chapter no: 5 upanisatkhandartha of sri...
TRANSCRIPT
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'<i^i^ia'^'^ui
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^^lf^itl'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 ^U*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\^ ^ J^o^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- ^oR" qViRR" TT
^JMIVT^HIMWI^I^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^^Iriraf: ^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't^IR: 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 Upani^ad 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^^a?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
^iFfte^f: I "R lrRRmFm^ rfE^iTOt^ -^m, rfsir cbl4n)rq«f: I Respecting elders in
the real sense he suggests- STFTE ^ rrFT: "RTT: te ^ rtj^ii^^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^ ^IX^^^(^^^ ^ 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< ^UMmH 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^ i^idl^^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?: ^I?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^ •^: ^^{^i\\ ^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 Mukhyapr^a 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 ^uhjui: 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 IJ^IF^I^ ^ #%• ^ ^i!^: W^am -^ "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- ^ '^ ^IW
Here Jivatman experiences only bliss but himself not as Parmatman. The final
sentence viz- ** " xf ^ Rra?f , T '^ ^AM^^ 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^ ^irA^^HU
f wm im, ^R lT? W^ iRRriJlR y^luj^^Auj 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 ^iR:
^^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^^IAH 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. Ri^avendra Tirtha clarifies as- "5^
"pwHrf teRR ^ranJN" y^lMW^i^vl^UI 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: ^A^^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^^ lftf^I5?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 ^Ifer: -^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 ^oc; lrbH
jgRf^t Mm\ Wl^^i^(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 Yajnavall^a. 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 abh^a'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 "^iraJr^^n^^I^ 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»^U^I^^i^ 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: -r^i ^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^r^ir^ ^ER^ i t : 44chlVlld l^ig^PT^ f^T^ ^ T ^ I
The hierarchy of the liberated is explained in Gargibrahmana.
Rs^avendra 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: ^«M4^ai: 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^^id^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 ^ , ^ ^vMli^illR'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 ^^OT: ^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 ^
y^u|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 ^ H^iyd^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(|<HN^Id I «r r ldWHl* W ^ [ ' ' ^ T RT W^ ^ ^^5^: 3 1 1 ^ :
1%^ ? ^ ( I ^ I ^ H 4 V ^ dr fHIrl TJrITrr TJ^Ff^ W^Ad 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 ^fTt^Ii 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 ^ ^OW: R^WI t^wj^ ^^o 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- "^^it^ ^^=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 W^Acl 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 ^ ^I^ 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, li^U^I-^l^^dlf^ilR-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 ^ ^igRRi^.'RM 3I^RRf^^: HKWUIlR fecJIrHI, t^Bjrf^: | ic|cW^(jH|
f^af(^^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
H^iw^fui^rP^ w^ iRjHviRH iWjft ^ s r i r p ^ : ^ s r ^znfifr: w<sfr
«Ty4Rr!J| I TI# J WW- T^^iNw^^jfcr « T ^ aifr RTET^ 3Ti7I T Rir ^^HRR ,
chiJu^ chi R^ ^^57^513% I He analyses the sacrificial aspect as- ^Ic^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^ ^UrSlii:, Tlfl^je^iT^
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 R^avendra
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^^^if• 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 ^ cbgoii^i: 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:, ^oT: jrrffor ^ ijoT TTRPr:
• 3JTJ)(^I(^ 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^^I^ 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 R^avendra
xFrtha like this. It is- "^ 3ff ^c^q^^o^^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 u^Ut^^ 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^rR^i^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 : dry^il 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^^i^Q T^ sihr: ^cf^ ^?RRT: " if xf ^
sjtmar Tiwlw: gfM- 3iR^9iQ ^H^ETW, 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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