tatvavada tatvavada sept.-oct.-2002 tatvavada from …bhagavata is a fruit grown in the kalpavruksha...

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Sept.-Oct.-2002 TATVAVADA TATVAVADA Sept.-Oct.-2002

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TATVAVADA

Editorial Board

Chief Editor : Prof. K.T. Pandurangi

EditorsProf. A. Haridasa Bhat,

Dr.C.H. Srinivasa Murthy

Executive EditorsSri U.B. Gururajacharya,

Pt. Tirumala Kulkarni,Pt. Srinivasa Varakhedi

From the Editors' deskDear Readers,

Belittling and commenting damaginglyabout adorned characters of Indian Mythologyhas become on insance fashion of some of theso-called intellectuals. It is still more digustingand deplarable that such comments are givenpublicity in the press under the name of freedom of press and journalism. Further, mostcondemnable is that our spiritual, religious,cultural and social leaders keep mum aboutsuch publicity under the guise that such talksare not worthy even the least consideration toutter a word of rebuff. Of course, such is themeanness of nonsense arguments floated byhalf-backed psedo intelligutia, still, theyshould not be left uncondemned. Because,millioons of readrs would have read thosewritings written in cheap and bad taste outof gross ignorance by the writer. It's like slowpoisoning of the little or uninformed minds. Astrong rejoinder to such them. They are thegutless lot who cannot venture (net that theyshould do it to pass any such loose commentsabout other religious characters and rituals,they must be shown their way and place.

The above lines are prompted out ofunbearable pain when disgraceful opinionabout Lord Rama and Sita by a greatmathematical wizard of this country was readin a daily news paper. The news paper addsto say about the wizard that 'the personreceived ill-treatment as a child, pain as awife, agony as a mother, lonliness as adivorce, dejection from the family'. So it isobvious her opinions are culiminated out ofperverted self protrait. Still gullible readersmay not understand this reason. So, better ifthe sensible society takes both such writes andpublishers to task. -Editors

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CONTENTSSri Vidyamanya Sandesha 5

Research Article 8

Special Article 15

Presidential Address 20

Upanishad Section 23

Sarvamula Section 26

Mahabharata Section 31

Socio-Spiritual Column 33

Pavana Yatra 35

Journeys of Sri Madhvacharya 38

Book Review 45

Geeta Section 48

SRIMAD BHAGAVATA

Bhagavata is a fruit grown in the Kalpavruksha called Vedas. Theordinary material fruits consumed by us comprise of portions likeouter skin and the inside seed and so on which are of no use to us

and hence discarded. But, Bhagavata-fruit is not so. It has ªC"{eÎ"ß"ØªC"{eÎ"ß"ØªC"{eÎ"ß"ØªC"{eÎ"ß"ØªC"{eÎ"ß"Ø.It has only Rasa and Rasa i.e., juice and juice i.e. full of juice only.No portion of it is to be rejected as useless and juiceless.

Such is the Bhagavata and it's study or even lending an ear to

it gets us a status of C"ù{i ¸ù˙"P‹Î"|"i C"·÷DÒ<|"<„"#C"ù{i ¸ù˙"P‹Î"|"i C"·÷DÒ<|"<„"#C"ù{i ¸ù˙"P‹Î"|"i C"·÷DÒ<|"<„"#C"ù{i ¸ù˙"P‹Î"|"i C"·÷DÒ<|"<„"#C"ù{i ¸ù˙"P‹Î"|"i C"·÷DÒ<|"<„"#.Lord Sri Ramachandra, once in his infancy, on seeing the moon

in the sky, cried for its getting into his hand. None could pacify himwith whatever excuses. At last, Sage Vasishtha used a trick. He gota mirror to be shown to Sri Rama. There into the mirror wascaptivated the reflected image of the moon who away in the sky. SriRama stopped crying. Similar to this case of the small mirror enablingus to see the moon who is there in the sky far away from us, theBhagavata is a mirror-like provision to know the Bhagavan. Bhagavan

is described as |"˜…ªi |"üìE|"÷iÒ,|"˜…ªi |"üìE|"÷iÒ,|"˜…ªi |"üìE|"÷iÒ,|"˜…ªi |"üìE|"÷iÒ,|"˜…ªi |"üìE|"÷iÒ, that is He is far away. But, by lendingan ear to hear Bhagavata the God who is away becomes nearer to

us. C"ù{i ¸ù˙"P‹Î"|"i C"·÷DÒ<|"<„"#C"ù{i ¸ù˙"P‹Î"|"i C"·÷DÒ<|"<„"#C"ù{i ¸ù˙"P‹Î"|"i C"·÷DÒ<|"<„"#C"ù{i ¸ù˙"P‹Î"|"i C"·÷DÒ<|"<„"#C"ù{i ¸ù˙"P‹Î"|"i C"·÷DÒ<|"<„"#- is the promise made to us.

H.H. SRI VISHVESHA TIRTHA SWAMIJI

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Sept.-Oct.-2002 TATVAVADA TATVAVADA Sept.-Oct.-2002

Sri Vidyamanya Sandesha :

NINE GEMS OF TATVAVADAThe last and lasting message of Sri Sri Vidyamanya Tirtha swamiji

English translation : Sri N.A.P.S. Rao.

(Contd. from the previous issue)

ëë|"y˙"|"{i „"il#íí –

The word |"y˙"|"{i here should be applied with ∫´ªC"˙"{ify"ß"|˙",˙"{Î"·¬"”˙"{iy"ß"|˙" as well as ¬"ˆ"|"ØC"|Î"|˙". The word means |"{ì|˙"÷Òorin Essence. This rules out concepts like ˙Î"{˙"∫{´ª÷ÒC"|Î" (real onlyfor the purposes of the world and will be sublated by BrahmaJnaana, when it will be seen as unreal) – which Advaithapropounds. Thus the concepts of Hari Sarvottamatva, VayuJivottamatva and the reality of the world are Î"¨"{¨"f – absolutelyreal and will never be sublated at any time.

Dvaitha siddhantha means that God and the Jiva are notidentical and are always different. The doctrine preaching theiridentity is wrong. In Advaitha, Brahma and Jiva are identical.In a Drama, an ordinary person is made up as a king. Heis not really a king. Similarly, the Jiva is seen as one in theworld due to the Avarana (cover) of Ajnaana, but he is thesame as Brahma. The Jivas becoming one with Brahma isMoksha. This Advaitha tenet is not according to the Vedas,which state only difference between Jiva and Brahma. It isalso said that knowing the difference between them is a meansof attaining Moksha.

The Atharvanopanishath says :

ëë¬"·ƒ>w Î"l{ Â"UÎ"|Î"EÎ"ß"”U"ß"CÎ" ß"<∫ß"{E"<ß"<|" "”|"U"{i÷Ò# $íí

One who knows that the Lord is different from oneself willunderstand his greatness. By such knowledge, he will be ridof the sorrows of the world - attain Mukthi. Knowing that

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God is our master and is different from us all, lead to Moksha.This is a yathartha jnana (Correct knowledge) as it leads toMukthi. As Bheda Jnana (knowledge of difference) is Yathartha,Bheda or difference is real.

There is another shloka also from Atharvanopanishad

ëëü{ C"·Â"Ó"{f C"Î"·¬"{ C"R"{Î"{ C"ß"{E"w "DA"w Â"´ªk"C˙"¬"{|"i $|"Î"{iªEÎ"# <Â"ÂÂ"ew C˙"{üyÎ"E"["Ô"EÎ"# È<„"≤"{÷ÒU"”<|" $$íí

There are two birds on a tree. One eats the fruit and theother does not eat any thing. The body is a tree, in whichone bird called Jiva and one called Paramathma dwell. Thefirst eats the fruits of the body, while the other eats nothing.This shruthi is clearly stating that the Jiva and Paramathmaare different.

But there is one shruthi in Chandogya Upanishath – C"È{|ß"{ |"y˙"ß"<C". Does this shruthi not state the identity of theJiva with Brahma? – Thvam (you) are Thath asi – are Brahmaonly – as claimed by Advaitha. This is the teaching ofUddhalaka, the father, to his son Shwethakethu. He is sayingto his son – Oh, Shwethakethu, you are Paramathma Himself,who is Sarvajna (all knowing) etc. If Identity is not accepted,how is this shruthi taken into account? But, the same textcan be interpreted as – You are Adhina or controlled byParamathma. The reason for adopting this interpretation is :Near the text itself, there is a statement previously –

ëëC"Eß"±e{# C"{ißÎ"iß"{# C"˙"{f Â"‡¬"{# C"l{Î"|"E"{# C"|Â"‡<|"Ê>{# $íí

Sath means Brahma. For all the Jivas the primal cause (fortheir creation etc) is Paramathma. He is the shelter and locationfor them. He is the giver of Moksha and their redeeemer. Thistext clearly indicates that the Jivas and Paramathma aredifferent. There is another text – È¨" C"ßÂ"|CÎ"|"i ñ which means

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Sept.-Oct.-2002 TATVAVADA TATVAVADA Sept.-Oct.-20027 8

going near God, by attaining good Jnana, which does notindicate their identity, but the continuing difference. Thus,as there are texts both before and after the Thathvamasistatement, which state Difference only, this text alone can notstate Identity, as it will become mutually contradictory. Thistext will have to be interpreted to mean that the Jiva isdependent or under the absolute control of Paramathma.

Does Ramanujacharya accept the Difference between thesoul and the Supreme Being? Though he accepts Difference,he also states Samya – equality between the soul and God.This samya is with regard to Bliss in Mukthi – the releasedsouls have the same bliss as God. This quality of Bliss isthe greatest quality of the Chethanas and when completeequality in this respect is stipulated between God and thesoul, there is no gradation or superiority of God over thereleased souls. Thus even Ramanujacharya does not accept thecorrect quality of Difference – where in the Supreme Beingis in essence far superior to the Jiva.

The Difference between the Supreme being and the soulbeing real is also stated in the Bhagavadgeetha.

ëë≈y"ß"# Â"·Pk"C|˙"EÎ"# Â"ªß"{|ß"i|Î"·l{¸|"# $Î"{i e{i÷Ò‰"Î"ß"{<˙"UÎ" <µ"„"|Î"f˙Î"Î" —fX"ª# $$

This shloka is crystal clear about Difference and can notbe interpreted in any other manner. Utthamahpurushasthvanyah – there is another superior purusha – otherthan Kshara and Akshara. The word Anya clearly says thatHe is different from all souls and He is the Antharyami orinner controller in all and supports them. This is itself anindication as to why He is Anya or different. Thus this GeethaVakya clearly states Jiveshwara Bheda. There is no Geetha textwhich states Identity between the soul and God.

(To be contincued)

Research Article :

Sri Hari-Kathamrta-Sara(Sri Jagannatha Dasa's Magnum opus)

Sri M.G. DambalDarbargalli, Bijapur

1. Readers and students of philosophy and theologystudying 'Sri Hari-Kathamrta-Sara' (Kannada) of Sri JagannathaDasa (18th Century) today come across a good number ofvaried versions of the text and commentaries thereon. Thechapters of the text, from 16th onwards are also dis-similarin their sequence and no two editions agree with one anotherfully. There is difference even in the total number of versesthe text is supposed to have. There have been nearly a dozencommentaries- some by Sanskrit commentators,- each oneclinging to his text as the correct one. Those who long todayfor a really correct and factual version are, therefore, apt tobe confused in their study.

2. Against this background an attempt is made here, topresent the correct facts in their proper perspective.

3. (A) There appear to be, broadly speaking, two patternsin the varied versions of the original text, viz., (i) the versionprevalent in and around Raichur, Bijapur, Hyderabad Karnatakaarea, Manvi, Lingasagur, Koppal, Dharwar and adjoining areasand (ii) the other, current in the South, from Bellarydownwords, in Andhra, Tamilnadu, South Kanara and Mysoreareas. These two differ in the sequences of the chapters fromthe 16th onwards. Different versions under (ii) also vary inter-se, both in the sequence of chapters, and the number of verses,and also in wording of verses to some extent. The total numberof verses under (i) is 986 and under (ii) 988 two verses beingexcess in chapter XXII.

(B) The versions under (i) i.e., current in Raichur and

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Sept.-Oct.-2002 TATVAVADA TATVAVADA Sept.-Oct.-20029 10 TATVAVADA

adjoining areas, are based on the original manuscripts writtenin Devanagari script, by late Sri Pranesha Dasa, the first seniordisciple of the author himself, Sri Jagannatha Dasa, obviouslyas dictated by the author. There is no evidence so far to indicatethat the author himself wrote down in his own hand the text.The work on this great book was begun around 1756-58 A.D.and completed around 1791 A.D. The time lag was, probablydue to vicissitudes in the life of the author. Some time afterits completion, another disciple, hailing from Kampli, inBellary District, copied the text in Kannada. This Kannadaversion got widely circulated amongst the Dasas in the South,in Andhra, the then Madras province, old Mysore State andin parts of South Kanara including Udupi. The mode of itscirculation was through each one copying it in his own hand,either fully or in parts as available or as convenient, or bydistributing hand written copies of chapters, separately tiedup. Till the beginning of this century this text was not printedat all. As a result of its being passed on, hand to hand, betweenthe period of 1820-1850 A.D., the latter half of the text i.e.,from 16 chapters were in one volume. It is also possible thata section of the scholars then felt that chapters 16, 17 and25 should be in a revised sequence to be in a line with thescriptures, and accordingly disturbed the original seuquence,as chapter 16 as 17, chapter 17 as 16 and chapter 25 as 18.This necessitated change of sequence of the other chapters.

Such an altered copy was the one which Saint SankarshanaWadeyar (1810-62 A.D.)- (who hailed from Dharwar, butstayed mainly in Tirupati, Vellur and Arcot Distric), had, whenhe gave a discourse on this Hari-Kathamrta-Sara and dictatedthe first commentary thereon in Kannada, at the place,'Girimpeta' in Chittur District, [Ref: P-4, under 'SankarshanaWadeyaru', Hari Vithal Publication, 2nd edition, 1977Bangalore], around 1852 A.D. to his disciples, Sri Aarni

Hanumanta Rao and others. Probably Sri L. Sanjiva Rao wasalso amongst them. [Ref: P(iv) and (v) Harikathamrta Sara,Dr. K.N. Krishna Rao, 1961, Usha Publications, Mysore.]. Itwas the latter who had the manuscript commentaries, takendown at the time, got bound in 32 separate chapters neatlyand had them ready for print by about 1890 A.D. The printedversion of the text and the commentary though said to bediffering contextually at some places, between the verses andthe commentary thereon, was brought out, however, by anotherperson from Madras Sri Akkanur Tirumala Rao after 1907A.D., in Telugu script. [Ref: Madhva-Siddhanta GranthaMalika- Monthly, from 1907 A.D. to 1915 A.D., Madras.]The fact, however, reamained that the text commented uponby Sri Sankarshana Wadeyar in 1852-55 A.D. basically wasa distorted one especially in respect of the chronologicalsequence of chapters from 16 onwards. He could not be awareof it either at the time. He dwelt mainly on the theism impliedin the verses only, with supporting citations from epics andShrutis. In the South, however, this version is genearllyaccepted as an authentic one.

The other version of the text, based upon the originalmanuscript of Sri Pranesha Dasa, as dictated by Sri JagannathaDasa himself, between the periods of 1756-58 to 1798 A.D.,in Devanagari Script, is said to be still available at Manvi(Raichur Dist.). Commentaries thereon written in the lastdecade of the 19th century, were published between 1961-64 by Varadendra Haridasa Sahitya Mandali, Lingasagur(Raichur Dist.) in 6 volumes, (3215 pp.). Prima-facie, thisversion has a better claim to be reckoned as the authentic onethat the one current in the South, albiet the commentary ofSri Sankarshana Wadeyar was the earliest, on a version thatwas 'bad ab-initio'. A poem meant to indicate the correctsequences of the 32 chapters, composed by one Sri Bhimsena

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Vithala [Ref: P. 3219-20 'Pancha-ratna-Prakashike' of VaradendraSahitya Mandali, Lingasagur 1964 (Part-vi).], a contemporarydisciple of Sri Jagannatha Dasa at the time, has also beendistorted;-Vs. 4-5, to suit the distorted texts. [Ref: P 1234-35 'Hari Vithal Prakashana', 2nd Edn. Bangalore, 1977 on'Harikathamrta Sara'.]

(C) It is commonly presumed that Sri Jagannatha Dasacomposed this work, his magnum-upus, in his old age i.e.,in his seventees. But the actual fact is however, not so.

Sri Jagannatha Dasa was initiated into the Dasa-cult at hisage of 26 only and blessed longevity by his Guru Sri GopalaDasa in 1754 A.D. Immediately thereafter, he began composingpoems in Kannada in praise of deities, God, his Gurus etc.He was, by then, an erudite scholar of a high order in thetraditional scriptures, and Vedanta and a gifted poet. He wasinspired to compose a poetical comprehensive compositioncovering the entire gamut of theology in tune with the Vedas,Epics, Sutras and Sri Madhva's theism, by his Guru (and othersi.e., Sri Vadiraja etc., in his dream) at about this time only.

He set about on the work in earnest by 1756 A.D., andcompleted it, initially, with 10 chatpers of Hari KathamrtaSara and not 32. It is clear that his earlier intention was tocomplete this work with these 10 chapters only; which he did,accordingly, at Manvi (Raichur Dist.), in the traditional andorthodox style. This was around 1765-66 A.D., when he losthis father.

That, his original Hari Kathamrta Sara was of only 10chapters and complete at that, is evidenced by the followingfacts :

(a) The last verses of chpter 10 viz., form verse 18 onwardsto 25 to conform to the traditional mode, indicative of

completion of the text, including the final verse of benediction,and using the words 'Jaya Jaya' twice (according to conventionin this respect).

(b) Sri Jagannatha Dasa himself composed a separate poemextolling the virtues of this text - 'Taaraka vidu HarikathamrtaSara Janake'. This poem is seen to have been copied by hisson Sri Damodara Dasa, along with others composed by hisfather upto 1770 A.D. when unfortunately Damodara Dasa,the son, died. Evidently this composition refers to the 'HariKatamrta Sara' having 10 chapters only. The completion laterwith 32 chapters of this book was years there after, viz., in1791 A.D., at 'Hosa-Ritti' in Dharwar Dist., when his sonDamodara Dasa was not alive.

(c) Sri Manohara Dasa, another disciple, present at Manviat the time i.e., around 1765-66, composed a poem of 17verses extolling this 'Harikathamrta Sara', complete book with10 chapters only. He avers there-in that the book had 10chapters only; -vide 3216-17, Pancharatna Prakashika Lingasagur,Part VI, 1964.

In verse No. 13 above, the composer has even specificallymentioned the exact number of verses in the complete bookwith 10 chapters, as 302, which tallies with the total numberof verses of the ten chapters, in all the current versions.

(D) Sri Jagannatha Dasa, undertook a piligrimage toPrayaga, Varanasi etc., after 1765 A.D., when father died, toperform his religious duties towards his father, a great devotee,Sri Narasimha Dasa. During this piligrimage he touched'Nivrttisangama' and Nira Narasimha temple (near Pune) andcomposed verses on each one of them. [Ref: 'Som Shiva SarvaBhava....' P. 40, Vijayanka 16. Haridasa Bharati 1976, Bangalore,and P. 174 'Jagannatha Dasara Kirtane' Dr. K.N. Krishna Rao,

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Sindu Sayana Publications, Bangalore 1981] On returningfrom the piligrimage to Manvi, he seems to have secondthoughts on his book, and to have decided to enlarge it further.He thereafter composed two more chapters, which were dulycopied by his son Sri Damodara Dasa. This was around 1770A.D., when, unexpectedly, Sri Damodara Dasa died in hisyoung age, leaving behind him, his young widow. Naturallythis had a substantial impact on Sri Jagannatha Dasa. To addto it, the political, social and religious climate in the thenNizam's State was in considerable disarray and Sri JagannathaDasa felt advisable to leave his place, Manvi, for a while.Accordingly he migrated, after 1770 A.D., to calm place, onthe banks of the river Varada at 'Hosa- Ritti' near Haveri inDharwar Dist. He stayed there, because the head of the Mathto which he belonged, Sri Sri 108 Sri Dhirendra Tirtha wasresiding there till his last days in 1785 A.D. It was duringthis period of time, at Hosa-Ritti, that he completed thereamaining 20 chapters. Between the periods of 1785 to 1798,he was undertaking tours to Mysore, Udupi, Shimoga,Doddaballapur etc., and preached to his disciples at these andother places enroute. It is on record that Sri Jagannatha Dasahad some lands and a house at Hosa-Ritti.

(E) It was during this stay in these parts that new disciplesSri Karjagi Dasappa, (Srida Vithala), Guru Srisha Vithala ofKampli (Bellary Dist.). Abhinava Janardana Vithala, etc., cameunder his fold and were admitted as his desciples. Sri PraneshaDasa and Sri Srisha Vithala, the earlier senior disciples werewith Sri Jagannatha Dasa all along.

It was Sri Karjagi Dasappa who later composed a poemof 24 verses extolling the virtues of the full Hari KathamrtaSara with 32 chpaters, as also Sri Pranesha Dasa. This wasaround 1791 A.D., or there-after.

(F) Due to severe, abnormal and unusual drought thatvisited Raichur and Bijapur Districts for years from 1791 andafter, it was impossible for Sri Jagannatha Dasa to return tohis native place, Manvi till 1800 A.D. He came to a nearbyplace called 'Veni-Sompur' in 1799 or so and paid his respectsto the elder Jnani there, Sri Venkataramanacharya aliasVyasatattvajna. Sri Jagannatha Dasa says in one of hiscompositions singing in praise of him, at that time i.e., in1799 A.D., that Sri Vyasatattvajna was 96 years of age. [Ref:'Krta Krtya naadenindina dinadolu....' (P. 9 ibid)]. He stayedwith him till Sri Vyasatattvajna breathed his last in 1800 A.D.,and he composed a poem on the event.

(G) He returned to Manvi in 1800 A.D., and was therewith all his disciples, (said to be 11 of them), till his lastday viz., 17.9.1809. Sri Manohara Vithala was however, notalive at that time. In fact he was elder in age to Sri JagannathaDasa.

(H) About 4-5 versions of this book, (including oldmanuscript in Telugu sript, referred to by Dr. Krishna Rao,Vide appendix to his Hari Kathamrta Sara 1961, UshaPublications) contain 986 verses while others, slightly morein number, have 988 verses. Curiously, the old manuscriptin the Oriental Research Institute, Mysore, filled in 1885A.D., is the most distorted amongst all and is said to becontaining 966 verses only (Vide appendix ibid)!

It is hoped that researchers in this field may one day helpto bring out, if they succeed, a truly correct and authenticatedversion of Hari Kathamrta Sara, conforming to the authoritativemanuscript, of Sri Pranesha Dasa, - the disciple who took downthe dictations, verbation, from the author Sri Jagannatha Dasa.

Courtesy : Sept. 1983, Dharmaprakasha Journal, Madras.

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Special Article :

The Purport of So-called "Abheda Shrutis'-Dr. B.N.K. Sharma

Retired Professor, Ruparal College,Mumbai-16

Authentic pronouncements like ˆ"<|"C"{ß"{EÎ"{|"Ø, ˙"il ‚" C"˙" fª∫ß"i " ˙"iù#make it clear that there is complete unity and uniformity ofpurport (|"{|Â"Î"f) in the teaching of the Shrutis. But the languageof the Shrutis is often cryptic and their thoughts are clothedin highly mystic imagery and symbolism with popular analogiesembodying philosophical truths. The famous statement of theAitareya Aaranyaka : Â"ª{iA"<Â"‡Î"{ <∫ ˙" li "{: shows that the key tothe proper understanding of the teaching of the Shrutis is tobe found in going behind their words to the spirit. It is notalways that the Shrutis go into Parokshavaada. There is quitea large area of thought where they speak plainly. But thereare contexts where the language of mystic experience symbolismand suggestion play a prominent part. As these two types oftexts have to be accepted as equally valid and binding inarriving at a philosophical synthesis of scriptural doctrine,without rejecting either as inherently or ultimately invalid orminimizing the status of either a principle of interpretationhas to be evloved to serve as a guideline in resolving theapparent conflict between them. These two types of texts mayroughly be described as Bheda Shrutis and Abheda Shrutis.The former speak of a real world, a God and real souls andtheir being subject to the supreme Being (God). The otherspeaks of the One as the real of the reals the sentient amongsentients, the one without a "second', the self of all. 'The allin all.' In later times these statements came to be looked uponby some schools of philosophy as representating a higherrevelation and the other set of Shrutis concerned with a realworld, a real God and real souls and their creation, and

bondage and deliverance as a lower truth, which is to be takenfor granted for purposes of its negation leading to theaffirmation of the reality of the one only.

È‹Î"{ª{ iÂ"{Â"˙"{l{„Î"{ w <E"kÂ" ‡Â"Å" w Â" ‡Â"Å"Î"|" i $

This in brief may be said to mark the dividing line betweenthe Advaita and Dvaita shcools of Vedanta in their formulationand understanding of the philosophy of the Shrutis or Vedanta.It may be supposed to constitute a bold stroke of genius torelegate all the richness and multiplicity of phenomenal worldto the domain of a lesser truth to be rescinded into the One.But the cost of it is too devastating to be contemplated withequanimity. It takes away what it seems to concede at firstsight. It sweeps away all but the One as a product ofphilosophical ignorance. In so doing it has to cut the groundfrom under its feet by proclaiming that there is really nocausation, no creation, no dissolution, no bondage andtherefore no release. The truth lies in Ajaativaada:

E" <E"ª{i‹"{i E" ≤"{i|Â"<y"# E" µ"E‹"{i E" ≤" C"{‹"÷Ò# $E" ß"·ß"·A"·E"f ˙" ß"·Í|"{ —|Î"ik"{ Â"ªß"{¨"f|"{ $$ (Gaudapada)

The method of Samanvaya or reconcillation of the Bhedaand Abheda Shrutis sponsored by Madhvacharya is moreobjective. As the problem turns upon the question of conflictof Pramanas in the last analysis, Madhva counsels that it shouldbe treated as an epistemological problem and tackled as such.Shruti and consolidated human experience are both Pramana.When two Pramanas conflict with each other what is theground on which one of them should hold the field and directthe manner of reconciliation? The criterion suggested byMadhva is that as between the basic Pramana which furnishesthe essential data about a given thing and the subsequentsource of knowledge which is in disagreement with the dataof the other Pramana which furnishes the basic data upon

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which all further investigation is to be made, the former isto be recognised as the ≈Â"¬"”˙Î"Â"‡ß"{Ó" the sustaining base andthe subsequent one is to be put down as the ≈Â"¬"”˙"÷Ò or whathas to build upon its foundation or revise its own findingin the light of the evidence of the Upajivya-Pramana. We haveall vivid experience of our own limitations and the joys andsorrows of our life. We have an awareness of the existence ofother experiencing selves like our own and of a power aboveour own governing the universe as we know it. All this cannotbe dismissed as an erroneous experience of Avidya or ignoranceof our true nature- on the authority of the so-called AdvaitaShrutis in Shruti. For even to predicate the identity of theJiva and Brahman thro' the help of Shrutis like 'Tattvamasi'the same Shruti has to build upon the data furnished by theBheda Shrutis in regard to the Jiva. Knowledge of Jiva andBrahman would have to be put down as the Upa-jivya orUpajivaka according to the exigencies of the identity propositionmoved. Upajivya is the logical and ontogical ground of allfurther predications or negations. The nature of the groundas it is ex hypothesi established by Dharmi-grahaka-pramanafurnishes the basis of all subsequent thought. Any predicationor negation that runs counter to the basic character of theground-real, as already given must be dismissed as untenable.An Upajivaka must in all cases be subservient to the Upajivyaand cannot override it. This is known as the principle ofUpajivya Pramana-prabalya. For example it is established byDharmi-grahaka-pramana that God is an omnicient being. Inthe circumstances, any proposition moved to establish thatatoms have parts or that God is not omniscient would beinvalid. By Saakshipratyaksha the Jiva is established as acreature of limited power, knowledge etc., and subject to joysand sorrows of life. It would involve a conflict with Upajivya-pramana to move that such a being is identical with Brahmanthe perfect one untouched by imperfections. No amount of

identity texts would be able to shake off his vivid realisationand induce him to accept the contrary. The conflict withUpajivya-pramana would persist even where the existence ofthe Supreme Being is sought to be established by inference(instead of Shruti). The inference of God or Brahman as thecreator of the Universe involves the acceptance of His omniscienceand All-powerfulness which would at once mark Him off forthe Jivas. The thesis of identity of Jiva and Brahman wouldthus be opposed to the essence of God even as inferrentiallymade out. The same Upajivya-virodha would remain even whenthe Jiva and Brahman are both taken as the subject of theproposition and their identity moved. It should be noted inthis connection that by Upajivya-pramana is meant not anykind of prima or superficial knowledge of the given subjectbut only such as is capable of revealing its true character asit is and manifesting its own validity. This disposes of theobjection that if a prior knowledge as such of a given thingis made the Upajivya the first erroneous presentation of shellas silver would deprive the subsequent knowledge of it as thisis not silver. The argument is a travesty. For by Upajivya ismeant only that prior knowledge which has been tested andfound unassilable. In respect of the Baadhakajnaana "NedamRajatam' it is the bare aspect of thisness (Idamamsha) thatis Upajivya and not the aspect of its association with silverness(rajatatvavaishishtyam). Hence the principle what is Upajivyais never contradictd and what is liable to contradiction is notUpajivya.

Madhvacharya also lays down that all philosophicalspeculation must respect the sovereignity of God or theSupreme independence of Brahman as the one Svatantraprinciple. Any philosophical conclusion which tends toundermine this supreme status of Brahman must be rejectedas invalid (Apraamaanika). Any reconcilation of the Bheda andAbheda Shrutis must be in accordance with this criterion. It

10


Presidential address* :

Madhva's Philosophy of life and social welfare-Dr. V. R. Panchamukhi

Chancellor,Rashtriya Sanskrit Vidyapeetha, Tirupati

(From previous issue)

SOCIO-ECONOMIC CONDITION

I find that the socio-economic condition of the Brahminsas such has been fast deteriorating. The land-reforms done inthe 1950's and 1960's have had a siginificant blow on thesources of livelihood of the Brahmins. Of course, the Brahmins-resourceful as they are, have taken to diversified fields ofprofessions. Many Brahmins, - many of whom are Madhvas-have migrated to USA or other foreign countries. The resultof this migration is setting up of Cyber-Madhva Society. Butmany Madhva families staying in India are not able to affordgood education to their children and good medical care totheir families. Job opportunities even for the bright studentsare fast dwindling. I suggest that we conduct a comprehensiveSocio-economic Survey of all Brahmins - Madhvas and others-staying in South India and based on the findings of this Survey,work out a strategy for the upliftment of Socio-economicconditions of the Brahmins. If we don't take up such initiativesnow, the future generation would be much worse off and thereis a danger of losing our intellectual wealth also due to pooreconomic conditions.

SOCIO-ECONOMIC CONDITION

Today Madhva community is engaged in a self-destructivevanity war. There are so many groups and sub-groups withinour community each claiming superiority over the other. Weshould develop the attitude that we are all Madhvas first andlast. All Gurus belonging to all Maths are to be respectedby all Madhvas.

is obvious that the concept of identity of Jiva with Brahmannow or ever would cut at the root of the unique sovereignityof Brahman for all time. Hence it is out of the question.

C" iU"|"{E" ·Â"Â"Ô" ˙" Î"<l ¬"”˙" ÍÎ"|"{CÎ" <∫ $ÈE"”U"CÎ" iU"|" i|Î" i˙" <˙"P’w C"˙" fß"{E"|"# $Î"l”U"|˙"<˙"ª{ i<‹" CÎ"{y"li˙"{Î" ·Í|"ß"Ä"C"{ $$ (Anuvyakhyana)

It would thus follow automatically that where theShrutivaakyas are found to be in conflict with their ownUpajivya-pramana they should be interpreted in other waysconsistent with such Upajivya-pramana.

≈Â"¬"”˙Î"<˙"ª{ i‹" i |" · ˙" ilCÎ"{EÎ"{¨" f÷Ò°Â"E"{ $The Acharya has indicatd various other ways in which the

so-called identity texts can be reasonably explained andunderstood so as not to detract from or annul the sovereignityof the Lord. The identity spoken of in the Shrutis in mysticparlance can be understood in terms of identity of place,independence of the one as against all else, its primacy,similarity of nature (to some extent) harmony of the will andwishes of the released souls with Lord's will.

C˙"{|"E‰Î" i ≤" <˙"<U"ƒ>|˙" i C¨"{E"ß"|Î" ÍÎ"Î"{ iª<Â" $C"{MUÎ" i ≤" ÍÎ"˙"{÷ØÒ C"ßÎ"÷ØÒ C"{˙"÷Ò{U"{ Î"¨" iƒ >|"# $$

Many modern students of Indian philosophy and Vedantahave expressed their disapproval of the authoritarian outlookof Vedanta and the tyranny of the Shrutis stifling reason andexperience. The criterion of Upajivya-pramana praabalya ininterpreting the deliverance of Shrutis put forward byMadhvacharya is a guideline that demacrates the ligitimatejurisdiction of Shruti and (Saakshi) Anubhava and preventstheir encroaching on each other domain and gives us the mostrational philosophy of the relation of the individual to theSupreme. And there lies the greatness of Madhvacharya as themost balanced thinker and interpreter of the Vedanta.

Courtesy : Dharmaprakasha Journal, April 1984.

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Spiritual leaders should denounce the divisive tendenciesthat have crept into our society, with various factors such asMaths, Gurukulas, Sampradayas etc. We do not hesitate tohumiliate the others, if that act suits us in establishing oursuperiority. Our situation seems to be similar to that of theYadavas who destroyed themselves through mutual quarrelsafter the departure of Lord Krishna. I hope you forgive mefor being so harsh in making these remarks. But the dangersignals for the decay of unifying fabric are crystal clear. I feelthat our sharp distinctions according to Math allegience shouldbe done away with. We should all carry one identity card asMadhvas and give up our practice of pronouncing our Math-allegiances. Can this happen ever? May be another MadhvaAvtar is required. But I feel strongly about this viral infectionthat has afflicted our society and that has been dividing oursociety.

To move in this direction, we must first settle our Ekadashiissue. How painful it is to have different Ekadashis for differentmembers of the same Madhva family. Our senior most Swamijiof Sri Palimar-Bhandarakeri Math made himalayn efforts to sortout this problem. I had once organised in Delhi a meetingof Pandits in Jyotis Shastra at the behest of Swamiji. I feltthat the correction factors from Surya Siddhanta calculationsto realise Driktulyatva, need to be reworked. Swamiji had askedme to use some computer-based simulations to work out newcorrection factors. This is a matter to be taken up by thespecialists in the field. In short, I strongly feel that thedestructive divisive tendencies that have crept into our Societyneed to be attended to before it is too late.

NEGLECT OF SANSKRIT

Finally, let me point out one fundamental lacuna that is

afflicting our society. Most people are ignorant of Sanskrit butat the same time they have an urge to read Madhva philosophybooks. Now some scholars are specialising in producingtranslation books for catering to the demands of these people,-mostly retired personnel. Translation books are sold in largenumber. Some others take pleasure in listening to the longwell-articulated Pravachanas by scholars and feel immenselysatisfied. But what is happeing to the number of Sanskritknowing persons who make efforts to learn Shastras? Thisnumber is fast dwindling. Our joy of learning Shastras andpractice of the prescriptions given there in can not be of highorder unless we learn Sanskrti and study Shastras in theiroriginal Sanskrit texts. As I mentioned earlier, many of ourPurohits do not know enough Sanskrit and they tend to useDvitiya or Panchami Vibhakti where Chaturthi should havebeen used. Many pronunciations of Mantras, Upanishads areall wrongly done because of poor Sanskrit knowledge. I stronglyurge this august gathering to think ways and means ofresurrecting Sanskrit to the Central Stage of our learningprocess.

Let me finally offer my Dandavat Pranamas to all reveredSwamijis, my sincere devotion-full Pranamas to H.H. SriVishvesha Tirtha Swamiji, who is now adorning the ParyayaPeetha of Sri Madhvacharya at Udupi, my deep reverence toall the scholars assembled here. I request you kindly to forgiveme if I have exceeded my limits and urge you to take thecontents of my address with Hamsa Ksheera Nyaya.

Sri Madhvesharpanamastu.Sri Krishnarpanamastu.

This address was delivered by Dr. Panchamukhi, in Udupi fromthe chiar of Presidentship in May, 2000- ABMM Conference.

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Upanishad Section :

Talavakara- Sri Bannanje Govindacharya

Ishavasyam, Ambalpady, Udupi 576 101

(This article originally written in Kannada by the author, is rendered intoEnglish by Sri U.B. Gururajacharya.)

(Readers may please note that the part now published in this issue shouldhave been published in the last issue as per its order appearing in the original.The lapse is regretted. -Editors)

(From previous issue)

ULTIMATE ABODE OF 'WISDOM & BLISS'

Each and every branch (U"{R"{) of Veda has its own U"{ìE|"ß"E‰".Tradition is to chant this ß"E‰" first and further chanting ofthe Upanishad should start thereafter.

The U"{ìE|"ß"E‰" of Saamashaakhaa runs as, r È{ÂÎ"{Î"E|"· ß"ß"{å{<E"˙"{÷ØÒÂ"‡{Ó"‚"A"·#o{i‰"ß"¨"{i µ"e<ß"ìEÿÎ"{<Ó" ≤" C"˙"{f<Ó" ; C"˙"¿ µ"‡h"{ Â"<E"k"lß"Ø ; ß"{&∫ß"Ø µ"‡h"<E"ª{÷·ÒÎ"{¿ ß"{ ß"{ µ"‡h" <E"ª{÷Òª{il<E"ª{÷ÒªÓ"ß"C|˙"<E"ª{÷ÒªÓ"ß"Ø ß"i&C|"· ; |"l{|ß"{<E" <E"ª|"iÎ" ≈Â"<E"k"|C"· ‹"ß"{fC|"i ß"<Î" C"E|"· |"i ß"<Î" C"E|"· $$ r U"{ìE|"# U"{ìE|"# U"{ìE|"# $$

For the sake of studies and persuance of Adhyaatma theprayer envisages the acquisition of ability of body through thefirst few words as ëß"ß" Èå{<E" È{ÂÎ"{Î"E|"·í.

'Let all my organs such as hands, legs etc., be filled withfull vigour and capability'.

È{ÂÎ"{Î"E|"· is a form of the verb of the root ÂÎ" æØ> ˙"D’{ meaning'be developed'. Development means growth and growthexpands to mean to getting invigorated and empowered.

What sort of vigour and power? The U"{ìE|"ß"E‰" of È¨"˙"f "ildescribes this like,

„"ÿw ÷ÒÓ"if<„"# ∆DÓ"·Î"{ß" li "{# „"ÿw Â"UÎ"iß"{A"<„"Î"f¬"‰"{# $ìC¨"ª ªå C|"·ƒ>· "{wC"C|"E"±<„"# ˙Î"U"iß" li "<∫|"w Î"l{Î"·# $$

Oh devine forces, Let us hear only the good and right withour ears; with eyes see the good and right only; let us withthe help of healthy organs and senses of the body live a lifewhich Gods would appreciate.

To be in entire tune with the awareness and will of Godmeans to have attained full strength of our senses and organs.

AWARENESS OF BHAGAVAN

˙"{÷ØÒ Â"‡{Ó"# ≤"A"·# o{i‰"ß"Ø È¨"{i µ"eß"Ø $

The ß"E‰" prays 'let my sensual organs which are the gatewaysof knowledge be hale and healthy. My speech, be it dedicatedfor God's praising.

Let my breath and my soul's energy add new dimensionsto a modest noble living.

May my eyes behold only the right and my ears hear onlythe right. Above all this, my mind (ß"E"C"Ø) which gives thecapability and impetus for all my organs may settle to thinkonly the right; may it get firmly pivoted to make me ableto concentrate upon the glories of Bhagavan.

È<W", the divinity of ˙"{÷ØÒ, E"{<C"ÍÎ"˙"{Î"·, the divinity of Â"‡{Ó", C"±Î"f,of eyes, ≤"Eÿ of ears, <U"˙" of ß"E"C"Ø and the divine forces,stimulating the entire fleet of organs- all these divinities mayfill strength into the organs, viz. five ÷Òß"ifìEÿÎ"s and five ˘"{E"iìEÿÎ"s.

The prayer C"˙"{f<Ó" —ìEÿÎ"{<Ó" È{ÂÎ"{Î"E|"· implies another meaningalso. È{ÂÎ"{Î"E" means 'to enjoy' and 'to get delighted'. As such,the total meaning becomes that 'may my organs get delightedby the study of this ˙" <l÷Ò˙"{éÎ".'

What for is all this effort (C"{‹"E"{)? The answer is ëC"˙"¿ µ"‡h"È{ Â"<E"k"lß"Øí.

We are set to proceed to know the ≈Â"<E"k"|"Ø. To know ≈Â"<E"k"|"Øis to know the µ"‡h"|"y˙". That is µ"‡h"|"y˙" is, È{ Â"<E"k"l (related to

13


Upanishat). The prime meaning of ≈Â"<E"k"|"Ø is µ"‡h"|"y˙"; it is theprincipally expounded idealogy in ≈Â"<E"k"|"Ø. This why our effortbegins here.

There are three ways to know about a 'thing'.

Knowing 1. By perceiving (Â"‡|Î"A")2. By logic (ÈE"·ß"{E", Î"·<òÒ) and3. By words (U"µl) (To be contd...)

(From here please read the part published in July-August 2002issue.)

From 50th page

strong, and of course, may be proficient in ˆ"l{Î"·’, wrestlingand so on techniques of fighting and war. But one thing wassure that all his earlier plots and plans were, conspired chalkedout and implemanted, without success, prominently connivingwith crooked unethical dubious deceptive person- Shakuni,own brothers and Karna. In all such occasions Pandavas wereattacked behind their back cheatingly. There were no instances,except a couple of them, where Duryodhana had direct faceto face encounters with Pandavas. The picture in Kurukshetrawas quite different. Duryodhana, perhaps, did not expect that,Yudhishtira, a mild pious person being the eldest of them,Pandavas would decide to fight a straight war with him. Heanticipated Pandavas would choose to live like retired ordinarycitizens bowing their heads to soverign rule of him. But allhis calculations went wrong. Now he has to fight with themface to face. Top men of his force have only some obligationsto fight for him, but have no real spirit or heart to do so.He knew, except for himself, his brothers and Karna and fewothers all others believed they are engaged in a losing battlewith Pandavas. How can he expect them to fight for him whole-heartedly? Thus he feels he is left lonely. He has fear psychosisnow glooming over his wicked bravery.

Sarvamula Section :

VishnuTatwaVinirnayaDr. A.V. Nagasampige

Director, Poornaprajna Samshodhana Mandiram,Katriguppa Main Road, Bangalore-560028

To reestablish Tatwavada on a firm and beautiful foundationSri Madhvacharya has given us more than 40 works.

Of his 40 works, 10 Compendiums (Prakaranas) standstrong as the pillars of the edifice of his doctrines winningthe most important place.

What is a Prakarana ?

It is a crucial subject matter taken from Brahmasutraindependently and is viewed from all aspects, analysing todecide and pass on a verdict on the correct interpretation ofShrutis. Brahmasutras are formed to interpret Shrutis correctly,exactly as they are. The point is discussed from all angles witha comparitive study of the subtle subject matter to establishthe doctrine.

E¸~·±”p≥•po‰·Œp·p…Apooıp… E¸~·±”p•~”V~À±p”‰ ·±ı≥±p… $

Òıiı {”p•p”pºp… n~…p r”pÀ±ıpAı‰op… ≥{p·Œ˘≥±pı $$c.E.Â. {.2

Of these ten compendiums, Vishnutatwavinirnaya isconsidered to be the most important one. This has beencompared to Arjuna and this work has won the appreciationby one and all, according to Sri Narayana Panditacharya,biographer of the life-history of Sri Madhvacharya -

≤•~•Á •≥sp Vp·Œ˘p•”‰ {pop… …Øis≥˚i ≥o ≥˚~… $Âp±± pn≥”ºpVp{~”±ıØVp… •‰np n~…p np {∑_Vp±‰ $$ c.µ. 15-80

Vishnutatvavinirnaya comprises of three chapters. In thefirst chapter validity of Veda, eternity of letters (Varna) and

14


analysing and refutation of materialists' view (charvaka),Boudha's stand and Advaita thoughts are discussed. Thepurport of Vedas is also discussed.

In the second chapter it has defended the supremacy ofLord Narayana over Lakshmi and Brahma. In the third chapter,it has been established that Lord Narayana is flawless,blemishless, perfect and full of infinite attributes. This beautifuland brief work speaks about the doctrine and the validity ofthe Dvaita school of thought which is indeed a treat to thescholars.

Correct interpretations of meaning of Shruti analysing :

Âp±± p…p·≥ $$ (xı~.∂{. 6.3.5.)

The beautiful and dignified way in which the meaning ofthe Shruti Tattvamasi has been argued can be observed inVishnutatvanirnaya. Advaitins have taken this line of Shrutias their strong point to establish their school of thought. Thesame line of Shruti has been purposely taken by SriMadhvacharya to defend the doctrine of difference. The sameline could be read as C" È{|ß"{ È|"y˙"ß"<C" and could be interpretedin a different way altogether:

Óp ˘p pAı‰o‰ •p·Œ˘≥o~rp…pı ·pn±≥ ˘p Aı‰o‰ ·p” ~rp…~ı $Âp±Øı≥ p±p±± p…p·≥ ≥±≥ np p•Z±± Ø{po‰·Œpı ·poZ˚±~À±pı $

VTV p. 558

To decide on the correct interpretation of Veda the otherlines of references from the same Veda has to be taken toanalyse the subtle points and interpret the illustrations, saysSri Madhva.

1. The first illustration is like this. A bird is tied to astring at one end and to a peg at the other. The bird fliesround and round, and finding no place to rest, comes backto the peg and rests. Similarly the sentient (Jiva) moves

endlessly in his dream and awareness, tires himself and restsnear the source, i.e. peg, and is engrossed in deep sleep. Herethe bird tied is compared to Jiva and the binding rope tothe Lord God. [This illustration speaks only of the differencebetween Jiva and Paramatma (Jiva and God). Lord is like thebinding rope. Sentient is the one who is bound, like the birdmentioned here.] As there is difference between the bird andthe rope similarly, there is difference between God and Jiva.

2. Bees suck the nector of different flowers and preparesthe honey by mixing all the nectors. Similarly Jivas (sentients)will be with God, being different from the God. There is onlydifference between the residents and residence. All nectors mixto produce honey. Every nector maintains its individuality.Mixture is honey. We will not be able to separate the individualnectors form the honey. Similarly sentients who join Godmaintain their individuality.

3. True, Rivers do join the sea. The particles of river waterwill not become with one with sea-water. The particles of river-water and the particle of sea-water remain different.

When a half-a-cup water is mixed with another half-a-cupof water, it looks as though the water has become one. Butit can be transfered to respective cups. Then they regain theiridentity, particles of water of the river and particle of the waterof sea remain seperate without losing their properties. SimilarlyJivas find places in God. Thus the difference between thesentient (Jiva) and Paramatma (God) is clear as daylight.

4. A tree is healthy because there is God in it with hispower and energy. Tree has life which we all see. But we donot see that there is God in it to regulate growth. When thebranches of the tree are cut, soon the branches re-grow becausethere is God to regulate this growth.

15


An old tree which falls and dies on its own means thatGod wills that tree should cease to exist. By this illustrationwe find that the tree is compared to Jiva while the regulatoris compared to God. God and sentient stay separately.

5. As there is a potency in the very small seed of a banyantree which is the cause of a big banyan tree, there is Godwith his power in every sentient and non-sentient things tocarry out their duties. The presence of power, though cannotbe seen by the nacked eye, it can be known with a carefulstudy and analysis. Again, this illustration speaks of thedifference between the Jiva and God. Seed is compared tosentient and power to God.

6. The sixth example also speaks of difference. Though saltpresent in the solution of salt is not visible to the naked eye,the presence of the salt can be felt by the taste of the solutiion.This illustration speaks of the presence of God everywhere.As salt is in salt solution, in the universe, God is everywhere.(This illustration speaks of the difference clearly.)

7. A refugee who is away from his friends and relativescan find out his destination with a right guidance; similarly,Jiva can find his final destination God, by the guidance ofa knowledgeable teacher.

8. As long as there is power of 'life-God' (Pranadeva)- ina sick man, his senses are alert. This illustration speaks of theoverall control of God on all beings.

9. As a thief who steals or one who thinks the other'sproperty as his, deserves punishment. A Jiva who thinks heis God, or finds inseparable unity of God is punishable. Hereis a warning. Advocating and meditating of non-difference ispunishable. This illustration speaks of the difference inunmistakable terms. If one who is not God feels that he isGod, then he is a thief. If the man is God, and if he does

not know that he is God, he is called an ignorant, but nota thief.

Thus, by basing on these nine illustrations, it has beenbeautifully and clearly defended that the line from the Shruti'Tatvavamasi' speaks only of the difference, never the non-difference.

Thus, Sri Acharya with his typical, unique and wonderfulstyle, refutes the other schools of thought to establish thedoctrine of difference, which is very much near and dear toGod. Thus it is a real treat to scholars and to the seekersof truth.

Îp±ı~ ¨p•˚Á ˘p ·∑±”p… ˘p n~n~ Z•˚p ”p·~ Vp±ı~ $Îp±ı~ npoVpı ·p…io”p·Œ˘p ·ıiooıØopsp pº‰ Vp±ı~ $Îp±ı~ ˘Ø”~{p”~”Vpi ˘p Vp±ı~ {i… ≥˚pV~ p{≥ $Âp±ı~ _Á ‰·Œ p”pi Aı≥nnpi ·p” pop≥ p ≥sp•˚pºØ $Âp±ı~{≥ ·∑•˚…p”∑{p± ~± np _Á ~± {p”p…Ø \p”≥ı $ˆı‰o‰np …pÀopoZ˚±Án~… oZ·ŒVp±‰ {”‰”p•Ø{≥ ·pn $µp≥sp•˚pºVp… ±pVØ”_À~± ~ …i˘Vp±‰ ApoıVp±‰nnVp±ı~ $$

V.T.V. p. 618

ˆ≥As≥Ør”p{ıV

1. c.E.Â. - c~V~ ~op•ıpÀopnp E¸”Án≥ ~·p±Á”±ıÁVp…

≤o≥±Ø” : Â.‹. `”≥·ınp…~˘~”, E”≥ µ≥oVp ¨”≥n±‰”·,

ì…Aıp•Ønp… - 1929

2. c.µ. - cpoı p ≥_pVp

≤o≥±Ø” : ˆpnnpn_‰ ¬Ø ≥nop˘ıp”Vp

ø·Œ~ ~·Vp ¨”p±≥˚±ı~np, ∂oi{≥ 2001

3. xı~.∂{ - xı~ÀoØrVØ{pn≥˚p± (Ep” p…∑sp {p”± ¯)

≤o≥±Ø” : ˆpnnpn_‰ ¬Ø ≥nop˘ıp”Vp

ïA : R.ˆ.c.c., ˆpnrpsØ”‰ 1969

4. µ.Â.µ. - µ≥·Œºi±p± p ≥n≥”ºpVp

≤o≥±Ø” : ¨.¨. ∂{~oıV~Vp

ïA : R.ˆ.c.c., ˆpnrpsØ”‰. 1969

16


the text. Then Ganesha made a condition that his pen shouldnot stop till the end i.e. Vedavyasa should go on dictatingthe text without stop, even for a single minute. Lord Vedavyasaagreed and he also made a condition to Ganesha- You shouldnot write a single word without understanding the meaning.Ganesha also agreed for the condition and started writing thetext. Vedavyasa went on dictating the Shlokas and Ganapatitook it down. Here and there Vedavyasa dictated some difficultShlokas and Ganesha wanted to stop writing for a while tounderstand the meaning of them. In this way Ganeshacompletely wrote Mahabharata as per the dictation of LordVedavyasa.

After the completion of Mahabharata, Lord Vedavyasataught the whole epic to his son Shukacharya and afterwardsto other disciples. Among them one viz., Vaishampayananarrated the whole Mahabharata epic to King Janamejaya, sonof Parikshita. Hence, the whole story of Mahabharata is inthe mode of conversation of Vedayasa and King Janamejaya.

Lord Vedavyasa also wrote Mahabharata containing sixtylakhs of Shlokas. Among these thirty lakhs are in heaven, SvargaLoka. Fifteen lakhs of Shlokas are in Pitru-Loka. Foruteen lakhsof Shlokas are in the Loka of Rakshasas (ªA"{ie{i÷Ò). Only onelakh of Shlokas are in this Loka for human-beings.

The great-genius, omnisceint, pioneer propagandor of Dvaitaphilosophy Sri Ananda Tirtha Bhagavatpadacharya popularlyknown as Madhvacharya has authored Mahabharata TatparyaNirnaya, a great work on Mahabharata containg more thanfive thousand Shlokas. In this work Madhvacharya has clarifiedmany doubts that crop up in our minds while we studyMahabharata, Ramayana and Hari-Vamsha Purana.

Mahabharata Section :

Mahabharata-Vidwan A.S. Venkata Girishacharya

Davanagere

Mahabharata is one of the great epics of India. Authoredby Bhagavan Vedavyasa it is an encyclopaedia in the true sense.Mahbharata contains Eighteen Parvas (divisions). One hundredUpa-Parvas (sub-divisions) and one lakh Shlokas. Lord Vedavyasadefines the word Mahabharata in Aadi Parva thus-

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The epic is very big by the number of Shlokas, veryimportant and it has a mountain of meanigs hidden inside.Hence, it is called Mahabharata. One who knows thisdefinition of Mahabharata will be purified from all sins.

Vedavyasa Rishi has established the supremacy of LordNarayana through this great epic. Mahabharata is calledÂ"Å"ß"˙"il. It describes many more qualities of God which arenot found in four Vedas. Hence, it is superior to Vedas.Ganapati, the son of Shiva and Parvati, wrote the whole textas per the direction of Vedavyasa. There is an interesting storyabout this.

Lord Vedavyasa composes the entire text of Mahabharataand was thinking about how to teach this great epic to hisdisciples. When Lord Brahman (Four faced God) came to theAshrama of Vedavyasa, Vyasa told him in brief about the greatepic which he has authored and that he has no one who couldwrite text. Then Brahman suggested the name of Ganesha.Vedavyasa then called Ganesha and asked him to write down

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Socio-spiritual column :

Attitude development throughspiritual bent of mind

- Sri U.B. GururajacharyaBangalore

To expect from everybody everything is not practical.Because, everybody cannot do everything to the other. Concisely,a husband to wife and vice versa, first; parents to childrenand vice versa second; brothers and sisters one to other, third;Relatives to relative and friends to friends last - this mightform an order for placing indents for getting sometimessomethings to some extent. This order tapers from the firstwith, may be some astonishing exceptions both from maximumlevel to nil, broadest base line to the totally diminishing pointat the last mentioned obligation and relation i.e. friends tofriends.

Arguments based on dutyboundness may become hard toestablish and understand for the parties involved. A mindset,whether right or wrong, got developed by the parties concernedmay even refuse to accept the realities and ignore them. Thecohesion, compassion and the service motto as tax to God mayreamain only in letters, not in spirit.

So, helps, words, behaviours and niceties etc. to expect fromothers would be not wholly correct. If others offer to extendthem valuntanily we should be highly obliged for that. Andeven the likely tendency to exploit the offers would end upin final discard of us and disrespect to us. So, best is to thinkand act as if you are alone.

Actually speaking, the categories mentioned in the first paraabove may offer to us soothing words as prelude to escapefrom the scene. We should not fail to note the 'drama' enacted

by them. This sort of drama is what everybody plays withevery other person. The real-concern-expression is very hardto feel of its truthfulness by either parties. This show of dramahas occupied so much of our dealings that it has become veryhard to diferentiate between the 'drama' and 'reality'. Are wereally honest in our words and dealing?

But, for the healthy humanitarion family and society at leastthe first and second category of relationship bindings shouldbe in tact. That is enough and that is fair in the endeavoursto stand as firmly as possible on their own legs to meet anyeventuality and exigency. Financial-sufficiency, though is noteverything, is surely a major necessity. Physical incapaciationwhich may happen to anybody may not totally leave us helplessand cornered if some sort of financial ability exists. Here againhighly cautious management skill is required to ward offtreacherous elements from entering into our life at that stageto rob us. Inspite of all this one may fail to get what is wantedby him. Our final gaurd is unknown to us 'È<˙"˘"{|":'.

So, to make fuss of what others do not do do us and blamethem for it is foolish. It is noblity if, on the other hand, whatwe must be happy with is that thank God, others do nottrouble us, talk ill of us and harm our life. We must see inthem this as nobility and greatness of theirs.

All said and done, with our individual and social expertise,intellegence and resources we may win or fail in our plans.Then it has to be attributed to the final authority, the destinywhich governs everything, everywhere, everytime. Let us notcommit the mistake of mistaking the destiny, the Bhagavanthat He is partisan. He is not so. It is our own deeds thatripes what we finally have to eat.

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Pavana Yatra :

Kodipadi-Sagri Raghavendra Upadhyaya

UdupiHOW TO REACH :

Take the road running from Mangalore to Puttur. In thisroad, from B.C. Road when you cover a distance of 7 kmstwo cross roads would appear at a place called Maani. Outof these two, a road on the right side is Puttur Mysore Road.Covering a distance of 18 kms in this road, a cross road withan arch at this point takes you to Kodipadi Janardana Templeat a distance of 3 kms from the arch.

Acharya Madhva after defeating the stupid idiotic Vadinsby name Pundalika Puri and Padma Tirtha at Kavu Mathatook up Chaturmasya Vrata at the Kodipadi Janardana Temple.This place is refered as 'Praagrya Vaata' in Sumadhva Vijaya(12.54). On the full moon night (Poornima) that is the finalday of Chatrurmasya Vrata Padma Tirtha ran away fromKodipadi stealing away Acharya's library books. But theresidents of the village caught hold of him and collected backthose stolen books and offered to Acharya. But Acharya refusedto take them to possession. He wanted to make known thethief Padma Tirtha's misadventure in the King's court and thentake possession of books. So he left those books with themediator at the village. This is how the details of this theftare stated in Chhalaari commentary to Sri Madhva Vijaya.

However, Kodipadi receives the credit of recovering thestolen books and presenting them back. Sri Janardana whomAcharya Madhva must have been visiting everyday duringChaturmasya days is gracing this place. A Sarovara (pond) inwhich Acharya must have been taking Avagaahana (sacred bath)and thus making its water sacred, is situated at the backsideof the temple. A stone seat which Acharya is beleived to have

used to sit for Japa, Dhyana and conducting teaching anddiscourses, still reamains there as a silent testimony to this.Near the Sarovara historic remains of Acharya's AahnikaMantapa are also seen.

ADOOR MAHALINGESHVARA TEMPLE :

Adoor is at about 100 Km.s distance from Mangalore. FromMangalore in the first leg Kasargod has to be reached. Fromthere take the Sullya-Madikeri road. After passing throughMulleriya and Adoor on that road you would get a place calledKolyadi. There by going in a road towards South direction,after 4 Km.s distance you would seet the Adoor MahalingeshvaraTemple. From Kolyadi at 2 Km.s distance Payasvini River isreached and from there the temple is at 2 Km.s distancefurther. A journey for 1 Hr. 15 Mts. from Kasargod infrequently run buses would bring you to Adoor temple.

Sri Madhva Vijaya (5-35) mentions that while Acharya wastravelling from Sri Vishnu Mangala to Tiru Ananthapura onthe route he came across this Payasvini River. It is recordedthat he predicted that in future, on the bank of this, DurgaDevi would incarnate herself.

Acharya had come to Adoor temple which is on the bankof Payasvini, after he completed Chaturmasya Vrata inRameshvara. Madhva Vijaya mentions this in its 5.49. There,many great Brahmins- Veda scholars who had studied Vedawith Shadanga, came to meet Acharya. In the conclave ofVidwans, an aged Pandit challengingly invited Acharya forexplaining the meaning of an Itareya Sukta. Acharya promptlydescribed the meaning. Then, the Vidwans assembled theredescribed a meaning different to Acharya's denying themeaning of Acharya. Acharya then quoted some messages fromSkanda Purana and proved that the meaning what he describedwas in conformity with it. He also professed that all the Shrutishave minimum three meanings, to Mahabharata minimum ten

19


meanings and to each and every Nama of Vishnu Sahasranamaa minimum of hundred interpretations. Hearing this, thescholars there challenged Acharya to define hundred meaningsif that is the case to a Nama of Vishnu Sahasranama. As arejoinder to their challenge, Acharya cast at them a counterchallenge to repeat all the meanings what Acharya would begoing to explain. Acharya started defining the meaningsetymologically one by one analysing the word 'Vishva' withits Pratyaya, Prakrti etc. Before he was to finish giving hundredmeanings the Vidwans felt unable to recaptivate them in theirmind, they surrendered to Acharya and praising his unuiquebrilliant talent begged pardon. The foremost Vishnava, SriMahalingeshvara at Adoor temple must have been quite pleasedwith Acharya's exposition of hundred meanings to the Nama,'Vishva'.

But, this incidence has not left any proof over there in thetemple premises. Still, the authorities there say that the templehistory records that Sri Madhva had been to there and heldVaada with the scholars. Scholars got defeated in the Vaada.The local people with devotion prayed with Acharya to acceptBhiksha (the feast offered to Parivraajaka) offered by them. Fora staunch Vishnava it is not customary to take Bhiksha inan exclusive Shiva Temple. So, when Acharya denied, a Vishnu'sidol was got installed through the Acharya by the right sideof Mahalingeshvara. Acharya thenceforth appointed a Barittayaheritage Brahmana belonging to his Parivaara (accompanyingfollowers). Presently, Sri Krishna Barittaya of that heritage isone of the persons associated with the temple affairs.

All those at Adoor unequivocally undisputedly acknowledgethe installation of Lord Vishnu's idol by Acharya. FacingVishnu, on either sides, idols of Mukhyaprana and Garuda arealso installed.

(Rendered into English by Sri U.B. Gururajacharya)

Jorhneys of Sri Madhvacharya-J.S. Charlu

Director (Marketing), Jindal Vijayanagar Steel Ltd.,Tornagallu, Dist. Bellary

Sri Madhvacharya, as an Avatara of Vayu with the specificmission of spreading the true meaning of Vedas and theBhagavata Dharma on earth, must have undertaken extensivetours of the country during his mortal presence of about eightyyears (1238-1317 A.D.).

It is natural that his devotees should be curious to learnthe details of Acharya's journeys like the places he visited, theroute he would have taken etc. This can't be dismissed as idlecuriosity in as much that such detail would enhance ourreverence to the places linked with Acharya's visit.

Incidentally Sri Vaishnavaites revere their Gurus by installingtheir statues in temples of Vishnu. Among the Madvhas,worship of Brindavan of revered Acharyas is more popular. Inthe case of Madhvacahrya there is no commonly held practiceeventhough his images are worshipped here and there and moreimportantly his "books' are worshipped as they manifest hispersonality. But then for a common man, statue always carriesmore substance and how wonderful it would be, if we canhave Madhva's statues in all the places visited by him. Westill remember the long journey undertaken by Swamiji ofPejavar Math during 1989 to install a statue of Madhva atAnatashram in Badari.

Sumadhva Vijaya, (SMV) the near contemporary work,records the important events in the life of Acharya and alsomentions a few places visited by him. The work also narratessome events like crossing of Ganga, visit to a king near Gomatiriver etc., without mentioning the places. However, the workmakes it clear (I-6 and X-3) that it is by no means an

20


exhaustive account. The traditional books of History are alsoof not much help to us. For instance, the celebrated historianSri Neelakanta Sastri, while obviously accepting the source ofSumadhva Vijaya, twists the events to show the Acharya ina poor light. In any case it is not an objective account. Onthe other hand we have strong local traditions that connectthe places with the visit of Acharya - for instance, Srimushnam,Tirupati etc.

All these lead to the necessity of making some assumptionsabout the places where different events took place (as recordedin SMV) and also take into account the local traditions andother obvious historical facts of the period (13th century andearly 14th century) so that we can reconstruct some of theevents in the life of Acharya. This calls for a joint effort byscholars and devotees living in different parts of the countrywho are in possession of some evidence or in the know of thelocal tradition.

An humble attempt is made here to put forward apreliminary hypothesis on the subject which undoubtedlyrequires to be confirmed or altered or outright rejected basedon further evidence. In this attempt I have gone by theobservation of scholars like Sri Dr. B.N.K. Sharma, Prof. K.T.Pandurangi and others besides the historical works relevant tothe period (see reference at the end of the article) and thelocal tradition as gathered by me.

For the sake of convenience, the events and visits of Madhvahave been classified as follows :

1. Within the local region of present South Kannada andneighbouring places. (Partly mentioned in SMV)

2. Journey to South India upto Rameshwaram as narratedin the V & VI Sargas of SMV.

3. Journeys to Badari and to places enroute as narrated inVI, VII, IX, X and XVI Sargas.

4. Journeys to other places supported by the local traditionthough not mentioned in SMV.

Journeys covered under Sl. No.s 2 & 3 are dealt here besidesmaking mention of some local traditions (Sl. 4).

Journey to South India :

The journey as recorded in V and VI Sargas of SMVsuggests a circular route. Starting from Udupi, Acharya musthave taken the coastal route through Calicut before reachingthe banks of Payaswini (Periyar) where he visited a temple ofChandi (Durga). This must be one of the two temples in andnear Trichur. From here he must have proceeded toTiruvanantapuram via Kochi and Quilon (the two places werewell known at that time). It was in Tiruvanantapuram thatAcharya encountered a Swamiji owing allegiance toShankarachayra (identified by some as Swamiji of Sringeri).From there Acharya went to Kanyakumari (obviously viaSuchindram though not mentioned in SMV) thence toRameshwaram where he spent Chaturmasya. From there heproceeded straight to Srirangam. He returned to banks ofPayaswini (Periyar) and as per SMV visited a number of templesin Kerala (The famous temple at Guruvayoor was yet to comeup) and also interacted with scholars adept in Vedas - we canpresume the followers of Bhatta and Bhaskara traditions ofMimamsa school (who are still present in large number) withtheir concern for minute details of performance of sacrificesas mentioned in Vedas and penchant for Vyakarana. Takinga northerly direction he returned to Udupi, visiting a numberof temples enroute (V-48).

Journeys to Badari :

Without entering into any controversy on the number of

21


visits to Badari, we may say Madhva must have visited Badariatleast twice.

As regards the route from Udupi to Badari, from the recordsof the period it is clear that the route from Devagiri(Daulatabad) to Delhi was well known to travellers, and tolesser extent the route from Dwarasamudra (the capital ofChalukyas) to Devagiri. The coastal towns of Bhatkal etc., werealso well-known.

If we assume that the events narrated in X Sarga from 4thShloka to 24th is in sequential order of the journey we geta route that is the shortest, - may be the first visit whenAcharya was too eager to meet with his Guru Vyasadeva andreceive his instruction. From IX Sarga we may conclude thatthe encounter with Shobhana Bhatta, visit to Goa etc., tookplace in the return journeys.

From X Sarga we can also conclude that he visited Varanasimore than once. The visit to Kurukshetra and the encounterwith a king on the banks of Gomati river must have takenplace during the subsequent journeys.

1. Udupi : The normal place of stay as well as the startingpoint for the journeys.

2. The port towns of Honavara along with Bhatkal andKarwar etc., were receiving coastal as well ocean going shipsand were to become the sites for Portuguese factories during16th century. Banavasi was a well-known trading centre.

3. Hubli was known as Agrahara Hubballi and was famousfor a temple of Mahalakshmi built in 1215 A.D. by Kadambaking Jayakesi. It was attracting large number of pilgrims andwas on cross-roads to North towards Devagiri and towardsEstern capital like Manyakheta.

4. Kolhapur must have been reached by Acharya via

Belgaum better known at that time as Balagamve. The commonview is that Madhva's encounter with Ishvara Deva (X Sarga)took place near about Kolhapur in a place like Sangli.

5. Devagiri (present day Daulatabad of Maharashtra) playedcrucial role as door to Deccan during Middle ages and wasthe capital of Yadavas during 13th and 14th centruries. It wasalso a big centre of learning under the patronage of Yadavakings. Madhva must have visited the place to take the highway to North. The records of the period show that a normaljourney from Devagiri to Delhi took 40 days.

6. Mandapa (present day Mandau in Madhya Pradesh) wasthe capital of Paramaras during 13th century and was animportant point on road to North and East. For some timeit was under the rule of Chalukya king Someshvara (of Kalyan).Dharapuri (present day Dhar) the capital of celebrated BhojaRaja and the famous temple of Saraswati, was not far fromMandu. Acharya must have visited the place. From here hemust have journeyed towards North-East. The traditional routeto Varanasi was the same on which present-day Bomba-Allahabad trains run.

7. Fatehpur : During my conversation with Madhvasresiding for long at Allahabad, I learnt that as per the localtradition, Madhva crossed swollen river Ganga at a point nearFatehpur (100 Kms from Allahabad) for the famous encounterwith the Muslim king referred in X Sarga of SMV. The kingis correctly referred as Turuskaraja, reference being to hisTurkish origin in as much chieftains of Turkish origin dominatedthe court of Delhi Sultanate. Madhva tells the king that hewas going in Northerly direction. This leads us to think thatMadhva must have reached Haridwar by way of Meerut andMoradabad. SMV also mentions here about the attack ofrobbers on Madhva's party. The terrain is well known for suchactivities until recently.

22


8. Haridwar

9. Rishikesh

10. Badari : The places as well as the route leading to Badarineed no introduction.

11. According to Alberuni who visited India in 13thcentury, four places of piligrimage were held in high reverenceby Hindus of the time viz., Varanasi, Thanesar (Sthaneshwarof Harsha - with nearby Kurukshetra), Multan (Moolasthana- at present in Pakistan and as per the local belief the birthplace of Prahlada) and Mathura. For Madhva, as an Avataraof Vayu, it was a sort of home coming as it was the sceneof the great battle where he partook as Bheema.

12. In the XVI Sarga, Madhva's encounter with an atheistking was mentioned and the place is described as on the banksof Gomati river. Since the region was mostly under Muslimrule, he must have been a local chief and the place has beenshown as around Lucknow (for want of further information).

13. Varanasi : From references in SMV we can concludethat Madhva visited the place more than once. Though SMVdoes not mention, Madhva must have passed through presentday Allahabad.

14. Paithan (Maharashtra) : It is an ancient place and wasthe capital of Shatavahanas and known for long as centre oflearning. Madhva's meeting with his chief disciple, ShobhanaBhatta, must have taken place here. SMV's description of theplace as one on the banks of Godavari fits the place.

15. Goa : The old Goa, South of Panaji, also known asPonda was a big centre of learning and number of templesexisted there; it was also the capital of a branch of Kadambas.Madhva must have visited the place more than once, as perthe references in SMV.

Until now we have confined the discussion to placesmentioned or hinted at in SMV. If we take into considerationthe other facts of SMV, the local traditions and the circumstancesof the period, we have to conclude that the great Acharya musthave visited Delhi, Mathura, Brindavan, Gaya and Ujjain. InSouth he must have visited Srimushnam, Tirupati, Kanchi,Dwarasamudra, Kalyan, Tanjavur, Manyakheta (Malakhed) etc.Narahari Tirtha, the direct disciple of Acharya was a Ministerin the court of Kalinga Kings (Gajapatis) and he presentedthe holy idols of Rama etc. to Acharya. This shows unmistakableevidence of Acharya's influence if not visits to Eastern partsof India. In any case the territory of Kalinga spread to partsof present day northern Andhra. We should also take intoaccount the popularity of Gopichandana in Orissa and Bengalfor long (Madhva was responsible for it). It is possible thatMadhva visited Puri Jagannath and on the way the places likeRajahmundry, Simhachalam, Srikurmam etc.

As mentioned in the beginning, it is only a preliminaryattempt and requires to be reinforced and enlarged withhistorical evidence.

References :

1. "A History of India' - Vol. I, Romila Thpar.

2. "A History of South India' - IV Edition, Nilakanta Sastri.

3. The Vijayanagara Empire - Dominagoes Paves and FernoNuniz - NBT

4. Alberuni's India - NBT

5. District Gazette of Dharwad (Govt. of KarnatakaPublication)

6. Hindu Temples - What happened to them - Vol. II -Sita Ram Goel.

23


Book Reivew :"My further ten Research Papers' by Dr. B.N.K. Sharma

-Vidwan Srinivasa VarakhediPoornaprajna Vidyapeetha

Bangalore

This is somewhat making me disturbed to believe that Dr.B.N.K. Sharma is laying down his pen with the publicationof his latest ten research papers on various issues related tothe history and the philosophy of Madhva school. Dr. Sharmais now 94 and growing strong, batting to complete the centuryconfidently. He is with all respect considered and regardedas uncrowned emperor of the Madhva English writers andresearchers. He is the one who made a record in this centuryby producing a big volume of Madhva English literature ofhigh quality. By the fulfillment of the need of hour, he hasregistered his name in the history of Madhva school. Unnoticinghis age and health he continued to write. Madhva communityis much benefitted by his unparalleled contribution. We wishhim to continue his writing. His contributions will lead thenext generation as a light-house- a radiating centre of learning.

The recent contribution, which is comprised of ten write-ups on various topics is now at the hand of readers. Thereare two noteworthy articles on burning issues like the muchdebated date of Madhvacharya and the attack of Aurangazebon Udupi. One article is on the pontifical date of Sri VijayindraTirtha, which is also a significant one. All other seven papersdeal with philosophical issues viz., Saakshi, Praamaanya,Brahman and Naasadiya Sukta, Mahaa Vaakyas and the like.

In the first paper, titled as 'Achievements of Dvaita Vedantaand its relevence to modern world' brings the achievementsmade by the Dvaita school in comparision with other schools

mainly with Advatia, to the notice of scholastic world. Startingfrom the Atman- the chief content of Upanishad and BrahmaSutras, to Bhakti the major factor for solvation, a number ofimportant points are discussed. Critisizing Shankara's attemptto align the Brahma Sutras with the views of Advaita, by merelyapplying some techniques like 'Adhyaaropa - Apavaada' etc.,Dr. Sharma makes a wonderful comment that in thecommencement of his Brahma Sutra Bhashya, Shankara takesthe identity of Jivatman with Brahman for granted and tryto build his doctrine on it, saying 'È{|ß"{ ≤" µ"‡h"'. This assumptionof È{|ß"-µ"‡h"{„"il is an unproved one. Thus, the whole investigationof Brahma Sutras, according to Advaita school is based on theconception of Jiva-Brahma- Abheda. On the other hand, Dvaitaschool holds that without making any presumption, one mustgo for investigation, which reveals that there is no such Abheda-stand is supported by Sutrakara or in vedas and Upanishads.A detailed account of establishment of fundamental distinctionbetween Jiva and Brahman by textual interpretation shown byMadhva, is a significant achievement of Dvaita school, opinesDr. Sharma. He gives evidence in support of his veiws.

With this background, he says, the Dvaita school has donea great service to the philosophy of Bramha Sutras with aproper interpretation. This is also one of major achievementsof Dvaita Vedanta. In this context, Dr. Sharma puts forth someinterpretations of Bramha Sutras with comparision.

Further, Dr. Sharma examines the contributions of DvaitaVedanta, to the field of epistemology. On Saakshi- the validater,Dr. Sharma writes a few words describing the very nature ofSaakshi and its features. Some points are noteworthy here.Saakshin of Dvaita Vedanta is self-luminous in respect of itsown existence and contents of its direct knowledge, intuitioned

24


Geeta Section :

Duryodhana Vishada Yoga(A probe into the minds of Duryodhana as sketched in

first Adhyaya of Geeta)

-U.B. Gururajacharya

As seen in the printed Bhagavdgeeta books each Adhyayais designated as one or other 'Yoga'. Sri Bannanje Govindacharya,an eminent research scholar on classic literatures disputes thispractice as not originally appearing in Mahabharata. However,when looked at the traditional designation of the first Adhyayaas Arjuna Vishada Yoga we fail to justify or accept such adesignation. The word 'Yoga' being suffixed to ‹Î"{E", <˙"„"±<|" etc.,sounds fine. But as a suffix to Vishada it looks odd. The word'Yoga' as appearing in various contexts in Bhagavadgeeta doesnot indicate its suitability for use with the words as Vishada.If still it has to be used with Vishada, Yoga should sarcasticallymean that Vishada is a sort of misfortune i.e. it is a lsÎ"{if "or lsª˙"C¨"{.

Well, it is not to disagree outright with that Arjuna hadVishada i.e. worry when he asked probing questions about therighteousness of fighting with his kith and kin. Surely, helooked worried. But, it cannot be a Yoga, a misfortune forhim. Contrarily, he was lucky to be reminded of his dutiesunder such circumstance. And reminded of the real Yogas viz.,techniques and skill. Ultimately, we, the whole mankind gotGeeta as its saviour-advisor during the times of miseries. Geetapreaches how to adopt balanced status to survive and makebest out the life. It gives the lessons with complete practicability.

If read through the first few Shlokas of the first Adhyayayou would find a clear picture of Duryodhana's mental status.His Vishada at this crucial moment of facing the war had over-shadowed his foolish aptitudes and attitudes he adopted

by itself. Dvaita Vedanta, accordingly, distinguishes betweenVrittijnaana and Saakshi jnaana. The former is liable to flawsdue to the pulls of the mind, likes and dislikes and so on.Saakshin never errs. Its judgement is final. The Saakshininstitutes tests on the data supplied by external knowledge.Sometimes, it repeats the tests and finally it reaches completeself-satisfaction, it desists from further tests and sets the sealof its approval. There will be no fear of regression.

Dr. Sharma, however did not remark upon a subtle pointthat the Saakshi can concieve only inner objects like- the sefl,all cognitions, desire, happiness and so on. Besides that itwould percieve time and space directly. The external objectslike pot, chair, etc. are not directly percievable by Saakshin.That is why, Saakshin can not decide the validity of cognitionsthat apprehend external objects, without proper tests. Forexample, when we see some water in a bottle, in an unfamiliarplace, we will just be caught by doubt whether this is wateror something else? The moment by sipping that, if we getsatisfied, we decide about the existence of water. This is theway, we ditermine the validity of cognitions. The final judge,who declares the validity is Saakshin. If we could not reacha proper satisfaction in terms of happiness or sorrow, it wouldnot be possible to come to a decision. This is because, Saakshican say nothing about the existence of external things, as theyare not direct objects of perception to Saakshi. In such cases,Saakshin just declares that the cognition is valid if and onlyif it doesn't meet with a sublation (µ"{‹"). That, is how Saakshinconcieves the validity of all external cognitions. In respect ofinternal cognition Saakshi never depends upon tests, because,it can determine the existence of objects percieved by it only.

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through out his life. But, alas, yet he is not ready to correcthimself and repent for his follies. So it is Duryodhana's andDhritarashtra's Vishada Duryoga and Arjuna's Vishada NashaYoga.

Let us see through some of the Shlokas of this Adhyayarelated to Duryodhana.

Mk®>{ |"· ...(1.2) Duryodhana first eyes the military force ofPandavas and not of his. His, he would describe later. Pandavas'army, he rightly sees well arranged and placed in strategicpositions as per military warfare techniques (˙Î"±c>ß"Ø). The nextact of Duryodhana was funny and crooked. He approaches hisGuru, Dronacharya and talks to him. He evades going toBhishmacharya, the commander-in-chief of his army. Fewreasons can be cited for this behaviour as gathered from outof his next few words with Drona. One, he might have nofaith in Bhishma's capability and honesty to lead the war.Duryodhana's next choice for chief commandants' post isDrona. So, he now alone wishes to aprise Drona of the enemy'sstrength. The other wicked reason is to cajolingly rouse theenmity of Drona with Drupada and his son Drushtadyumnawho is the Shishya of Drona himself. Duryodhana praisesDrupadaputra's capability as commander-in-chief of Pandava'sarmy by using an adjective word 'Dheeman' (exceedinglyexpert). And hence Duryodhana reasons out, that the Pandavas'army stands meticulously positioned.

In next three verses Duryodhana enumerates great warriorsstanding with war-preparedness along with their armies on thePandava-side. Each one of them, Duryodhana considers as equalto Bhima and Arjuna. He must have been shivering inside hisheart. As in the war of Lanka, to Ravana every ordinary monkeylooked like Rama, so to Duryodhana all on the opposite sidelook like primarily Bhima, his nightmare and next like Arjuna.

While Duryodhana was counting the warriors on Pandavas'side he called them all as Maharathas and Bhimarjuna Samah.

In contrast, in his side, he mentions the fighters as simpleShuras and at the most Î"·’<˙"U"{ªl{#, means only, may be, theyare like post graduates in warfare. Duryodhana has anotherpoint to mention about them. 'They are ëëß"l¨"if |Î"Í|"¬"”<˙"|"{#íí,'for my sake they have come prepared to lay their lives'. This,probably Duryodhana knew, with the given condition of hisside, is what ultimately going to happen. So much so, he isdemoralised internally, already.

As a final assessment, Duryodhana concludes saying toDrona that their army protected by Bhishma is insufficientto meet the challenge of enemy whereas, the army protectedby Bhima is more than (|"·) enough to meet our challengeagainst their side. Though Bhima is not the acutal commandar-in-chief, to Duryodhana, Bhima alone is countable as the realchallenge. He knows Bhima would fulfill his Pratijna.

The verses which describe Duryodhana's talk with Dronaall vocally indicate bankruptcy of mental stability of Duryodhana.Further, Duryodhana says to Drona that all of them shouldprotect the commandar-in-chief, Bhishma. What an insult toBhishma! A µ"e which is „"”kß"{<„"ª<A"|" is required to protectBhishma. All this is because of utter confusion and fear inthe minds of stupid Duryodhana.

In reply to Kouravas' |"·ß"·eU"µl, great warriors on Pandavaside blew their respective conches. Sanjaya reports toDhrutarashtra, the effect of Pandava's blowing conches describingit as C" x"{ik"{i ‹"{|"fª{ƒ‘>{Ó"{w ¸lÎ"{<E" ˙Î"l{ªÎ"|"Ø meaning that the loud soundof blowing of conches caused cracks fissures and breakages inthe hearts of sons of ‹"D|"ª{ƒ‘> and followers of them.

Thus Duryodhana's mental status could be analysed fromhis words and behaviour in Geeta's first Adhyaya. WhyDuryodhana was mentally so much emaciated? One basicreason seems to be this. No doubt, Duryodhana was physically

Contd. on 25th page

tatvavada tatvavada sept.-oct.-2002 tatvavada from …bhagavata is a fruit grown in the kalpavruksha...

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