chapter no: 5 upanisatkhandartha of sri...

CHAPTER NO: 5

UPANISATKHANDARTHA OF SRI RAGHAVENDRA TIRTHA • • •

Upanisads as the concluding part of the unauthored revelations have

systematized the thinking and expression of the earnest thinkers, for better

effective interpretation. The effectiveness of interpretation is an utter prerequisite,

for the subject matter of the Upanisads is imperceptible rather far away from the

practical day to day worldly affairs. The words- "Upanisad is understood as the

enlightenment of acquired by the seer sage upto his capacity," form Achaiya

Sri Madhva's meaning to the term 'Upanisad' in his Chandogyopanisadbhasya.

The knowledge of the imperceptible entities is sacred; moreover enlightenment

for it is the inner spring inspired by tiie unhandled practice of the Upanisadic

instructions. Embracing a holy mission, the reverend Guruparampara has

successfully contributed the spiritual knowledge to uplift the sincere worthy

followers. In the Guruparampara of Acharya Sri Madhva Sri Jaya Tirtha,

Sri Vyasa Tirtha, Sri Vadiraja tirtha, Sri Raghuthama Tirtha, Sri Vedesha Tirtha,

Sri Ragavendra Tirtha etc., constitute the brilliant galaxy in the gloomy

atmosphere of chaos of the people who were neither entirely with materialistic

living nor with an affirmed spiritual knowledge. Sri Raghavendra Tirtha quite an

intimate Guru to the hearts of all, even today, has made enormous contribution, to I -

the academic field of study of Vedanta and other Sastras.

AN INTRODUCTORY NOTE ON THE AUTHOR

A brief note of Sri Raghavendra Tirtha's life history is quite utterly

necessary as an inspiring information to the studious mass. His lifetime was from

1623 to 1671. He belongs to Beegamudre family of Shashtika clan of Goutama

Gotra. His parents were Sow Gopika and Sri Timmanna Bhatta a renowned

scholar and veena player. Being bom by the boon of the family deity Lord Sri

Venkateswara, he was named Venkatanatha by the parents. His early education

was under his elder brother-in-law Sri laxminarasimha Acharya at Madhurai. r _ _ -

Then he became a student of Sri Sudhmdra Tirtha at Kumbhakonam. His

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scholarly debate in Mahabhashya with another erudite scholar fetched him the

honour of the title "Mahabhashya Venkatanathacharya" in the court of the

Raghunathabhupala, king of Tanjavur. His continuous academic

accomplishments attracted Sri Sudhindra Tirtha to establish Venkatanathacharya

in his throne of Vedantavidya kingdom.

After embracing the ascetic order Venkatanathacharya named as

Sri Raghavendra Tirtha was Wellabsorbed by the activities of Studies, teaching

his contemporary disciples, writing commentaries and independent works,

serving the purpose of teaching the great doctrines of Madhva to the interested

mass of all the times. Plus to these accomplishments, he was a great classical

musician and Veena player. He ended his social life, with a candid decision and

entered into Vrindavanam alive in Mantralaya, on the bank of river Tungabhadra,

in Kumool district of Andhrapradesh. His divine influence on the mass is

experienced even to day. So only great increase in the devotees of all castes and

creeds visiting Mantralayam has taken place.

WORKS OF RAGHAVENDRA TIRTHA

Raghavendra Tirtha's contribution to Indian Philosophy is quite

noticeable. Apart from independent works, his commentaries on Prasthanatraya

are based on the commentaries by Acharya Madhva, Jayatirtha and Vyasatirtha.

His works on Prasthanatraya, including treatise on Veda, Upanisads

Bhagavadgita and other texts mark a great significance. According to old

manuscripts his works are fortyeight. Gurugunastava of Vadindratirtha and Sri

Raghavendra Vijaya by Narayanacharya are the sources to gather the information

about works of Raghavendra Tirtha. Dr. B.N.K. Sharma in his work 'History of

Dvaita School of Vedanta and its literature' opines that Sri Raghavendra Tutha

wrote only fortyone texts. Sri Raghavendra Tirtha has collected various tenets in a

lucid manner comprehensible even by person of limited knowledge.

Sri Raghavendra Tirtha's commentary is on nine Principal

Upanisads called Upanisatkhandartha, except Aitareyopanisad. Despite wide

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search for the manuscripts, Khandartha on Aitareyopanisad is not yet found

available. Sri Raghavendra Tirtha has composed a treatise called

Vedatrayavivritti wherein the purport of Upanisad is well presented. In addition,

from different sections of Vedas he has written Khandartha. His follower / _ _

Sri Vadindra Tirtha remarks- * "Even though Vedatraya vivritti shines like a

fullmoon, Khandartha is sanctified like moon on Suklapaksa Dvitiya." Here the

significant importance of Upanisatkhandartha is marked, viz-

It is a great task to speak or write on the uniqueness of Upanisat

khandartha, but just a bird's view on the same is made here. Simplicity is the

leading quality of this treatise. Simple meaning to the seemingly complicated

terms is given, which are well exercised by great scholars, as well, appealing even

to the persons of limited knowledge. The meaning meant for various terms or

paragraphs or Mantras are interlaced with appropriate Vedanta Sutras to

substantiate the commentary. Essential explanations of grammatical information

to the usages are given in support to bring out the actual sense and purport. The

elucidative explanations of great doctrines with ample grammatical analysis of

various words engage the scholars into serious study. Acharya Madhva has a

unique Style of presenting maximum sense within minimum number of words.

Raghavendra Tirtha furnishes the heart of the same. For illustration, his analytical

explanation of various forms of Paramatman pertaining to the different aspects of

cosmos like Loka, Jyoutisa, Vidya, Praja and Atma is appealing for its precise

picturisation of great doctrines.

REVIEW OF UPANISATKHANDARTHA

The central theme of all the Upanisads is monotheism that is

Vishnuparamya. UpanisatkhandMtha successfully delineates this doctrine with

many Upasanas, represents a philosophical tradition and of mystic experiences

ofthegreat seer sages. A genuine endeavour to probe deep into these and bring

* Sloka no. 28 Gurugunastavah. .; 39^

about the doctrines marked in Khandartha directs the materialistic mass towards

the path of quest of the imperceptible immanent immaculate metaphysical truth.

Raghavendratirtha in his treatise Upanisatkhandaitha on Y^niyamantropanisad

has successfully conveyed the philosophical purport of the mantras. He points

out the position of Jivatman as a creature regulated by the independent regulating

power of Parmatman. He comments on the opening verse viz -^vim'<iîîa'^'ûi

IFT ^ WR«qh?raT^t?T^^^ ^ # ^ I The essential eligibility to gain the great

knowledge of Paramatman is Rre "«R«i<»qaj|rqH he says. Life led with the god-

given privileges with no greed or longing for others wealth is ideal. Even the very

desire to live for hundred years is acceptable only by performance of duty for

unfastening the bondage of Karma. The words of Khandartha are t^^lfîtl'ii-

A fearless liberal mentality with selfconfidence is developed by

spiritual knowledge, for Paramatman is learnt as the supreme controller of all.

This idea is expressed in Khandartha like this: MM% xiirMM* T T ^ ^ f^^Rp!^

^"^^ ^^mMlRf ^^: I The discouraging factors of life like Moha, Soka etc.,

are supressed by the realization of omnipresence of Paramatman. This idea is

captured in the words Raghavendra Tirtha viz.- T^ f HTFT Û*r4 xji M qn:

jfRcT: ^ TftW'7 ^ - # ^ : ^ ^ S i f t ^ : i The text of this Upanisad viz-

*«*?iraidJJ dl5«rfT ozi «ITx %nih?r: T R T ^ : " He comments- SHRFRW^r^ Pim zmi"

WSTRzf? t rfHUiv fn •sr nl nW" l These words convey the regular creation of the

universe which can never be illusory, but factual unlike the creation of magician.

Refutation of Avidya and adoption of Vidya leads the devotee to get released

from wordly bondage and attainment of eternal blissful state. It is viz- ** qb?fra#

^ M : •#"^5HR^ I is the Upanisadic verdict marking Paramatman as the indweller

*Maiitra-8.Yjn.m.Up., **Mantral7Yjn.m.Up.

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of Mukhyaprana. The word Aham here is meant as a personal pronoun but Noun

denoting Param'atman. Raghavendra Tirtha says- 3i qn:iic;5Rr rT>: II Similarly the

term Asmi is explained by him viz- ^qf^nt^'i •)qrq^g_'ii 3<t4)R I Finally the

words Aham and Asmi are apprehended as the names of Paramatman.

The major content of Talavakaropanisad is the omnipotence of

Paramatman along with the hierarchy of Devatas based on their intrinsic

knowledge and power. The queiy about Brahman reaches the conclusion-* BT'f^

n(slRnit;«it'5" RRai«;(eJ" II Paramatman is so great that can neither be known nor

unknown. Raghvendra Tirtha concludes- ¥5r 4 lcbc H ^ ^ PlriJrt>M I He adds-

•^ Hr^ - ^ ^.iT^?h#gt graRm2IW irwr 1^«ftrzrafs l rftw: l Knowledge of

Brahman is only upto one's capacity. This idea he conveys viz- fcifcjeilJijdl l ui

g^T: ^ m Q-ejiRd l^f^ ^nr i ^ ^ ? r ^ l He analyses Talavakaropanisad thus

viz- cTPir: 91 ( 91^1: rnt ^ ^ ^ V^ ^ : ci,T^x||^NU||(^ VilfglM^HlxlH W I

These lead to the eternal blissful state devoid of any mundane misery or bondage.

In Kathopanisad the term Agni occurring in the first chapter is

referred to Visnu. 3iPniHch i R+iy R^MA«< is the explanation of I^ghavendra

Tirtha. He analyses the word Agni as. ^ ^ra# ^ aifrir: n Like this the term

Istaka is also referred to Visnu. The plural number ^ "^ l^ : is apprehended as

the three hundred and sixty forms of Lord Sri Visnu. In this context he states-

^S*MI '^^^l^ ^?5^traif^ W «l|c|-e|H ^ g ^ ^ -^W I He adds to this viz-

SPITrf^: "^B^ f^Q^MliP^H: cTcT ^RfP^ HlRj^dll^Mci^csOui ^ i t o , ^(^t^R), ^|c|l^Q

«<rqql W I For the firm desire of Nachiketa, Lord Yama describes the Atmatattva

as - ** ^ i liuj t* gpf: I The analysis in Khandartha for this is- snj: ^ J^ :

3T3ravF " ?Tcr:i sJUcbrcild 8mf t raPT ll The two benefits attained by Jivatman are

Sreyas and Preyas. Preyas is Yogaksema. Raghavendra Tirtha with his precise

description, categorises the same thus viz- 3KrmnT : ^ : , d -MMM I H ^ R r ^

*1.4Tlv.Up., ** 1.1.20 KtUp. -191-

# T : I ^ : 1^ l ^m r: <UIMr Rchi«iMH' ci^fl), *^: gvifddHflHH I He picturises

those aiming at Sreyas as Dheerah with the explanation viz- «nra^T?[I^ rpTR fR

M<HM'<'*lRd iJ,qit<) "ff rra": I He asserts about Brahmacharya like this- <trinfNlt

^ratml^^ <i,84^dfcr4il ;ld ^ ERf ai^QsRl " f l Jivatman according

Kathopanisad is- * W t ^ ? F ^ I For this he comments- vjflciw*i|c{ ^njPlQ

Jt RW Qc^fcj Mfq Rrilrt id II The word of Kathopanisad is- ** ' ^ ^ R HIrMH*

Tr T 8fHi" ^ il-ciR I The knowledged person apprehending Paramatman as

magnificent and omniscient never feels sorry for anything. For the text viz-

*** WWHIrHI Uclxl H ^n^: he comments- UdxlA^ oqrQJH^ r ^ ^vf-ft l ^ ^ T ^ I

In the second Adhyaya he gives an account of self-control. I^«i<l^:

M<icidxittj<iRcb<ui: ^ y ^ ^ M : 3?T?inT ^grn# « n r a T ^ ^;^ ^ ^ ^rJrefti - 5 5 ^ : - ^ i ^

^ I q<4yHic51 t<»RR II He asserts that identity of all the forms of Paramatman is to

be realised. He states viz- 'M M MjUif ^cjiR^rfi^l •^gr^WJOT^nff^: 'A lRAQ II

The renowned Mantra viz- * iR - ^ 'TTtrTozf % HHlR^ f^<«H i p ^ ^Tifr^ " J T E ^

'^ ^ ^n#^ M*<<R) All the manifested and unmanifested forms of Paramatman are

identical. Khandartha words are- 3|gtTR^6\^ ^ Jô^H TpRfjTfff^ IRT f ^ " TTf

II Upanisadic text is v i z -** ^ I ^ ^WM^^lQ ^ 7 ^ , rHRT TRTT ^H^f^ l lrf I For

this Khandartha words are viz- cT^ ^TRfi? rT^ Wm^, 31^ ;^^ ^cf^-yfR ^ # 3 M

MTT I Here the concept of Bimbapratibimbabhava is effectively shown. The

significant importance of Yoga practice for the release from the bondage of the

cycle of birth and death is emphasized in Khandartha thus viz- ôR" qViRR" TT

^JMIVT^HIMWIÎ^J- XT ^lai^S^sra" ^ T # f^H^m^^ Hm^ ' T ^ I Attainment of

Paramatman is possible by making oneself Nispapa that is sinless and pure.

* 1.2.19 Kt Up., ** 1.2.22 KtUp., *** 1.2.23 KtUp., •2.1.11 K t U p . , * * 2.2.15 KtUp.

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In Satprasnopanisad, performance of Tapas by Paramatman himself

is a guide line to all the human beings opines Raghavendra Tirtha 3T«T ^R ffrsft"

dlchl ^MHI^ dMlidi i cbrfo ijr lch-lld I The first set of questions is about

creation. For this Raghavendra Tirtha explains- ^ ^ : ^aw: I^Rf^: ^T^%R: [v8f

•gisf ^riltin I Creation of Jivatmans by Paramatman is done through Rayi that is

Asha called Bharati and Mukhyaprana. Sage Vaidarbhi's question the reply is that

creatures are supported by the Gods of Panchabhutas who are supported by Rayi

and Mukyapiina. Sage Pippalada's emphasis on Omkara as the greatest mantra

to meditate on Paramatman is explained by Raghavendra Tutha viz- yuiq) •jwfa:

M<HirHyRMi«;«»):l Further about Sodasakaldis present in Purusa, he comments-

U^<lPl "Hfm^ma" , eiffM'Vxi yRISdi: ti'^IHIrii) spniTf^ ^rN" l This he points

out as the indicated sense of the description in the Upanisadic Mantra.

Sodasakalapurusa is Paramatman himself and the Sodasakalas are

Abhimanidevatas like Prana, Shraddha etc.

Atharvanopanisad gives an exposition to nature of Akshara,

Paravidya, and Aparavidya. Raghavendra Tirtha comments viz- Tipm RQI»1^^ tRf

3Tq^ TT «raf I w "^ 5bJ|R*\0 31^ "STrfT I One more aspect of knowledge

Raghavendra tirtha points out is viz- cb4^tidlR^H' ^ I TRTsf W ltyi<9!<ibHc|« ^Ta# i

This is about knowledge of the various Gods and Paramiitman. Anna is supposed

to be the support of all like Manas, Satya etc. Anna is Paramatman, hence shelter

of all. The pathway to auspicious Lokas is to perform good deeds as taught by the

great intellectuals. This idea he interprets as- ij;^: I WNT nl V ch: ^nrfxiRr

^5?5iraf ^cj,dfi< cTt% cdlchW 1F81T Tirf F ^ ' I In Tattvavada School of Vedanta,

Dvasuparna Sruti is quite popular for it is a basic testimony to prove distinction

between Jivatman and Paramatman. The mantra is viz- * IT ^M«J^ "'RfSTT TTOFIT

* 5.1 Ath. Up. '1»3

Wm ^ MfttlfdMll I ?rah^: taot ^ ^ n ^ ainVH I- lif -cHcHvAR l The words of

Khandartha to this Mantra is as follows- Ti^ ^Tp^ ^J^ MmM

ch4thHHIfe<l c< ^ R i p ^ I 3Rr f%l<l6HVHH ^H^W cb4i*idmVH9lll^^*VnQ ^ II

The physique and lustre of the bird which eats nothing indicates its aloofiiess

from the wordly affairs with no bondage for ever. It symbolises Paramatman.

Atmakrida and Aimarati are the terms which occur in the

description of Mukhyapriha for which Raighavendra Tirtha defines them thus viz-

3m?nT wmm "s^tw^ ^ sTR'TJifh-ri siriRfyf T jf ^ ymr ^rairml^: I « n r a ^ R r a ^

R)<<|ciiH 11 Mukhyaprana performs activities as service pleasing God. Thus he is

Atmakrida and Atmarati. His usage flPra RT r oRt ii gnraiT indicates the supreme

priority of Mukhyaprana for the service of Paramatman. The renowned saying

* Rr?T^ "W^ " iPpnT is taken as a notional slogan along with the national emblem.

Raghavendra Tirtha's explanation to this is viz- TOT "^ W^ WWSf

^<M9i8i^rt):i 3?f«lcb[Mc«'*iMi)ci wi^ yi'MlRi ^nfcf ^?!PSTwftf^^f«??srt^

3l'idM<li ii)<lH <NHId ^ -^[^ i^ 1 jTvatmans attain Paramatman called satya. The

Upanisadic word Anr ta is taken for Asura. Such Anr ta is not attained devoted

Jivatmans. The two Upanisadic sentences viz - ** ^ ra TnTr yqxi^^ pf T: and

n*^: are proving the difficulty in realising the great truth

Paramatman. But a genuine devotee is never unheard of. Hence only are the

words viz- ** ^ i t ^ - ^ iR d^JW^H STTrqif TiJ ^ T ^ I Raghavendra

Tirtha elucidates the Upanisadic sentence viz- • ^ [Rrf ?TPr f flRTraf: f TRT

•i^(x^ icPr: ^JE^HT^: II His words are viz- ^ IRTfRfr f^^ i\k^^^\^H\m\^

MiR l'i 1 ?TT •Jgf ' tTraf: fl«I .RufTdl«Tf: The word Vijnana, he means the "5ff #?

* 5.6 Ath. Up., ** 6J Ath. Up., *** 6.4 Ath. Up., • 6.6 Ath.Up. -J 94-

R l H ;f^Îriraf: ^wi .RuiTdlvirf:, that is the conclusive knowledge obtained by

research. For the word TfRT: he comments- "^l^: yqa^flcii: I This explanation

indicates that those who by their very nature are purely pious. Such are with

decisive and thorough knowledge of great truth.

Mandukyopanisad concentrates on the description of Omkara.

Raghavendra Tiitha states sftw vH lR Mf BlR ojcqrqr 3Jt oJm>T( n He explains

that the cosmos is housed in Paramatman. The four forms of Paramatman in the

physique regulating the different conditions of life of man are Visva, Taijasa,

Prajna and Turiya. The words of the original text are taken as they are in

Khandartha with detailed delineation. It is viz- " plrfeiR" ^ : irfl": r?T: ill":

chUdR^: ^^^: WH'tÎR: wr : 3Tnn^^ U^nm: 3lH^*j^: I This is a valuable

endeavour of Raghavendra Tirtha to bring out the essence of the Upanisads in

picturising the imperceptible supreme power. Few Karikas are taken in

Mandukyopanisad mentioned as - W ^ * VH1*|: I He states- fhrRtrPT^f ^ T?

^ mTDTT: ¥ 5 1 ^ : Tcta": 'CIIRHI q^nftrq^: I The slokas are from ^ : "^ to

*frnT«f T{%: I Identity among the various innumerable forms and actions of

Paramatman with no difference is Advaita, preached in Upanisads.

Good lot of significant prominence of Pranava is asserted in

Mahdiikyopanisad. Raghavendra Tirtha mentions- ST JRI" t%%r:, 3 >R : iW:, TR JR:

¥F?T: II For alphabet "3" he cites * dr=hq[5 <nirqiai II the etymological explanation of

the Upaniâd is viz- ** iT^JRFfto RM 1 # iftM II The forms of Paramatman

namely VisvOf Taijasa, Prajna, Turiya etc., enliven the Jivatmans by creation,

sustenance, regulating and liberating them from the bondage of birth and death.

This idea in IChandartha is interpreted as- ef*<lciHmvl"Nc«+<tHf rarahPT

"3?qf^â?J^ SHCHIR <^'^H^ I The renowned verdicts of Mandukyopanisad are

* 3.2 Mdk. Up., ** 3.3 Mdk. Up. -1 V3~

viz- * ?xSIW U^l^ifS:, and ** ^;^^ W lc<li *( STM fiPTFT W "F^ I

According to R^hvendra Tirtha creation is for the desire of Paramatman.

Creation, sustenance and dissolution of the universe are for the nature of

Paramatman that never benefit him, as he is self- contented.

Raghavendra Tuiha marks the purpose of Shantimantra of

Taittiriyopanisad viz- l^siRTft^nW^sf^TWR VIlRlRQ ^P^: I 3<i>mi9=lcHi-

1il»flRcblf«} f cblRBR<mi«f Q»f^M4i II The Upanisadic Verdict- *** ?ft^

oqi<OTi iH: I is commented him as- %^^ ^ %^ I # 8 ^ ^«f tJK'H: I This

analysis reveals the purpose of Upanisad as education. Siksa is Vedic Phonetics

wherein VarnUf Svara etc., are mentioned with grammatical viewpoint and

spiritual significance. Varna and Svara convey Paramatman as his names.

Chandas or Prosidy is the part and parcel of Vedic literature. The Vedic Samhita

is with categorization namely Adhilokamf Adhijyoutisam, Adhividyam,

Adhiprajam and Adhyatmam. Through this fivefold categorization, Rajghvendra

Tirtha elucidates the omnipresence, omnipotence and omniscience of

Paramatman. The five aspects are regulated by five forms of Paramatman namely

NarayanOy Vasudeva, Sankarshana, Pradyumna and Aniruddha. Pranava is

concentrated upon as the keyname of Paramatman and analysed into Vyahrtis

namely* ^ : ^ : , ^cjRR W T[^: I It is supposed the Om is the name of

Paramatman, where the vyahrtis convey its Vyuhaforms, Thus it is said in

Upanisad- * • 3J1P)R T^ I He has given a useful explanation to Vyahrti. It is

^<lRx|tjvVI«cl-o l i* R* i< lR^ T|riy4 uir, J]ul«f(idctiid ir^rJrsf: l Further he marks-

<lRvi«<-=l 8 < l-« ^M-elrjy 'W HlcbNi l( <yiuiii9!| c(jfTirjyij M^MlR I The four

forms of Paramatman are referred to by the Vyahrti he says. Apprehension of this

is possible only by the means of Svadhyaya and WHS WUd H'Sll: •F TGn nJ FPfr:

cfT gr TT^ c|ri)<^R «rT : I Here Sri Raghavendra Tirtha is very candid in

1.14 Mdk. Up., ** 1.15 Mdk. Up., *** 1.2 TaitUp., * 1.13 TaitUp., ••1.19 TaitUp.

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his statement emphasizing Satya and Rta. Honesty and Uprightness are such great

values of life he states. He further points out the ethical Values taught in the

Upanisad. VMM^ Mt^sinqTW, ^ i TsfJT \wM '^^^^^[^ j zfTsfr

îFfte^f: I "R lrRRmFm^ rfEîTOt^ -^m, rfsir cbl4n)rq«f: I Respecting elders in

the real sense he suggests- STFTE ^ rrFT: "RTT: te ^ rtjîi^^H 3|| HI Mx|Au|

^rarf^RI^ I He explains the words of Upanisad- ST^prsf^ ^^^^, i l d

^re^mi^ y^HHlM) ^ »pf ^ ^ M : I f ^ «!|P)Q ¥e#T I R W ? ? ^ : I The word

'Sri' he means calm and pleasant mind.

The Taittiriyopanisad is with Brahmavidya. Hence it defines

Paramltman as- * "W^ TIRiRnf <8r5r I The term Satya is analyzed by

Raghavendra Tirtha in four ways viz- ,t4rqrq I R >Ji<ic rq >JiM>r»jfl<ny«;rq

>JiM-o-elect)rq, "STW *j§nrq "^ ^\<[^H^ I He explains the terms Jnana and Ananta

like this- TfRr^ +<<M<JMIVl«l mMf vl*ll «< *irtH*=\Mrt|M 3H^rtJ<«|

yichici juimRxtpTHrqH I The microform of Paramatman present in the tiny heart

seems contradictory to its Anantattva as explained in the Upanisads. He clarifies

the unimaginable ability of Paramatman with forms of any magnitude. He marks

viz- 3{MRf ^MR*J|U|f4|fO fcJVrHI 'HtW cbWJillic RilluiH I This is

Achintyadbhutashakti of Paramatman. The concepts of Anna, Prana, Manas,

Vijnana and Ananda are referred to as kosas and regulated by the five forms of

Paramatman namely- Aniruddha, Pradyumna, Sankarshana, Vasudeva and

Narayana. The five forms present in the grossbody and the inner subtle bodies,

to sustain the Jivatman, are identical with each other. The oneness of several

forms is unimaginable to the human mind. It is aptly described in Khanditha as-

He means the word Tapas as- WJ 3IICI)THH thinking with concentration.

* 2.1 Tait. Up., ** 2.6 Tait Up. "7-

In Taittiriyopanisad it is mentioned - * <?fW yMii<l<lR I for which • - _ Sri Raghvendra Tirtha explains- "SFFoffg dQl«!IWcbd l «(|^M1 ^^l^

oqFc|TtlqRrq«f: I This is the thinking of Paramatman to take many forms as

Raghavendra Tirtha points out. The hierarchy of Jivatmans is based on their

intrinsic strength, knowledge and bliss is proved by Ananda mimamsa in this

Upanisad. The same concept of the hierarchy of the bUss enjoyed by the liberated

souls is detailed here. ^ ^ T ^ ^dOwJI: # J ^T raf:, f <*lcflH: # ^ : f^^Ec^: ^

TT i t ^ : ^ ^ f^wlcbHlcbl:, ^ ^ 3HI<9JIMI: S l ^ i l ^ : ^ '^^:, ^'i<^^ " ftrn": iC

STTSTFTJ^:, "^ 4^KH: ^filifoir ^^c^ 3Tr1 2rf% ^ ^ J l f ^ : , ^qn f ^ H ^ K I i ^

qciic iqiQ e ^ ^ I Taratamya said in this Upanisad is explained in Khandartha.

The limitation of faculties of speech and mind is indicated by Upanisadic verdict

viz- ** W^ Rci f 3nJM TJ^m TT I On these verdicts R^vendra Tirtha

comments- SWFT ^ l *<^H Qn4]ci»u| fpr^ STRn^^ipT ^T^J^WTS^cfW I He

means that complete knowledge of the Paramatman is not possible even to a great

scholar. Various terms viz- Ksema, Yogaksema, Karma, Gati, Vimukti, Trupti,

Bala, Yasha, Pratistha, Jyotis, Prajapati^ Sarva, Anna, Manas, Prana, Vijnana,

Ananda etc., are the names of Paramatman. The conclusive part of this Upanisad

recalls the five forms of Parmatman namely Aniruddha, Pradywnna,

Sankarsana, Vasudeva and Narayana. The terms Anna, Manas, Prana,

Vijnana, Ananda are referred to as kosa neither in the Upanisad nor in the

Bhasya of Acharya Madhva, nor in Prakasika of Vadiraja Tirtha. Raghavendra

Tirtha in Khandartha makes the usage of the term Kosa along with these terms,

which is common to other schools of Vedaita also. Commentary on

Aitareyopanisad by Sri Raghvendra Tirtha is not available.

* 2.6 Talt Up., ** 2.9 TaiL Up. -J 98-

The opening text of Chandogyopanisad is - * 3iH ? tTcf n[i?#8J": I

This text conveys that Om is the symbolic name of Paramatman. For this Sri

Raghvendra Tirtha means- 3#8RMT ^RiJMI^d I Alongwith the terms UdgJtha,

other terms like Santa, Prastava, Upadrava, Nidhana etc., are the names of

Paramatman, he means. The exemplary statement of Upanisad viz- ** "^^ 1 941

^h^ ÎX^^^(^^^ ^ M^r\{ «raf I He explains- -duRq il f< 4) ^ l fl?rar ^

^RH^ rT^ *Hfml}^^HId ltyir=bKQ4i<| cD4«<Tl<4jmsqHH I He cites the Vedahta

sutra *** '^^ Ra<lR % This is to prove his explanation on the original text.

Upa means near, Vyakhyanam means Vachaka that is Omkara. Hence

Upavyakhyanam means Pranava. Adhyatmopasana and Adhidaivopasana of

Udgitha are equal for Vayu holds heat. He states- <jouili<4 ^^f«jl ^ : , <iHi|li 1

^ fTO i nr: I He explains the term Udgitha as " J^R^ ftWrW ^ 3 ^ ^ : I Further

for the Mantra viz- « srij|.q |<*| VI ^ I W ^ XJTT Milci i c iD T: TT T?; 3 Rr:, is

commented as TT U.nliH' l ^VI*lci iutwR-«^74: I He asserts the same viz-TnTFrTPT

xjife laiR: TIHTTFR-: i il l +l(Bd4 IHUlQMiaf4< ÛMmH chl4Pl9 ^N": I In

Samopasanam Paramatman named Santa has five forms namely Pradyumna,

Vasudeva, Narayana, Aniruddha and Sankarsna in five abodes namely Prithvi,

Agni, Antariksa, Aditya and Dyu. Raghvendra Tirtha elucidates the term Madhu

m Madhuvidya of the third chapter as- 3llRrq^l 1 ^ : ^ ^ ^ | "H^ iîdl^^cil

3 l f ^ «M- W^ ^ Iff I ^gwpratjpif TT^yi^: I cilMvjOo rtild ^ ^ ^ I

Paramatman is called Gayatri for he recites all Vedas and protects

the entireworld. The Mantra viz- • • W^ ^R "f " T ^ "^^ 1 r> , ^ ^

TM# ^ m ^ ^ «j(cf "nT^, " FI xT II Paramatman designated as Gayatri for

he bears four Padas as described in Purusasukta viz- • • • M liVl f W |5nf%

f mcJFlFffW" f^ I The same idea is in the mantra viz- ^ M^li^ ^T^ Jrfrf

* 1.1.1 Ch. Up., ** 1.1.8 Ch.Up., *** 4.1.18 V.S., * 1.9.1 Ch.Up., • • 3.12.1 Ch.Up.,

« « « Purusasukta., « 3.12.6 Ch.Up.

-1199-

#qr?^3iripf 1 ^ I For this Raghavendra Tirtha explains- ^ J JrfJmP J|W;flM«{lrb^

^ <il($fdi{J 3Rr8n?ni#: l Plus to this he refers to Paramatman as Jyoti dwelling in

the hearts of the Jivatmans viz- if iTf TvRf: T^ vrflci c JWcJrfHH*

NrqlQt<i < rq«f: I Paramatman is called Hrdaya. The analysis is f 1 ^ 3T?|# ff

f ^W I The sentence viz- * T^ tailcqc; ' ^ is the text read in Sankarabhasya. In

publication of Dvaita Vedanta Studies and Research Foundation, Bangalore, the

word Brahmam is not found. For this R^vendratiitha says-

ir^ l*flu||[ c[4iunjuf js^ ul Jt<H II Brahman being present in and out of each

and every atom mdicates his intimacy with the living beings he opines.

Life of man is supposed to be a sacrifice and to be exclusively

surrendered to Paramatman. This idea is conveyed by the Upanisadic verdict viz-

** " 5 ^ tra" •2l?r. I For this Righavendra Tirtha explains- 4^««^ ^m*imR<lH

"sfr?: Î?T: 'H Ntt vjIIVif : i The first twenty four years of human life form Pratah

Savana which is analogical to Gayatri Mantra comprising twentyfour letters.

Madhuvidya, Suggests major Upasanas of Gayatri on Puritsa. Raghavendra

Tirtha elucidates Samvargavidya, Yajnavidya, Vyahritividy'a etc. His words viz-

W^ -^^szrai^ •^: ^^{î\\ ^f^ ^r^rar: I Mukhyaprana is referred to as

Samvarga. This explanation discloses the role of Mukhyavayu as destroyer. He

explains- W TW 'Hc[c<|4|<;eil ^ : a r f^m^ ^t^ -RySFTraf T{^ VB[ M S # ^ : I

The surrenderence of all the Gods to Mukhyaprâ proves his superiority. The

Upanisadic words are- *** Wifr TcT ^ 3 % ^ i^sr I For this he means "5%^ TTOT

<ir\*\H^ itS^^ " pw: BTTW I The microform of Paramatman present in the hearts of

jTvatmans is in the sentence v4z- yi vmMHfilf HHIr*<H* t%IH<*iMlf I he

comments as- x ^ i c[ylful i?lf?d^ t ^TOTTrqrt yi^v^N' ^n^^mftf^rff^^rarRcfsntoro^

diqrMftHiuioqejrqi cjT ii Here the minute form of Vaisvanara is asserted.

* 3.14.1 Ch.Up., ** 3.16.1 Ch. Up., *** 5.1.1 Ch. Up., « 5.18.1 Ch. Up.

-200-

The arguments for distinction between Jivatman and Paramatman

are made to prove the conclusive sentence- * Tf ailrfTrSrn TTf I The analysis of

3llrHlid-«|HR^ is rfrRT SIW Tm srf^ I Hence this argument is renownedly called

Atattvamasi Vakyartha. Raghavendra Ththa comments- "F l wpRTT ûhjui: i

r=*Hdc;R dc^l^^lil^ I P^mchtl^l 3f% ^R(^«tf)r tt>H I Here the supremacy of

Paramatman and dependence of Jivatman upon Paramatman are mutually

opposite intrinsic attributes proving the distinction between them. In Bhumavidya

of the Seventh Adhyaya the terms Satya and Bhuma are referred to Parmatman.

Raghavendra Tirtha emphasizes on the importance of Dhy&ia as the cause of

knowledge, strength, prosperity, greatness etc., of the worshippers. His words are

viz- GIRFT IJÎFÎ^ ^ #%• ^ î!^: Wâm -^ "RFrff ?!FR#?^^lf1^: T{^

yi»^qpi ^ •'SRr: w4Mmn;i ii: I The ommipresence of Paramatman is indicated by

the term Bhuma. R^;havendra Tirtha opines that by the pure food of knowledge

catered by the Guru, Jivatman attains pure knowledge and affirmed memory of

Paramatman. He mentions- J]<1H4*IVI^ ara JRSjqmR s ^^t^^ft^: | ^Hri MI

?!R^lf^. I -Hrri iicd xf ^ f TWl : I The eighth chapter to its lionshare is full

of Daharavidya. The terms Akasha and Satya refer to Paramatman, Meditating on

Paramatman called Satya or Akasha present in Dahara of lotus heart is

Daharavidya. This upasana with an ascetic life devoted to Paramatman is

Brahmacharya. Here Raghavendra Tirtha mentions- ^lA'tir+j^ntjI^^q q>Ji <iAi

qi5jxj<[uj ^Rji Ir) I The experience of sleep is of bliss. For this he says- ^ '^ ÎW

Here Jivatman experiences only bliss but himself not as Parmatman. The final

sentence viz- ** " xf ^ Rra?f , T '^ ÂM^^ I is analysed as- " "^ ^^TO^#", ' ^

The commentary on Brhadaranyakopanisad starts from thkd

Adhyaya for its exact philosophical impact on the readers. It bears the description

* 6.8.7 to 15 Ch. Up., ** 8.5.1 Ch.Up. ^^

of the horse of Asvamedha. RSghavendra Tirtha gives his commentary viz- 3T%r

s n ^ >Ji<i«;iRin*iIt<t Meditation on Paramatman present in sacrificial horse is

described here. The name Asvamedha became name of Chaturmukhabrahma

and even of the sacrifice. In this context Raghavendra tutha's words are viz-

^ ^ F ^ im ^H^W'^ldld ^ ^ ^ 3T%rraiTt fPtTT ^ScJiivln rR|?fenT

TH ff W r srsf ^I^wmr ^EIT^ I This clarifies the horseform of the fourfaced

Brahman. The idea of realising one and the same Paramatman in all the living

creatures is expressed as- TVJT 3|viil4)H, 31' ^cldl M<*1lrH*\0w|: I *<ioH<: ^^,

T3 r? ^ R«»iiqnfl3ch^qai5?ft :, ifrj:, IRH?: I Paramatman is the supreme power

called Mrtyu. The Upanisadic word is- * Tp lFPmrqr T r rTTW «<dHlAcbl «T^ I

The dissolving power of all even the Devatas is Paramatman. Mukhyapiina is

emphasised as the supermost Jivatman for his intrinsic virtues like Jnana, Bhakti

and purity with no sort of blemish. Hence all the demons are controlled and

destroyed by him. Hence he is called Ayasya^ Angirasa and Dur. The words of

Khandartha are viz- W^ 3IW rJllfJI nrr rat: SPTRf yilul ^M'l I^^Rir sfPtw: I

Mukha or Asya is referred to as prominent. Mukhyaprana for being Jivottama is

called Ayasya. Analysis of the term Soma is referring Sa Asha the consort of

Mukhyaprana and the term Ama referred to Mukhyaprana. Together it is Santa

that conveys the Ardhanaripuman form of Asha and Mukhyaprana. This is a

prediction of Raghavendra Tirtha. It is viz- T^ TlRf TtT ^ W ^ W i^^\ '^

c|Mi4Hl(liiHlr*^4)ch^^d l ^Rhrr -ff ^nw l The word Udgltha is synonym to Sama.

Prajapatibrahmana is about the process of creation. Raghavendra

Tirtha comments the Upanisadic verdict viz- ** 3nr# ^TrQr aiRflrT as- STTc

M<Hir4q ipr f gT: I Thus the term Atma is referred to Paramatman. He explains

the term Purusha as- ^3^ ^ 3?W^ frftf ^ ^ : I Avyikrtabrahmana is about

* 3.2.8 Brh.Up., ** 3.5.11 Brh.Up. -^^^

meditation on Paramatman as Atma eventhough it is with various forms. He

analyses- STsnfW-j^gjR^prJr, cbKU||r*|cb*( ^gWR: ^Tf: 3T ?rFr: 3T?cnjDr: i He

discussing about the Adhilcari to meditate upon Paramatman states-

3|5l|cjjyKU| rMrHVKlMI HRl«J-:, c{4 ui)M ' Kc ,u: f|cfj|ui)M ' j lj)Hml eh<|f II

^9t|ciH^|Rx|cl|[ui)MmHl(i)*Ru|: TJI^ rnw V^ TJDIR ^f^ ^TRFT,

frtilrMrti i)*Jiui)MWHlf«)cblO t TJ^ dM-HnAcj I Brahman knows himself as

Brahman. It is of course, a simple knowledge of himself This sense is expressed

by this Upanisadic verdict as- * IW W ?c{mr aiRflrR^r'irn?^ l^lFPftl^ I Here

the original text i.e., Brhadaranyakopanisad bears the sentence which contains-

31f" ¥§n1^l This means- **Iam Brahman,** Thus, this sentence does not refer to

anyone other than Brahman for it is pronounced by Brahman itself

Creation of Varna, then Gods like Vayu supporter of Dharma,

tookplace. Dharma and Satya are designated to Vayu; of course Paramatman is

the support of all. Raghavendra Tirtha marks this viz- 3lT ^l^sft^ R<i*Hc»jaqi

^m:\ SflrTTT 3||Lr|cbWd l lE^Jlf ^SFT: mwf:\ aiRqr MRIJUIT HKWU|:I The term

Atina is well discussed in Bhasya and Khandartha. He Says- W^ îrA^^HU

f wm im, ^R lT? W^ iRRriJlR y^luj^Âuj xitjifygw^llO '^W^^ ll In

Bhasya Acharya Madhva States- ** anrUT ^ wm ^W dWIrMl ^^^R ^ : i The

essential agent enlivening the cosmos is the fourfaced Brahman in whom

Paramatman Lord Visnu dwells as the ultimate motivator.

Saptanna Bfahmana explains the process of creation of seven types

of food particularly to householders, which are obtained by Tapas, Medha etc.

Raghavendra Ththa brings out the idea of the Mantra as- *** TRW ^fojtlt îR:

^^cHc l l felRjrHl ?re S^»i<il>Si9<4Q^*!iI( RrilrH<l iR TT II For this Mantra he

comments as- chmicJlHl4lvi#cb<r H rlci rdUlchKSr -^m^ dc^ l cbmr H, y bcHJW

* 3.5.4 Brh. Up., ** 3.5.11 Brh. Up. M.R, *** 3.6J Brh. Up. -203-

dR< cbRt( cb H, ^ : nci HyificlRNi<c oil4 Uc+,Aui g^ : n Paramitman named

Prana is conveyed by speech. Desire, will, longing faith, nonfaith, contentment,

discontentment, shyness, knowledge, fear etc., are the functions of mind. The

Jivatman fundamentally has three aspects of personality namely Vak, Manas and

Prana, This idea is in the words of R^havendra Tirtha viz- 3< *<lrHI "sfN": V^P^:

T|;n g IR:, ffWKJR:, iR"rg«IR:, UIUIUKJR: r r f:! ^T^»R: yiuilRlHlRHI*iTlH<«<Mf

l9l«wiRfI|Tlcb1rch«fc(|Rr «f: || Paramatman is pleased by the proper functioning of

these three aspects namely Vak, Manas and Prana,

Jivatman's existence is for the presence of Saraswati, Brahma and ^

Vayu in him. The implications of this is wmm W^^sf^m^P^: TJ RW: 11

These presiding deities are equal in their Vyapti or extended presence but have

different ranks for the difference in thek intrinsic power and attributes. They are

quite higher than Rudra for their greater power and other attributes. This point

Raghavendra Tirtha clarifies as follows- MHldlcJillumiRH: im^: ^ T^ TJDRT:

d<d*J*<Ni: ^ oqrcr Tm- ^ TJ T T Hir SRm: ^fjoirwr: II In Sasthabrahmana

plus to the superiority of Mukhyapraha, the presiding deities of names, forms and

function that is Vak, Rudra and Prana are described. This idea Raghavendra

Tirtha states as- W^ ^ W^ -^^m, -mm ^ E T ^ ^ " ^ ^ ^ ^ t^m, 3TRqr W¥

"5?^: cjdH II He emphasises on the point of omniscience of Paramatman as-

^N^PTf : Tlt^ ^ smfor ntffBr T^ ^HHI^R XT w^ Knowledge of all forms,

actions, names etc., of Paramatman is interpreted in Khandartha. The teachings of

the six teachers to king Janaka in the fourth Adhyaya involves meditation on

Paramatman as Indra as regulator in all the states and process of Utkranti

of Jivataman. In this chapter Brahmavidya to be practised inside is explained.

This point in the words of Raghavendra Tirtha is- 3TW f WWi yi^uiH^i: l ^ l l ^ :

-?04-

«a-oqT I Visnu is explained as present in Aditya in the dailogue between Gargya

and Ajatas.atru. He interprets the same as- '^^: 1^^: I Bifr: 3||Rril^P^H 6UW^

W W ^'CJIRBUI srfUcbJpir H ^ ^ : 3|C^ÎAH wn^ ^ ^ : I Presence of

Mukhyaprana in the body with a metaphor of a calf is described in Sisubrahmana.

Murt'iammt la brahmana is about the images of Paramatman. Vayu and Rama are

Amurt.m Pratimas of Paramatman, whereas Rudra and other deities constitute

Murf ,a. Murt .a and Amurt la are described with reference to Adhiddiva and

Adhyatma levels. The love of a man for his wife, children, wealth etc., sustains so

long as Paramatman wills it. Knowledge of Paramatman is obtained by the means

of Sravana, Manana and Nididhydsana.

The creation of literature and other things is by Paramatman's

breathing. VKyM<«l fi!HI SR^ TPftf Tpf^ y*1lu|f K<llR * «yc51R m^ I ^

*IVnRl%lR^HlR SFm^ -^^ l Further Raghavendra Tirtha states- f^ M<«l( :

^51^: T l ^ 4 VlfHli*)r!||RHI -SHFT nfttM" fW«ft^ II The total absence of

knowledge in the state of liberation is rather a state of liquidation of self, Maitreyi

points out. Yajnavalkya clarifies that the unliberated Jivatmans have the absence

of knowledge of the liberated Jivatmans. Riâvendra Tirtha clarifies as- "5^

"pwHrf teRR ^ranJN" y^lMWî^vlÛI I MH ?R!> I 3I?f: HileKlf^liirh

^qrq*)^rq«f: I This commentary is quite feasible to the Upanisadic statement viz-

* ^ ^PT *HVII^^ II If this statement conveys the absence of knowledge of the

liberated Jivatmans, knowledge ceases to be the goal of life or Purusartha.

Identity of the forms of Paramatman present in Ap, Retas, Agni, Vak and

everywhere in the aspects of Adhidaiva and Adhyatma is presented in

Madhubrahmana. This point in the words of R^havendra Tirtha is- ^ .

3Tf«J cmwilr4 W^ ^5nT«^ ^ I In this context he states- 3T?r m ^

3RR5itqR^: < Q8 <M^Ml(?Hd: *ji^^^n^leMI STrT^^spdlB^prt: Â^^M \^<\m\

•^: O cKlf ^ f f €ilHI I In Madhuvidya the dailogue between Sage Dadhichi and

* 4.4.13 Brh.Up. .205.

A^winitwins, he clarifies- ^cfvid^^ lftfÎ5?fh^5«P f^ "^^W^ "gr: Vl(l<l(Ql #*•

^m F T ^ ' # ? ^ ^ - l '^^ i t : Wf W UR SNM: UQ^M) linj^l W^:

fci^K^d Îfer: -^1 cffMKro T^^r^ irrgT: I Vamsi labrahmana is about the

preceptor and disciple lineage.

The first Mantra of the fifth Adhyaya bears the sentence viz-

* ^ : f ^ r ^ 9ll uiHm^ STJxjRiR ^ I Here Raghavendra Tktha comments-

ar jj FRTR": STTcfyi 91^^1'i) I He summarises the purport of the whole of the

Adhyaya as - ^ I ' M ^ ^cffrlH: R f joppf: ^cfiji^l^m^: lR l tl i w l ôc; lrbH

jgRf^t Mm\ Wl^î^(f^?m^ 3T^ 3TGIT^ I The Paramatman is fiirther and .

further enquired into, by the Rshis for their deep earnestness to know him more.

Sage As iwalayana's question was answered by Yajnavallâ. The Upasana of

the Paramatman as one and the same despite variety of forms like Vasudeva.

Sankarsana, Pratfyumna and Aniruddha present in Chaksus, AdhvaryUf AdityOy

Prana, Udgata and Vayu is prescribed to attain eternal blissful abode called

Ananta. Offerings oiSamiU Charu, Soma etc., in the sacrifices with the above-

mentioned Upasana, bestow great beneficial results. This Raghavendra Tirtha

describes as- U^HIi94^0ui ^Mlf ^H, STRHT 3RnTn5!|f Hij#gf w^ I Further he

states- yiUimMoJ<M»sM cidl( : i cJicWHlRufUHI H ^JTrzmFznqPR^ VI WlR

oiJH^HlR4e\ii W mrt^ltr r rsf: I Plus to this, Paramatman is designated as Vak,

Hota and Agni present in such entities. Sage Art abhâ's question is on the state

of the death of Brahmajnani. Death is the state wherein the Abhimani deities

leave the body and enter into their Mularupa. Raghavendra Tirtha explains this

as- W^ c|| |f 4 | Srfr^ 3Tf8| «i d 4JH ^MMiilR I ^c|^c||4dp)M|^ WT: W

i|cT?\'T'T I T?; " ilcSWii) wlqH I These deities leaving the gross body enter into

their Mularupa that is ihek Adhidaivaform.

* 5.1.1 Brh.Up. .206-

For Bhujyu's question, sage Yajnavalkya gives information about

the deities. The term Charaka is meant as piligrim, by Raghavendra Tirtha. It is

viz- ^<chi: rfrffxnftnr: I Plus to this, his explanations are viz- 1, 3jyq*)e4qiQ'i:

3T?toFra^^v^: I 2. -ziral ^ ^l^ycbivi: TraiT W # ^ ir^-^^ I 3. •5zii-:-'f%-

^MuTvivl^'^dr^^^mH* Hil<ilR ^Fn#: II In this context Acharya Madhva cites the

words of Abhidhana viz- *^<cbfcnrfflx||(l, ^?n«ff ^>^^: TipT: I The importance of

Mukhyaprana as the motivator of the eight types of Jivatmans like Devas, Rs:i5,

Pitrus Yaksas etc., and eight deities namely Garuda, Sesa, Rudra, Indra with

their wives, is specified. The terms Vyasti and Samasti comprise these meanings.

The two special features of Paramatman that is Sarvajnatva and

Saravaprerakatva animating Jivatmans are asserted by Yajnavalkya as reply to

sage Usastha's question. The text viz -** lrHliyKM<l}i?T 1^ ^ STRJir ^qfti<:

H»41«ll I conveys self-conscience and omniscience of Paramatman with nobody's

help. The word Sarvantara conveys omnipresence and omniscience of

Paramatman. Here Raghavendra Tirtha asserts- ^HIl K' U'HIci QniiM ltf TOTSf

3i<| c||Q fc fcj MH' -o^R fluyciM-dl^ I rra" snt'IT R^W*: I Further he opines

the definitions of Paramatman are "îraJr^^n^Î^ and SiQvH^H • To sage

Kahola's question Y^navalkya's answer conveys distinction between

Paramatman and the liberated Jivatmans. This idea in Khandartha is captured

thus. It is viz- 4 tt>M<mr*<Hl: cT^nrzi?fRnr «FmrRWf tTR^ liVH lR I The

question of Usastha bears the word '^ twice which indicates the expected answer

for clarification of distinction of Paramatman and the liberated Jivatmans. The

explanation in Khandartha is- 1. ?T^ ^ W* M*IN' 1%^ ^H odj rl

i^Rt^cl ^^qr nt Tr W8HI^^9»ÛÎ^î^ irarf I 3. ^ ^ M.«<HISHn1*H ^tolRftrf

* 5J.1 Brh. Up. M.B., ** 5.14.2 Brh. Up. -207-

^ ^ I W^ ddllflKI«!jT<Vlk*iaQ*Hc|ni: snr: -rî ^cT^nnil Wsf: I He comments

on the word f f ftRf is of the liberated Jivas who seek bliss from Paramatman. It

is viz-f^rîr^ ÊR^ i t : 44chlVlld lîg^PT^ f^T^ ^ T ^ I

The hierarchy of the liberated is explained in Gargibrahmana.

Rsâvendra firtha asserts the same like this viz- ^^ *JT^VI41: ci lMHM

4diyu,!|*jrt,HI 3IW f - tPRf dlWWI ix ^ I The termLoka refers to intrinsic bliss of

the liberated Jivatmans and not to world as usually imderstood. o i ^ ^

^rFiraH^^J^J'raT: ^«M4âi: I In Antaryamibiihmana Paramatman is asserted as

"HcfR<i' rqH?ilxq ) that is regulator of all. Paramatman enables Jivatmans to enjoy

bliss being the object of their love. This he marks as- f^?nt iR^f^^nl^mif^ " ^ I ^

M^f^ , ^(Pm: jmn^ tPFlPft^., 3?f ?W: 1 ?TRf«Ernb ;t Further he marks-

Aksarabrahmana is about Chitprakriti. He presents this as- 3T5^ Rifly<j>r):

c|f(MKtt{ ^ icKif RR^ yHI4H yf" ctNe(H«fl -dthcj fl | The term Aksara is commented

as Sri He asserts- s n ^ - siRTiRITcj; ^n^WR^^pr 3ll*iviVlR^ ^(t^

31lehlVIVlRdUct> : cifuiK^HiM ftdP^R c|Mlf2|(j TJ^^JB^ ^ : Tf^t^ I Sri is

dependent Aksara, but Paramatman is mdependent Aksara, supporting even the

Chitprakriti. This point he describes as- c<fiMKU«{,ri<HMKtt| ^ :

*|<d)Md(^dyict»d^^^H*l , 3mw \i\W'\% gi ^ rar SRTT ^ in^ ^ ai RR iwrr , ( ^ * ^ H

^ SR rf y>jftciHiv>f -qnl , WM T JI ^ •? % ^ sra^ l He comments few terms

indicating their suggested sense. It is viz- " ^ ^ W^ ^ yRmQ '^^ ^qaln^^li

6f 4<liB I W: c|»-c^xH^mu||R, T -T{?fr fJ^^ jqor; #EZr:, H IW: -pT: I

Sakalya brahmana is about innumerable number of deities. For this

Raghavendra Tutha comments- ai^chchlR^^.isiiicbr^sf^ ^gnf ^ jl lRWvid

^^fH^îd^llcbl: ^ : S^f^: ^ ;<^<I^VM ^ : 3 ^ ? ^ : "^r^rT)^ I V ^ ^ I This

plurality of deities with hierachical order is superceded by the supreme power

Paramatman. His explanation regarding the deities of the quarters and their

support is mentioned. It is v i z - 1 ^ : ^R^: 3lR)HlR^«<dmRdi:, "^^^ f Vlf O<^

- i T ^ i r f f ^ ^ R R P p ^ , ^ ^vMliîllR'ft'^, ^ ^feHrqi*^HI^tlH II Yajnavalkya

constitutes the ultimate teaching of this Brahmana, of this Upanisad and of the

entire Upanisadic literature. The ultimate cause of all is Paramatman who has

three most important attributes like infinite knowledge, infinite bliss and infinite

attributes. For this a simile of tree is given. Raghavendra Tirtha has made a wide

discussion about this. It is- "ZIW cJHWR: "SR^J^, ^ " ^ ^ WSl: 3Tij^ 3 1 ^ tj^ I

^ ^ f ?ra" T?; II He explains about the development of creatures with the same

simile, adhering to the original text like this. It is - TOT ^ÔT: ^VT: ^ : T { ^

^T^TR: ¥^rt|w: rwr f^r^ ^gor: r Tiii ^ : ^?W rfW ¥ltl% II ^ ^ ilrfsr

cbfHId TJcW cbKUiid ^ % 1 ^ 3?q?I# I ^ ^ r p ^ : fcJId- iJui <}rqK*: ^ : 1 ^

yû|chV-c|R UVHli yi ' I He elucidates the origin of creatures recalling the

beginning of creation as- ^Mci cW: •^^^^ iAm9ir\dh\m\-^mmd<^ ^W I ^^W:

^cblVlld T^: ¥#cftf^ "RraNrar I ^^^W cT^: l ^ f ^ : 1 ^ ^ : ¥^511^ I W^ f STSJTOT

T ^ l ^ m ^ Hîyd^M-d^ ^TWR: JrMlcJch: ^ : ^ ^ c f x ^ | ^ -^ y i f c f l Q TTST: I

Further arguments on this, comprise the frequency of births and deaths of

Jivatmans. The arguments are H-ciyifi) ^ : •jrii^l^t^ $r rt>rt«ia r *ir n;c»)y^M: ^

^ , rR2r 3(<nchKc(|<HNÎd I «r r ldWHl* W ^ [ ' ' ^ T RT W^ ^ ^^5^: 3 1 1 ^ :

1%^ ? ^ ( I ^ I ^ H 4 V ^ dr fHIrl TJrITrr TJ^Ff^ WÂd cJdWI^ ^MdctW: I ^ T

209-

3?^ ^ vTiNrl I Supreme donor is Paramatman. Anything needful to any creature is

catered by Paramatman. It is mentioned - : WI^VIH ft lR lcJ: iMg-: I

The sixth chapter commences with Sadacharya Brahmana. King

Janaka tells Yajnavalkya about the knowledge imparted to him by his six

teachers. Vak is the term designated to Paramatman. Raghavendra Tirtha marks

these as-TT: ^ ^ ^cj JHrilR I Tffr ^ V^ feilTiH^ci | >rtin| 19 | t fr IpUT RF

^5irat: J Rnr " ^ ^ l Further the glory of Piina was taught by Soulbayana to

king Janaka. This Raghavendra Tirtha comments as- WiT i?^ ijniimHrf 'IS'raT t

JmPT UIUHIH: ^ : ? ^ ^ ^ , 3I | 3^ Vi lR* H\^^\^, rnVRTT xiU**!, ^«r:

3tlVlcbi| %r gnfoFT do(iJMlvf*f*lR odj ijr i TJM*4 IVI*M«JI«f: I The glory of

Paramatman designated as 6haksus. It is - xr^-'«r^H[*l^'< dr^H t iisJUevOui

drill<U| I I 3ijr ^g:^^5j1^«JI<Bi|*^M^^WI«[R*je|eht;V^'i^tirc<lrMI ^fTtÎi hTOI^^rS^cT^nP^ I

^ xT fftftH'f ef«j|( f <|oqiMKlM<Qsf c|r()Q ^7|T^ || He points out Paramatman

called as Srotra, He refers to Dik as the Digdevatas are present in Srotrendriya.

He says- 1 ^ T3jf, 1 ^ ÔW: R^WI t^wj^ ^ô lliD ii He asserts that

Paramatman in various Indriyas called by their names motivates and regulates

their actions. An account of Devas the subordinates of Indra, as marked by him

is- "^ît^ ^^=8J <4chHl yixilRjlciR^: Tjuhfc^t^^ yiUMIHcbi: ^^H'fl tHRH

• ^ TJCCIH:, ^TFT : yixflRcb yMf R% RaPl l For Jyotirbrahmana he marks as-

3<|Rt lR>rdi)RJVINIMp) -^^ ^jtesT ?TRtf: ^ MHHHWHlR : I The means of

knowledge for a transmigrating soul is Paramatman according to this Brahmana.

Paramatman is the power enlightening the Jiva in all the states and

enables him to think and act. The dream objects and experiences are true for it is -210-

created by Paramatman. This is stated by Vedantasutra viz- * ^^^H ^fiSW W I

The original Upanisadic verse viz- ** TRT W "QrlFT ^hm^ "^ T?; T^ raw: I

indicates the states of Samsara and Moksa. Raghavendra Tirtha explains this as-

TJt] SfJf ^W: ^ : 3R^ "sfl FT WÂcl 1%?hcr: M lQ tfc R ll The jivatman himself

gets enlightened in Moksa for he attains the state of pure knowledge and bliss.

The Vedanta sutra viz-*** WMei u4rill<' d<lOjy*1irabcj,d % bears this sense.

Despite providing experiences to the Jivatman, Paramatman does not get affected

by those. The verse viz - • ^ "^?f T My<<R I demands explanation. Right

knowledge is that no entity equal to Paramatman is seen. Another verse namely-

• • ^ "^tf ^ QwQ I also bears same sense. Raghavendra Tirtha marks this as - T

% ^ W\^\\ "^(^ tiSftr ^ XJV^ % ^ ^ ^ R ^ : ^M ^ ' ^ ^ I Sarirabrahmana

further mentions about the death and final death before liberation. It is mentioned

drt^nf^di : ^ : te ^^l^vW- ^ : xTTEgT: w : ^ U | | { ^ ^ : q^rai^ i I wejiRidl

• jft 3j*Mj : « i ^ ^ % o ^ Î^ MlMI«ftri|«f: I Here Ekibhava is meant as Ashraya

and /lo^ unification. This point Raghavendra Tirtha stresses for refiitation of

identity of Jivatman with Paramatman, advocated by Madhva. Different terms are

commented by him as- WT: '^'Srai^:, TT yiTJTn ?rfh^5ir: 'sftorr:, ^Q^H: "^^

Frflrn RaiehMff HlRnl RRo^^lwl, liÛÎ-^l^^dlfîlR-i) TRT I jTvas attain

Amrtatva whereas Paramatman is Amrta forever. This is in his citation- 3 ? ^ :

wfr "f^ I The word ^^3T^ refers to Rama who is Amrta like Visnu. He states

this as- %^pf moirezf tit ^ ^ Rr *!,* ^G% ^K^^\^ ^ " l I

In 5aptamodhyaya Gunapurnatva, Upasana and Significance

of Gayatri are taught. Brahmanas of this Adhyaya are with no particular names

* 3.2.1 V.S., ** 6.3.9 Brh. Up., *** 4.4.6 V.S., • 6.3.23 Brh.Up., • • 6.3.24 Brh. Up.

-211-

but with consecutive ordinal numbers. The Prathama biihmana contains about

Sarvasabdavachyatva of Paramatman. Raghavendra Tirtha explains the term

Brahmana as- " % ^ ?!RWirW M f1^ "STIMr % : %^pRtfr^r«r M ^rjxZi^ I

This sentence is quite noticeable for it conveys the purpose of Vedic literature. It

is - "^ T S T ^ Tj r ^ i f ^TFT: I s r ^ THT 3 I^^Ncg^f^ s r a i R g r s ^ ^I^^Tsnr i

Blemishlessness is a distinguished attribute of Paramatman, which is present in

nobody else. In the interesting dialogue between Prajapati and his three sons. One

letter stands as instruction to all the three. Here is Raghavendra Tirtha's useful

analysis is viz- o l lR ISI 3 "ff ^grT: UVHeil *: FZTrr 31 'chlWdl W «?^ I

Meditation on speech as cow is described here, by him, viz- ^cfReiilticgM^m'

•?n 'cftt Rr ?irR[TF l This can be understood for the term "'fr commonly used to

denote both cow and Veda. The term Hrdaya is referred to Paramatmdn. His

words are- ^I?WrnF^ ?IR^RTcr 3?o!ra?ir#^ ^RuM: RPl H f ZRW HIW:!

The Chaturthabrahmana conveys the attributes conveyed by the term

'Tat\ This Raghavendra Tirtha explains viz - ddrcjld R(?cbKr lt ^ W^^

• ^ f ^ : "m^^m MMd^l dl^^dHsiim^Mld II JW<lRd)cb>j1'!i) RPT

«44 i'iiR<Hiti'Hiicl: € ^ I Signficance of the term Satya is explained in the context

of creation. It is viz- " ^ "^^^^Wl^' ^T^M^^nsm^pRT S pTrT I The term Satya

is meant as auspicious, good, existing, not unreal etc. His words are viz-

-^^ ^Rr^^H flPlrdlAn '^m^ MR l d r lj ijcl '^^ - ^ ^ 8 ^ ^ ^ T ^ I The

significance of the term Vidyut to refer to Paramatman, in a very appealing way.

He says- Rvl ui ' ^ yu^^R 3i^HiRcbPllQ ^ ^c[^<H^ W 1 ^ 9J^ri|||: I

c(i"ici<a|u A, fet ?IT^ ^ Tcfr: I The three padas of Gayatrimantra convey three

forms of Paramatman namely Aniruddha, Pradyuntna and Sankarsana.

Raghavendra Tirtha points out this fact as- CTTT rfFRT Hl*< (ic|| f«iTR 3jR*<i<y^H -212-

• ^

WW, I?cl t ^ - ITrT^ % W\^ I^IrW *^I|RM<C<M* ^ ^ H T W Wt l tfl'MMKyRMI H I

^mUT^T^W UIUIIRM^CIM* 'cbtfuiiiaq* :^ TpfkqTWf TTTW I The fourth pada of

Gayatri is Pranava. It conveys Vasudeva form of Paramatman. Raghavendra

Tutha explains this viz- "^T^;^: yuNi<9i<^^^MKuQMl : I m TTWf RCT 'm ^ n r ^

^ T ^ : U.dTi(i4 TTcjf rJref: I The Panchadasabrahmana bears hymns same to those

six of Yajniyamantropanisad. In Brhadaranyokopanisatkhandartha, Raghavendra

Tirtha asserts this sense to the mantra bearing number fifteen of

Yajniyamantropanisad like this. His words are - tilDW vrdilQ44 TM^T, f q ^ r ^ ^

o^^rqi r ^MHicO<<^ II For the same Mantra occurring in the

Pancha dasabfahmana bearing hymns same to those five of

Yajniyamantropanisad. It is noticeable that the later commentary on the Mantras

of Brhadaranyakopanisad is not a repitition of the same words.

As_"tamadhyaya mainly consists glory of Mukhyapraha as Superior

to all Abhimanidevatas, five forms of Paramatman, sacrificial offerings to

Abhimahidevatas of senses, Vamadevavidya etc. The original textual words viz-

* Wli" " '^^S efesr mean Prana as the eldest and the best. Raghavendra Tirtha

comments this as- 5%5T ^^^^ ^J%iT, ^ ^ TpiW: ^TTOTT T ^ ^ WVHI^<!IMI '^^ I

Further the five forms of Pramatman in different abodes like Dyuloka, Aditya

etc., with their various aspects, are described as different designations of

Paramatman. This idea in his words is Viz- TT ir^ A\mw. TJ^: 3iiRrqiRMo.xi^

^TTTTPT^T^: TFT HKNU|lR-{<:\Qu| Tr>ir£n" M ^ I Alongwith this his precise

etimological analysis he adds - 3TI^ ^ oii JoHl SIlRrHHIM SlRr^w: HKNUl-

HUmuj: ^4 iMHId -HR1-C^«<C(|-C^: ^ T l f ^ ^ i l TJPIT^ VIHHIc <(V^Hmi T f ? ^ t^Trf:

TFT 3 T F ^ : HKNUWcbtfuj: 3 ? ^ : s r ^ z i r m r ^ t ^ STfxhTPTT STf^trer: I 3TT^:9Tt^

* 1.1.8 Brh. Up. -213-

RVI^R t l ^ îgRRi^.'RM 3I^RRf^^: HKWUIlR fecJIrHI, t^Bjrf^: | ic|cW^(jH|

fâf(^^MHi l^^^f^FRr: I This is the exposition of Panchagnividya, wherein the

five forms of Parainatman are mentioned along with one form as leading, which

function in all aspects of any phenamenon of the world. The Naraydna form as

leading combined with another form Narayana present in regulating in Dyuloka,

Aditya, and Ras. ml Vristi a natural phenomenon of universe has Vasud^va form

as leaduig and another form Ndrqyana combined with it.

Sacrificial offerings to Abhimanideites of senses are with recitation

of prayers. The prayers are also of Paramatman. Here Raghavendra Tirtha's

words are - ^m^^rzrf^ W^ STtTPfr fft: T^ ^ : ^ W I f Rfsf , c(l <( I

He adds- smf 7 ^ %^ HfBr lRM- uiili) TF8R5JV f f t^ T^ I Recitation of

Mantras consists a pada of Gayatri hymn, Madhumati hymn and Vyihrti. Intake

of the mixture of plants and fi^lits has this procedure. He marks viz- Tfrf fjqr: M,4»ch

Hîw^fui^rP^ w^ iRjHviRH iWjft ^ s r i r p ^ : ^ s r ^znfifr: w<sfr

«Ty4Rr!J| I TI# J WW- T^îNw^^jfcr « T ^ aifr RTET^ 3Ti7I T Rir ^^HRR ,

chiJu^ chi R^ ^^57^513% I He analyses the sacrificial aspect as- Îc^MI*

ST^rlRT- l* l>ri|o.x| - ^ oci4*c|t \qicr:, 15j<rnMlcb^ ^sqimf ^ ^ n ^ MeWx|<|#rf

vjjelQ I This is about sacrificial offering of Cham into the fire prepared in a

pitchershaped utensil. Vainadevayajna is a description of conjugal love. In this

context Raghavendra Tirtha analyses terms like Soma, Artha, Sinivali and

Ashmin etc. He explains the term Soma as- ^P# W arir; i?; : w " r ^S{^^ T^^

<jn)fl'm 'UTDrt -HI^R" "^: w Wift" <Hl t <ii, the term Artha £is- STsf

!1<^R^H ' ^ ' T^ ^ ^ - ^K* li*<liS' f ^ ST JTTjfT ^^T^, the term Sinivali as -

f -ftciit Tirj JvnPff^ STOT FZIT rT tTT, 3TW" T R ^ ^ etc. All these explanations

show the interwoven presence of Paramatman in the universe as regulator. -214-

THE GRAMMATICAL ANALYSIS IN UPANISATKHANDARTHA:

An outstanding distinguished aspect of Upanisatkhandartha lies in

its grammatical analysis. This it seems for Raghavendra Tirtha was originally

popular and well renowned for his successful debates in Vyakarana in various

Vakyartha sabhas. A birds view on his grammatical analysis of various terms and

usages in various Upanisads, is displayed here.

In Yajniyamantrapanisad Raghavendra Tirtha while commenting on

the third Mantra states-viz- ^ Jm ^ g ^ , ^ ^ ^ ^ ' d^ ÛrSlii:, Tlfl^jeîT^

7T^;W, 3i^4^5 Slf^R 3?^2lf;i 3?rsrrcr5R rzrRfhsW \ Here ^ [ ^ + ^ is for the

alphabet Da gets cancelled by the aphorisms- * '^, and ** rR r #q":ii After

this in the stage of "^W + ^ the aphorism- *** t": causes Tilopa/^rya. Thus it

becomes " ^ ^ finally ^ I Opposite to ^ is " ^ + ^ by the aphorism • ^

becomes 3 ? ^ i By adding " ^ suffix the final form is 3 ? ^ : I In

Talavakaropanisad the sentence • • ^ STR t Rf is analysed by Râvendra

Tirtha. Like this it is viz- ^ aUT tzRT aitJ j RT I f ^ . ^\n\i{^^M cbu ciiRwi)

^ ^ ^ F} ^ : | The aphorism • • • cbu^cdl wi) w has the vritti ^ mfi^

i ^ W T nrf TSp I In this set of the roots beginning with the root Kandun

includes • ' T ^ TpflW I Zf is added. Finally it is aTT t RT II For the usage

« « -!|*(in M<il ? Raghavendra Tirtha explains- 3Trnjpf irwn rafr M ^ #^1T»lt ^

i^ ^ n ^ I ' STT w{^ Fpfl" ^rra^sizPFj T m ^s^M^:•»^^v^^îf• 3imlcMi yTiiRT?ra»Fr

+1M'rllR *H«f*icMI 3Tr: M^Q^HIHll^ 3ff: Tpff^c^ ^TF: I Here he proves the

sense of 3?T as Puma for it is Nipatay that carries its sense unlike a Upasarga.

The commentary of Raghavendra Tirtha to the very opening Mantra

of Kathopanisad viz- • • • Hlx|( fii "^m ^ 3IRT has the verbal form 3TRT

* 1.3.7 P,A.S., **1.3.9 P.A.S., *** 6.4.143 P.A.S., • 2.2.6 P.A.S., • • 1.4 Tlv. Up.,

• • • 3.1.27 P.A.S., • Root No. 2138 V.S.K., ** 4.29 Tlv.Up., « « * 1.1.1 Kt.Up.

originating from the root * 3?^ ^ , had to be read WJ^ in I CCICHK for the

regulation by the aphorism ** 3T^ ^ : | But here it is the usage 3TRT in the sense

of f?ldH*K I For this he explains- 3n=^^|fto^ f^S^K^Trgra" W(^ I

%5 trat 5\CRriTspf m I Further he analyses the word ^ as piW " f ^ : ch4lu|

'^^, fhn I The word Brahmajajna he scrutanises with no omission of any

alphabet for its significance of sense. His words are- «§i>»i (*lR f^ ^ tfsT

oqtbd«*l l^rsfr 1 ^ . , *** ''¥\A^\ ^ T : " i t^ sjiHI^R ?r- "^ l^ . I

• "^tiM^^nJlRj^: "^t I s Mi K I ?rsr 99^1^: rn^ l The word Janasa is a peculiar

usage, which means people that is a synonym to the word Jana. Raghavendra

Tirtha explains this with the aphorism - * • STTrSTT T ^ , making Jana into

Janasa. The word ^ ^ is pointed out as originating from 3R^ ^5^ I Raghavendra

Tirtha states «?^ I The aphorism- * • • bc<+iUtc |c(ii | HlMSr ? ? ^ Svq? I The

usage R l'fld: is rare for which he points out f -fld: «lMld:, • 1 ^ ^ «R" ermh I

The Mantra • • ^: ^^ft^IRRW^ has the form ^MIMMI* which is

analysed as ^MIUMI ^TSI^ ^ H ^ ^TORTRon 1^«pif^^ I This gives the meaning

'of those who perform sacrifices.' The same Mantra bears one more usage

•R W irf^: I In the Mantra ¥¥ M<lf <dlR the usage ^ ^ is meant by

Raghavendra Tirtha as ' ^ I His words are- yrq<M: aniilTT fciinf ' 'M<M'd*| ^ ^ ^

i ^ -^^: I c ^ ^ rf^ -^i:^^ ^ P ^ ^ I The Mantra r w F F : l Mc has the

usage ^jf^t^ which is commented as- " jf ^ # C||<<M^R ^f^^ ^\%^'

* Root No. 1141 V.S.K., ** 2.4.52 P.A.S., *** 3.2.97 P.A.S., • 3.1.135 P.A.S., • • 7.1.50 P.A.S.,

•••6.4.119 P.A.S., • Root no. 1571 V.S.K., ••2.3.2. Kt.Up., • • • Root no. 1343 V.S.K.,

T 7.1.46 P.A.S., yy 2.1.1 KtUp., VVV 2.2.2 Kt.Up.

-21$-

In Satprasnopanisad Raghavendra Tirtha analyses the Taddhitanta

names of six sages. In Atharvanopanisad the hit Mantra renownedly called

Dvasuparna Sruti occurs. The usage 3if -eiichvDR is a rare usage which he points

out viz- 3(|5)x(|chv[lR, • iRX ^^> ^ff^^, U<*IVI I In Mandukopanisad the

word "^^ y?T: is analysed as- «IQVVK1 ^ I W ^ « I %'" <>ll l«l M IM tftR ^ : y?f: I

NHMItl^TluITdu^^^^ $<iM>Mf1l>J)R><: ^ : " ^ l ^ cbgoiiî: i antii" ^ ^ xJlrqichKdlM: I y?r

^ >JiMi?l: ^ : I The ending 3!ra>R gets cancelled for the consonant "^ sets

cancelled by the aphorism ••siTrfrclhr^'^ I The word U HMH is analysed

further in the Mantra- • • • SR" "^^ ^ ^SR ^JPt ^JTO^—I It is viz-

^ F ^ ^gf^, a n r ^ Tj?fR: g ifOcil ^ sfN ^ F : y ^ n m ?f^ 1%w:i

arrTifFrrtrzrafrr >?fft ? ^ l in the second Mantra viz- *** SlH^^^Tf ^Ri ^T^....

etc., cfnTchK T?;? ^ n^r^ll^^^ uQMSId HjTcbK:, ôT: jrrffor ^ ijoT TTRPr:

• 3JTJ)(Î(^ ff^ ^ 1 ^ : I Formation of term Turiya is explained as- frjd^STJ f: i

xlrj VtJ rlMigjyidlMir ^ xjtjvVI«<WiaiywlO ^RSr^ ^ ^ 1^:il While

analysing the component parts of Pranava 3R>R is explained as-

^^mq^ 3R!TJffrP!rafeyt?r^ ar f^ ^ gfi R qig-: l The third Mantra with the words

^m^ Prili^thW ^ ^ 1 ?r# twr id is commented. The word Pranava is analysed

as- yxj f5ra#rs5rZT^ 8<i9i*u^l*Ki^vi eiidlJvKi^vl juiMi viuir ^ ^nn? ^

f^l^- I Here the process of reforming the root f into "^ is explained.

In Taittiriyopanisad in the very commencing Mantra that is

S' antimantra the word y^Î^ is analysed. 31% 3?% xrf , n RfRT I y|rlM<

^HTT «ii"5: : ^*imw:, y 1 ^ ^ ^ ^ W l Here the formation of the word ^ R ^

• Root no. 664 V.S.K., •• 6.4.64 P.A.S., ••• M.1.5 Mdk.Up., * Root no. 864 V.S.K., ** 3.3.113

P.A.S., ***nM.l.lMdk.Up., • 7.2.115 P.A.S., •• Root no. 1981 V.S.K.

-217-

is shown by Samasavidhi. The famous word ^151 is analysed by Râvendra

xFrtha like this. It is- "^ 3ff ^c^q^ô^^jijfer 1 ^ : ^nffot sm^^ ^ # ^ ^ ^

T^ltl^ f^ : VKWmMKr^HI HIHVII «t| VMc(T * dlHlRMmiRra-« lR«r: VI' Hxj:

^ i??g«P VWry : I Thus the word Svaha is understood with its significance in

conveying auspiciousness. S apratyaya stands here for Matvartha. The word

Santa is explained as WTT RwiRsM'Ti: I Here he quotes the aphorism ** ^

snf RJhxT - to prove the form Sama from the root *** WT I Formation of the

word Chamas is explained viz- TinRuioijeiid <h^M ^mM "aisraRf ^TRlt

MlHltfio!<t!f uÛt^^ 3<lRc(g4 ^ZR=^ tjclf^HlO *<I^N*<^ oiji^rq4RMJ|^l'fl 1 ^ g ^ II

In the text- • ^ 1 ^ f2IT#fen^ the term ozPT is analysed. Raghavendra Tirtha

explains- "SW:, WT ? r ^ ^\^\^ ' ^ , % uR «UJJ dRI I q^Hlf H" qife^sF^

dc v>[«i)>MlR r|ch c<HI 5ETOmn% irait%^ «ra^ 1 ozmnrraif^siq?!^ sqq;

oBSf^ cii ^cjl ^ : I This is a precise and detailed explanation of the word Vyapa.

Further Raghavendra Ththa analyses the word ft^ I His words are-

^ HFq" 'H' l-ictt f ^ ^ , U-c <H frznfl" f ^ 'f^: ^ ^ ft^ cW-wRvl f l ^ ^

U.rtjimwHlM l: fcd rMtil dP)tr:ll?iP • • 3TT^ ^ R R ^ ^ ^ f t ^ 1 ^ : I The word

Satya is proved by him like this. It is viz- <<irl<'nuITnuq«lf 8<ml< Mti'T W- ^ < yrq<]

• • • arrcfr c i k ?f^ •jrmchK yilO • sr^rRî^hftl^ " i VimiH s r r ^ ? ^ ^jryrgm^ ^riif*)R

^ ^ ^ I The famous word Verdict of TaittirTyopanisad is- • • Tim U^ ^ ^ 5 ? R ^ : I

Here the word Annarasamaya is analysed like this. It is viz- H<<C yi-g,ql<r:,

* 5.2.100 P.A.S., ** 5.2.127 P.A.S., *** Root no. 876 V.S.K., # 1.15 TaitUp., • • 6,4.14 P.A.S.,

*** 6.4.64 P.A.S., • 1.4.10 P.A.S., • • 2,4 Talt. Up., • • • 2.5 TaitUp.

-218-

* 3T^^T^ rSIW: ^rfPr gjrfft W PaiUrHtql ** iRjw I Trfr ^: ^ ffsldchK^

rmr W ^ 3i VKI«F^ W: ^ 5 5 R F : dryîl ar^rwrpr: ll Here the word J?asfl is

so significant in denoting the essence power in Anna to avoid the Prakrtahna.

Similar to the word Annarasa the word Osadha is also analysed. Raghavendra

Tirtha says- ^ ? ? ^ : Jiffot xrf *** t^î^Q T^ sihr: ^cf^ ^?RRT: " if xf ^

sjtmar Tiwlw: gfM- 3iR^9iQ ^HÊTW, iRTnwwrorerq-: l This grammatical

analysis gives a rational etimological sense of the word. The word Adhiyayaka is

analysed as- ajiwiw*: airssj^FPf cg^l t j^^ « ^ 3l«zra^ -^^ u^HUrqi)

I «i<iw4<me»»rfrq*J: I By grammatical analysis, the

word Adhyayaka means staunchly studious. The word Yuva is analysed in a very

extraordinarily distinctive way. He says- ^ • • '^ ^^(^ cb4(ul f i ^ l ^ :

^Jf^ I fSrrat- W ^ ^ ^wprr 11F ^ T E ® ^ ^ ll Grammatical analysis made by

Raghavendra Tirtha is presented here with minimum explanation as a sample.

CONCLUDING REMARKS

The rich heritage of Indian Philosophers right jB*om the seersages to

the modem Philosophers, have an intense impact of Upanisadic literature for their

thought-provoking feature. Great Thinkers have endeavoured to apprehend, teach,

comment, discuss, and propagate the Upanisadic purport. Not being an exception

to this, Acharya Madhva established Tattvavada school of Vedahta based on the

Philosophy of Upanisads, Brahmasutras and Bhagavadgita. His followers have

also dedicatorily devoted their life time in literary activities pertaining to

Upanisads. Raghavendra Tirtha of seventeenth century as a mission of his life has

commented on Upanisads called Upanisatkhandartha. Till now his commentary

on Aitareyopanisad is not traced. Hence we are bound to announce that he has

commmented only on nine Upanisads.

* Root no. 1081 V.S.K., ** 8.2.42 P.A.S., *** 7J.86 P.A.S,- « Root no. 1121 V.S.K., 44 Root no. 1107V.S.K.

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Raghavendra Tirtha strictly adheres to the purport conveyed in

Upanisadbhashya of Acharya Madhva. He has exposed the correlation of the

Upanisadic tenets with the purport of Vedanta sutras, in Khandartha. Despite this

extraordinary elucidation he is successful in making his writing comprehensible

to person of limited knowledge. His lucid style and keen interest in giving the

meanings to many words of philosophical significance enhances the knowledge

of the reader. In his Khandartha on Yajniyamantropanisad Raghavendra Tirtha

has brought out the tenets like this. It involves the tenets like eligibility for

spiritual pursuit, duteousness, nature of Paramatman, effect of right knowledge

and wrong knowledge, reality of world, prayer to Paramatman dwelling in the

sundisc, all-pervasiveness and regulating power of Paramatman etc.

Talavakaropanisad conveys that Paramatman directs all, for he is infinite who

cannot be apprehended entirely. The means of the spiritual knowledge are TapaSy

Dama and Karma, This leads to achieve liberation. Sarvaprerakatva of

Paramatman taught in this Upanisad is well elucidated in Upanisatkhandartha.

Raghavendra Tirtha brings out the main theme of Katiiopanisad that

Paramatman is regulator of all even after death and liberation. Nature of

Parabrahman, need of moral purity for spiritual pursuit, Yoga methodology

controlling breathes and senses are welldescribed here. Importance of right

teacher is emphasized. Satprasnopanisad bears six sets of questions by six

disciples to their preceptor sage Pippalada are about creator of living and

nonliving beings, superior deity Mukhyaprana's function, regulator of Jivatmans

in dream and sleep, hymn for meditation, Sodasakala Purusa. The answers for

these questions are Paramatman as the creator, regulator, Sodasakalapurusa,

Mukhyaprana as regulator of all, Omkara as the hymn for meditation etc.

Atharvanopanisad is to give an exposition to Aksara, Paravidya^ Aparavidya,

purpose of Karmanusthana, methodology of meditation, similarity

of Jivatman with Paramatman, status of liberated soul etc. Raghavendra

Tirtha gives an expert exposition of these doctrines while commenting on

the Mantras. Maiidukyopanisad describes the forms of Paramatman. According to -220-

Righavendra Tirtha are Visva, Taijasa, Prajna and Turiya conveyed by the

syllables of OM. The entire Omkara conveys Aksara, he conveys. Of course,

theories of creation are also included in Mandukyopanisad. Taittiriyopanisad has

wide discussion about Brahmavidya. Raghavendra Tirtha adhering to Acharya

Madhva exposes the spiritual significance for even the Varna, Svara etc., as

conveying Paramatman. Five forms of Paramatman namely Aniruddha,

Pradyumna, Sankarsana, Vasudeva and Narayana as present in various

Phenomenons of the Nature, significance of Omkara and VyahrA are described in

Khandartha. Definition of Brahman, process of creation, Panchakosas etc., are

delineated. Jijnasadhikama, Janmadyadhikarana and Anandamayadhikarana of

Vedanta sutras derive their subject matter fi-om Taittiriyopanisad, he asserts.

Chahdogyopanisad is a treasure of Vidyas with philosophical and

theological content. Significance of Gayatri, Mukhyaprana, and a sentence Atat

tvamasi occurring nine times to prove distinction between Paramatman and

Jivatman form key sections of this Upanisad are commented with hair splitting

arguments correlating with abundant reference to Vedaiita sutras.

Brhadaranyakopanisad has its philosophical contents mainly in the debates

informing about the process of creation, Upasanas, Muky^rana, inmianance of

Paramatman etc., Raghavendra Tirtha strictly m accordance with Achaiya

Madhva has given his elucidative treatise on the nine Upanisads except

Aithareyopanisad. His lucid style and simple manner of analysing the topics is

appealing to any reader. The grammatical analysis is quite helpfiil to understand

the actual sense of the word suitable to the context. Reference to correlative

points of Brahmasutras and Upanisads also give good lot of information and

knowledge, Upanisatkhandirtha reveals the richness of Philosophical content of

Upanisads for the sincere skillful effort of Righavendra Tirtha. This is the

practical upliftment of materialistic mass to the superior strata of studious mass of

spiritual discipline. This shows his compassion on the mass of the succeeding

centuries to obtain right knowledge of the sacred scriptures.

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chapter no: 5 upanisatkhandartha of sri...

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