Nov.-Dec. 2003 TATVAVADA TATVAVADA Jan.-Feb.

2004

@ From the Editors' desk

TATVAVADA
CONTENTS
Dear Readers, Vidyamanya Sandesha 5
JANADESHA Special Article 8
(PRIVATE CIRCULATION ONLY)
Born to help Rantideva 18
Republic of India goes to polls to
Volume : 3/4 Issue : 6/1 Nov.-Dec. 03, Jan.-Feb. 04 Research article 21
elect its ruling Government in centre for Rajaneeti Shastra 26
the next five years. The political parties Concept of Sakshin.. 33
GIVE US LIGHT of this country are poised for begging Dimensions of Supremacy.... 45
With hands folded and head leaned what should we pray for Janadesha in this process. They have A layman's appreciation.... 49
presented their own candidates to represent Upanishad Section 67
daily ? Pray for material luxuries and lust ? No. Must pray The report of Sudha Mangala 71
the people in the governing body of the Presidential Address 75
like 'Oh Lord, dwelling in the world's source of light, the nation. There in the fray are found Rajaguru gets honour 81
sun, kindly shed the inner light of Tatvajnana- the real contesting many of them with their Bhagavata Section 84
knowledge and the unflinched devotion in You apart from integrity unknown or not very clear or Teertha Yatra 87
may be shady. But neither the parties Celebration of 74th Vardhanti 92
the external light.' Aradhana of
mostly dare project their candidates with
Sri Vidyamanyatirtha 95
Two kinds of light are required for all of us. One, external emphasis on their conduct and character,
and the other internal. For the daily life the external light is nor the electorate seem to bother to know Type setting :

needed. For the enlightnment of the self internal light is it seriously. Parties offer only soaps to Poornaprajna Samshodhana Mandiram,
Bangalore-28.
butter the voters. However, a Janadesha
required. External light for daily schedules the sun provides. Cover design by :
will emerge as stipulated. In between the Sri K. M. Sheshagiri
But, for enlivening and enlightening the self, the Atma by two Janadesha rituals happened to have
shedding the light of Tatvajnana, we should pray Sri Hari all sorts of blatant-misdeeds over which SUBSCRIPTION
Issue : Rs. 10-00
who dwells in the sun causing him to generate external the Janadesha has no control. Even if Yearly : Rs. 50-00
such a control, as is heard being Patron : Rs. 1000-00
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discusssed these days, is going to be vested ABROAD
H.H. SRI VISHVESHATIRTHA SWAMIJI
with the electorate it might turn out as Issue : $ 5/- Yearly : $ 30/-
farce as this general Janadesha ritual is (Outstation cheques must include the
Editorial Board Advisory Board now seen ending up with. Because, many Bank charges.)
Dr. V.R. Panchamukhi
Chief Editor : Prof. K.T. Pandurangi
Prof. D. Prahlada Char a time the electorate's mind through its Cheque/D.D./M.O. for subscription may
be sent in favour of :
Editors
Prof. A. Haridasa Bhat
Prof. D.N. Shanubhag Janadesha process remains ultimately evasive Tatvavada (English),
Sri K.V. Murthy Yerkadithaya
Dr.C.H. Srinivasa Murthy Sri K. Gopinath to be read clearly. Not a major segment The Secretary, A.B.M.M.Mandala
P.P. Vidyapeetha, Bangalore-28
Executive Editors Publisher
2 of electorate takes part in Janadesha with
Sri U.B. Gururajacharya
Pt. Tirumala Kulkarni
Sri H.N. Narayana Rao
Secretary,
seriousness. The segment which partakes Tel : 080-6690068, 6694026
E-mail : [email protected]
Pt. Srinivasa Varakhedi A.B.M.M.Mandala, Bangalore-28 Contd. on page 70 Web address : http://www.tatvavada.org
Nov.-Dec. 2003 TATVAVADA 5 6 TATVAVADA Jan.-Feb. 2004

Vidyamanya Sandesha : The work shows as to how the Maayaavaada Khandana

LORD NARASIMHA (ß"{Î"{˙"{lR"Óa>E") contains a refutation of the views of Jesus Christ
The eternal founder of Dvaita Vedanta and Mohammad Paigambar. The support of the Bhagavadgeeta
is shown to prove the point.
(4th Aradhana of Pratahsmaraniya, Paramahamsa of the
Dr. C.H. Srinivasamurthy has translated the work to
century Sri Vidyamanyatirtha was performed by his Yati Shishyas
English. He has the necessary equipments to translate the work
and devotee Shishyas from 30th April to 3rd May 2004 at Moola
on Vedanta into English. We hope students of Indian
Brindavana at Palimaru, Bhandarakeri, Bangalore and Anantapura
Philosophy who do not know Sanskrit or Kannada will welcome
so on.
the translation with enthusiasm.
Paramapoojya Sri Swamiji had written in Sanskrit Shlokas,
Madras 108 Sri Vidyamanyatirtha Swamiji
108 in number a composition titled "Maayaavaada Niraasaakhya
25th March, 1995 Palimaru Bhandarakeri Matha, Udupi
Granthaanekaartha Maalikaa" (ß"{Î"{˙"{l<E"ª{C"{RÎ"ˆ"‡E¨"{E"i÷Ò{¨"fß"{<e÷Ò{).
This was published in 1995 during 17th A.B.M.M. Tatvajnana (Next we append here below the 7th to 11th Shlokas in
Sammelana. Sanskrit and its Bhavartha in English (by Dr. C.H.
We reproduce the Foreword (rendered into English) of Sri Srinivasamrthy)
Swamiji written for this book.) E"ª<C"w∫{i&<R"e{˘"{E"ß"|"‹˙"{E|"<l˙"{÷Òª# $
Maayaavaada Khandana (ß"{Î"{˙"{lR"Óa>E") of Sri Madhvacharya, ¬"Î"|Î"<ß"|"C"ɢ"{E"C"·R"U"<òÒÂ"Î"{i<E"<‹"# $$
though a small tract, is like Vaamana incarnation of Vishnu. È{∫sª˘"{ ü|"ß"|"w ß"‹˙"{iÂ"˘"w E"˙"{ilÎ"ß"Ø $
It is a treasure of arguments capable of refuting all fallacious E"{E"{<l |"Ô" ≤"{E"{<lo·<|"˙"iùw ÷Ò¨"Å"E" $$ 7 $$
vices on Vedanta and thus compares with the gigantic
Trivikrama hidden in Vaamana. Sri Jayatirtha, famous as "The Dvaita scholl of Vedanta is a creation of Sri
Tikacharya, a deft critic of fallacious thoughts, has displayed Madhvacharya. It has not come down in the ageless tradition.
the depth of this work in his Tika. Sri Vyasatirtha, a lion like And for this very reason it does not have its foundation in
personality in setting aside the arguments of opponents has the Vedas"- thus say the uninformed people.
whirringly silenced due opponents of Sri Madhva's thought. |"<Ô"ª{C"{¨"fß"{ùi&ìCß"E"Ø Â"ùi ü|"ß"|"w U"·„"ß"Ø $
We have been studying and thinking over this work since the
ß"‹˙"iE" ˆ"·PÓ"{E"{<lE"D<C"w∫{iÂ"˘"ß"”´ª|"ß"Ø $$ 8 $$
last 65 years. As a result of this study and thinking we have
authored this work closely following the Tika of Sri Jayatirtha Sri Madhvacharya has refuted this by eulogizing Lord
and Mandaaramanjari of Sri Vyasatirtha. We present the work 3 Narasimha in the opening verse. The eulogy suggests that Lord
to the holy feet of Sri Hari and Vayu. Narasimha is the founder of the Dvaita school of Vedanta.
Nov.-Dec. 2003 TATVAVADA 7 8 TATVAVADA Jan.-Feb. 2004

As Lord Narasimha has been in existence since eternity the Special article :
Dvaita school too must be said to have been in existence since Practices and Precepts - the background
eternity.
-Pt. Tirumala Kulkarni
Â"·ª{ <∫ lU"fÎ" πÒ{ìC|" ? ß"lEÎ"{i ¬"ˆ"l”X"ª# $
(Rendered into English by Sri K. Gopinath)
—|Î"∫wµ"‡h"„"{˙"iE" <∫ªÓÎ"÷Ò<U"Â"·# C"·|"ß"Ø $$ 9 $$
'Aye, keep off please, He is in his Madi.' (Madi= religeous
È{<A"Â"|"Ø |"w C˙"<Â"|"ªw Â"‡á{l{i „"ˆ"˙"ì|Â"‡Î"# $ untauchability.)
ß"{ß"E"<ß"<|" ˙"{≤"{∫ |"|"# ÷Ò{P<Ó"÷Ò{i ∫´ª# $$ 10 $$
'Get up. You are still sleeping. It is late. The Sun has already
<∫ªÓÎ"÷Ò<U"Â"·w ∫|˙"{ Â"‡á{l{iòwÒ ªªA" <∫ $ risen. Get up soon.'
|"Cß"{Ô"D<C"w∫{i ü|"CÎ" C¨"{Â"÷Ò{i&E"{<lP≤Î"|"i $$ 11 $$ In Mathas you see a placard in bold letters which reades-
Long ago, Hiranyakashipu believed that himself was the 'No food is served to those who wear pants and shirts, at
Lord of Universe and that there was none else superior to him. the time of taking food. Please change over to Panche. Remove
Prahlada refuted this Advaita thought of his father. Then, your shirt'
Hiranyakashipu challenged Prahlada to show the Superior God.
'Well, child. Have you bowed down at the feet of
Lord Narasimha appeared from a pillar, destroyed Hiranyakashipu
grandfather and grandmother, who have just arrived.'
and proved Prahlada right. This confirms the view that Lord
Narasimha was the founder of the eternal Dvaita Vedanta. 'You cannot come to lecture (Purana) !! Well, at least convey
your regards, do Pranamas. to the Acharya'
***
Lord Narasimha is worshipped by knowledge seekers as Such sentences and usages are very common. We hear quite
Akhilajnaana matadhvaanta Divakara (È<R"e{˘"{E"ß"|"‹˙"{E|"<l˙"{÷Òª). often.
Our Swamiji praises Him as original eternal founder of If it is not very inconvenient, we follow such instructions.
Tatvavada. Sometimes we feel it quite irksome. Why should I follow? One
Swamiji's Narasimharoopa Upasana brought him the Yoga may have this line of thinking. Thinking could be quite earnest.
of relinquishing his Bhoutika Sharira and had taken him to Well, if you ask some people as to why you should follow
the holy feet of Narahari on the Ekadashi day preceding Sri such practies, they may reply- scriptures say like this. Our
Narasimha Jayanti. This is a pointer that our Swamiji is fully elders, ancestors practiced them. Let us follow. Why question
blessed by Narasimha for his Upasana and Sadhana. their wisdom?
Let us also pray this great Yati's Antaryami Madhvesha But some people who look at these questions more earnestly
Narasimha to bless us all. 4 may as well say- 'Very well, scriptures say that ÷Òß"fÓ"{
<˙"ù{ß"{EÎ"{E"Ø ß"·E"”E"Ø E"·ß"# $ ˘"{E"ß"{|"E"{i<|", ˘"{E"iE"{ß"D|"”„"˙"<|". It means that 'practice leads to
Nov.-Dec. 2003 TATVAVADA 9 10 TATVAVADA Jan.-Feb. 2004

knowledge; knowledge leads to Moksha. So, to be happy for scriptures; We should never discuss their goals and purposes.
ever, you should adhere to certain disciplines to acquire Though it is partly true, it is not the total truth. It is not
knowledge about God. above any discussion.
This may look a little far fetched idea. Well, let me give Sri Vedavyasa says in Mahabharata (12-244-50) thus -
you an example. It is obvious, to a cup having some poison
if milk is added, milk becomes poisonous. Such milk is
ë÷Ò{ªÓ"{|"Ø ‹"ß"fß"<E˙"≤™i>|"Ø E" e{i÷Ò≤"´ª|"w ≤"ªi|"Øí
dangerous and may prove fatal. Similarly, the mind which is 'Know the precepts properly and practice. Don't practice
full of hatred, jealousy, desire etc., will not be able to acquire just because others practice them.'
the necessary devotion. A mirror covered with dust or smeared
It is no mistake to discuss. But lack of sincere motive is
with oil will never give a clear reflection.
definitely a mistake.
In the same way, you cannot concentrate on any form of Let us try to find the answer to the questions :
God if the mind is crowded with unnecessary useless material.
You know that in Army soldiers are given rigorous training
So to help the mind to be free, clear and pure, certain exercises
under stringent conditions regularly. During the course of the
are absolutely necessary.
training, daily they are made to get up early in the morning
When these sentences are said, naturally quite a few and run a few kilometres before saluting the flag. They should
questions crop up demanding convincing answers. They could be alert to salute their senior officials immediately whenever
be like this- they see them in a systematic way. Even their hair dressing
In what way, the disciplinary exercises are necessary to will be to certain prescribed style. Except during leisure, they
purify the mind ? In what way does it help concentration are to be necessarily in the prescribed uniform. Why ? Why?
process? Why, follow all these difficult practices prescribed in Why ?
the scriptures. Why ? Why ? Why ? They may have to parttake in a war, some where, sometime.
Why should we engage ourselves in such rigorous rituals Why this regourous training right from the beginning, from
of listening to unending scriptures - study day in and dayout, day one.
religiously repeating the same hymns many number of times, The purpose of such training in army is to make the soldiers
serving the parents and teachers with devotion straining ever ready for the service of the nation. Sometime such
ourselves physically and mentally ? Why these exercises have situations arise. It could be that some 20 soldiers have to attack
been formulated and made inevitable ? the enemy camp charging wildly showering bullets to proceed
further, killing the enemies and facing death boldly without
We may face here a question about the process of
any hesitation or fear, to make way for the followers to continue
questioning itself.
the chase and charge.
Can we think on these lines ? Is it right ? Some people 5
Can we imagine such a plight to measure their moral
feel this way- We should practice all that is said in the
Nov.-Dec. 2003 TATVAVADA 11 12 TATVAVADA Jan.-Feb. 2004

strength ? When the mental make up of soldiers was analysed, is only to put a bridle (bridle=hold= restraint) over our ego
it was found that they are human-dynamos fully charged and hanghtyness and to know our exact position in the society.
waiting only for the orders of their commanders eagerly to These help to respect and honour knowledge. When we analyse
make any sacrifice for the sake of the motherland. Not the more carefully and think a little more deeply, we understand
next, the very minute the commander signals- charge, without that these in disciplinary conduct will have surely led us the
the least hesitation the soldiers attack with a war cry engulfing path of success and happiness wihout losing aware of their
the spirit of fighting. advantage and the target.
What is the reason for such a dare-devil mental make-up Most of the soldiers will not have known all these ideas
and the patriotic spirit ? Does it not speak of the most stringent behind the training. So what ? Are our objects not achieved
discipline from day one of their training ? by such training ?
By the routine disciplined training the body and the mind Similarly, if the rightousness in our vast country has its
of the soldier will have prepared themselves, automatically, firm footing, and if the spirit of enquiry and knowledge has
unasked for any eventuality to face any attack with a spirit ever been on the track of eternal growth, the reason behind
of winning and sacrificing, fearing no death or danger, living is that we have followed rules and discipline which have yeilded
dangerously every moment. wonderful fruits of progress and prosperity.
Singing the national anthem and saluting the national flag To establish any noble idea is not a bed of roses; equally
will have filled to the brim to love the motherland a so to maintain it is an uphill task.
hundredfold.
To sum up, we find from these examples that, behind every
Carrying out the every command of the senior officers set of rules and regulations, precepts and practices a good deal
punctually at every step from day one of the training will have of practical thinking will have boiled down in the crucible
enabled the soldiers to carry out the orders even in the most of experience and expertise.
dangerous situations. The inbuilt discipline, is not built in
Here another question may crop up. Well we will accept
one day. It is the result of discipline from day one of the
that to establish a veiw point, we may accept in principle to
training. Please note that to bring out this mental discipline
adopt certain practices. But quite a large number of practices
is the very job of all the rules of the training in the army.
are questionable as they are not applicable universally all time.
The practices in spiritual life make the same effects. Sri If some adoptations are made from time to time to suit the
Vedavyasa affirms it- changing situation they may be more palatable and acceptable.
Such changes have been effected in the army by consultation
k"aØ>˙"ˆ"fC"wÎ"ß"÷Ò{E|"{# C"˙"{f <E"Î"ß"≤"{ilE"{# $ (Bhagavata, 7-16-28)
with persons who have formed the rules and regulations which
Vows and fasting are only to get a perfect control over our we have taken for a broader comparison.
6
senses. To respect the wise and the learned scholars and elders But in the case of rightousness and the orthodox practices,
Nov.-Dec. 2003 TATVAVADA 13 14 TATVAVADA Jan.-Feb. 2004

cannot be that easily, altered by us as these practices are limitations. It is said very clearly in scriptures in these days
formulated by the ageold seers and thinkers who could foresee of Kaliyuga even if the prescribed minimum practices are met,
the future with a vision. one will be highly benefitted.
Even the great Seers (Rishis) have not said the same rules It does not mean that we should aim at the minimum.
and principles, the precepts and practices that are applicable It only means that whatever we do, it must be performed to
for all ages. What was applicable during Krutayuga is not the best of our ability. If we start taking exceptions there is
insisted for practice in Kaliyuga. They have prescribed only no limit. Similarly if we start doing well, the scope for doing
such minimum practices which can be followed during better is always there.
Kaliyuga. They may look difficult as we have not made an We should keep the following principles
honest attempt but, they are not impossible.
i. Firm faith in the scriptures and precepts.
Our day to day increasing weakness for material wants, and
ii. Practising the precepts to the possible extent.
increasing greed have made us love the materialistic life too
much to be away from the righteous way of living following iii. Respecting elders and scholars and respecting the age-
the well conceived practices and precepts laid down by the old practices.
great Seers. iv. To observe tradition with respect practising to-day a little
more than yesterday hoping to better it still tomorrow.
Fortunately we are still in the age where it is possible to
live a well contended, happy, prosperous, plain living and high v. If new practise is to be adopted.
thinking life marching towards the ultimate goal as dictated a. Start it on Dashami, Ekadashi and Dwadashi.
in our epics by our Seers. b. During Chaturmasya.
We have not reached an age where these are impossible. c. As said in 7th Skandha of Bhagavata during anspicious
During these days the bad influences have been such that even days (Parvakala), in holy and places of piligrimage.
the simple events which are possible to achieve look highly Now let us look into a few lines of the booklet
impossible. There was a time in our country that people felt Dharmacharana Rahasya, authored by Sri Vidyamanyatirtha
for certain that any election can never be complete without Swamiji (Published by ABMM Bangalore, 1986)-
corrupt habits. Did he not change the very trend ? It is the
'We say in brief a few points on practices of righteous
willpower, determination and grit that are the ruling factors.
traditions. Even in scriptures this subject has not been
To sum up, we can say that we have to try hard and raise
elaborated. Reasons are like these- There are three classes of
ourselves to the high ideals and standard but not pull down
people. They are Satvik, Rajasa and Tamasa. Rajasa and Tamasa
the standards as prescribed in Shastras.
class of people should not get faith in the righteous precepts
Only one quarter of the righteousness is prescribed for in and practices. It is something like feeding the poisonous snakes
7
Kaliyuga. Our Seers in scriptures are well aware of our with milk. Milk becomes poisonous and the result is that it
Nov.-Dec. 2003 TATVAVADA 15 16 TATVAVADA Jan.-Feb. 2004

does bad for the society. Practising the righteous precepts, the So people who want to seek the right knowledge should be
Rajasa and Tamasa people will prosper more only to be all in the company of wise people.'
the more nuisance for the society. It is said very clearly in
'If you desire to have the sunlight during night it is not
scriptures that they should not get faith in rightousness.
possible. Similarly in these days of ignorance, we cannot get
That's why the authors of scriptures have kept the precepts the bright knowledge. As we depend on a candle light during
and preactices of righteousness as a highly gaurded secret only night, we have to depend on available sources of righteousness.
for these reasons, the Lord when he took the incarnaton of
A man without the candle light falls into a ditch in the
Rama and Krishna he acted like normal mortals and did not
night and faces disaster. Similarly without following the
show his swaroopa (real form)'.
prescriptions from Geeta if one would go his own way and
'During the Dwaparayuga King Drupada with a desire to lead others also, he will fall into the ditch along with others.'
get the progeny, he got the Yajna performed by Sages by name
'During Kaliyuga practising righteousness totally is
Yajopayaja. During the Yajna the sanctified 'fruit' of the Yajna
impossible. Even if righteousness is observed to the possible
had to be given to the queen. But she did not turn up to
extent sincerely maximum benefit is assured. The benefit
receive the sanctified Havis. As all were watching, the Seers
obtained by offering a morse of food during a famine is much
offered the same to the sacrificial fire. At once Droupadi and
more than the benefit acquired by the offering of sumptuous
Drushtadyumna came out of the sacrificial fire. All the people
food during the days of plenty.
who were present there were the eyewitnesses. The power of
the Seers, hymns, the effect of sacrificial fire were such. The ëÈ{≤"{ª# Â"ªß"{i ‹"ß"f#í is the mandate in scripture. As the
cause and effect cannot be even imagined by even the modern foundation for a building is important, so also righteous
scientist. The secret is so divine and complicated and complex. practices are equally important for righteous living. If we fail
in it even a bit, the danger is unimaginable. King Nala, by
Only a very few seers can understand, not all. Because such
his unusual carelessness did not wash his feet properly, ignoring
secrets are beyond the understanding of common people with
the washing of heels after attending to his nature call, as a
a little knowledge, such secrets in detail have not been
result of which, Kali who was eagerly waiting for a chance
explained in the scriptures.
entered King Nala and did his havoc. Nala's mind was spoiled.
|"Cß"{|"Ø U"{Àw Â"‡ß"{Ó"w |"i ÷Ò{Î"{f÷Ò{Î"f˙Î"˙"ìC¨"|"{ $ He thought of entering into a gamble. He lost everything
including his kingdom in the gamble and had to be in exile.'
As said in Bhagavadgeeta, the wise people will practice what
is prescribed by seers in scriptures having total faith in them. 'If we want to see our neat reflection in a mirror, we have
Sincere attempts should be made to know the secrets knowing to keep ourselves clean and smart; otherwise not. We are only
one's own limitations. the reflection of the Lord. If we worship Lord well in all
sincerity, we will get, as reflections, the happiness. It is said
Keeping company of good people who follow the tradition 8
in scriptures- Â"‡<|"ß"·R"CÎ" Î"¨"{ ß"·R"o”#
with faith helps to know the secrets behind such practices.
Nov.-Dec. 2003 TATVAVADA 17 18 TATVAVADA Jan.-Feb. 2004

So performing daily Sandhyavandana, Pooja, Pancha Maha Born to help Rantideva

Yajna, helping others etc., though does not benefit the Lord
in any way, we help ourselves, even if we perform with our -Koteshwara Sooryanarayana Rao, Bangalore
limitations. We have to perform these daily rituals necessarily. (Rendered into English by Sri K. Gopinatha Rao, Bangalore)
Otherwise we go to hell. There is absolutely no doubt in this.'
Since time immemorial Bharata has been the motherland
Fire Accident in Kalyana Mantapa of those great sants who have shown to the world that they
have spent all their lives with the noble qualities of great
at Srirangam,Tamilnadu
sacrifices, and helping the fellow men always. They have lived
An appeal for help upto the highest standards of living.

On 23.01.2004 an accidental fire occured in kalyana mantapa at Long long ago there was a king by name Samskriti known
Srirangam, Tamilnadu during the marriage of one Sri.Gururajan, for his steadfast righteousness. He had two sons by name Guru
grandson of the renowned purohith Sri.Jade Krishnacharya, result- and Rantideva. Rantideva was the worthy son of his father
ing the death of the bridegroom and as many as 60 innocent lives of in all respects and rightly became the successor to the throne.
Madhwas of all age groups. This sudden fire accident has shaken the He ruled like an ideal king. He was very famous as a king
entire community and has shared their grief and sorrow. known for his kindness, generosity and justice through out
Akhila Bharata Madhwa Maha Mandala has extended its hand the universe. He was known for his generosity. None who came
for the relief of the victims of the fire accident by donating Rs.50,000/ to him with a stretched hand for some help or other, never
- from Mandal’s fund and the same was distributed by Parama Poojya returned empty-handed. His generosity knew no bounds, and
Sri Sri Vishwesha Theertha Swamiji of Pejawar Mutt along with Sri as such his treasury became empty. But he did not worry
Swamiji’s personal contribution of Rs.50,000/-. In addition Parama himself even at that stage and continued to give away to the
Poojya Sri Sri Vidyadheesha Theertha Swamiji of Sri Phalimar Mutt last coin, with pleasure. Lucky he was that he was blessed
has donated Rs.50,000/-. with an understanding wife and obedient children who were
While reviewing the actual circumstances at the source of the proud of the king and were equally kind and generous.
accident (with a survey conducted),it is found that further donation is Once it happened that for full 48 days, the whole family
very much needed to meet the immediate requirement of the victims could not get the bare minimum of food, they all grew weak
undergoing treatment at various hospitals, with burn injuries as well
beyond imagination. They could hardly stand erect. Surprisingly
as many problems related to fire accident. It is therefore requested to
none of the family members was disturbed, in the least. Luckily
all the institutions/organisations and philanthropists to send their
donation to meet the emergency hospitalisation charges of the victims
on 49th day, they got a small quantity of ghee, Payasa and
and any further information required in this regard, please do not water. Only a man who is hungry can know the taste of food,
hesitate to contact Sri.H.N.Narayana Rao, Secretary, Akhila Bharata not those who have plenty of food to eat all times.
Madhwa Maha Mandala, either in person or through Tel: 26690068, 9 Rantideva worshipped Narayana as usual, and when he was
26797171.
Nov.-Dec. 2003 TATVAVADA 19 20 TATVAVADA Jan.-Feb. 2004

about to take food with his family, a hungry Brahmin came care. They blessed the family heartily. Their thirst and hunger
as a guest. When the food is in abundance, it is easy to offer were quenched and felt they were full to their hearts' content.
a norsel of food. It is unimaginable for anybody to think of Rantideva fell at the feet of the three Murtis. Tears of joys
a person who had got some food after 48 days of thirst and rolled down his cheeks. Trimurtis smiled and said- 'Oh, King
hunger, grown weak, unable even to stand erect to give away of kindness Rantideva, we just tried and tested you. You are
with pleasure and happiness to the guest. Oh!! Rantideva, a beyond any test. We are very happy with you and your family.
great devotee of Narayana, served the food with delight, seeing If a man like you is born once in a Yuga, the earth will be
Lord Narayana in the guest. How great !! The Brahmins, now lucky.
being contented blessed Rantideva heartily. There was some
food left. The family was about to share it. Then came a Shudra
who was also hungry. After all he was a guest. No problem, Sarvamoola Kannada Anuvaada
said Rantideva and happily gave away the food to the Shudra
saying 'Krishnarpana'. Let Lord Krishna be pleased. Still a During the 23rd Akhila Bharata Madhwa Tatvajnaana
Sammelana held at Dharwad from 27th Jan to 30th Jan
small portion food was left there. That was not the end. Then
2004 , the following Sarvamoola Kannada Anuvada
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were all hungry. Again Rantideva felt happy and without any
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Nov.-Dec. 2003 TATVAVADA 21 22 TATVAVADA Jan.-Feb. 2004

Research article : 18th century philosopher. He denied independent existence

Idealism V/s Realism of Matter, the latter existed as a subject of human perception.
For instance, if I follow his logic, the tree in front of me exists
-J.S. Charlu, Bangalore because I am looking at it. If I say that the tree existed even
In 1930, when the great poet and Nobel Laureate when I did not look at it, Berkley would reply, 'Somebody
Rabindranatha Tagore visited Germany, he met Einstein, one else must be looking at it in your absence hence it existed'.
of the greatest scientists of our times, and the topic of their If I say that long before the man arrived on this earth, we
discussion was an issue of Metaphysics which still attracts the know for certain, that dinosaurs existed on the earth, Berkley
attention of philosophers. Einstein made an apparently simple might reply that God was looking at them hence the animals
statement, 'The mind acknowledges realities outside of it, existed. In other words, according to Idealists, existence of
independent of it. For instance, nobody may be in this house, external world is mind-dependent. This may look a strange
yet the table remains where it is.' Tagore disagreed with this argument but let us look from Berkley's point of view.
assertion of Einstein because he believed in Idealism rather According to him what we perceive in an object are the
in Realism of the latter. In order to understand their point 'qualities' and not the 'thing' itself. The 'qualities' are nothing
of disagreement, it is necessary for us to understand these two but the subjective judgement of each individual. For instance,
concepts. 'Idealism' and 'Realism' are the two important when we look at a mango tree at a distance, we are actually
schools of Western Philosophy which hold contrasting view looking at its 'qualities' like size, number of branches, brown
about the position of the world around us. In the Indian trunk, green leaves, yellow fruit etc. Can we perceive the tree
context, Advaita philosophy is considered as 'Idealism' and without these qualities ? If we remove these qualities nothing
Dvaita as 'Realism'. In fact Dr. Radhakrishnan considered the would remain as 'tree'. In so far as the information on
entire Upnishadic literature as representing the Idealistic point 'qualities' is concerned, it is formed in our mind and not
of view, and Dr. R. Nagaraja Sarma chose the title of 'The supplied by the subjects. The mango tree cannot be held
Reign of Realism in Indian Philosophy' to his book on 'Dasa responsible for our impressions about it. Similarly 'qualities'
Prakaranas' of Sri Madhvacharya. An humble attempt is being do not exist independent of objects. It is our mind that has
made here to explain the points of view of these two Western supplied us the information about the tree and is responsible
schools on the issue of 'Perception' (Pratyaksha) along with about the tree. Thus if objects cannot exist without qualities
the respective stands taken by Advaita and Dvaita. and the information about the qualities is generated in our
mind, it is as good as saying that external objects do not exist
Idealism :
independent of our minds. Since the mind of each person
Idealism takes its name from the words 'Idea' and Ideal'. works differently the perception is 'personal' or 'subjective'.
While Idea stands for 'the subject of immediate perception',
Ideal stands for 'subjective judgement' and 'freedom from These views of Berkley have undergone a number of
imperfections'. Though Idealism had a long history, it came 11 modifications and today we have the following versions of
into prominence with an extreme stand taken by Berkley, an Idealism :
Nov.-Dec. 2003 TATVAVADA 23 24 TATVAVADA Jan.-Feb. 2004

a. External objects exist so long they are associated with the in Sankara's theory of Knowledge .... The world of objects is
mind of the perceiver (Berkley's veiw) not to be treated as a dream. It is objective: it is not the
b. External objects actually do not exist but they appear to creation of the individual's fancy. It has a common objective
exist because of our ignorance (similar to Advaita view). reference. It is the world and not worlds'. In Dr. Radhakrishnan's
words, 'Unreal the world is, illusory it is not'.
c. External objects exist but their 'qualities' are products of
Two points emerge out of these contentions : a. World is
our minds.
not a result of our illusion, it has some reality, and b. Cognition
d. External objects exist for a fraction of a second (Kshanika) of world is not a 'subjective' activity hence there is one
but the qualities we attribute to them are unreal in nature. objective world and not several worlds.
(similar to the stand of Vijnanavada Buddhists).
Let us consider the first point. Advaita believes in a single,
e. Existence of external objects is relative to circumstances immutable, attributeless ultimate Reality called Brahma. Advaita
and individuals (Jainism's point of view). points out that if the Jeevas, Prakruti are also treated as real,
For want of space we shall not go into the details of these it gives rise to the the questions of inter-se priority, control
different points of view, however we may remember that etc., resulting in a irresolvable position. Hence it is a
perception involves three pre-requisites : the person who is metaphysical necessity to have a single 'reality'. At the same
perceiving (subject), the object of perception and the act of time, Advaita does not to outright reject the existence of the
perception (being a relationship between the subject and the world and human experience of it. The way out is define
object). The result of perception is acquisition of knowledge 'reality' in such a manner that it accomodates Brahma as well
about the object by the perceiver. This relationship between as the world. Thus, we are told, that there are three levels
the subject and the object can better be understood if we go or degrees of 'reality' viz., Â"{ªß"{<¨"f÷ÒC"|Î"ß"Ø (the ultimate reality)
into the details of the 'process' of perception as enunciated that applies to Brahma only, ˙Î"{˙"∫{´ª÷ÒC"|Î"ß"Ø (ad hoc reality for
by different schools of thought. Since Advaita is considered the purpose of carrying on day-to-day activities) and Â"‡{<|"„"{<C"÷Òß"Ø
as an Indian version of Idealism, let us examine its point of (illusion) to refere to objects of dreams.
view. Before that I quote below a strong statement made by When Sri Nagaraja Rao refers to 'core of realism' in Sankara
Sri P. Nagaraja Rao in his book 'Introduction to Vedanta' (p. philosophy, probably he is referring to ˙Î"{˙"∫{´ª÷ÒC"|Î"ß"Ø. Similarly
135) : 'Ignorant critics declare that Sankara is an illusionist when Dr. Radhakrishnan calls the world 'unreal' he means
that the world according to him is a dream and a delusion. Â"{ªß"{<¨"f÷ÒC"|Î"ß"Ø. According to the Advaita school during perception,
They make Sankara a mentalist who regards the world as a Mind goes through the eye to the objects and assumes the
series of ideas. Nothing is further from truth than this forms of the objects. This process is called ˙"D<y". The objects
accusation of Sankara. The world is not an empty dream nor like jar etc.,, are, threfore, not different from the subject viz.,
is it a delirium. It is not a bundle of ideas with any substance Self (x"N>{li# <˙"k"Î"CÎ" Â"‡|Î"A"|˙"w |"· Â"‡ß"{‰"{f´„"Ô"|˙"ß"Ø). It is, however, clarified
behind it. Mayavada is not solipsism. Sankara is opposed to 12 that this absence of difference between subject and object does
Vijnana Vada i.e., mentalism. There is a strong realistic element not mean identity (ÃiÍÎ"ß"Ø). It means no independent existence
Nov.-Dec. 2003 TATVAVADA 25 26 TATVAVADA Jan.-Feb. 2004

of objects apart from that of the subject (Â"‡ß"{|"DC"y"{<|"´ªòÒC"y"{÷Ò|˙"{„"{˙"#) Rajaneeti Shastra

This means that the knowledge arising out of perception is
'subjective', and this is exactly the contention of Berkley also. -Justice M. Rama Jois
Hon'ble Governor of Bihar
In view of this position, it is difficult to accept the claim that
in Advaita cognition is not a 'subjective activity'. (Continued from previous issue)
Education and training of princes :
From this brief account of Idealism, we may conclude that
The works on Rajyadharma provided for the extensive
Berkley's version appears to confuse between 'existence' and
education and training of princes in order to equip them fully
'personal awareness'. An object, just like us, can exist
for efficiently discharging the onerous responsibilities of
independent or our awareness of it. America existed even before
administerign the state.
Columbus discovered it, the discovery only brought the
awareness abou it in Europe. Betrand Russel has analysed the Kaut : pp. 9-10 (16-I, 16I-16K.S)
concept in detail and proved its deficiencies from the point
˙"Dy"≤"{e÷Òß"{f <e<Â"w C"ã–{E"w ≤"{iÂ"Î"·Ä"”|" $ ˙"Dy"{iÂ"E"Î"# ‰"Î"”ß"{E˙"”<A"÷Òîw ≤" <U"i>„Î"#,
view of logic and empericism vide his 'History of Western
Philosophy' (p. 627 to 633). The concept of Berkley was ˙"{|"{fß"‹Î"A"i„Î"# lÓa>E"”<|"w ˙"Í|"DÂ"‡Î"{iÍ|"D„Î"# $ ÷DÒ<k"Â"{U"·Â"{°Î"i ˙"<Ó"¬Î"{ ≤" ˙"{|"{f $
developed by the great German philosopher Kant. According È{E˙"”A"÷Òî‰"Î"”˙"{|"{fE"{w Î"{iˆ"A"iß"C"{‹"E"{i lÓa># |"CÎ" E"”<|"# lÓa>E"”<|"# $$
to him the external objects cause sensation in us and it is 1. A prince, while young, before the sacred thread ceremony,
our mind that provides concepts that help us to acquire the should learn the lipi (alphabets) and ganita (arithmetic).
knowledge of external world. Advaita is careful in this regard
that it accords ad hoc reality to the external objects. Here 2. After the thread ceremony, he must be instructed by
also why link up 'existence' with 'reality' ? Secondly, Advaita's competent persons in the following disciplines: Anvikshiki, the
definition of 'reality' as one that exists at all times precludes three Vedas, Varta and Dandaniti.
even the universe from its abmit in as much the scientists The following are the subjects coming under each of these
contend that the unvierse in which we live came into existence heads :
with a Big Bang and may end up as a Black hole. As regards
i) Anvikshiki : Philosophy of Sankhya, Yoga and Lokayata
the contents of perception, the relationship between Substance
(Athesim), in order to keep one's mind steady and firm and
and Quality is an age old problem. It is difficult to think
to bestow excellent of foresight, speech and action all taught
of a thing independent of its qualities. Madhvacharya has
by scholars.
provided a practical solution to this problem. (this will be
explained later). Thirdly Advaita's description of the process ii) The three Vedas and Vedangas which include Siksha
of perception viz., that Mind goes out to the objects and (phonetics), Kalpa (ceremonial injuctions), Vyakaran (grammar),
assumes their shapes does not agree with the scientific view Nirukta (glossarial explanations of obscure Vedic terms),
that it is light from the objects reflected on the eye that causes 13 Chandas (prosody), Jyotishya (astronomy); besides these
perception. (To be contd....) Arthaveda and Itihasa which consist of Itivritta (history),
Nov.-Dec. 2003 TATVAVADA 27 28 TATVAVADA Jan.-Feb. 2004

Akhyayika (tales), Udaharana (illustrative stories), Dharmashastra Î"‚"{‰" ‹"ß"{if <E"|Î"{iÍ|"{i lÓa>E"”<|"˙Î"Â"{oÎ"# $
and Arthashastra-all taught by specialist in the respective fields.
|"lU"ä# ÷Ò´ªkÎ"{<ß" C˙"˙"U"{i E" ÷Òl{≤"E" $$
iii) Varta-Agriculture, trade and commere, under the guidance
of the superintendents of the respective government departments. 'You take oath by mind and words as follows : I shall protect
the world considering it as equivalent to the Creator; I shall
iv) Dandaniti - Science of government, theroretical and
act fearlessly and observe the whole of Dharma in accordance
practical aspects taught by experts in political science.
with Dandaniti and not according to my own sweet will.'
He was also required to acquire knowledge and training in
Duty to punish the guilty :
the art of warfare involving the use of elephants, horses, chariots
and various kinds of weapons. In addition to education in the C"˙"{if lÓa><¬"|"{i e{i÷Ò{i lsef„"{i <∫ U"·<≤"E"fª# $
aforesaid subjects a prince must lead a disciplined life under lÓa>CÎ" <∫ „"Î"{|"Ø C"˙"¿ ¬"ˆ"ù{iˆ"{Î" ÷Ò°Â"|"i $$
the guidance of veterans in various fields. He should also have
the company of respectable people in order to shape his There is hardly an individual in this World who on his
character, thoughts and outlook. own is pure in his conduct. Sovereign power of the King to
Kautilya concludes this chapter with the following verse : punish the guilty is meant to keep the people in righteous
path. Fear of punishment of guilty alone yields happiness and
Kaut. p. 10, (p. 16 K.S.)
enjoyment to the people.
<˙"ù{<˙"E"”|"{i ª{¬"{ <∫ Â"‡¬"{E"{w <˙"E"Î"i ª|"# $ Protection of people is the king's highest duty :
ÈE"EÎ"{w Â"D<¨"˙"”w „"·æØÍ|"i> C"˙"f„"±|"<∫|"i ª|"# $$ Manu VII 143-144 :
A king who is well educated in the arts and science, who
is well disciplined and bent on doing good to his people, will
A"<‰"Î"CÎ" Â"ª{i ‹"ß"f# Â"‡¬"{E"{ß"i˙" Â"{eE"ß"Ø $
enjoy the earth (fruits of his kingship) unopposed. <E"<lf>∂Òe„"{iÍ|"{ <∫ ª{¬"{ ‹"ß"ifÓ" Î"·¬Î"|"i $$
Coronation oath : <˙"÷‡Ò{iU"E|Î"{i Î"CÎ" ª{‘>{<’‡Î"E|"i lCÎ"·<„"# Â"‡¬"{# $
In order to commit the king to discharge his duties C"ßÂ"UÎ"|"# C"„"D|Î"CÎ" ß"D|"# C" |"· E" ¬"”˙"<|" $$
satisfactorily the principle of administering an oath to him at
The highest duty of a king is to protect his subjects. The
the time of his coronaiton was in practice. Mahabharata refers
to an oath administered by sages to King Vainya at the time king, who receives the prescribed taxes (from his subjects) and
of his coronation. protects them, alone acts according to Dharma. (Yaj. 1-335
is similar.)
M.B. Shanti, 106-108 :
Â"‡<|"˘"{w ≤"{<‹"ª{i∫C˙" ß"E"C"{ ÷Òß"fÓ"{ <ˆ"ª{ $ 14 The king, whose subjects are not given protection when
they are harassed by robbers, is as good as dead though living.
Â"{e<Î"kÎ"{ßÎ"∫w „"{ß"w µ"‡h"{ —|Î"i˙" ≤"{C"÷DÒ|"Ø $$
Nov.-Dec. 2003 TATVAVADA 29 30 TATVAVADA Jan.-Feb. 2004

M.B. Shanti 24, 12-13 : Appointment of ministers and their qualifications :

i. Manu VII 54 :
È{l{Î" µ"<ek"aØ>„"{ˆ"w Î"{i ª{‘w> E"{<„"ªA"<|" $
Â"‡<|"ˆ"DÜ{<|" |"|Â"{Â"w ≤"|"·¨"{¿U"iE" „"±<ß"Â"# $$ ß"{e{E"Ø U"À<˙"l# U"±ª{E"Ø eµ‹"eA"{E"Ø ÷·Òe{iü|"{E"Ø $
The king who receives one-sixth of income and still fails
C"<≤"˙"{E"Ø C"¥" ≤"{>{ ˙"{ Â"‡÷·Ò˙"”f|" Â"ª”<A"|"{E"Ø $$
to protect the people becomes a sinner. Let the king appoint seven or eight ministers whose
M.B. Shanti 58-23 : ancestors have been royal servants, who are well versed in all
the Shastra, who are courageous and skilled in the use of
Î"ùÂÎ"CÎ" <˙"Â"<y"# CÎ"{l‡A"ß"ªÓ"CÎ" ˙" Â"‡¬"{: $ weapons, who are descendents from noble families, and who
C"{i&ÂÎ"CÎ" <˙"Â"·e{i ‹"ß"f Ã˙"w ˙"Dy"{ <∫ „"±<ß"Â"{# $$ are found suitable after a thorough examination (Yaj. 1-312
is similar).
A king should not hesitate even to lay down his life for
the sake of protecting his subjects. This is the greatest Dharma ii. Kaut. p. 14 (p. 16.0-S) :
of a King and therefore he should behave in this manner only. ¬"{E"Â"l# È<„"¬"{|"# C˙"˙"ˆ"‡∫# ÷DÒ|"<U"°Â"# ≤"A"·kß"{E"Ø Â"‡{˘"# ‹"{ª<Î"kÓ"·# lA"# ˙"{ˆß"”
Kamanadaka V 82-82 (pp. 63-64) Â"‡ˆ"°„"# Â"‡<|"Â"<y"ß"{E"Ø ≈|C"{∫Â"‡„"{˙"Î"·Í|"# ]iÒU"C"∫# U"·<≤"# ß" ‰"# Mc>„"<Í|"#
È{Î"·Í|"÷iÒ„Î"‚"{iªi„Î"# Â"ªi„Î"{i ª{¬"˙"Ñ„"{|"Ø $ U"”e„"Î"{ª{iˆÎ"C"y˙"ªC"wÎ"·Í|"# C|"ß„"≤"{Â"°Î"˙"<¬"f|"# C"<ßÂ"‡Î"# ˙"ª{Ó"{ß"÷Ò|"{f- —<|"
Â"D<¨"˙"”Â"<|"e{i„"{Ç" Â"‡¬"{E"{w Â"Å"‹"{ „"Î"ß"Ø $ Èß"{|Î"C"ßÂ"|"Ø $ È|"# Â"{l{‹"fˆ"·Ó"∫”E"{ ß"‹Î"ß"{˙"ª{ $
Â"Å"Â"‡÷Ò{ªß"ÂÎ"i|"lÂ"{i∫{w E"DÂ"|"i„"fÎ"ß"Ø $$ A native (citizen) born of a high family, pure in character,
endowed with excellent conduct, influential, well trained in
The subjects require protection against wicked officers of
the arts, possessed of foresight, wise of strong memory, bold,
the king, thieves, enemies of the king, royal favorites (such
eloquent skilful, intelligent, full of enthusiasm, possessing
as the queen, princes, etc.), and more than all, against the
dignity and endurance, affable, firm in loyalty and devotion,
greed of the king himself. The king should ensure the people
endowed with strength, health and bravery, free from
against these fears.
procrastination and fickle mindedness, unexcited, affectionate
Council of Ministers : and free from hatred and enimity, is the person who is qualified
C"∫{Î"C"{‹Î"w ª{¬"|˙"w ≤"÷‡Òß"i÷wÒ E" ˙"|"f|"i $ to be appointed as Amatya (minister).
÷·Ò˙"”f|" C"<≤"˙"{wC|"Cß"{|"Ø |"ik"{w ≤" U"DÓ"·Î"{Eß"|"ß"Ø $$ Persons who have one half of these qualification fall under
The exercise of sovereign power (Rajatva) is possible only the second class, and those who possess one-fourth, under the
with assistance, a single wheel can never move forward (the third class.
carriage of State). Therefore, the king shall appoint ministers 15 Kautilya also prescribed the method for the ascertainment
and take their advice. (Kaut. p. 12; 16-M,S) of the aforesaid qualification.
Nov.-Dec. 2003 TATVAVADA 31 32 TATVAVADA Jan.-Feb. 2004

Number of ministers : The treasury or Kosha was declared as one of the seven
There was divergence of opinion as regards the number of constituents of state and it was not the personal property of
minsiters who should constitute the council of minsters. kings. The treasury which constituted tax paid by the subjects
was to be held in trust and used for the protection and welfare
i. M.B. Shanti, 85.7-8 and 11 :
of the subjects. As regards the position of the king vis-a-vis
≤"|"·ª{i µ"‡{h"Ó"{E"Ø ˙"‹"{E"Ø Â"‡ˆ"°„"{E"Ø j{|"÷Ò{E"Ø U"·≤"”E"Ø $ the Kosha, Altekar observes-
A"<‰"Î"{w‚" |"¨"{ ≤"{>{ µ"<eE"# U"ÀÂ"{<Ó"E"# $$ 'The notion of kingship as a trust was also there in ancient
˙"UÎ"{E"Ø <˙"y"iE" C"ßÂ"Ô"{E"Ø Ã÷Ò<˙"wU"<|"C"ã–Î"{ $ India. The king was particularly enjoined to note that the
treassury was not his private or personal property. It was a
‰"”w‚" U"±ÿ{E"Ø <˙"E"”|"{w‚" U"·≤"”E"Ø ÷Òß"f<Ó" Â"±˙"f÷iÒ $ public trust to be utilised for public purposes. If the king
È><„"‚" ˆ"·Ó"Î"·fÍ|"w C"±|"w Â"{ª{<Ó"÷wÒ |"¨"{ $ misappropriated public funds and diverted them to his
Â"Å"{U"ük"f˙"Î"C"w Â"‡ˆ"°„"ß"E"C"±Î"÷Òß"Ø $$ personal use, he would be guilty of sin and be condemned
to hell'.
Four Brahmanas who are well versed in the Vedas, who are
brilliant and true to the Dharmashastras in practice ; eight ii. Yaj. 1, 327 (1)
valiant Kshatriyas ; twenty-one Vaishyas, who are well versed
÷DÒ|"ªA"# C"ß"·|¨"{Î" Â"UÎ"il{Î"˙Î"Î"{ C˙"Î"ß"Ø $$
in trade and commerce; three Shudras of good character ; one
Suta who is of good character and behavior - aged 50 years, The king should take care of the finances of the state by
be appointed by the king to assist him in the administration looking into all (matters relating to) receipts and expenditure
of the state. personally. (Manu VII 65.80 and Sukra 1.551 are similar).
However the king should have consultation with eight In Rajatarangini (VII 507-508), it is recorded that King
ministers on all important affairs of the state. Kalasa was personally supervising all income and expenditure
of the state meticulously.
Treasury of finance :
Among the seven constituents of the state, considerable
HARIDASA
HARIDASA
importance was attached to finance. All the works on Rajadharma
uniformly stressed the importance of Kosha, stating that all Sri Vijayadasa describes the qualities of a Haridasa in
activities of the state depend upon it. his song 'Haridasanendare Higirabeku', meaning, a Haridasa
Importance of Kosha (Finance) : must be like this -
i. Kaut. p. 65 (p. 74.S) : He must proclaim that there is no God but Sri Hari,
there is no Guru greater than Sri Vayu, and no greater
÷Ò{iU"Â"±˙"{f# C"˙"{fªß„"{# $ |"Cß"{|"Ø Â"±˙"¿ ÷Ò{iU"ß"˙"iA"i|" $
16 Haridasa than Sri Purandaradasa and costantly keep in his
All undertakings depend upon finance (Kosha). Hence
mind Sri Vijaya Vitthala.
foremost attention shall be paid to it.
Nov.-Dec. 2003 TATVAVADA 33 34 TATVAVADA Jan.-Feb. 2004

Concept of Sakshin in Dvaita-Advaita the school, is of two kinds - Jeeva Sakshin and Ishvara Sakshin.
Though both the Sakshins are consciousness only, the
schools of Vedanta consciousness with the adjunct Maya (ÈE|"#÷ÒªÓ"{iÂ"<∫|"≤"|"EÎ") (some
(Similarities and Dis-similarities) sort of cosmic illusory power) is Ishvara Sakshin.
-Prof. D. Prahlada Char The Advaita school defines 'Jeeva' in 'Jeevasakshin' as the
V.C., R.S. Vidyapeetha, Tirupati
consciousness delimited by the internal organ
Sakshin - 'direct awareness' is a fascinating concept discussed (ÈE|"#÷ÒªÓ"{˙"<≤™>Ô"≤"|"EÎ") while the Sakshin in 'Jeevasakshin' is the
in detail in both the Dvaita and the Advaita schools of Vedanta. consciousness with the adjunct - inner sense. An adjunct is
Though this concept is used by these two schools to justify different from a delimiting property, as it only differentiates
their respective metaphysical stand-points they also provide the thing with which it is related without getting involved
many interesting insights to the students of epistemology and in its functioning. Thus, in the case of Sakshin inner sense
psychology. It is interesting to note that though Vishishtadvaita just plays the role of an adjunct as it, being a non-sentient
school also is a Vedanta school, it does not see any need to thing, is not involved in the functoining of the Sakshin viz.,
envisage a concept of this kind. The other schools of philosophy, Prakashakatva - illuminating the object. Though thus the inner
including the Nyay-Vaisheshika do not accord any place to sense is not involved in the functoining of the consciousness
the concept of Sakshin, either in their epistemology or - the Sakshin, it differentiates one Jeeva-Sakshin from the other
metaphysical set up. This paper intends to briefly discuss the such Saskhins. Thus, for example, Chaitra-Sakshin is different
concepts of Sakshin on the basis of the presentation made by from the Maitra-Sakshin as they are related with different
these two schools and bring out the similarities and dis- internal organs. As the consequence, while the Chaitra-Sakshin
similarities. illuminates the jar only the Chaitra-jeeva becomes aware of
The Advaita view : it and the Maitra-jeeva doesn't. For, though purely from the
A perceptual cognition, as a matter of fact, any cognition, consciousness point of view, Chaitra-jeeva and Maitra-jeeva are
as per the Advaita school, cannot be anything other than the idential, they are also different, the difference being super-
Chetana- the self. For, the capacity to illuminate an object, imposed with the relation of two different adjuncts - the
exclusively lies only with Chetana which is of the nature of different internal organs.
consciousness. Achetana - a non-conscious thing can not
The Advaita school also holds that all the things are, either
illuminate any thing. Hence, a perceptual cognition is the
through Jnana or Ajnana, objects of Sakshin. While an object
Chaitanya qualified by the Vritti - the modification of inner-
is grasped by Sakshin through Jnana, the awareness tends to
sense which happens to take place when the faculty of internal
be in the form 'I am aware of it'. While through Ajnana
organ reaches the object through the external sense organ. Just
something is grasped, the awareness would be in the form 'I
as the consciousness delimited by the Vritti, is perceptual
17 am not aware of it'. However, the Sakshin can directly grasp
cognition, the Advaita school holds that Sakshin also can be
the inner objects such as pleasue, pain, desire, hatred etc. It
considered as perceptual cognition. This Sakshin, according to
Nov.-Dec. 2003 TATVAVADA 35 36 TATVAVADA Jan.-Feb. 2004

also grasps the super-imposed objects such as the silver super- are perceptual cognition (Â"‡|Î"A") inferential cognition (ÈE"·<ß"<|")
imposed on the sea-shell. This silver, as per the Advaita school, and verbal cognition (U"{µlµ"{i‹"). Cognition again is two kinds
is neither non-existant, nor externally existent. It is Aavidyaka namely ˙"D<y"˘"{E" and C˙"¡ÒÂ"˘"{E". ˙"D<y"˘"{E" is the cognition in the form
i.e., the modification of the ignorance that has enveloped the of ÈE|"#÷ÒªÓ"Â"´ªÓ"{ß" i.e., a particular transformation of the inner
'Shukti-avachchinna-chaitanya' the Chaitanya delimited with sense (Manas). This ˙"D<y"˘"{E" is perceptual cognition if it is
the sea-shell. Due to the defect in the sense organ, when the produced by the contract between the sense-organ and the
self fails to grasp the sea-shell as sea-shell there arises the object. The same is inferential cognition or verbal cognition
illusory cognition of the super-imposed silver which being a if it is generated by an inference or verbal testimony. The other
modified form of the 'positive ignorance', is an inner object. kind of cognition namely C˙"¡ÒÂ"˘"{E" which is identical with the
Thus, the Jeeva-Sakshin, as per the Advaita school can also self, is perceptual cognition only. The same is also called C"{<A"E"Ø
be an erroneous cognition. In the case of an erroneous or Sakshi-jnana - direct witness.
cognition, inner sense organs' role is thus limited to grasp only
The sense organs which coming into contact with the
the sea-shell as just 'This'.
object, lead to perceptual cognitions, according to this school,
As already stated, Jeeva-Sakshin, though it is one, appears are seven and not six or five as maintained by the other schools.
to be many becasue of the plurality in the internal orgnas. They are Chakshus, Shrotr, Tvak, Ghrana, Rasana, Manas and
However, Ishvara-sakshin, unlike Jeeva-sakshin, is only one for Sakshin. The first five and the sixth are known as external senses
the adjunct - Maya also is only one. Here again the Maya and internal sense (µ"{fii<EÿÎ" and ÈE|"#÷ÒªÓ"), respectively. The
just differentiates the Ishvara-sakshin from Jeeva-sakshin without seventh sense is designated as C˙"¡ÒÂ"i<EÿÎ" as it is idential with
getting invloved in the functioning of it namely grasping all the self. It is also called Sakshin. Thus the school gives the
the things of the universe. name Sakshin to both the sense organ and the cognition. For
the sake of clarity, they are called C"{A"”<EÿÎ" and C"{<A"˘"{E",
This in brief, is the nature of Sakshin as discussed by the
respectively. The first six sense organs being the products of
Advaita school. We may note here that the nature of Sakshin
the principle Ahankara, are indirectly the products of Prakrti
as detailed above serves the metaphysical purposes of the
and hence are called Â"‡{÷DÒ|"i<EÿÎ"s. The seventh i.e., C"{A"”<EÿÎ" being
school.
identical with the self, is described as ÈÂ"‡{÷DÒ|"i<EÿÎ". The question
The Dvaita view of Sakshin : how the same self can be both the sense-organ - the means
To understand the nature of Sakshin as advocated by the and the perceptual cognition - the result, will be discussed
Dualist (Dvaita) Vedantins, it is necessary to know the later.
epistemology that the school advocates. The following is a brief
The Dvaita school maintains that a cognition called Sakshin
account of the Dvaita epistemology.
has to be admitted by all the schools of philosophy. When
The school maintains that there are three Pramanas - means we analyse the nature perceptual cognitions that we obtain,
of true cognition namely perception (Â"‡|Î"A"), inference (ÈE"·ß"{E") 18 it will be clear that some of them can not be the products
and verbal testimony (È{ˆ"ß"). The cognition produced by these of any of the first six sense organs. It is our common experience
Nov.-Dec. 2003 TATVAVADA 37 38 TATVAVADA Jan.-Feb. 2004

that during the state of deep sleep we are aware of ourselves of the concomitance between the probans (sign) and the
and we also experience a kind of bliss. This awareness of the probrandum (property to be inferred) and also the cognition
self and the experience of the peculiar bliss, can not be said of the presence of the probans in the subject. As we know,
as generated by any of the external sense organs or the internal the after-sleep cognition takes place without any such cognition.
sense (ß"E"C"Ø) for, all of them are in the state of rest, without Hence, the said after-sleep-cognition has to be accepted as a
functioning. recollection and consequently we have to accept the presence
of an experience during deep sleep without which such a
The Nyaya school which admits only six senses argues that
recollection is impossible. The Dvaita school holds that such
during the state of deep sleep we do not have any awareness.
an experience during the deep sleep has to be admitted as
This the Dvaita school rejects on the ground that it is contrary
a perceptual cognition as it can not be explained in any other
to our common experience. It also draws our attention to the
manner. This perceptual cognition, again not being a product
after-sleep experience or rather recollection that 'all this time
of any other sense organ including the inner sense, has to be
I had a blissful sleep' (Ã|"{˙"E|"w ÷Ò{ew C"·R"ß"∫ß"Ø ÈC˙"{ÂC"ß"Ø) which
held as the cognition identical with the self. This contention
nobody can deny. This recolletion, as is obvious, has three
of the Dvaita school, incidentally rejects the Nyaya view that
items as its contents namely the self, the bliss and the duration
the self is only the locus of consciousness and not identical
of the deep sleep. Since a recollection of something, is possible
with consciousness.
only the the past experience is of the same contents of the
recollection, we have to admit the presence of an experience The Sakshin which is self-luminous, according to the Dvaita
of these three during the deep sleep. The Nyaya school may school can grasp, not only the self, its properties, and the
contend that during the deep sleep there is no pleausure or period of the deep-sleep, as discussed above, but also several
pain and the absence of pain is later wrongly referred to as other things such as the inner sense and its various modifications,
bliss. This again is cotrary to our experience. Even if we concede space and time. It is interesting to note that while inner sense
that the later recollection is not that of bliss, but that of the is held as beyond the reach of senses and can only be inferred
absence of pain, the Naiyayika has to accept the experience the Dvaita school holds it as perceptible - i.e., object of Sakshi-
of the absence of pain during the deep sleep, in the absence pratyaksha. All of us have the experience - 'my mind says this'
of which we can not recollect the same later. Further, since - ëß"E"{i ß"i ÷Ò¨"Î"<|"í which shows that we are aware of the presence
the recollection of the self and the duration of the deep sleep of our mind without taking recourse to any inference. Similarly,
can not be explained in any other manner, one has to accept all the modifications of inner sense such as various cognitions,
the presence of the experience of the self and also the period desire, hatred, fear, shame etc., are also grasped by Sakshin.
in which the deep sleep occurred.
According to the Nyaya school, cognition etc., are the
An attempt is made by some to explain the after-sleep qualities of Atman. It holds that following the series of contacts
cognition 'I had a blissful deep sleep all this time' as an such as the contact between the self and the inner sense,
inferential cognition and not a recollection. But, as is well 19 between the mind and the external sense and finally between
known, an inferential cognition is produced by the cognition the sense organ and the object - there arises the perceptual
Nov.-Dec. 2003 TATVAVADA 39 40 TATVAVADA Jan.-Feb. 2004

cognition of the object in the self. Similarly, following the objects. Thus they are held to be known only through
cognition of concomitance etc., and the cognitions of the verbal inferences. The Dvaita school is of the view that these two
testimony, the self will obtain, as its property the cognitions also are directly grasped by Sakshin. Even a child, in darkness,
- either inferential or verbal, as the case is. These cognitions, stretches its hands to know whether there is anything solid
the Dvaita school holds as the properties of inner sense as occupying the space. Similarly, even a layman knows the
they are mental states. When such a mental state occurs presence of time and is never doubtful or ignorant of it. He
immediately the Sakshin will grasp it and thus the self will may be ignorant or doubtful of only a specific time. This,
be aware of it. the Dvaita school holds as the justification of its view that
The Nyaya view that cognitions are special qualities of the both space and time are grasped by Sakshin.
self and that they are grasped by the inner sense, is rejected The Dvaita school which upholds the Â"‡{ß"{ÓÎ"C˙"|"C|˙"˙"{l i.e.,
by the school on another ground also. As we know, another theory of intrinsic corrections of cognitions, is also of the view
peculiar nature of the properties such as cognitions, desire, that the truth of cognitions, also is grasped by the same
hatred etc. is that they are ˘"{|"÷ÒC"|"Ø i.e., they exist only in so Sakshin. Generally, when a cognition arises, the Sakshin grasps
far as they are known. It is contrary to our experience that the cognition along with its truth. In exceptional cases only
we have a cognition or desire etc., and we are ignorant of
we are doubtful of the truth of our cognitions and is such
it. If, following the Nyaya view, it is held that these are grasped
cases, the Sakshin grasps the cognition and remains silent about
by the internal organ, we will have to accept a situation in
its truth. It is our common experiece that we resort to test
which a desire or an awareness exists without being known.
the truth of our cognition, only occasionally and generally we
For instance, the cognition that arises in the immediate
accept them as true.
previous moment of deep sleep, cannot be grasped by the
internal organ, for from the first moment of the deep sleep, Another interesting characteristic of Sakshin that the Dvaita
till the end of it, internal organ ceases to function. Since such school recognises, is its <E"Î"|"Î"{¨"{¨Î"f i.e., its unmistakeble character,
cognitions etc., perish without being known, there is no its necessary truthfulness. In other words, it holds that the
possiblity of getting an impression of them and recollecting Sakshin is always correct and is no there is no instance when
the same after the sleep. If, on the other hand, cognitions it is an error. This aspect of Sakshin is justifiable when we
etc., are held to be grasped by Sakshin the self, there will examine the contents of Sakshi-jnana. It is never a case that
not be any cognition or desire etc., which remains being just as a cognition of a jar - a ß"E"{i˙"D<y"˘"{E", can take place,
unknown. For, the moment they arise they are grasped by the sometimes even when there is no jar, a Sakshi-jnan also can
Sakshin. take place without its contents such as cognition, desire, fear,
Space and time, according to the Nyaya and some other hatred etc. In other words, we are never aware of a cognition,
schols, are not perceptible. It is obvious that these two having a desire or hatred that does not exist. One can hallucinate
no colour or touch, are not perceptible to the external senses. 20 water in a dry desert, but one cannot hallucinate pain in
The inner sense also can not grasp them as they are external oneself, because if one feels a pain it surely exists. As a matter
Nov.-Dec. 2003 TATVAVADA 41 42 TATVAVADA Jan.-Feb. 2004

of fact, the very term 'awareness' which stands for Sakshin, stand does not seem to hold good in case of an erroneous
indicates the existence of its content. We never use the term cognition which is taken as true. But, instead of discarding
'awareness' when the content is not a fact. the rule which was made on the basis of the critical examination
Though this stand of the Dvaita school with regard to of the nature of Sakshin, this exception can be explained in
infalliable nature of the Sakshin holds good in respet of its a different manner. In such circumstances, the Sakshin would
other contents, it is argued that it is not applicable in case just grasp the cognition being silent about the truth or untruth
of the truth of a cognition. The point is that the Sakshin having of the cognition. But, the inner sense which has no such
restriction of grasping only actual facts, would grasp the truth
the nature of grasping the cognitions whenever they arise,
that does no exist in the cogntion. In other words, it is the
grasps not only the true cognitions but also the erroneous
mental cognition of the non-existent truth, that persuades the
cognitions. Thus, when the cognition of silver arises on seeing
person to proceed to take the silver. Thus Sakshin can maintain
a sea-shell, it immediately grasps it and also the truth in it its characteristic of never going wrong.
when, of course, the truth is not there. Here, one can not
argue that the Sakshin stops only with grasping the erronesous Another unique feature of the Dvaita concept of Sakshin
is that it, as already stated, acts as sense organ also. It may
cognition without grasping truth in it. For, the person who
appear to be absurd to hold that one and the same is both
has the cognition and does not know its falsity, immediately
the sense organ and the resulting perceptual cognition. For,
proceeds to get the silver with the same earnestness when he
it amounts to admitting one and the same as both the cause
proceeds to take it when he has a true cognition of silver.
and its effect. However, the Dvaita school avoids the absurdity
Thus, the Dvaitin being a Â"‡{ß"{ÓÎ"C˙"|"C|˙"˙"{<lE"Ø has to admit that
taking recourse to the concept of Vishesha. Vishesha, according
the Sakshin grasped the non-existant truth in the erroneous
to the school, is a unique capacity of the objects, which acts
cognition, making itself an erroneous cognition. Thus, the
as the representative of difference where actually substantially
infallibility of a Sakshin seems to be incompatible with its difference does not exist. In the present instance, Sakshin the
task of witnessing all awareness true or false. sense organ and Sakhin the resultant cognition have no
Here, the Dvaitin justifies his view that a Sakshin is difference, but because of the Vishesha that it has, it can act
invariably true, in this way : Sakshin has the ability to grasp as both the sense organ and the resulting cognition. But, the
many things such as the self, its properties, inner sense, its question how can one and the same be both the cause and
modifications such as cognitions, desire, volition, hatred, fear, effect will still remain. Here the Dvaitin draws our attention
shame etc., and also space-time. When we closely examine, to the fact that the Sakshin cognition being identical with
we come to know that in none of the cases, the Sakshin is the self, can never be a product like any other Vritti-cognition.
wrong. It never grasps cognition, desire etc., when they do It will only get revealed by itself. That is its origination.
not exist. On the basis of this close examination, we can 21 Though there are no instances where one and the same is both
conclude that the Sakshin is invariably true. However, this the cause and effect, there are several instances wherein one
Nov.-Dec. 2003 TATVAVADA 43 44 TATVAVADA Jan.-Feb. 2004

and the same is both the revealer and revealed. So, the Sakshin the Advaitin and the Dvaitin seem to be in agreement, is its
in its capacity as the revealer, may be considered as a sense- Sva-prakashatva - self-luminosity. However, the agreement is
organ while the same Sakshin as a revealed one can be regarded only in giving the designation. In reality, the difference is
as the resulting cognition. absolute. The Advaitin who thinks that one and the same can
Some similarities and dis-similarities between the Dvaita not be both the knowledge and the known explains the self-
and Advaita concepts of Sakshin : luminosity in terms of 'not being object of a cognition other
The striking similarity between the two concepts is that than itself' - Avedyatva. The Dvaitin who sees no contradiction
the both hold that Sakshin is consciousness itself and identical in accepting both the knowledge and the known being one,
with the self. Both the schools also avoid that it is the Sakshin admits the self-luminosity of the Sakshin in the literary sense
that grasps the inner objects such as cognition, volition, desire of the term.
etc. But, the similarity ends here. As a matter of fact, between Yet another interesting point related with the Sakshin, on
them dis-similarities are more. which the Dvaitin and the Advaitin differ is that the opposition
While the Advaitin holds that the Jeeva-Sakshin as the between the Sakshin and ignorance. The Advaitin contends that
consciousness with the inner sense as the adjunct and that there is no opposition between the two. One may be having
the inner sense just plays the role of distinguishing one Sakshin Sakshi-Jnana and the ignorance of the same. The typical
from the other, the Dvaitin does not have any such assumptions. instance which highlights the peculiar nature of the Sakshin
For him no such adjuncts are needed. For, the Sakshins - the according to him, is the awareness - ëß"{ß"∫w E" ¬"{E"{<ß"í. 'I do not
selves are naturally different from each other. Apart from this know myself'. If I am not aware of the self how can I express
dis-similaritiy which is metaphysical in nature, there are other myself as 'I'. At the same time, ignorance of the self is also
differences also which are epistemological. As per the Dvaita experienced. The Dvaitin who thinks that it is absurd to hold
school a Sakshi-Jnana is invariably true, whereas in the Advaita awareness and ignorance about the same thing can exist
school, as explained, may be even an erroneous cognition. simultaneously, explains that awareness and ignorance have
Consequently, the Advaitin can not consider the Sakshin as different objects here. While the awareness is of the general
invariably true. It may be noted here that Gangesha, the nature of the self, the ignorance is about the specific properties
celebrated author of Tattvachintamani, also holds that Anu- of the same.
vyavasaya which plays the role of Sakshin, is invariably true. The above is a brief account of the nature of Sakshin as
The significant difference between the Nyaya view of ÈE"·˙Î"˙"C"{Î" discussed in the Dvaita and Advaita Vedanta schools. I am
and the Vedanta view of Sakshin, is that while according to sure it gives an idea of the significance that the two schools
Nyaya, Anu-vyavasaya is a cognition produced by the inner attach to this concept. It is needless to say that this concept
sense, the Sakshin of the Vedantin, is identical with the deserves much deeper investigation.
consciousness - the self. (This paper has been presented in a philosophical conferrence
22
Another unique feature of the Sakshin about which both held in Vishakhapatnam in 2003)
Nov.-Dec. 2003 TATVAVADA 45 46 TATVAVADA Jan.-Feb. 2004

Dimensions of Supremacy II

and Krishna Krishna further says :

1. 'The entire universe is pervaded by me and myself
-Prof. C.H. Srinivasa Murthy remaining unmanifest.'
M.A., Ph.D.
Mysore ß"Î"{ |"|"<ß"lw C"˙"¿ ¬"ˆ"l˙Î"Í|"ß"±<|"fE"{ $ 9-4
Supremacy of Brahman is the chief tenet of Vedanta. The 2. He has no duty in any part of the universe and there
Brahma is supreme because it is the thoughtful creator and is nothing that yet to be attained or secured by him.
destroyer of the universe. It presides over everything that is
responsible for the being of the universe in its present form.
E" ß"i Â"{¨"{f<C|" ÷Ò|"f˙Î"w <‰"k"· e{i÷iÒk"· .... $ 3-12
The Brhadaranyaka and other Upanishads describe this point This is perfection and contentendness.
very clearly. The Brahmasutra 'Janmaadyasya Yatah' advances 3. All beings are dependent on him whereas he is not
the same point as reason for the supremacy of Brahman. dependent on them.
In the Bhagavadgeeta, one of the principal sources of ß"|C¨"{<E" C"˙"f„"±|"{<E" E" ≤"{∫w |"ik˙"˙"<C¨"|"# $
Vedanta schools of Indian philosophy Krishna attributes this
role to himself. He says :
„"±|"„"DÔ" ≤" „"±|"C¨"{i ß"ß"{&|ß"{ „"±|"„"{˙"E"# $ 9-4,5
Independence, metaphysically, means absence of dependence
È∫w ÷DÒ|jCÎ" ¬"ˆ"|"# Â"‡„"˙"# Â"‡eÎ"C|"¨"{ $ for one's natural state (Svarupa), knowledge and activity.
ß"y"# Â"ª|"ªw E"{EÎ"lØ <÷Ò<Å"l<C|" ‹"E"Ä"Î" $
Omnipresence, freedom from bondage and contentedness
ß"<Î" C"˙"f<ß"lw Â"‡{i|"w C"±‰"i ß"<Ó"ˆ"Ó"{ —˙" $$ 7-6,7 and independence are the different dimensions of perfection.
'I am the originator and destroyer of the entire universe. III
There is nothing superior to me. All this, i.e., the entire Arjuna, after seeing Krishna's Vishvarupa, is convinced of
unverse is transfixed in me as gems are in a thread.' the latter's perfection and says that Krishna is peerless and
any thought of a superior to him is absurd.
The agency of creation entails the full knowledge of the
things created. As Krishna is the creator of the entire universe E" |˙"|C"ß"{i&C|Î"„Î"<‹"÷Ò# ÷·Ò|"{i&EÎ"{i ... $ 11-43
he should be the knower of the entire universe. The agency This observation is highly valid because it is made after
of deliberate destruction means the control over the things witnessing the infinite grandeour of Krishna. It is noteworthy
destroyed. The agency of thoughtful creation and destruction that Vishvarupa was shown to Arjuna after he was free from
of the universe is, undoubtedly, a pre-eminent excellence and illusion.
23
hence a dimension of supremacy. Î"y˙"Î"{iÍ|"w ˙"≤"C|"iE" ß"{i∫{i&Î"w <˙"ˆ"|"{i ß"ß" $ 11-1
Nov.-Dec. 2003 TATVAVADA 47 48 TATVAVADA Jan.-Feb. 2004

That Krishna is the greatest soul is lucidly explained in of that ultimate principle. Supremacy is meaningful when a
the fifteenth chapter. There are two categories of souls. One number of real entities are inferior and different from the
is called Kshara because their bodies perish. All the souls except supreme. This is why Madhvacharya emphatically enunciates
goddess Lakshmi and Krishna belong to this category. Lakshmi
the five-fold difference as the essential character of universe.
is Akshara because her body does not perish. Krishna is superior
IV
to the categories of souls and for this reason Krishna is called
Is Krishna's claim of supremacy of himself valid ? Yes.
Purushottama in all the scriptures-revealed and composed.
Krishna has not made a public announcement of his supremacy.
ü{<˙"ß"{ Â"·Pk"{ e{i÷iÒ A"ª‚"{A"ª Ã˙" ≤" $ He has said it to Arjuna in an environment of speaking truth
A"ª# C"˙"{f<Ó" „"±|"{<E" ÷±ÒN>C¨"{i&A"ª ≈≤Î"|"i $$ only. Moreover Krishna has visually demonstrated his supremacy
to Arjuna. Arjuna is fully convinced. A description of Vishvarupa
Î"Cß"{|"Ø A"ªß"|"”|"{i&∫ß"Ø ÈA"ª{l<Â" ≤"{iy"ß"# $ by Arjuna (11-16-31 and 38-46) is an irrefusable proof of
È|"{i&<Cß" e{i÷iÒ ˙"ili ≤" Â"‡<¨"|"# Â"·Pk"{iy"ß"# $$ this conviction. Finally Krishna gives Arjuna freedom to choose
the path he liked and he declares to go by Krishna's advice.
This Krishna is none but Brahman of Upanishads and
Therefore Arjuna has no doubt about Krishna's mataphysical
Brahmasutras. Shankaracharya, in his Bhashya on the 15th
supremacy. But how can others trust the claims of Krishna
chapter of Bhagavadgeeta has stated this point. ? This can be answered by proving the validity of the
<µ"„"|Î"f˙Î"Î" —fX"ª# $ „".ˆ"”. Mahabharata which in turn can be done by proving the
trustworthyness of its author. This has been done by
—fX"ª# E"{ª{Î"Ó"{RÎ"# —fU"E"U"”e# $ U"䪄"{kÎ"ß"Ø Madhvacharya in his Geetabhashya and Anuvyakhyana. The
Ramanujacharya and Madhvacharya too have naturally earnest readers may go to these works to find an interesting
clarified this point in their commentaries on Bhagavadgeeta. discussion on this question. Besides, scriptures have prescribed
Ability to release souls from the bondage of birth and death a difinite method of understanding and realising Brahman.
is yet another dimension of supremacy. Krishna says he has Those who want a direct proof of Krishna's supremacy are free
this ability. to follow that method.
In the light of the validity of Krishna's assertion of
È∫w |˙"{ C"˙"fÂ"{Â"i„Î"{i ß"{iA"<Î"kÎ"{<ß" ß"{ U"·≤"# $$ 18-66
supremacy one can believe that he is none but Brahman of
Î"{i ß"{ß"¬"ß"E"{<lw ≤" ˙"i<y" e{i÷Òß"∫iX"ªß"Ø $ Upanishads and Brahmasutras. If they are different, both of
ÈC"wß"±c># C" ß"|Î"ifk"· C"˙"fÂ"{Â"# Â"‡ß"·≤Î"|"i $$ 10-3 them cannot be supreme as made out by Jayatirtha in his
commentary on Vishnutatvavinirnaya of Madhvacharya and
The reality of world and difference between Brahman and
24 noted by Dr. S. Radhakrishna when he said 'there cannot be
rest of the world are the inevitable corrolories of the supremacy
two supreme and unlimited beings.'
Nov.-Dec. 2003 TATVAVADA 49 50 TATVAVADA Jan.-Feb. 2004

A Layman’s Appreciation of the the impending change of the era, and proclaimed the necessity
for his coming on to this earth for the restoration of the falling
Teachings of Shri Madhwa values in the land. And at the same time, Vyasa, realizing
-K. Seetharam Rao, Hyderabad the bad times that were to come, rearranged the Vedas,
authored the Puranas, and generally saw to it that the falling
Worship is intense adoration; and one of the forms of intellectual standards and the spread of sophistries would
worship is singing the praise of the Lord. Perhaps, no one not sound the death knell of the ancient glory and culture
listens when one sings but the Lord listens. The saying, ‘many of the land. And so successful were they that in spite of the
a flower is born to blush unseen and waste its fragrance in repeated onslaughts on the ethos and culture of the country
the desert air’ does not apply to the ardent worship of the and its people, the culture has survived over these five thousand
Lord, for the Omnipresent Lord is waiting every where to hear years in spite of the oblivion and extinction that contemporary
to the call of the humblest of His devotees, and so in intense cultures suffered; and Allama Iqbal, by no means an avid
adoration of the Lord, and His chosen servant, I offer this sympathizer of the standards of culture that prevailed in this
worship springing from my heart. ancient land, had to agree:
But before doing this, I offer my reverential homage to the Yunaan-e-Misr Roma, Sab mit gayen Jahaan se,
teachers who tried to introduce me to the treasured literature Lekin abhi tak hai baqi, Namon Nishan Hamara
of the days of yore, so much so, metaphorically, standing on Sare Jahaan se Acchha , Hindositaan Hamara.
their shoulders, I could aspire to reach out to touch the feet But the onslaughts on the culture and the hoary traditions
of the Swamijee, who in his kindness agreed to let me stay of the country continued till they culminated in the Buddhistic
for some time in this holy Vidyapeetha, this temple of learning, principles when the whole tradition of the Vedas, was sought
where the revered teachers here opened a window through to be given the go-bye and God was totally ignored. The
which I could catch a glimpse of the Lord and of Madhwa, doctrine of ‘Sunyavada’, - ‘Nothingness’, with its mechanistic
His blessed servant. And it gave me joy, for my body is theory of life seems to have left little for the ordinary man
constituted of the dust of this land and one of my forefathers to look forward to, so much so the love one bears for the
was surely living in this land when Krishna bestrode it, and land he is born in seems to have disappeared and the country
another forefather was there when Madhwa strode over it and began frequently to fall a prey to predatory invaders. The
preached his message of the unsurpassed supremacy of the subsequent founding of the Mayavada doctrine did little to
Lord. It is my fond belief that they, during their lives, walked improve the situation as Mayavada with its central doctrine
and talked with Krishna in the first case and with Madhwa of every individual soul being God Himself without realizing
in the second. it, only brought in an arrogance into the minds of people,
More than five thousand years ago, Krishna foresaw the 25 without the redeeming idea of duty as a service to God, and
deterioration that people in this country would suffer with the dire straits that the country found itself in seemed
Nov.-Dec. 2003 TATVAVADA 51 52 TATVAVADA Jan.-Feb. 2004

irremediable. At such a time when the people in the country 6) ‘Moksha’, (liberation from the cycle of life and death),
had lost all their dynamism, and the invaders from the extreme is the ultimate Bliss and the goal of human endeavor.
northern boundaries were threatening to reach the southern 7) Devotion to God is the only path leading to ‘Moksha’.
part of the country, and an atmosphere adverse to the spread 8) Experience, Inference and Scripture are the three
of indigenous ideas rooted in Vedic thought was coming into authoritative sources of Knowledge.
being, the boy who was to grow up to be Ananadatheertha
9) And the Lord is to be known only through the Vedas.
was born around the year 1200 AD.
The system of philosophic enquiry expounded by Madhwa,
At this time the people in India were divided. External ‘Tatwavada’; that is, ‘Discussion of Reality’, is commonly
aggression was making rapid inroads into the way of life and known as ‘Dwaita’; that is relating to two things. These two
thought in the country. How far the dynamism inherent in things are commonly held to be i) the reality of God and
Madhwa’s teaching that they are the servants of God, dependent ii) the reality of the living world; and the absolute difference
on Him for everything, and that the world that they inhabited between them. And this is ‘Yathartha Gnana’; knowledge as
was a very real thing and not a figment of imagination born it is. This way of thinking, is a theistic and realistic way
out of an illusion of their minds, inspired people to come of thinking and in it, Madhwa has raised God to the highest
together to defend something more tangible than an illusory eminence possible, and to have an idea of God let us consider
world is a moot point; but a Vijayanagara empire arose in a prayer which is very commonly used:
the face of mighty obstacles, and succeeded in partly stemming
‘Namostu Anantaya Sahasra Murtaye, Sahasra Padakshi
the onslaught on the indigenous culture of the land Five
Sirioru Bahave,
centuries of tortuous politics and repression from Muslim rule
Sahasra Namne Purushaya Saswate, Sahasra Koti Yugadharine
followed, then came the British rule, during which, while
Namah.’
religious oppression became slightly less, it was replaced by
another type of repression. But, Madhwa’s thought flourished That is, ‘Salutations to the Infinite Eternal of numberless
and is vibrantly alive. This school of thought, the ‘Purna forms, numberless feet and numberless arms, sustaining
Pragna Darsana’, this system of ‘Enquiry into Reality’, at its numberless universes for numberless ages’. Here God is spoken
most visible level, is based on the following principles. of as the ‘Infinity Eternity containing everything. What all
there is, belongs to Him, all Names and all Forms.’
1) The Absolute Supremacy of God.
And as if to add to His Majesty there is the beautiful
2) The Reality of the World
episode of ‘Samudra Manthana’, where the gods and the daityas
3) The unqualified difference of the soul from God, churned the Ocean in their quest for the ‘Nectar of Life’, and
4) The eternal dependence of the Soul on God among other things, Lakshmi, the Goddess of Nature, Wealth,
5) The uniqueness of each soul and its difference from every 26 and Prosperity emerged with a garland in Her hand seeking
other soul. a bridegroom. She saw Vishnu and chose Him as Her Lord,
Nov.-Dec. 2003 TATVAVADA 53 54 TATVAVADA Jan.-Feb. 2004

and Vishnu, the Omniscient, Infinite and Eternal became the am proclaimed the Purushottama, by the Vedas and the
Lord of all Nature, Wealth and Prosperity, and along with Scriptures”.
Her Lord, wealth and prosperity spread to every point of the
Declaring Himself as beyond everything, perishable and
Universe. One has only to seek it, and work for it,
Imperishable, the Lord has declared His absolute Independence.
metaphorically ‘churn the ocean’, and there is success and
And because He pervades everything He controls everything.
wealth waiting to be found by the one who toils.
He is not dependent on anything.
And what is the relationship between the Lord and
There are two entities here; the Independent and the
Lakshmi: Says Madhwa:
Dependent, and Madhwa enunciates this principle: ‘Swatantram
“Viswasthithipralayasarga maha vibhuti Aswtantram cha Prameyam Dvividham Matam’
Vritti Prakasa Niyamavriti Bandha Moksha
“There are two orders of Reality, the Independent and
Yasya apanga lava matrata urjita saa
the Dependent”.
Sriryat Kataksha balvatyajitam Namami”.
From this profound statement flow many streams of
She, Lakshmi, the controller of all Nature remains awaiting
thought. Starting with the fact that ‘knowledge is a certain
His command and is controlled by His sideways glance. Even
and sure result of experience, we are confronted with the
Lakshmi is controlled by Him. Only He is the independent.
diversity of the world around us. The presence of other selves
In these verses in the Bhagavdgeetha the Lord says of like ourselves is also borne in upon us. We apprehend reality
Himself: not as one, but as many, and as far as our convictions, tests
and reasoning go, they are real.
XV -16) Dvaubhuutasargauloke Ksharracha akshara evaacha,
Kshara ssarvani Bhutani Kutastho Akshara Uchyate. The diversity and the richness of the Universe is a fact of
"There are two varieties of sentient beings in this world, the experience. As far as is discernible there is order, regulation
perishable, comprising all beings and the Imperishable, Lakshmi, and harmony in the several constituents forming this Universe.
who is unchanging like the sky" ; There is order, regulation and harmony. This shows, that every
XV-17) UttamPurushastvanayah Paramatmeti udahritah, constituent of the Universe is bound by a certain discipline
Yoloka trayamavisya Bibhartiavyaya Iswarah. and there is no unrestrained freedom to any to act as it pleases.
This principle of discipline and dependence presupposes a
"The Supreme Lord is apart from these two, and pervades
central principle that controls and coordinates the different
the three worlds and sustains them;
constituents of the Universe. Madhwa recognizes this
XV-18) Yasmat Ksharamateethoaham Aksharatapi Chottamah, independent principle, the ‘Swatantra Tatwa’, as the controlling
Atosmi Loke Vede Cha Pratitha Purshottamah." authority. He says:
And because I Transcend both the perishable and the 27 “Bahu chitra jagat, bahudha karanat , Para saktihrananta
Unperishable, that is, the all bounding Nature, Lakshmi, I gunah paramah”
Nov.-Dec. 2003 TATVAVADA 55 56 TATVAVADA Jan.-Feb. 2004

‘Because of the repeated creation of this wondrous Universe testing of truth in the light a proof. Hence nothing is to be
the Lord is distinct and Supreme’. If it is supposed that the accepted without proof.
Lord is not the controller, somebody else, some dependent
Madhva postulates three means of cognizing things, and
principle is; then, obviously, one dependent principle would
these three sources of knowledge are: i) Pratyaksha –
not be able to control another dependent and the world would
perception through our senses; ii) Anumana – Inference and
lapse into chaos. But this does not occur, and so this
iii) Agama.
independent principle has to be accepted as the Supreme.
Besides, He is postulated as the Omniscient , Transcendent, This Pramana, this authority is the source of all knowledge.
Infinite and the Eternal – Sarvavyapaka, beyond everything. As this enquiry is to obtain the knowledge of things as they
The upanishads say of Him: are, the means of obtaining true knowledge is a fundamental
constituent of the process of enquiry and the means for the
‘Narayanad Brahmo Jayate, Narayanad Rudro Jayate.’ –
acquisition of knowledge.
(Narayana Upanishad)
Madhwa attaches importance to ‘Pratyaksha Pramana’, the
Again,
evidence of perception. The world of perception established
‘Eko Narayana asit , Na Brahma na Isanah’ - (Maha by sense perception is real, but the question of how much
Upanishad) of the knowledge we derive is by the right interpretation of
the experience, and how much of the ‘perception’ itself is
Again, the Skanda Purana describes Him as,
faultless still remains and to take care of this, Madhwa defines
“Bandhaka Bhava Pasena Bhava Pasatch mochakah ‘Pratyaksha’, perception as, ‘nirdoshaarthendriya sannikarshah’.
Kaivalyada para Brahma Vishnureva sanatanah” That is: Perception is the flawless contact of the sense organs
The one who binds the souls to the world by bonds of with their objects. In addition to the five sense organs, there
attachment, and frees them from such bonds: are two more, ‘Manas’, which comes into play in connecting
present impresseions with past knowledge i.e. the faculty of
This is the Lord depicted as the Supreme and He is known recollection is very much in evidence here; and 'Sakshi', is the
as Vishnu, (Narayana). faculty that conceives of 'space' and 'time', and relates it to
The Pramanas - Authority for knowledge : you. Deficiency in either of these two means that ‘experience’
When we come to the point where we begin to enquire is wrongly interpreted. In the evolution of Madhwa’s system
into the reality of things, into their nature we face a difficulty. of knowledge, the concept of ‘Sakshi’ occupies a key position.
How do we cognize things? What is the authority that tells ‘Sakshi’ is the intuitive faculty of cognition. When one says,
us that a thing is a thing? This is an enquiry into the nature “I am happy”; “I am well”, it is the faculty of ‘Sakshi’ that
of proof, of Pramana. This is Pramana Vichara. Nothing is is bearing evidence to that fact.
accepted without proof. Madhwa says; “mana nyayaih 28 The acceptance of Sakshi is necessary because of the
Mimamsa Meya Shodhanam:”. Philosophic enquiry is the limitations of other means of knowledge. The knowledge
Nov.-Dec. 2003 TATVAVADA 57 58 TATVAVADA Jan.-Feb. 2004

derived through other means, other sense organs, inference and a principle, there would be no finality about our logical or
verbal testimony as interpreted by the mind is not always free scientific judgments.
from misapprehension. It sometimes goes wrong and stands
Laws of reasoning are self-evident and are not amenable to
in need of correction by subsequent evidence. But is the
deduction by logical processes. Even in the routine of daily
subsequent evidence correct, and, if not, and if doubt still
life, there is a pure sense organ which cognizes comfort and
persists, what is the final authority, and where does one get
fatigue and the needs arising out of daily living. This is higher
the final seal of certitude? What is the point of satisfaction?
than the sense organs and this works even in the state of sleep.
Here is the point of bafflement. Madhwa has postulated the
theory of Sakshi as the ultimate of all tests and reasoning, ‘Sakshi’ cognizes the passage of time, recognizes pleasure and
where a belief becomes a certainty and experience brings about pain and the need for succor. That these experiences are never
conviction. ‘Sakshi’ is the intuitive faculty that examines and contradicted proves the infallibility of the faculty ‘Sakshi’.
accepts experience and turns it into knowledge. ‘Anumana’ and ‘Agama’, Inference and Vedic Injunction,
Knowledge is gathered by the cognitive state of the mind. are the other two sources and authorities for knowledge.
All knowledge at the sensory and mental levels is cognitive. While Vedic Injunction constitutes an overriding source and
The perceptions and judgments of Sakshi are of the essence authority, Pratyaksha, what is cognized and experienced, has
of ‘Chaitanya’ or pure consciousness, and therefore self- an important role and is a determinant.
revealing in their nature. Our experience shows that we are Everything works out fine as long as there is no conflict
not convinced of all the kinds of knowledge that come to us between two authorities. But, in case, there is a conflict
through the sensory and mental channels. Certain intimate between ‘Pratyaksha’ on one side and 'Agama' on the other,
experiences, such as of pleasure and pain, are never assailed then, what is to be done? The Sankara school of Thought
by doubt. This kind of knowledge comes under a different has sought an escape from this predicament by taking recourse
footing and is also apprehended by the ‘Sakshi’, and is taken to a Vyavaharika Reality and a Paramarthika Reality, what
to be valid in a general way. But when faced with conflicting
'Pratyaksha' perceives, i.e. the evidence of experience, being
testimony or new facts challenging first impressions, the Sakshi
termed Vyavaharika reality, and what 'Agamas' proclaim being
looks more closely into these cases. It analyses the material
termed Paramarthika Reality.
before accepting or rejecting the knowledge.
The perception by the ‘Sakshi’ is decisive in character. However, Madhwa has pointed out, that if a conflict arises
Knowledge acquired through sensory channels and the mind between two Pramanas, the scientific way is to determine which
is affected by the mind stuff, while that apprehended by the of the two Pramanas is Upajivya, (that which furnishes the
‘Sakshi’ is true and valid for all time. Sakshi is the spiritual basic data), and which is Upajivika,,( is dependent on the data
sense organ of the self, through which it intuits its experience. furnished). The Upajivika has to follow the direction indicated
Final acceptance of knowledge comes about only after its 29 by the data provided by the Upajivya. This is the principle
validation by the ‘Sakshi. Without the acceptance of such of scientific and logical thought. If the data on which a
Nov.-Dec. 2003 TATVAVADA 59 60 TATVAVADA Jan.-Feb. 2004

conclusion is based is invalidated then the conclusion also or pleasure that affects one unit, one body, must have tinge
stands invalidated. of effect on the other. But this is not happening. Not only
the experience of pain and pleasure, or, for that matter, any
Taking experience and Pratyaksha as the basis from which
feeling or emotion, is not felt in common, but each ‘self ’ is
we reach out for knowledge, the world constitutes the object
uniquely and completely different from each and every other
of knowledge and the subject is the perceiver.
‘self ’, and lives in complete ignorance of, and isolated from,
Distintive difference between souls: others. There is no sense of related feeling between any two
Who is the Perceiver? Pat comes the reply: the person. But souls. This leads to the inevitable conclusion that the souls
the person is transient. If we have to accept the evidence of are distinct and different from one another. Thus the difference
between individual souls is not only a matter of inference but
our sensory organs, and there is nothing else we can go by,
is also one of experience.
the first postulate of all knowledge is that experience is the
infallible evidence of reality; then the ‘person’, who experiences It is also a matter of experience that no two persons are
is real. But, what is this person? Is he the body, which is alike in their abilities or in their attainments or their
born, grows and goes into dissolution. Here, besides the achievements. This leads to the conclusion that there is an
experience of direct perception, ‘Inference’ and ‘Scripture’ have inherent difference between the potential level of one soul and
to be depended on, and they tell us that the real ‘ I ‘, the the next. This explains the difference between a Newton, a
consciousness that animates the body, is something different Srinivasa Ramanujam and an Einstein and others.
from the body. If we call this substratum of consciousness the Recognizing itself as an entity and the world as a reality
‘soul’, then the ‘soul’ is the real perceiver, and the body is the ‘self ’ finds that the control of the environment surrounding
only the outer clothing. it, the circumstances regulating it, does not vest in it. This
Reality of the Soul control is vested in some other ‘principle’. This ultimate
principle is said to be the inspiration for everything else and
Thus, when a person says, “I know myself ”; he asserts his is accepted as the ‘Supreme Principle’ and is the ‘Supreme
own existence. And, when ‘I’ assert my own existence, I assert Intelligence’. In the understanding of this controlling principle,
it on an individual basis, and whatever else I may doubt, I we rely on the ‘Agamas’, the Scriptures, the discoveries and
have no doubt of my own existence. And whatever changes the sayings of the great seers of the past.
take place, whatever be the vicissitudes of fortune that I may
undergo, I never say, “I am not”. Similarly, ‘I’ see others
The Bhagavadgeetha’, proclaims;
like ‘myself ’ and by analogy the others also are as real as ‘I’.
From the similitude of behavior, reactions and susceptibilities, “Mattah parataram na anyat kinchidasti Dhananjaya, Mayi
I infer that they are very like me and do possess a soul, a sarvam idam protm sutre mani gana iva.”. that is, “ Than
‘self ’ like mine. If the ‘selfs’ that animate the two different 30 Me no higher thing whatsoever exists. On Me, all this
bodies are ‘one’, then the state of happiness, sorrow, pain (universe), all beings are strung, like a multitude of pearls on
Nov.-Dec. 2003 TATVAVADA 61 62 TATVAVADA Jan.-Feb. 2004

a string”. And all beings do not receive the same or like ‘Gnanavan’, and the other is referred to as the ‘Muudha’; and
treatment. The treatment depends on the souls inherent the final destiny that the two individual souls are headed for
qualities. Of some, it is proclaimed: “ Bahunam janmanam is distinctly mentioned. The difference in the intrinsic worth
ante gnanavan mam prapadyate; Vasudevah sarvamiti sa and the level of enlightenment reached by the souls and the
mahatma su durlabhah..” At the end of many lives the man very different goals they are ultimately likely to reach,
of Wisdom reaches to Me, saying Vasudeva is all. That noble establishes the distinctive difference that marks one soul from
soul is hard to find.” another, and the very definitive virtuosity of each; which allows
Neither are the destinies of all the same. Of some it is some to succumb to the temptations held out by the world,
proclaimed: “mayaya apahritagnana”. ‘Maya’, in the case of the Lord is
His resplendent Splendor and Majesty incomprehensible to the
“Na hi kalyana krit kaschit durgatim taatha gacchati, —
human mind, and in the case of men it is the depth of their
Prayatnad yatamanastu yogi samsuddha kilbishah,
insignificance. These souls, whether they are to be cast in
Anekajanma samsiddhah tato yaati param gatim.”
virtuous bodies or vile, are equally dependent on God and
‘The one endeavoring towards good never goes to indigence. this is made clear in the Lords proclamation that it is He
Striving by effort and endeavor towards enlightenment, he who casts them into different environments offering a scope
attains, after devoted effort over many lives, to the fruition for further improvement in differing degrees. Apropos the
of his efforts, and shuffling off the burden of his accumulated
virtuous, who has slipped from grace, the Geetha says:
sins, he reaches to the highest goal, to Moksha.”
“Suchinam srimatam gehe yogabhrasto abhijayate”, and “tatra
But of the soul, whose nature does not ever permit of this tam buddhi samyaogam labhate purvadaihikam”; The virtuous,
effort, and the chance afforded over many lifetimes goes waste, though fallen from grace is granted birth in a good
it is resoundingly proclaimed: “Na mam dushkritina mudhaa environment, in a good home and family, where he recalls the
prapadyante naradhamaa, Mayaya apahrita gnana asuram virtuous state of his previous lives from which he has slipped,
abhavam aasritah”. And where do they end? And in answer, and there he strives to regain the ground he has lost. On
it is proclaimed, “Mudhah janmani janmani, Mam aprapyaiva the other hand of the incorrigibly sinful soul, whose intrinsic
Kaunteya tatho yanti adhamam gatim”. That is, “ these nature does not accept any attempt for improvement, the
deluded evil doers do not think of Me, deprived of their person who habitually and continuously and without reason,
knowledge by their stupidity as they are of the demoniac ‘finds fault with Me and abuses Me, who reside in his own
disposition”. And “these fools, not getting over their stupidity heart and in the hearts of others’, (mam aatma para deheshu
over many lives, and never reaching to Me attain to the
pradvishyanto abhyasuyakah); such a soul is cast into the limbo
nethermost regions – the lowest of hell.”
of perdition, from which there is no escape to goodness but
Here is the Bhagavadgeetha referring to the distinctive 31 only infinite regress to damnation. (Mamaprapyaiva kaunteya
difference between the souls; one is referred to as the tatho yatiadhamam gatim). The implicit understanding in
Nov.-Dec. 2003 TATVAVADA 63 64 TATVAVADA Jan.-Feb. 2004

these pronouncements is the soul’s ever dependence on the quantity of Karma. Emerging from God, they would at that
Lord. stage be untouched by any residuum of Karma. Then what
(In parenthesis, a doubt arises whether the confinement of force impels them into the stream of ‘Samsara’. Starting with
a soul to eternal hell is justified? The analogy would be to no balance of Karma, why do different souls evolve into
an hardened criminal sent again and again to jail, never different states, one becoming an Einstein and another the
reforming, but committing more and more horrendous crimes stupid moron in the insane asylum, one evolving as the show-
when he returns to free world; so much so, the only course boy billionaire and the other as the disabled beggar in the
is to send him to jail for life). street. Allowing all these assumptions to be true, the question
remains, whether the merger of the soul in the Lord will last
This tendency to sin and crime and hatred of the Lord
forever or whether the soul on merging into the Godhead will
is the Swabhava of the soul, and nothing changes it; like the
again re-emerge and get separated. Whatever be the likelihood
ever bitter neem tree never bearing a sweet fruit.
of either happening, the one thing that surely happens is, the
Now, in some quarters, it is held that all souls, inclusive aura of Immutability that surrounds God is effectively destroyed,
of those ever inclined to hatred of goodness and obviously as is the concept of ‘eternity and infinity’ attaching to Him,
qualifying for consignment to eternal hell are actually sparks and God ceases to be God. The declaration obtaining in this
of the Eternal Supreme, which are enveloped by darkness and system, ‘Hari Satyam’, is effectively negated. The Reality of
illusion, and on their emerging out of this state find that they the soul is already denied in the saying ‘Jagan Mithya’, and
are themselves the Eternally Supreme. hence what remains is a complete negation of every thing in
Our experience and intuition tells us that there is something the world including the ‘Vedas’, which, divine though they
wrong in this. If a person sunk in evil is to merge in God are, are so much a part of the world.
and emerge as God what is the motivation for goodness? And Reality of the world:
to tell a man sunk in penury and doubt and in the misery The concept of ‘soul’ and ‘God’ having been so completely
of worldly life and worldly woe, that he is indeed God destroyed, everything is reduced to the status of myth –‘Jagat
incognito, and is bound to emerge as such some day would mithya’, and in explanation, the world is said to be an illusion
perhaps be the cruelest of a joke). like the appearance of ‘silver’ superimposed on a shell or like
Further, a question stands out glaringly. If the state of a snake superimposed on a rope. The illusion of the silver
a soul as a ‘soul’ is going to end on its finding its identity on the shell and the snake in the rope, and the subsequent
with God, then this state which has its ending in ‘time’ should realization that the whole thing is an illusion requires the prior
also have had a beginning, the point of time when it so knowledge of both the silver and the shell, and the knowledge
completely got separated from God and constituted itself into of the rope and the snake. To realize that an illusion is indeed
a separate entity. Further, when this separation takes place, 32 an illusion, a prior knowledge of what is not an illusion is
all the separated ‘units’ would be possessed of the same required.
Nov.-Dec. 2003 TATVAVADA 65 66 TATVAVADA Jan.-Feb. 2004

Madhva points out that a real thing has a real existence therefore without any role, would seem preposterous. It would
in space and time. It can be plotted by its coordinates. A be consigning Him to the rubbish dump.
thing is real if its effects are real. The atomic explosion of
Madhwa has pointed out that the phrase ‘Nirguna’, means
Hiroshima or Nagasaki lasted but a very small length of time.
‘Traigunyavarjitah’, untouched by qualities which affect human
But its effects will continue to be felt for a long time to come
beings, and that he is ‘sakala gunah ganarnah, Nitya nirmukta
and perhaps the mutations caused then will last as long as
doshah’; repository of all auspicious qualities, and ever free
time lasts. That an ancestor of mine lived at the beginning
from taint.
of time is proved by my existence. With real silver you can
make an ornament. It has a place in time and space. Illusory Moksha: Reality of Bliss
silver does not have this status. You cannot make anything Such a God is ever the God of the enlightened and the
out of it. Again for a man to mistake the sheen of a shell freed souls. Even after realizing Moksha, such souls consider
for silver, he has to have the prior knowledge of silver. To it an enhancement of ‘bliss’ to engage in His contemplation.
recognize an illusion as an illusion one has to have the
‘Akshinvantah Karnavantah Sakhayor, Manojaveshu Asama
knowledge of reality also.
babhuvuh.’
Now, if the world is a superimposed illusion, what is the
And sporting , ‘Jakshan Kreedan Ramamanah’.
base it superimposed on? And how do we know that the
base on which it is superimposed is itself not an illusion? And they enjoy their bliss according to their meets:-
Having denied reality to the world, under what criteria do ‘Te ye Satam Prajapateh Ranandah; Srotriyasay cha kamahatasya.’
we accord recognition and a status of reality to the unknown And this is what the devotee to God prays for; ‘Devotion
base on which the illusory world stands superimposed. to God, not with the desire to get anything beyond, but to
Besides, the cognition of the world as illusory assumes the be devoted. And the sole goal of the devotee for which he
knowledge of a real world and the knowledge of the base on prays for, is ever continuing devotion to the Lord.
which the illusory world stands superimposed. As long as Matarme matariswanpituratulaguroh Bhrataristapta Bandho
these remain unknown, and the criterion that differentiates the Swaminsarvantaratman Ajarajaryita Jnama mrityaarmayanam,
real from the illusory is not apparent, there is no basis to
treat the world of experience as illusory and assume a Govinde Dehi bhaktim, Bhavati cha Bhagawan Urjitam
“transcendent Reality”. Nirnimittam,
Nirvyajam Nischalam Sadgunagana brihatim Sasvitamasudeva..
On the balance, the Reality of the World, the eternality
of the Soul and the Supremacy and Majesty of God remain And with this devotion in the heart, Madhva exhorts
as ultimate Truths. everyone to carry out ones work and labor at it; ‘Kuru
Bhunkshwa cha karma Nijam Niyatam.’
When the Supremacy of God is accepted, the idea floated 33
that God is ‘Nirguna’, totally without any qualities, and ‘Sri Krishnarpitam Astu.’
Nov.-Dec. 2003 TATVAVADA 67 68 TATVAVADA Jan.-Feb. 2004

Upanishad Section : no mastery over these'. As such, how correct it is to state 'my
Talavakara eyes and my ears'. This is how, in the Manomaya chamber
of faculties, the inquiries spring up. The answer to this should
- Sri Bannanje Govindacharya be offered by the Vijnanamaya Kosha i.e. the faculty of
Ishavasyam, Ambalpady, Udupi 576 101
recollection (memories or reminiscences) i.e. the Chitta. This
(This article originally written in Kannada by the author, is rendered into is how an elucidation is offered by the Chitta for the inquiries
English by Sri U.B. Gururajacharya.)
from the Manas. That is Chaturmukha's elucidation in reply
(Continued from previous issue)
to the questions from Shiva.
The ignorant does not know even how a question should ***
be put. No question may arise within them even. So, even There is yet another way to explore the meaning of this
to make the ignorant to know only the knowers have to pose subject hymn-
the questions. It's like, the chancellor, Shownaka, had to put
the question on the Puranas to Suta Puranika so that the his ÷iÒE"i<k"|"w Â"|"<|" Â"‡i<k"|"w ß"E"# ..... $
students in Naimisha might know the answers. By doing so, There appears one Sukta in the bunch of Brahma Sutras
the students of Naimisha learnt what could be the questions
on the Puranas and the answers from the Puranas to such È<„"ß"{<E"˙Î"Â"liU"C|"· <˙"U"ik"{E"·ˆ"<|"„Î"{ß"Ø
questions. Thereby, Chancellor Shownaka's wisdom also grew The gist of this Sutra is - If anywhere in the hymns of
and consolidated. Vedas, there appears a mention of material object it should
Sadashiva asking Chaturmukha this question as a mouthpiece not be restricted to mean only the material object. The real
of mankind has a symbolic meaning too. Shiva is the God spiritual divine power behind (dwelling in) that material object
of mental-faculty in Pindanda i.e. physical body of the being, is to be taken as the implied real meaning of the word used
Jeeva ; He is the God of Ahankara, self-concious. And as a to refer that material object.
whole he is the faculty entity for the entire ß"E"{iß"Î"÷Ò{iU" Let us consider, for example, the word È<W" (Agni). What
(Manomaya Kosha) (integrated chamber/sheath of faculty of is meant by Agni ? How to translate it into another language
mind). Chaturmukha is the Devata for the recollection (Cß"D<|") ? Agni is not ifl≤™ (Benki of Kannada). Neither it is Fire (of
faculty (memory cell); Devata for the <˙"˘"{E"ß"Î"÷Ò{iU" (Vijnanamaya English). Why because, it is not mere inert ifl≤™ (Benki) or
Kosha). Manomaya Kosha is a coglameration of three faculties Fire. Which, burns the fuel. Agni means Agni Devata, the God
- ß"E"C"Ø, µ"·<’ and È∫ä{ª. <≤"y" is treasury of recollection (memory of fire. In Sanskrit, for each and every word which depicts
cell); it is Vijnanamaya Kosha. an inert object has a touch of life/livelyhood (≤"|"EÎ") (spirit).
In Pindanda (body) it is Chitta ; in Brahmanda, the This is why the wedding is performed with Agni as a witness
universe - it is called ß"∫y"|˙"(Mahat tatva). In the initial stage, (Agnisakshi), Agni can be a witness for the friendship too. This
È∫ä{ª sense of self (egotism) claimed , 'eyes are mine, ears are 34 was why Hanuman ritualised/solemnised the friendship between
mine'. Then the mind got confused and questioned, 'I have Lord Rama and Sugriva with Agni as witness. Because, Agni
Nov.-Dec. 2003 TATVAVADA 69 70 TATVAVADA Jan.-Feb. 2004

is not merely an inert, inanimate object. Agni is that living (The Bhagavan inhabiting pruthivi governs, but Pruthivi
force which is known as Agnideva, the God of fire. It is the does not know Him) It is clear from this statement that
Abhimani Devata of that inert Agni. No word exists in Vaidika Pruthivi is not merely an inert mass. If it is so, there is no
literature which refers to only the inert (Jada-¬"a>). reason to state that Pruthivi does not know. For, there is no
possibility at all for an inert object to know anything.
Veda utters ëß"Dlµ"‡˙"”|"Øí (Mrudabraveet). This does not mean
that the earth spoke. It means that the Devata i.e., divinity But the fact to be conveyed here is that even an object
present in the earth spoke out. which could know by it's virtue (of its being able to know)
also fails to know.
Veda declares È{Â"{i&µ"‡·˙"E"Ø. It does not mean 'Water spoke'.
The divine force in water spoke is the meaning. Acharya A child who fails to learn is mentioned as a 'dud child'.
Madhva in his C"˙"fU"{À{¨"fC"fl∫ (ÈÓ"·„"{kÎ") (Anubhashya) says
No one calls a tree as a 'dud tree'. Similar is the case here,
ëli˙"|"{˙"≤"E"{l{Â"{i ˙"l<E|" —|Î"{<l÷wÒ ˙"≤"#, E"{Î"·Í|"˙"{<l....í. 'It is absurd to Pruthivi is not mere earth ; it is a divine force.
say that water spoke'. But never Veda says like this. It says
that the divine entities present in water spoke. And hence no The point which the Upanishad wants to figure out is that
absurdity or irrationality. when even the divine forces like Pruthivi, Jala, Agni (Â"D<¨"˙"”,
¬"e, È<W") and so on flop to comprehend completely the
During the time of C"E‹Î"{˙"ElE" (Sandhyavandana) and Japa
Bhagavan who dwells in them, how about the others, the
an usual hymn is chanted as follows :
ordinary beings. (To be contd...)
Â"D<¨˙" |˙"Î"{ ‹"D|"{ e{i÷Ò{ li<˙" |˙"w <˙"kÓ"·E"{ ‹"D|"{....
Contd. from page 4 Editorial
(Pruthvi Tvaya Dhruta Loka Devi Tvam Vishnuna Dhruta)
either is not well informed or if informed, not able to decipher or process such informations
Even here it is not the earth that is refered ; it is Â"D¨˙"”li˙"”, properly due to various conditions prevailing upon with it like illiteracy, illicit promises
the Goddess of earth, referred. by parties, money and petty compensations for votes etc. With this situation, if a criminal
Raising up from the bed in the early morning the mother- or a corrupt or a characterless or a Goonda even with daylight robberies booked against
earth - goddess is prayed : „"±<ß"li<˙" ß"∫{„"{ˆ"i <˙"kÓ"·<Â"‡Î"|"ß"i U"·„"i $ him gets elected, he is heard shouting at his top of voice that he is given a clean
(Bhumidevi Mahabhage Vishnupriyatame Shubhe). Here, the chit from his beloved electorate and that he cannot be charge sheeted for anything.
earth is not only refered as a divine entity but also mentioned This means a fluke Janadesha is construed as an exoneration for all his misdeeds.
as the dearest of Vishnu. The electorate should be vigilent that such inferences and misinterpretations are not
Bruhadaranyaka describes- drawn by the Janadesha seekers. Otherwise, democracy, judiciary and above all 'Dharma'
Î"# Â"D<¨"˙Î"{w <|"Ê>E"Ø Â"D<¨"˙Î"{ ÈE|"ª{i Î"w Â"D<¨"˙"” E" ˙"il.... on which the country survives would be denegraded to mockery and finally to a doom.
We beg the readers' pardon for the long delay in bringing out this over due
(Yah Pruthivyam tishthan Pruthivya Antaro Yam Pruthivee 35 issue due to unavoidable reasons. Efforts will be made to avoid such delays. We thank
na Veda) you for the cooperation. -Editors.
Nov.-Dec. 2003 TATVAVADA 71 72 TATVAVADA Jan.-Feb. 2004

The report of Tatvajnana Sammelana Dispute about Nadageete - State Anthem :

of A.B.M.M. and Sudha Mangala From the beginning to the end of the Sammelana throughout,
the subject that cropped up again and again was about the
-Tirumala Kulkarni dropping of the name of Acharya Madhva from the State
One way of studying is that seekers of knowledge learn at Anthem.
the feet of the preceptor. Studying all alone, group discussion It was not just a matter of coincidence, but it became the
and exchanging views are of other kind. Another important finale when the official news reached that the name of Sri
way is to invite some scholars to seminars and getting the Madhva was included, at the time of the Valedictory address
seekers quenched with right knowledge. We find such recordings of Madhvanavami. The efforts of Sri Swamiji added to the
of such Vidwat Sabhas arranged by kings in Upanishads. strong support from media and the seriousness of the matter
persuaded by the local political leaders, which compelled and
One such meeting of scholars took place in Dharwad, the
necessitad the Government to declare the inclusion of the name
cultural and educational centres of Karnataka State from 27th
of Sri Madhva in the State Anthem paid off to give the most
January 2004 to 30th January 2004. It was a very successful
required result. When this happy news broke out, joyous
Sammelana with good arrangements on all fronts, except for applause and victorious cry touched the sky echoing.
some lapses.
Immediately Sri Vishveshatirtha Swamiji exclained saying-
Sudha Mangala : 'From this entire incident, we have a lesson to learn, that is,
Sri Sri Vishveshatirtha Swamiji performed his 25th Sudha the propagation of Madhva-thought and doctrine is not enough
Mangala, here during the festive Sammelana occasion. It was so far. Now, all of us have to shoulder the responsibility of
indeed a treat to the seekers of knowledge when Sri Swamiji spreading the message of Sri Madhvacharya and at the same
presented his arguments and analysed threadbare the concept time clearing the unfortunate misgivings about Madhva doctrine.'
of Jnananivrityatva of Advaitins from different angles in a novel
way. One of the scholars expressed the fact saying- 'We have Group discussions :
not heard anyone performing Sudha Mangala these many Youths meet, Discussion on History, Mahila Meet, the Dasa
times'. Sahitya Session - exhibition on Madhva's life and message -
these five sessions were organised. It was arranged in such a
Yati Samavesha - Saints Assembly :
way that in a short span of three days, maximum number
The Saints are those among men in whom the graceful of
of speakers spoke on interesting topics to reach people. Though
Sri Hari is felt more. Seeing a Saint itself thrills a devotees.
the purpose was not fully met, to the satisfaction of the
To see thirteen Saints, their Samsthana Poojas and to listen
to their blessing messages was something unusually thrilling 36 organisers, still there was nothing short of real treat of the
beyond words. knowledge of philosophy.
Nov.-Dec. 2003 TATVAVADA 73 74 TATVAVADA Jan.-Feb. 2004

The planning of programmes was something new and novel. * 'Pray the Lord and get a son. Make him study Tatparya
One unique and attractive feature was arguments and counter Nirnaya', so says Sri Narayana Panditacharya in Yogadeepika
arguments which had not taken place since a long long time. just Tatparya Nirnaya is enough to make the life worth
It attracted the special attention of people successfully. living and to reach the goal of life.
Similarly the discussion on History, the singing and demostrating (Malagi Jayatirthacharya)
lectures in the Dasa Sahitya session were worth appreciating. * There is concurrence with the Vaishnava doctrine about the
Prof. K. Hayavadana Puranika a well-known senior scholar Supremacy of Sri Vishnu enunciated by Acharya Madhva
in Sanskrit was the President of the conference. He called upon even in Shaiva, Skanda, Ganapata, Shaakta puranas.
the people to spread Haridas Sahitya as it has been easiest Though each of these epics has praised the glory of the
medium to inculcate the spirit and essence of Dvaita doctrine deity who is the aim of the epic, when at comes to the
effectively. It was decided to plan and prepare a text book important question of granting of Moksha (salvation), they
on Haridasa Sahitya for an earnest study in Poornaprajna all say without any exception that Lord Vishnu is the
Vidyapeetha from the next academic year itself. Supreme. (Dr. H.K. Sureshacharya)

During the conference seven important stalwarts in the field * It is impossible to measure the greatness of Tatprya Nirnaya
of literature and social reformation were honoured. without which Mahabharata could not have been understood
that clearly. At one stage it is said the war is indeed right.
Here are the highlights of the conference in brief- But at another stage,
* Vijnanavada of Bouddha's look like Advaita as it has È{|ß"{E"w ß"EÎ"C"i ≤"{¨" Â"{Â"÷Òß"{fÓ"ß"E|"|"# $
influenced Advaitins. Still as they are also Kshanika U"DÓ"· |"‰" Î"¨"{ Â"{Â"ß"Â"÷DÒkÎ"i|" „"{ª|" $$ M.B. 14.30.3
Vijnanavadi's its also Dvaita. So among the schools of Indian
If you feel that you have committed a sin by waging a
thoughts Advaita of Shankara is the only Advaita Darshana.
war, perform Rajasuya Yaga, Vyasa says. It looks as though
(Prof. D. Prahlada Char)
war results in sins. But Sri Acharya clarifies saying :
* Vadiraja says : The greatness of Vayudeva is that he sat
ÈÂ"{Â"i Â"{Â"U"´ä|˙"{lX"ß"i‹"Î"f¬"{≤Î"·|"ß"Ø $ (Tatparyanirnaya)
for full half-an-hour quitely. What is so great about it !
There are some persons who have sat all their lives. Though Since you have doubted what is not sin as a sin, perform
Bhimasena was quite capable of putting down the wicked Ashvamedha an act of remorse. So we have a lesson to learn
then and there still he kept quite when his wife Droupadi's here. Whenever certain acts are performed by the
very honour was at stake, knowing fully the plans of Lord Peethadhipatis and seniors we should not comment on them
Sri Krishna. 37 carelessly.
(Kheda Vedavyasacharya) (Sagri Raghavendracharya)
Nov.-Dec. 2003 TATVAVADA 75 76 TATVAVADA Jan.-Feb. 2004

23rd Madhva Tatvajnana Sammelana : what for is this Tatvajnana ? What is the use of these
Presidential Address Sammelanas on this ? Why this spiritualism, why this God
and why this Dharma ? We could hear such umpteen no. of
-Sammelana President questions. Well, we could infer that these are only the
Prof. K. Hayavadana Puranik questions. They are not the objections raised against and nor
To our Paramapujya Guruvarya they are any preventors. They are only the words emanating
Sri Pejavara Mathadhisha Sri from the mouths of helpless poverty stucken people in the
Vishveshatirtha Swamiji who is also society. The people of affluent wealthy western countries crave
custodian of ABMM, I offer my for the spiritual guidance for their mental peace. Without
respectful salutations for bestowing mental peace what use is of the filled-stomach alone.
blessing on me by ordering me to
God and Dharma are not meant only to bring mental peace;
become the President of the 23rd
they also guide you to keep your stomach cool. Dharma does
Tatvajnana Sammelana of ABMM. My gratitudes are offered not tempt you to become a Sannyasi. It does not prompt that
to the ABMM also for this. Though I have no capacity to Sannyasa alone is the saviour of us. It does not bar you from
shoulder such a heavy responsibility to transact as a President eating for your hunger nor it prohibits you from seeking any
of this Sammelana I ventured to accept this with pleasure desire.
beleiving in the blessings of Sri Swamiji.
‹"ß"{fl¨"f‚" ÷Ò{ß"‚" $
Ratha Saptami, Bhishmashtami and Madhva Navami, these
three are the days of very high sanctity. In addition, to this Through Dharma you can have wealth and even you can
sanctity Sri Swamiji is conducting Srimad Anuvyakhyana have your desires. But, Dharma warns that to go behind only
Nyaya Sudha Mangala on these days along with holding of the wealth and desires would bring you doom. It professes
the Tatvajnana Sammelana. It is like imparting divine aroma that by being within the limits of Dharma enjoy the wealth
to the golden flower. Sri Swamiji incepted this ABMM at his and desires to the limited extent so as to cause good and strong
early age of 22 years. Now it has grown into a vast tree. It growth of the individual.
celebrated its Golden Jubilee last year. Today it is holding its È{<U"Ê>{i M<c>Ê>{i µ"<eÊ># $
23rd Tatvajnana Sammelana. All this to happen, to grow strong
Î"·˙"{ CÎ"{|"Ø C"{‹"· Î"·˙"{‹Î"{Î"÷Ò# $$
to this level and sustain for so long a period obtaining blessings
from all Madhva Peethadhipatis and appreciation from the Let the strong and young be happy acquiring knowledge
society for its recognsied services to the society the reason is by studies- thus says Upanishad.
nothing but that it is blessed by the divine incessant Tapas Dharma does not end up in mere external physical
of Sri Swamiji. observance of Dharma like wearing Èå{ª, ÈA"|" and taking
Why this Tatvajnana : 38 Teertha-Prasad. More essentially required is the inner
Education which could give us bread and butter is enough; Antahkarana Dharma. The Godly-awareness should fill the
Nov.-Dec. 2003 TATVAVADA 77 78 TATVAVADA Jan.-Feb. 2004

Antahkarana. Bhagavan is our father. He protects us as His What Charvaka states is this, 'Even if Anumana and Agama
children. He would never let us down. Occassionally it might too impart knowledge, such knowledge is not firm. It would
look as if He has let us down. But in reality He would still be in the form of only a possibility unconfirmed. All further
rescue us. Such an unshaken firm beleif we should possess. dealings and proceedings could also go on based on such an
The external body and internal Antahkarana should be uncofirmed knowledge source.'
occupied with the sense of Bhagavan. Then only the physical
body gets nourishment and strength; the inner Antahkarana Our dealings are also like this only. Though not so in our
gets peace and solace. worldly dealings, our dealings in Paramarthika field are not
firmly based on our very confirmed beleifs. Just let us look
The person who sitting on dias may shout like 'why should
into the following incidence for example. 'In order to invoke
we need a God at all ?' 'Oh my god' he might have slowly
murmmed at times when he gets down the dias. Such instances the blessings of Lord Shiva, for the rains, the whole town,
are there. This means to every one it is his own inner experience once had gathered to pour milk on a Shiva Linga at a temple.
and feeling at the depth of his heart that there exists a God. The priest of the temple asks the people- 'you all surely belive
But, all the Bharatiya Darshanas, be it atheist or Nastika or that if the milk Abhisheka is performed you would get rains'
Astika have attempted to go into the depth and enquired about ? In a single voice there came the reply- 'Yes, Yes.' The priest
this God in one or the other manner. They have chosen their then asked- 'if yes, why none of you brought an umbrella?'
own different ways to go about this. It is to be stated here, This is the way how all our dealings and behaviours are
out of these Darshanas only Madhva Darshana (as visioned conducted in the spiritual field. This is why we are in no
by Sri Madhva) had achieved real success in reaching the aimed way be justified to claim to be better than Charvaka. Only
goal.
difference with us is, Charvaka declares that Anumana and
Charvaka Darshana : Agama can never generate any firm Tatvajnana (real knowledge).
Charvaka (Nastika) has stumbled, at the very first instance Whereas, we say, 'Due to follies attached with our intellect
on his way towards the goal. He does not agree that there and due to disbelief what ever Tatvajnana we might acquire
is a God. Why because, God is not visible to us. For him would remain shaky and unconfounded. Only some great souls
only perception is proof for existence. The God who is invisible could acquire very firm Tatvajnana.'
does not deserve to be God as for him. For that matter, if
looked at one angle of perspective, 99% of us also have to ß"E"·kÎ"{Ó"{w C"∫˚ik"· ÷Ò<‚"|"Ø Î"|"<|" <C"’Î"i $ (Geeta)
be categorised as Charvakas only. For, Charvakas also do not
Jaina Darshana :
deny that the knowledge cannot be earned by the other modes
viz., Anumana and Agama. He cannot forward such untrue Jaina Darshana recognises Anumana and Agama. But Jain
arguments. If he does Charvaka would not be given a status Darshana does not have any God. For, it's Agama does not
of a Darshana. We have given a status of a Darshana to 39 propogate any God. And, they do not accept Vedas which
Charvaka too among the Bharatiya Darshanas. explain God.
Nov.-Dec. 2003 TATVAVADA 79 80 TATVAVADA Jan.-Feb. 2004

In case Pourusheyatva is attributed to Vedas, then Vedas The question is 'is a vegetarian food also not a torture to
cannot stand any difference to Jainagama. If so, why Vedas the living beings ?' We cannot say vegetation is lifeless. ˆ"”|"{|"Ø
should be accepted and why Jainagamas should be discarded? Â"·kÂ"∂Òe{˙"{<¥"#- When the music is played around plants and trees
If we say Vedas are Apourusheya, it will be challenged like they grow well with joy and bear flowers and fruits in
'such a composition is impossible to exist'. To say 'there are abundacne. How could we deny the fact that they too have
words which are uttered or composed by none' is beyond life. Hence vegetarian food also amounts to torture. It is quite
anybody's comprehension. impossible to live without torture to anybody. ¬"”˙"{i ¬"”˙"CÎ"
To this the counter challenge is 'when the space which is ¬"”˙"E"ß"Ø. So, the necessity is that Ahimsa is nothing but avoiding
created by none is accepted why not a bunch of words viz., any torture to the 'good'. Non-violence is that which punishes
Vedas cannot be acceptable'. and finishes the terrosists who terrorise the Èß"{Î"÷Ò i.e., common
Further it may be questioned like, 'even if so, how can innocent man. If they are not punished it amounts to Himsa
it be assured that such words of none are at all properly which is a Papa. This means a well defined approach is required
understood by those who claim to have understood them'. in selecting Himsa and Ahimsa.
A question should be shot at the above argument that 'what
Sankhya Yoga Darshana :
is the guarantee that you the Jainas have understood rightly
Either they be Seshvara Sankhyas or Yoga (Sankhyas),
the words of Jina ?'
though they agree to the existence of a God they do not agree
Actually, we the Vaidika Darshanikas have rightly understood Him to be either a creator or a bestower of salvation. What
the Vedas because, we have some set guiding methodologies is the use of such an Ishvara ? Nirishvara Sankhyas do not
to adopt in the process of attributing meaning to Vedavakyas accept a God at all. They believe in exceptional tremondous
rightly. These methodologies are logically discussed in detail
capability to the inert/inanimate object and thereby reduce
in Meemamsa Sutras and Brahma Sutras. We do not have any
the animate beings to the level of slaves or dolls to them.
scope for confusion or difficulties in understanding Vedas
According to them, the Chetana is made to rotate in the wheels
because we go by the laid down and tested methodologies as
of or roam about in Samsara by the inanimate. It dances in
prescribed in those Sutras.
front of him alluring him with the passionate luxuries it can
Bouddha Darshana : provide him. It quenches his desires and then stays aloof from
Jainas and Bouddhas argue- since we come across the him. It causes both Bandha and Moksha - binding and
sacrifices (Yajna Yaga) wherein torturous killings of animals are liberation. This explanation does not quality aceptance by
prescribed in performing such rituals and since even eating people. Nor it can be accepted. (To be contd.)
the flesh of such killed animals is laid down as a part of such 40
rituals in Vedas, these Vedas are not acceptable. (English rendering by Sri U.B. Gururajacharya)
Nov.-Dec. 2003 TATVAVADA 81 82 TATVAVADA Jan.-Feb. 2004

Rajaguru gets unusual kingly honour From there, an escort force comprising motorcade of more
than 30 vehicles, escorting Sri Swamiji and the Chief Minister
-Pt. Srinivasa Varakhedi and D.P. Ananth and others reached the new official residence of the Chief
A specially chartered mini plane of Madhyapradesh State Minister. Many welcome arches erected all along the route
Government flew from Mangalore via Bangalore to Bhopal with imparted added glory to the welcome procession. It was 26th
Pramapoojya Sri Vishveshatirtha Swamiji of Sri Pejavara Matha of January 2004, the Republic Day of our Nation. Chief
of Udupi and us. When it landed in the Bhopal Airport a Minsiter's residence was fully lit with lavish lighting to extend
unique surprise welcome was in wait for Sri Swamiji. We could warm welcome to Sri Swamiji. Sadhvi Uma Bharati who was
see from the windows of the plane more than a couple of elected to the Chief Ministership with thumping majority just
hundred people with the band of musical instruments and such a month's back entered the official residence only after her
preceptor Guru first entered it chanting Vedic hymns.
other welcome parafernalia standing in ovation to welcome Sri
Swamiji. Our plance stopped in the runway where this Such red-carpet welcome with all Govermental honour is
welcome group was standing in waiting. When Sri Swamiji usually extended to only to the President, Prime Minister,
started alighting from the plane, as a mark of respect according Governor and selected foriegn dignitaries. Such a rare
to the State traditional way, crackers with dazzling colourful Govermental honour was dedicated to Sri Swamiji as a special
fireworks were fired in the sky accompanied by the police band guest of the Government.
and trumpet beating. Sadhvi Uma Bharati, Swamiji's ardent Here it can be recalled that about 2 decades ago the now
disciple devotee and now the Chief Minister of Madhya Chief Minister Uma Bharati was got initiated to chanting of
Pradesh came forward to receive her preceptor Guru with Sri Krishna Mantra and then took to the disciplehood of Sri
respect, offering floral tributes at the holy feet of Sri Swamiji. Swamiji. She, on the occassion of celebration of 60th year of
Red carpet was spread along the way Sri Swamiji was being Swamiji's initiation to the Sri Adhokshaja Peetha, arranged a
escorted till the dias erected near to the alight point. It was grand function in New Delhi and offered a purse of Rs. 60
a fascinating and enchanting sight to see the traditionally lakhs through the hands of the Hon'ble Prime Minister Sri
dressed small girl children moving in pace with Sri Swamiji's Atal Behari Vajpayee. It was yet another expression of her deep
foot steps offering floral petals all the way, holding the torches respect for Sri Swamiji when she specially honoured Sri Swamiji
of burning lighted wicks (candles), singing and dancing. This recently at the time of her taking the oath of office of Chief
gave added giety and beauty to the scene. Ministership. In continuation to her holding of such esteem
respect to Sri Swamiji, this time too when she was to occupy
As Sri Swamiji climbed the dias, amidst the applause from her official residence as the Chief Minsiter she had invited
the assmbled people respectful salutation with floral petals were him to be pleased to be present to bless her. For this purpose
offered by the Hon'le Ministers present, the Chief Secretary of getting Sri Swamiji here in Bhopal she had sent a mini
to the State Government, the Chief of the Police Staff of the 41 plane which could carry six travellers. In this plane, along with
State and other IAS and IPS officers. Sri Swamiji, Sri D.P. Ananth, Swamiji's personal secretary, Sri
Nov.-Dec. 2003 TATVAVADA 83 84 TATVAVADA Jan.-Feb. 2004

Srinivasa Varakhedi, Sri Nagaraj, Vidwans and students of Sri Bhagavata Section :
Swamiji and other staff members of Sri Swamiji also travelled. Pandava's only progeny
That night's Pooja was performed by Sri Swamiji in a Vishnurata was born
temple situated in the premises of C.M.'s residence. On the
other side of the residence there were cultural programmes -Sri U.B. Gururajacharya
being held. Next day morning Chief Minister and her other 'Abhimanyu's wife Uttara's womb was saved from the
family members attended the grand Pooja performed by Sri deadly Brahmastra of Ashvatthama by Sri Krishna. The baby
Swamiji to the Samsthana deity. The Hon'ble Governor of inside the womb was seeing under the torturous heat of the
Madhya Pradesh was also present to have Darshanam of Sri Astra. But there was a divine form with four arms with divine
Swamiji and Tirtha Prasadam. weapons protecting the baby with the Gada (mace) from the
At 1 p.m. our plane took off from Bhopal Airport and attacking Brahmastra. The baby in surprise was looking around
arrived at Hubli Airport at 4 p.m. From there Sri Swamiji as to know who this was. Sri Krishna thus was protecting the
came to Dharwad to inaugurate the 23rd Madhva Tatvajnana baby inside the womb till its ten month and then vanished.
Sammelana in the same evening. On a good day at a good moment of time the baby was
(English rendering : U.B. Gururajacharya) born. The baby was the only progeny (decendent) to continue
the heirarchy of Pandu and Pandavas. The baby looked as
shining as its grand grand father, Pandu.
For the kind attention of ‹"ß"fª{¬" (Dharmaraja) was overwhelmingly thrilled with joy.
Kannada Tatvavada Annual Subscribers He invited the Acharyas Like Dhoumya and Krupa and got
performed the Jatakarma (¬"{|"÷Òß"f) and Swasti Punyaha Vachana
With immediate effect the Tatvavada (C˙"<C|"Â"·ÓÎ"{∫˙"{≤"E"= recital of blessing hymns through the invited
Brahmins). He gave away in charity (l{E") gold, cows, land,
Subscription is extended for a minimum period
food and such useful items to them. He sought for the blessings
of three years at Rs.175/-. Hence the annual to the family of the empire and the newly born baby with
subscribers for Kannada Tatvavada are humble humility. He begged them to foretell the future of
requested to regularise their subscription by the baby as an emperor of Jambudweepa by reading the
paying the balance amount for the said period horoscope and from their divine vision. He asked them whether
of three years. the grand grand son would continue to bear the torch of fame
and name of the noble heritage high, treading the path of
Secretary the renowned ascetic emperors (Rajarshi= ª{¬"<k"f) of yester years.
Akhila Bharata Madhwa Maha Mandala 42 To this, the sages assembled reeplied with blessings. 'Oh
son of Pruthu (Kunti), your grand grand son was saved by
Nov.-Dec. 2003 TATVAVADA 85 86 TATVAVADA Jan.-Feb. 2004

the grace of Sri Krishna i.e., Sri Vishnu. Hence he would be 'Vishnurata would be cursed for his death by the son of
named as Vishnurata by all. He would live as a great Bhagavad a sage Brahmin. He would renounce all his material attachments,
Bhakta, Maha Bhagavata (ß"∫{„"{ˆ"˙"|"). Like the Ikshvaku, the get adviced by sage Shukacharya, son of Vyasa Maharshi for
son of Manu, he would protect the interest of his subjects/ his enlightenement of self and Prasada of Bhagavan and would
people. release his body in the river Ganga to attain the fearless abode
He would adore Brahmins and tread a path of God seeking. of Bhagavan.'
He would be staunchly truthful (Satyasandha) in his dealings. The Brahmins concluded their foretelling, were honoured
Like Shibi, he would be a l{E"” and charitable. Like great
by Pandavas and left for their homes.
emperor Dileepa and Raghu, would spread fame and eminence
of his acnestors. He earns name in archery like his fore fathers This is how Bhagavata explains the birth and naming
like Arjuna and Abhimanyu. He would be unconquerable like ceremony of Vishnurata. It says that Vishnurata the only
fire, untraversable like an ocean, as potent and mighty as a surviving progeny of Pandavas finally becomes famous as
lion, as amiable, enjoyably inhabitable as the great Himalayas, Pareekshit since -
as compassionate as the mother earth and as tolerant as his C" Ãk" e{i÷iÒ <˙"RÎ"{|"# Â"ª”<A"<l<|" Î"# Â"‡„"·# $
father and grand fathers. He would treat equally all like his C"Â"fl<>ß"E"·‹Î"{Î"E"Ø Â"ª”A"i|" E"ªi<k˙"∫ $$
grand father did. He would be as kindly and as generous as
Rudradeva (<A"Â"‡Â"‡C"{l). And finally he would be a final refuge, At the time of his death he was looking and waiting for
a shelter and a haven like Vishnu (ªß"{Â"<|") to all beings. He the C"Â"fl<>, the deadly bite from Takshaka as bravely as he was
would have imbibed in him many good qualities of Sri Krishna born and as bravely as he lived by the Grace of Sri Krishna.
by His grace. In bravery like Bali, in devotion to Sri Krishna Of course, even before being born in the womb of his mother
like Prahlada, in charity like Rantideva and in righteousness too he was amazingly looking around (Â"ª”A"Ó"ß"Ø) as to know who
like the king Yayati he would be. He would perform was that who was protecting him with his divine form from
Ashvamedha. He would serve aged and wise. He would punish the blow of Brahmastra. Thus he is <˙"kÓ"·ª{|" and Â"ª”<A"|"Ø.
the unlawful brutes and rogues. He would contain Kali (÷Ò<e), This incident should be an eye opener to us. Pandavas
the cause for Adharma in his kingdom. wanted to know the future of their progeny. They were told
Till this point glorious life picture of their grand gradson of both flip flop side of it. Even for an emperor life and, is
was foresketched to Pandavas by the sages. At the end, they an amalgam of joy and misery. Neither of them expend without
even disclosed how the life of such a great emperor would experiencing. Vishnurata's death by curse was imminent to
be going to end up. Pandavas. None, even Vishnurata could prevent or alter it. Law
of compenses, according to our good or bad deeds would decide
|"A"÷Ò{l{|ß"E"{i ß"D|Î"·w <ü¬"Â"·‰"{iÂ"C"<¬"f|"{|"Ø $
our birth, life and death. So we are cautioned to live with
Â"‡Â"|CÎ"|" ≈Â"o·|Î" ß"·Í|"C"å: Â"lw ∫ªi# $
43 prudence and care praying ë‹"ß"fß"{ˆ"if Â"‡iªÎ"E|"· „"˙"E|"# C"˙"f Ã˙" <∫í (let all
<¬"˘"{<C"|"{|ß"Î"{¨"{|ßÎ"{i ß"·E"i˙Î"{fC"C"·|"{lC"{ $
divinities lead us to right-path only)
<∫|˙"lw E"DÂ" ˆ"å{Î"{w Î"{CÎ"|Î"’{&÷·Ò|"{i„"Î"ß"Ø $$
Nov.-Dec. 2003 TATVAVADA 87 88 TATVAVADA Jan.-Feb. 2004

Teertha Yatra : Udupi. Many revolutionary reformations and new traditions

Teertha Prabandha had been introduced in Udupi Sri Krishna Matha's Pooja
systems during his time. He lived for full 120 years (1481-
(A travellogue on piligrimage in Sanskrit)
1601 A.D.) which means that a full cycle consisting of all
By Sri Vadirajatirtha
the nine Dashas of nine Grahas had elapsed during his lifetime.
-U.B. Gururajacharya He was the first known Yati of Madhva cult who arranged
for and attained his own Samadhi. (Î"{iˆ"‹"{ªÓ"Î"{ C˙"{åw ¬"∫{).
(We wish to recall the memory of our readers about a series
of articles published in these columns giving an account of sacred About Tirtha Prabandha :
places related to the life of Acharya Madhva. That was a rendering
This work of him is a travellogue with a difference and
in English by Sri U.B. Gururajacharya of the original text in
of high esteem. General travellegue contains a few hystoric
Kannada written by Vidwan Sagri Raghavendra Upadhyaya. From
informations, approach routes, local facilities available and such
this issue onwards we wish to publish the unique travelogue written
other material informations about the tourist/pilgrim places.
on piligrimage in Sanskrit by the great sage and Yati
But Tirtha Prabandha which has four sectors based on the
Gurusarvabhouma Sri Vadirajatirtha of Sri Vishnutirtha Samsthana
directions viz., Poorva, Paschima, Uttara and Dakshina in
of Udupi of Acharya Madhva's Parampara.)
clockwise route is with unusual contents unavailable anywhere
About Sri Vadirajatirtha : else. The places to where he took pilgrimage he describes with
prayers to the presiding dieties of those holy centres with
Acharya Madhva, the exponent of Tatvavada designated
authenticated references from scriptures (Shastras) and Mythology
chosen eight of his Sannyasi Shishyas for the worship of Lord
(Puranas). Bharata Desha has many spiritual locations with
Sri Krishna installed by him at Udupi alongwith the
supernatural vibrations that impart divine experiences to the
propogational duty of Tatvavada. They are called Ashta Mathas
pilgrims because of the divine forces captivated in those places
(È>ß"`>). One of such eight Mathas was initially headed by Sri
by the Yogic and devotional capacities of the great souls who
Vishnutirtha who was the Purvashrama-borther of Acharya
had established, nourished and charged them dedicating their
Madhva. In the Parampara of Vishnutirtha Sri Vadirajatirtha
power of Tapas of entire life. From time immemorial, to such
came as the 20th pontiff (counting from Vishnutirtha). Sri
divine places billions of people have been visiting with extra
Vadirajatirtha (Shishya of Sri Vagishatirtha) was a great scholar
ordinary devotion which fact further keeps these places ever
and a staunch propogator of Madhva's doctrines in various
charged to soothen the minds and hearts of those pilgrims.
capacities. He has to his credit excellent commentaries written
Tirtha Prabandha's approach and aim are to kindle such
on Acharya Madhva's works and own works of high grade and
devotional sentiments congenial to bring in peace and solace
unique in their style of exposition, presentation of topics and
to the souls who visit such vibrant places.
poetical language. He had written some Kannada and Tulu
compositions too. He was a Yogi in the real sense of the word 44 Tirtha Prabandha Yatra, the pilgrimage to sacred places as
and an adored leader of his time among the eight Mathas of brought out in Tirtha Prabandha should make us doubly
Nov.-Dec. 2003 TATVAVADA 89 90 TATVAVADA Jan.-Feb. 2004

sanctified as promised in couple of Padyams in Srimad Here there is ˙"C|"·<E"lifU" also achieved through the prayer to
Bhagavatam. the Bhagavan. A wonderful conceptual unfolding could be
experienced when we understand the meaning of this Padyam.
÷ÒÎ"{ ˙"DyÎ"{ ˙"<|"f|"w ˙" ≤"ª<›# <A"<|"ß"Óa>eß"Ø $
The author-sage addresses his and also of the readers' mind-
|"”¨"{f<E" A"i‰"ß"·RÎ"{<E" C"i<˙"|"{E"”∫ „"±|"pi $$
„"˙"<ü‹"{ „"{ˆ"˙"|"{C|"”¨"f„"±|"{# C˙"Î"w Â"‡„"{i $ ∫i ß"E"#, "Oh mind, surf/scale or ramble for divine pleasure
through the waves of expertise or proficiency of God's vividly
|"”¨"”f÷·Ò˙"f<E|" |"”¨"{f<E" C˙"{|ß"C¨"iE" ˆ"l{„"D|"{ $$ (1.12.9,10)
astounding feats everyday and day in and day out without
Vidura, paternal uncle (<Â"|"D˙Î") of Dharmaraja (‹"ß"fª{¬") had restraint or hold up. These waves (of charitra) are originated
returned from the long pilgrimage to sacred places undertaken from the will of Sri Hari, an ocean of milk. This ocean of
by him during the Mahabharata war period. Vidura got the divine milk, Sri Hari eases off and cools down the heat of
spiritual discourse heard from Maitreya (ß"‰"iÎ") to whom and this mundane Samsara."
Uddhava whatever was taught to him by Sri Krishna.
As stated by Acharya Madhva, this universe is µ"∫s<≤"‰"¬"ˆ"|"Ø-
Dharmaraja asks Vidura about the scopes and aims that most marvelling. That is why the creator Sri Hari is Supreme
are to be kept in mind during the pilgrimage. Dharmaraja and is of ultimate capacity and hence is of infinite attributes.
further states, (meaning of the above refered Shlokas) The same concept is narrated by Sri Vadirajatirtha in order
"Oh respectable uncle, persons like you are by yourselves to invite and captivate the mind to travel through the holy
self-sacred (Tirthibhuta) like the sacred places (Tirtha). As land. As and how the mind learns the wonders and beauties
such, due to the holy presence of Sri Vishnu (Gadabhrut) in of this lucid and lively universe which is a handicraft of the
you all, by your visit to such holy places, those places get Lord's will and wish the mind forgets worries and pains of
further sanctified." The places enumerated in Tirtha Prabandha, life and feels preaceful and relaxed. One would not stop
having been visited by Sri Vadiraja, in whom Madhvesha enjoying the wonders of creation when once he tastes it. This
Krishna resides with his divine presence are further hallowed. is the purpose of pilgrimage. This is the method of worshiping
Sri Vadirajatirtha's spiritually poetic style is amazingly Bhagavan beholding His presence everywhere around you - that
poignant (touching). He adopts special technique to present is in the Sthoola Jagat - a grosser or macro form/level. This
any incident, any subject or any point he takes up. is the subject and object behind the pilgrimage. He is a pilgrim
who seeks to know and enjoy more about Bhagavan's creation.
Mangalacharanam is, invariably in spiritual books, prayer
Such a wonderful creator of this universe is praised in the
for invoking the blessings of divine force at the very outset
Mangalacharanam. This Mangalacharanam is about the Tirthas,
of the composition. (Of course in some Kavyas ˙"C|"·<E"lifU"-
its Prabandhaka, the manager the presiding diety of those
pointing out the topic to be dealt with is also treated as
Tirthas, the Bhagavan, and the subject of composition the
Mangalacharana.) Tirtha Prabandha's ß"åe{≤"ªÓ"Â"ùß"Ø runs as :
author intends to bring out.
∫´ªA"”ª{ßµ"·‹"i# C˙"ªw „"˙"x"ß"f´ªÂ"{iß"fE"# $ 45
The name Tirtha Prabandha unfolds meaningfully into
<˙"∫ª-È∫ª∫#-<≤"‰"≤"{´ª‰"≤"|"·ª{i<ß"fk"· $$ (Teerthaprabandha, Sho. 1)
Nov.-Dec. 2003 TATVAVADA 91 92 TATVAVADA Jan.-Feb. 2004

many ways. Tirthas are the places which hallow/sanctify the Celebration of 74th Vardhanti of
visitors and even those who recollect the glories related to them
sitting at home. Teerthas do so because they are the blessed H.H. Sri Vishveshatirtha Swamiji
wonders in the creation of God. They may include generally -Sri U.B. Gururajacharya
the rivers, water ponds and pools, hills and crest, mountains,
caves, temples, places of worship and all such places associated
with divinity, sages and elevated souls. Visiting and learning
about them remind us of the Bhagavan's creative proficiency
and a few of His infinite attributes. This purifies and relaxes
our mind and heart. Brings peace. About such Tirthas you
find descriptions here in ths Prabandha, the composition.
Every step of real Adhyatma Sadhana would take him nearer
to self and God realisation. Every word he mutters would be
a prayer in praise of one of God's attributes. Anything he looks
at reminds him of a God's form and His divine presence there.
Every wonder he enjoys in this universe thrills him with the On 29.4.2004 at Sri Poornaprajna Vidyapeetha in Bangalore,
reminiscence of God's glory and greatness. No act of him fails 74th Vardhanti of Paramapoojya Sri Vishveshatirtha Swamiji
to convey a spiritual message about the divinity of the was celebrated.
Bhagavan to the people of the world. This is what we could
In the forenoon, at the divine Sannidhi of Sri Krishna, Sri
observe in Sri Vadirajatirtha too. The first Padyam of Tirtha
Madhva, Sri Vadirajatirtha and Sri Raghavendratirtha Sri
Prabanda is also a testimony to it. Sri Vadirajatirtha here
Krishna Mantra Homa, Sri Dhanvantri Homa and Samsthana
suggests to his own mind and the minds of travellers to get
diety Sri Vittala's Mahapooja were performed.
and to keep tuned to appreciate the marvels associated with
the places he would take us to. Main theme on which Sri In the evening Sri Swamiji honoured with Sri Krishna
Vadirajatirtha wishes to weave this Tirtha Prabandha is Prashasti Dr. H. Narasimhaiah, Prof. Venkatasubbaiah, Sri Ni.
Bahuchitra Jagat (µ"∫s<≤"‰"¬"ˆ"|"Ø) emulated by Acharya Madhva. Vyasaraya Ballal, Dr. M. Chidanandamurthy and violin maestro
This is what he swears in his first Padyam. Kunnakudi R. Vaidyanathan for their services to society in the
fields of literature, education arts and culture.
Sri Vadirajatirtha treats each such Tirtha in such details that
they form topics of a Shastra i.e., Tirtha which, by conveying Sri Swamiji spoke, while delivering his message to the
to the reader the doctrines of Acharya Madhva (Anandatirtha), devotees, 'A cow was for sale once. The owner of the cow was
hallows him. Knowledge purifies E" <∫ ˘"{E"iE" C"MU"w Â"<˙"‰"ß"Ø. Let us questioned as to howmuch milk the cow yields per day. The
take holy dips in such Tirtha by reading |"”¨"fÂ"‡µ"E‹" progressively 46 owner's answer was that he could not specify the measure.
in these columns. (To be contd...) But he could guarantee that the cow would honestly yield
Nov.-Dec. 2003 TATVAVADA 93 94 TATVAVADA Jan.-Feb. 2004

all the milk it has without reserving anything for it.' Sri not be so much carried
Swamiji said, 'I am the one like that cow. I do not assure away by western
the society this or that. But I assure you that to the best culture that we should
of my ability I would dedicate honestly whatever I receive and ignore and give up our
possess.' culture. Oil light
should burn because it
He continued to say, 'The birthday is not only to celebrate
is eternal. Electric light
and rejoice. On that day we must make a note that an year
is also fine but not
in our life has elapsed and we are closer to the end. So it primary. Sri Swamiji
must be a day for taking a stock of what has been achieved has been doing lot to
and what are pending to achieve yet.' nurture and preserve
Dr. Narasimhaiah said, 'Swamijis should not only serve the our culture and tradition. That is the main attractoin for me'.
society but also should reform it. Sri Vishveshatirtha runs a Thus spoke Dr. Chidanandamurthy.
Vidyapeetha with 400 resident students with no noise or Kunnakudi R. Vaidyanathan spoke, 'This is Brahma Sabha.
hullybullies plus he undertakes social reformation tasks.' Sri Swamiji is a devotee worshipper of Sri Krishna. My first
music concert was offered at the feet of Sri Krishna in a
Prof. Ventakasubbaiah spoke : 'We get enthrilled by the
Tamilnadu temple. So I believe the honour I got from Sri
words Sri Swamiji speaks. I, for one feel very happy and Swamiji as "Asthana Vidwan" is the benediction of Lord Sri
contented when any of my students comes and greets me Krishna.'
saying "I am your student, Sir. I am now this and that." For
In the beginning Vidwan D. Prahlada Char, Vice-chancellor
Sri Swamijji who has educated so many of them how much
gratifying it must be to be greeted by his beneficiaries.' of Rashtriya Sanskrit
Vidyapeetha, Tirupati.
Ni. Vyasaraya Balla : 'Sri Swamijii's greatness in recognising welcomed the guests. Prof.
other's qualities is exemplary. I was editing a Kannada A. Haridasa Bhat Principal,
magazine, Nudi from Mumbai. When I was in my visit to Poornaprajna Vidyapeetha
my native place Udupi, Sri Swamiji sent words for me through anchored the proceedings
Sri Bannanje Ramacharya to see him. It was just because Sri of the Sabha. Kunnakudi
Swamiji was reading Nudi which had a circulation of only Vaidyanathan's scholarly
5 copies in Udupi. This is his greatness.' and melodious violine
concert exalted the music
'The light that burns using oil is symbolic of our Bharatiya 47 lovers in the night from 9
Samskruti. Electric light is like western culture. We should to 10-30.
Nov.-Dec. 2003 TATVAVADA 95 96 TATVAVADA Jan.-Feb. 2004

Aradhana of Sri Vidyamanyatirtha Govindacharya by confering

'Vidyamanya Maha
-Sri U.B. Gururajacharya Prashasti' which included a
Sri Vidyamanyatirtha a Yati in excellence of 20th and 21st purse of Rs. One lakh and
centuries has made his unique name in unsurpassable scholarly Silver memento engraved
hood, unfathomable depth of greatness of personality, with Prashasti citation.
appreciation of wisdom and intellegence in any scholar of any Sri Bannanje Govinda
Darshana and faculty, unflinchable faith and conviction in Acharya spoke elaborately
Tatvic doctrines and Dharmic observances and such many about Sri Vidyamanya tirtha
many qualities. He is loved, liked, adored, honoured for all in vivid excellence as
his qualities and above everything for his simplicity, nicity, experienced by him.
magnanimity and magnetic personality by all. On 3.5.04, at 6-00 p.m. a discussion session was held on
He used to find satisfaction and pleasure in honouring the sensual perception's superiority over the other class of
Vidwans irrespective of their cult by awarding thick purses Pramanas as dealt in Nyayamruta. Vidwan Ranganatha
of money and gifts. The debate conducted by him single- Ganachari and student B.N. Venkatesha Kulkarni presnted the
handed in the presence of Kanchi Pramacharya of Shankaracharya subject as available in Advaita Siddhi and Nyayamruta
Samsthana on the subject 'Dvaitasyaiva Apoorvatvam' (ü|"CÎ"˙" respectively. Sri A. Haridasa Bhat described as how the
ÈÂ"±˙"f|˙"ß"Ø) is a testimony for his scholarship. Sri Vishveshatirtha objections raised in Advaita Siddhi about the superority of
Swamiji, foremost Vidya-Shishya of such a great Yati observed Pratyaksha even over Veda have been replied and cleared in
Aradhana of his Guru on 2nd and 3rd May 2004 at Nyayamruta Tarangini.
Poornaprajna Vidyapeetha in Bangalore. Sri Vyasanakere Prabhanjancacharya was honoured with
On 2.5.04, there was a discussion session on the chapter 'Vidyamanya Maha Prashasti' by Sri Swamiji by presenting a
'Kartrutvadhikarana' dealt in Tatparya Chandrika of Sri purse of Rs. one lakh plus a
Vyasarajatirtha. Chandrika was the most favourite of the works Silver engraved Prashasti Patra.
for Sri Vidyamanyatirtha.
Vidwan Ramavitthala
When Vidwan Tirumala Kulkarni presented the arguments Acharya and Dr. A.V.
of Vishishtadvaita Siddhanta on Jeeva-karturtva as appearing Nagasampige spoke felicitating
in Sri Ramanuja's Sutrabhashya and Tatvamruta. Vidwan A. the recepients of Prashasti on
Haridasa Bhat presented the critical views of Chandrikacharya these two days. Mangalarati
aganist the above as appearing in Chandrika. was offered to Sri
48 Vidyamanyatirtha's photo at
Sri Swamiji honoured the wellknown Sri Bannanje
the end by Sri Swamiji.
Nov.-Dec. 2003 TATVAVADA 97 98 TATVAVADA Jan.-Feb. 2004

A Layman’s Understanding Of The The set of beliefs of the people, of which the Bhagavadgeetha
is the outcome, is today known as Hinduism. But in the
Bhagavad Geetha days when the Geetha was revealed other religions had not
K. Seetharam Rao, Hyderabad been founded, the way of thinking of the people was simply
known as the ‘Sanatana Dharma’. How this Sanatana Dharma
In trying to set forth my understanding of the Bhagavad became Hinduism is itself a fascinating story but it does not
Geetha, I must own to a sense of awe and trepidation. This belong here. The Geetha deals with such a multitude of aspects
small work of 701 verses taking about two hours to read, has that it can be looked at from various standpoints of human
come down to us from over 5000 years, when, an age was psychology, cosmology, ethics, metaphysics and religion. It
passing by, and the present Yuga, the Kali yuga, was on the so touches upon the several conflicts that men face in their
verge of beginning. Considering the sublimity of thought that day to day lives that every man seeking solace from life’s
it conveys, and knowing that this thought could not have been problems finds it.
conjured out of a void, the teachings of the Geetha would
The beliefs of a people are fashioned out of their concept
go back to a far prior period. What is the theme of the Geetha?
of their own place in the nature of things and in their concept
Basically it is a treatise on the art of life, a blue-print for
of God. In this country the belief is wide spread that God
resolving the several conflicts that day to day living brings to
is the Supreme Being who transcends Infinity and Eternity,
the fore, and for bringing a harmony into ones life. It
having numberless forms and sustaining numberless universes.
illumines, and if sometimes, its meaning does not appear to
As nothing can escape this Infinity-Eternity syndrome He
be entirely clear, it is because the human mind has not reached
sustains everything and every name ultimately points out to
the level of culture and development needed to grasp the
Him. The Geetha very much asserts the central idea of one
message it aims to deliver. Its study demands a certain
Supreme Being with the Devas expressing in numerous names
discipline, a certain striving towards the attainment of a ‘self- and forms the many sided-ness of this Unity and Supremacy.
culture’, an opening up of the mind and its cultivation. This That is, the gods are only different names and expressions of
enlargement of the mental and spiritual vista requires an effort, the one Universal Being who in His own identity transcends
but if one persists, one tastes the fruit of his aspirations. It the universe. This concept of Infinity-Eternity gives the Hindu
is because of this fascination that the Bhagavadgeetha has lived his breadth of vision and his unreserved sense of universality.
through all these ages. In it men have found a basis and In the thinking of the Hindu, there is nothing like a true
support for the beliefs they hold. Great minds have commented God or a false God. There is only one God, and His Supremacy
on it, and commentaries written as far back as a thousand is unassailable. The other names by which he is addressed only
years (and more) are extant and are read with reverence. And express the many sided-ness of this Supreme Unity. Hence
even in the modern age, when people scoff at abstract ideas in the way of life of these people there is no proselytization.
which cannot be scientifically proven, more and more To understand the Bhagavadgeetha, one has to understand the
commentaries are being produced and the Bhagavadgeetha has 49 finer nuances of Hinduism, the ‘Sanatana Dharma’.
not lost either its charm or its attraction. (Contd...)