊÜÞ¥ÜìñÜ@'' »ÜWÜÊÜ¨Ü±æàPÜÒÁáàñÜÂ¥Üì@'' >> C£ >>

is only the ignorant who say that there is no difference..

¿á¨ÜÂ¿áí PÜÈ³ñæãà »æà¨Ü@ PÜÓÝ¾®æ°$çÊÜ ¯ÊÜñÜìñæà >

»Ý.& ñÜ®ÝÌ ÓÜÌÓÝÌËáÓÜíŸí«Ü@ ±ÜÅ±Üíaæãà˜ÓÜÂ ÍÜÄàÄ|@

Interpretation of the Śruti ‛Prapañco yadi vidyeta’ etc.

Harken to the Māyāvada of Śrī Śaṅkara :--

reasoning. But not if it is held to be real. The reality of an object perceived

experience would re-emerge after the identity-texts have ceased functioning.”

¿á¨Ý ñÜá iàÊæäà ÊÜáÖÝ®… > ñÜ¨Ý±ÜÂÊÜÂPÝ¤—à®ÜñÝÌijàÊÜ»ÝÊÜÓÜÂ — ÊÜáÖÜñÜ@ ±ÜÃÜÊÜáÊÜÂPÜ¤Ëá&

capability (of being so designated).

‟He is will, He is the guiding thought, He is wisdom, He is bliss.” This

Harken to Brahmasūtrabhāṣyam (1-3-33) of Śrī Śaṅkara : ¬

"®Ü ÓÜáÃÝí ²¸æàñ…' C£ ®ÜmÌ£ ÊÝPæÂà ±Ü¨ÜñÜÅ¿áÓÜíŸ®ÝœñÜáÕÃÝ±Ý®Ü±ÜÅ£Ðæà«Ü

ÍÝÓÜ÷ÊÜá®Ü¥ÜìPÜí ÓÝÂñ… > ñÜÓÝ¾¨ÜœÊæãàìñÜRÐÜìÊÜÍÝbcÃÜíñÜ®Ý ¨æàÊÝ©¼@ ±ÜÅñÜÂûÜí ÊÜÂÊÜgÖÜá°Ä£

action enjoined is connected with a distinguished divinity. If the matter

Parabrahman. The world is eternal as continous flow. It is never sublated by

------ Pandit Anandathirtha Sharma,