TATVAVADA From the Editors' deskEnglish translation : Sri N.A.P.S. Rao. ... In gods, there is a rule...

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TATVAVADA

Editorial Board

Chief Editor : Prof. K.T. Pandurangi

EditorsProf. A. Haridasa Bhat,

Dr.C.H. Srinivasa Murthy

Executive EditorsSri U.B. Gururajacharya,

Pt. Tirumala Kulkarni,Pt. Srinivasa Varakhedi

From the Editors' deskDear Readers,

The topics covered in spiritual columns ofsome news papers are meditation, socialDharma, crisis management of familyproblems and the like. Major points broughtout in those columns are found in our Vaidik,Puranik and such Sanatana literatuers. But,somehow, the columns carry the names ofBudhism, Jainism etc. as sources, which arenon-Vaidik. Basic differences in matters of theJeevatma, Paramatma, their relation, Muktietc. exist in between schools of thoughts. Butin matters of individual and collective dharmathere exists hardly any difference. Yet it isunfortunate that, the sanatana philosophy theoldest of and the origin of all philosophies, notwithstanding the misinterpretations made bysome philosophies, does not get its duerespectful mention in such columns.For this, the reason is that the concernedchampions of such sanatana philosophy do notbother to give wide publicity to the contentsof Vedas, Mahabharatha, etc,. Bhagavadgeetha which can be acclaimed as to compriseof solutions for all problems & crisis in life hasto be preached widely. Mahabharata of whichGeeta is honey-essence is again an untappedtreasure of political, social, individual,dharmik, judicial, administrative and whatnot events and case studies. Very importantlya word of caution here is that while drawingup urgent schemes for the propogation of thesewe require to know the pulse, problems, needs,moods, capacities, likes, languages etc. ofcommon man. He should be attracted towardsour programmes. Circus on shastric conceptswould not help him. He understands plainspeaking & simple approaches to address hisproblems. Let us all do start right now toachieve it together. -Editors

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CONTENTSSri Vidyamanya Sandesha 5

Yativaani 9

Research Article 15

Sarvamula Section 18

Presidential Address 20

Upanishad Section 24

Geeta Section 28

Special Report 32

Pavana Yatra 36

Comment 38

Bhisma's Prayer 41

God is beyond reasoning 45

Reader's Column 50

FLOAT - DO NOT SINK

A leaf floats on water; wood also floats. Even boatsand ships do float. But a leaf can only make itself float.In case a crow or sparrow lands on a floating leaf itwould sink. But a boat isn't like that; it floats and alsomakes those sitting on it afloat. A ship can cause manymore people and goods to float. Thus, such ships whichcould make more and more things to float also becomemore and more valued.

This Samsara is an ocean. Many would only sinkin it. A few can float only themselves, like a leaf. Someothers can, along with them, make a few others alsoafloat like a boat and ship. Thus, our life also shouldbe exemplary so as to uplift others; and should notcause others to sink.

H.H. SRI VISHVESHA TIRTHA SWAMIJI

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Sri Vidyamanya Sandesha :

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

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

(Contd. from the previous issue)

There is a shloka in Mahabharatha as follows :

ëµ"e<ß"EÿCÎ" <ˆ"´ªU"# <ˆ"´ªU"CÎ" µ"ew ß"P|"Ø $µ"ew |"CÎ" ∫´ª# C"{A"{|"Ø E" ∫ªi: µ"eß"EÎ"|"# $$í

Indra is the king of all gods. Rudra gives strength evento Indra. Marutha or Vayu gives strength to Rudra himself.Vayu is given his strength by Sri Hari Himself. Narayana orHari does not get his strength from any one else. This showsthat Vayu is jivotthama being greater than even Rudra whois himself a great soul and known to be superior to the othersouls. We can also see a Pramana from Geetha for VayuJivotthamathva. In the beginning of the Mahabharatha war,Duryodhana after seeing the vast armies on both sides getsbewildered and goes to Dronacharya and tells him : “ParyApthamthvidamEthEshAm balam bhImAbhirakshitham, aparyApthamthadsmAkam balam bhIshmAbhirakshitham”. Bhima was anincarnation of Vayu and his presence in the much smaller armyof the Pandavas made it adequate (paryaptham) as comparedto the much larger army of the Kauravas led by great warriorslike Bhishma, Drona and Ashwathama, an incarnation ofRudra, which was considered inadequate to fight by Duryodhanahimself. This proves that Bhimasena’s presence in the smallerarmy made it superior to the much larger army whereAswathama was also fighting. Thus, Vayu is superior to Rudra.Duryodhana was an enemy of Pandavas and his wordsexpressing a judgement against his own side carry conviction

just as in a court, a witness for prosecution gives evidencefavourable to the defence.

In gods, there is a rule stated in Brahmanda Purana -ëli "ik"· µ"<eE"{ß"i " „"<òÒ˘"{E"i E" ≤"{EÎ"¨"{í. Amongst gods who incarnateon the earth, who so ever is stronger will also have greaterdevotion and knowledge (bhakthi and Jnana). Thus all thequalities Jnana, Bhakthi and Strength must be greater inBhimasena than in Aswatthama, an incarnation of Rudra. ThusVayu is proved to be the Jivotthama. Thus the second subjectof 'Vayu Jivotthamathva' is established by Geetha also.

“SATHYAM JAGATH” – ëC"|Î" w ¬"ˆ"|" Øí“sathyam jagath” is the third subject. Acharya Madhva has

stated authoritatively that the world is real. Advaitha says –When we see a shell from a distance, we think it is silver,but when we go near it, we see that it is not silver, but isshell. The silver is therefore unreal. According to Advaitha, theonly real entity, Nirguna Brahma is all pervading every where,and nothing else is real. He is wrongly seen as the world,just as the shell is seen as silver. The world is aropitha(superposed) on the adhishtana (stratum) of Brahma and henceis unreal. If the world is unreal, the greatness of the SupremeBeing stated in the Shasthras is lost – BahuchithrajagathbahudhAa karanAth parashakthirananthagunah paramah” –The Supreme Being has infinite auspicious qualities and hisgreatness is indescribable as He has created this immense andwonderful world with a large number of special features. Hehas infinite capacity to do so. With the knowledge of Hisgreatness and infinite auspicious qualities, we offer our deepdevotion and secure His blessings to get ourselves released fromthe Samsara or the cycle of births and deaths. If the worlditself is unreal, its creation is also unreal and so is His greatness.We will not have devotion in God and thus will be unable

Jul.-Aug.-2002 TATVAVADA 5 6 TATVAVADA Jul.-Aug.-2002

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to secure His grace and redemption from the Samsara. Inorder to avoid this most undesirable but logical end of theAdvaitha tenet of unreality of the world, Acharya Madhva hasestablished the Reality of the world as the next important tenetof his philosophy.

The absolute reality of the world is given in the Vedas :

ëë<˙"X"w C"|Î"w ß"x"˙"{E"{ Î"·˙"{i´ªl{Â"‚" E" Â"‡ <ß"E"ìE|" "‡|"w "{ß"Øíí (Rigveda)

The world is real and not unreal.

ëëÎ"<Ç"÷iÒ|" C"|Î"<ß"|"Øíí - (Rigveda)

The world created by God is real and true and is not unreal.

Similarly in the well known Geetha shloka : ëëÈC"|Î"ß"ØëëÈC"|Î"ß"ØëëÈC"|Î"ß"ØëëÈC"|Î"ß"ØëëÈC"|Î"ß"ØÈÂ"‡<|"Ê>w |"i ¬"ˆ"l{∫sªE"”X"ªß"ØííÈÂ"‡<|"Ê>w |"i ¬"ˆ"l{∫sªE"”X"ªß"ØííÈÂ"‡<|"Ê>w |"i ¬"ˆ"l{∫sªE"”X"ªß"ØííÈÂ"‡<|"Ê>w |"i ¬"ˆ"l{∫sªE"”X"ªß"ØííÈÂ"‡<|"Ê>w |"i ¬"ˆ"l{∫sªE"”X"ªß"Øíí – Those who say that the worldis unreal are Asuras. They also say that there is no God.

One would like to know the basis on which Advaitha holdsthat the world is unreal or whether they have no basis at all.They base their statement on the text – ëëE"i∫ E"{E"{ìC|"ëëE"i∫ E"{E"{ìC|"ëëE"i∫ E"{E"{ìC|"ëëE"i∫ E"{E"{ìC|"ëëE"i∫ E"{E"{ìC|"<÷ÒÅ"E"íí<÷ÒÅ"E"íí<÷ÒÅ"E"íí<÷ÒÅ"E"íí<÷ÒÅ"E"íí. This is interpreted to mean that there is onlyBrahman which pervades every where and the world is seenas superposed on it. We cognise Brahman wrongly as the world(as in the example of the nonexistent silver seen in the realshell). This is not the correct meaning of the text. AcharyaMadhva explains it differently. The Supreme Being has manyforms such as Mathsya, Kurma, Varaha, Narasimha, Vamana,Bhargava, Rama, Krishna etc. All such forms are not differentfrom each other, but are the same. These forms have AchinthyaShakthi (incomprehensible powers) of the Lord, thus thoughHe is one, He shows Himself in several forms. This is thecorrect meaning explained by Acharya Madhva. The world isalso called Asath some times on account of its being Ashubha(being mixed with unholy impurities). God is the holiest


entity and from that point of view the world is Ashubha –being associated with sorrow. Acharya Madhva has establishedboth by the Veda and Geetha texts that the world is real,its creation is real and the greatness of the God who createssuch a world is also real. By realising His greatness, devotionto Him follows. With this true devotion, God is pleased andliberates us from the bondage of the Samsara. Thus, AcharyaMadhva has given the correct explanation of the reality of theworld, the knowledge of which finally leads to God’s grace.

What is the teaching of Sri Ramanujacharya onJagathsathyathva? He also says that the world is real. If thisteaching is not unique to Acharya Madhva, how can it beincluded in the list of his tenets? Ramanuja says that Karya(resultant product) and Karana (transformatory causes) areidentical. Thus the pot which is produced out of clay isidentical with it. Similarly, the world is the product ofPrakruthi and is identical with it. Acharya Madhva acceptsboth Bheda (difference) and Aikya (identity) for such Karyaand Karana, but Ramanuja accepts only Aikya or Identity.Such Prakruthi, which is the cause of the world is notcognisable by the senses and is thus called Avyaktha. The worldwhich is a Karya of Avyaktha must also be similarly notcognisable. But, we are seeing the world. This can be comparedto the elephant seen in a dream. The elephant is unreal andis wrongly cognised as real (Bhranti). Thus, as the world andAvyaktha are both the same and Avyaktha can not be cognised,Sri Ramanuja has to accept that the cognising of the worldis like dream or Bhranthi. Thus the world will have to beaccepted as unreal. According to their tenets, it is not possibleto establish the reality of the world. Thus the reality of theworld is an unique siddhantha of Acharya Madhva alone.

(To be contincued)

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Yativaani :

Interview with Sri Suvidyendra Thirtha(On his ascension to the Peetha of Sri Mantralaya Matha)

Interviewed by : Prof. A. Haridasa BhatEnglish rendering : Sri U.B. Gururajacharya


A : From the beginning we repose confidence in the mercyof Sri Raghavendra Swamiji; with reverence and faith wewere studying the works of him. We observe Ekadashiand other rituals as per the traditions of RaghavendraMatha. We are the Shishyas of the Mantralaya Matha.Though we had been keeping close special contacts withthe Matha, even the slightest inkling, we did not haveabout the succession. Neither we initiated any plot forthat. Even when there was some dispute and oppositionraised against this we maintained our neutrality. SriRajagopalacharya, about 4-5 days earlier to the Ashramaday came to our residence and informed about thisdispute. However, he also requested us to go over toUdupi and to be prepared for any eventuality adding,"things would happen as per the wish of Rayaru''. Noweverything had happened according to that wish. Wedesire that with the respect Sri Gururaja's wish has tobe received bowing our heads and everybody wouldcontinue to associate with the Matha and the Swamijiwith love and affection so as to deserve the graciousblessings of Sri Gururaja.

Q : What message do you give to those who are opposed tothis?

A : If those who had raised objections to my selection couldwith calm mind think within themselves the disputewould be cleared automatically.

Q : How Your Holiness have adjusted to the new environmentand life style ?

A : Math's environment is not new to us. Already all of themare our own people and good-hearted. I have become, withease, accustomed to the Sanyasa also.

Q : When was it first Your Highnessreceived the proposal for you toascend the Mantralaya Peetha asthe successor and from whom ?

A : This information was conveyed tome only a few days earlier as perthe orders of Sri Sushamindra Theertha Swamiji.

Q : Do you feel, in any way, this proposal has violated thenorms and traditions of the Matha ?

A : We feel, in no way, initiation of Sannyasa to us andinstalling us in the Peetha as the successor had amountedto violation of tradition.

Q : How far is it true to say that Sri Vishwesha TirthaSwamiji had taken over interest in matters of yoursannyasa and he has some ulterior motives in this ?

A : There is no handiwork of Sri Vishvesha Tirtha in this.It was the selection and decision of Swamiji of RayaraMatha alone.

Sri Rajagopalacharya, the personal Secretary of MantralayaSwamiji told us that, with Sri Vishevesha Tirtha thismatter was discussed by Mantralaya Swamiji. Sri VisheveshaTirtha had only conveyed his consent for this proposal.

Q : How do you feel this dispute regarding your Ashramawould be cleared ?

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Q : On what guarantee and background did you accept soboldly when even till last minute there was uncertainitybefore sannyasa and who knows what happens aftersannyasa ?

A : Yes, I don't deny that it didn't occure to my mind thatanything may happen after sannyasa. Many others alsogave sufficient suggestions in this regard. But ShriGururayaru only instilled courage in me and relying uponthe slogan ë„"<˙"|"˙Î"w „"˙"|Î"i "í (what is in destiny would onlyhappen) we agreed.

Q : What was Your Holiness' mental set up at the time ofrenunciating the whole belongings?

A : For a moment my heart was heavy, but in next momentmy mind reconciled praying ëß"·RÎ"Â"‡{Ó"˙"U"i C"˙"fß"Øí (Everythinglies at the behest of Pranadeva) and leaving the entireburden of wife and son on to them.

Q : What are Your Holiness' new programmes to be takenup as the successor to the Matha.

A : As of now I would be assisting our Guruji in theperformance of puja etc. Our plan is to give specialattention for propogation of Tatvavada the real knowledge.

Q : What is Your Holiness' message to Madhwa community?

A : Let the deeds and words of Madhva be full of honey-sweet to us.

Q : Did Your Holiness expect that such a great opportunityyou would get?

A : A month and half elarlier, Sri Sujayindra Tirtha's Aradhanawas held. Then, Sri Rajagopalacharya and Sri Ananda Raohinted this to me. Even then, we never took it so seriously.

A few days later, Lakshmeshwar Pada Yatra Sanghaarranged a function in Mantralaya performing A"”ª{<„"k"i÷Ò(250 Cans of milk) to the Vrindavana. It looked as ifthe Vrindavana was floating over the A"”ªC"{ˆ"ª on accountof this Abhisheka which was held in such a big scale,for the first time. Sri Raghavendra Stotra was beingchanted in chorus by 2,500 devotees through out. Wewere also participating in this at that time. Sri VishveshaTirtha Swamiji, our Vidya Guru, was also present. ThenH.H. Sripada disclosed the intention to us. Sri PejavaraSwamiji wholeheartedly and with great joy exclaimed thathe had not expected that one of the Vidyapeetha studentswould become the Peethadhipati for the seat of GuruSarvabhouma when His Holiness started the Vidyapeetha.We felt extremely happy to see our Guru to be so happy.Vidyapeetha's duty includes not only providing facilitiesfor Patha, Pravachana but also to provide a right candidatefor occupying the Peetha as the Adhipati to give rightguidance to the society. Hence, the mind was aware ofthe duties vested with us as Peethadhipati having studiedin the Vidyapeetha.After this, Sri Rajagopalacharya used to visit us often forcertain discussions regarding this. Still we were not quitesure of ascending this Peetha. But about ten days earlierwe got a dream wherein appeared a Swamiji of SodeVadiraja Matha Parampara and blessingly praised us. Afterthis only, we believed our deservance to this elevation.

Q : Even when Your Holiness was a family person, throughteaching and discourse, sufficient C"{‹"E"{E"·Ê>{E" has beenachieved. Your Holiness also know well that Â"” >{<‹"Â"|Î" islike a prison. How then would your Holiness give

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preferential importance for the Sannyasa as against theˆ"{∫fC¨Î" as far as C"{‹"E"{E"·Ê>{E" is concerned ?

A : C"{‹"E"{E"·Ê>{E" can be of one type while in ˆ"{∫fC¨Î" and it canbe of another type with Â"” >{<‹"Â"|Î". As family-man it canbe in one's limited individual capacity. But as aPeethadhipati one can contribute individually as well asthrough many other scholars (<˙"ü{E"Øs) and Sadhakas byenrolling them to perform teaching and discourses. SriVidyamanya Tirtha in His Holiness' old age, though beingunable to do teaching and discourse by self, was arrangingÂ"‡ "≤"E" by scholars and used to encourage them by his holypresence. I wish to emulate His Holiness' example. Thus,the Â"” >{<‹"Â"|Î" which otherwise can be prison-like, can beconverted to release ourselves by utilising it for propogatingTatvajnana.

Q : In what manner Your Holiness wish to perform increasedC"{‹"E" through Sri Raghavendra Matha in matters ofMadhva Siddhanta propogation ?

A : There used to be Â"{ > and Â"‡ "≤"E" in morning and eveninghours for aged and others by Sri Vishvesha Tirtha inVidyapeetha when His Holiness was observing ChaturmasyaVrata. Aged does not mean incapaciated physically. Theycan be just retired from their job; presently many wouldhave known the limitations in life and attained therequisite attitude of detachment qualifying them to receiveTatvajnana. For such seekers of Tatvajnana we plan toarrange Patha-Pravachana by providing them food andshelter at Mantralaya. We were doing the same when wewere in Vidyapeetha. Our desire is to continue the samein a bigger way at the holy presence of Sri RaghavendraTirtha. We expect many of them would respond to suchoffers of provision for C"{‹"E"{E"·Ê>{E" by way of Patha-Pravachana in such sacred places like Mantralaya.

Q : How does Your Holiness react to the new name ëC"·<˙"ùiEÿ|"”¨"f?

A : In the names of our Matha Parampara (C"·‹"ß"ifEÿ, C"·¬"E"iEÿ,C"·Î"ß"”Eÿ, C"·¬"Î"”Eÿ, C"·U"ß"”Eÿ and so on), traditionally the firstword is ëC"·í and the last is ë—Eÿí. Change is seen onlyin the mid-word. That is how our name got its mid-word ë<˙"ù{í. As interpreted by Sri Vidyadheesha Tirthaof Palimaru Matha in His Holiness' Pravachana this wordë<˙"ù{í indicates the influential part played by SriVidyamanya Tirtha of Palimaru and Bhandarakeri Mathain shaping the personality of ours. The 'Vidya' (knowledge)of Sri Vidyamanya Tirtha flown into us through themedium of Sri Vishvesha Tirtha, the Vidya Shishya of theformer, has been useful for our becoming 'SuvidyendraTirtha'. Though our Guru (Sri Sushameendra Tirtha)might not have this in his view in naming me, Sri HariGuru had motivated His Holiness by divine wish to nameus as 'Suvidyendra'. This is how I believe.

Q : What is Your Holiness' message to Maadhva community?

A : The life and survival of humanity is likened to a ª¨"/carwith four wheels. EÎ"{Î"{å (Judiciary), C"iE"{å (Military), È¨"{få(Finance) and ‹"ß"{få (Righteousness) are those four wheels.Even if any one of four wheels breaks down a car wouldnot move properly. Similarly, the ¬"”˙"E"ª¨" also would notrun smoothly and successfully if any one of the four Èåsbreaks. It is impossible for the life to continue gracefullywhen the wheel ë‹"ß"{fåí collapses. The light of ‹"ß"{få isrequired to be shed so as to guide the other three wheels,EÎ"{Î"{å, C"iE"{å and È¨"{få. The ‹"ß"f should enlighten the lifeof an individual, a house, a society, a village, a state, anation and everything. For the ‹"ß"{få to be well maintained,the co-operation and guidance of the Peethadhipatis arevery essential.

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Research Article :

Finer classifications in types of souls-Sri B. Sarvottaman

Syndicate Bank, Chennai

Sri Madhva's Tattvavada axiomates that souls can be groupedunder three categories : (1) God oriented (2) God opposed(3) God indifferent. This categorisation is intrinsic andunchangeable, in the divine system. The terms are : Saatvikasouls, Tamasika souls and Rajasika souls.

Sri Madhva's Tattvavada further axiomates that each soulis entirely different from the other. Hence, categorisation canbe extended till each group has only one soul in it. Howeverthe limitation is imposed in that, except the supreme, noneother is capable of fully segregating and resolving the speciesof soul.

Based on vedas, Acharya Madhva has deduced that afundamental trifold classification exists among Jeevas and Godis the reference point, based on whom the classification hasbeen made.

Within the ambit of the system given by Madhva, thefollowing further classification is attempted. No strict authorityis relied upon, in the attempt made.

(1) Saatwika Satwikas : These type of souls never lose theawareness that they are dependent even in liberation. As aresult, even when they are in the promised land, this"awareness'' delays their getting the eligible supreme bliss,reminiscent of Dasa's obsn. "Whether Bhakthi is sukha, orMukthi is Sukha''. This supreme orientation, in wonderingwhether their dependent Aprakritik body is capable of givingthem bliss, attracts them like a magnet into the lords frameand they attain the highest strata of liberation called "Sayujya''.

(Ref. "Madhwa Siddhantha' Journal-1978)

(2). Rajasika Satwikas : For these types of souls, the Dasa Kootais the preferred company, in liberation. They like to talk,exchange, regale about the glories of the supreme, in thecompany of Dasas. This tendency may be roughly termed as,"socialization if liberation'' or "Spritual socialization''. It is amoot question whether in liberation, individualization ispreserved or not. If perfect individualization is assured inliberation, coming together of individuals, in groups poses adifficulty. But nothing is denied in liberation. Hence Godhimself dons the role of all group members, true to the dictumof Dasa, "Thondarige thondanagi Sancharittiruva''. This satifiesthe liberated soul in that he sees similar forms of the DasaKoota but entrinsically it is God who has assumed variousforms.

(3) Tamasika Saatwikas : Bhoga or enjoyment throw "Material''objects is the wont of this group. They like to live in thebest of houses possible, eat the best of foods, bathe in thewonderful springs and enjoy the best in the Aprakritik world.In the liberated world, there is none other than the Lord.Hence it is only a beeling of convenience for this type of soulto visualise "Jada'' as district from him and which is givingpleasure. Since the enjoyment is attained thro "objects'', thecategory is similar to the second category seen above.

(4) Satwika Tamasikas : This category of damned souls, holdsteadfastly the notion that they are Independent and theyquote vedas, in between the lines, to defend themselves. Sincequoting vedas itself is a satwika activity, they derive merit andthey do not reach the abyss as the merits of quoting vedaskeep them abloat without getting sunk.

(5) Rajasika Tamasikas : This is something of a group likeAlooholics anonymous, who like Winston churchills definition

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of a communist (one who tried his best to be a capitalist)tries to derive pleasure by being Independent but failed. Theirpastime is to form groups and share their experience of "Howthey failed''. They derive satisfaction with the conclusion,"After all, is is only the trying that matters''. This categoryalso derives some merit as they recognise the other soul, insteadof absolute monism and manages to remain submerged. Theirdamnation is a result of trying to equate with Independence.

(6) Tamasika Tamasikas : These are absolute "Monists'' tryingto shut themselves off from all the other parts of the system,including the independent part of its own dictotonic systems"I alone exist'' is their slogan kept in their mind unabaledto the exclusion of all the realities, obtaining. This groupconsitutes the most rigid among souls and are impervious toreason, scriptues. They repel everything other then their ownselves. As a result they suffer in "splendid'' isolation.

(7) Satwikas Rajasikas : Material prosperity thro Homas, Rajasis the penctant for this group, remaining indifferent to Godand concentrating on pala earth, earthly.

(8) Rajasika Rajasika : For this group the society is thesupreme. They see man as the ultimate person to the served.Associations, forums trasts are formed to continue this neverending endeavour. Perhaps this group members attune themselvesto the obtaining earthly reality, as it is, to the best.

(9) Tamasika Rajasikas : This group tries to maintain itselfby bossing over others and dominating to derive materialbenefits. This feigred superiority be takes them temporarygains. "Better to reign in earth, than to serve'' is their slogan.Thus, Madhva's Tatvavada has a very intens and accuratecatagorization system, that we have seen now.

Sarvamula Section :

KHANDARTHA NIRNAYA(KARMANIRNAYA)

Prof. K.T. PandurangiBangalore

The purpose of this text is to explain the philosophicalmeaning of Rigveda. For this purpose Mahanaamni hymns areselected. These hymns are called Mahanaamni, because, thenames of Indra etc., occuring in these hymns are really thenames of the Great God Visnu. In fact every word, everymantra, and every sukta conveys Him only. All sacrifices aremeant for Him only. The Chaturmukha Brahma, Rudra etc.,gods perform the sacrifices for Him only. This is made clearin the very mangala verse of this work.

Visnu is called Mahat i.e., the Great: because, he hasinfinite number of qualities. This is contested in Advaita whoconsider him as Nirguna. Therefore, his gunapurnatva isestablished by quoting the relevant Shruti passages. Then thequestion ‘How can the God be conveyed by the Veda, because,vedas communicate something that is to be acted upon` israised. It is claimed that all sentences communicate Karya (thething to be carried out) only.

This question is answered by pointing out that evenSiddhavastu (things in existence) is conveyed by the sentencesand therefore, there is no difficulty to convey Visnu by theveda.

After the Above Preliminary observations, the Mahanamnihymns are interpreted word by word. The import of the veryfirst hymn is explained as under: ‘O, Lord of the Sacrifice!give us the knowledge to praise you, teach us the import of

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the traditionally handed down hymns. You are the lord of thespeech and you are the lord of the knowledge.'

While giving the above import the passages from otherhymns are profusely quoted in support of the meaning given.For instance, to support the meaning given to the wordMaghavan, as many as seven occurances of the word Maghaand Maghavan in Rgveda are given. The method of fixing themeaning of a word in Rgveda by examining its occurances inother places of Rgveda in different contexts is supposed to bea modern method. However, Sri Madhvacharya had employedthis method seven hundred years before in his Rgbhasya andKarmanirnaya. Ancient laxicons like Shabdatatva are alsoquoted.

Another interesting question raised while interpreting thesehymns is the relative position of Vaachanika artha (denotedmeaning) and tatparya artha (conveyed meaning). So far asthe Vedas are concerned, there is no Tatparyartha. It is alwaysvachanikartha. Even the Arthavadas have Vachanika artha. InPouruseya (man made) statements, the Vachanikartha helps toinfer the tatparyartha. Its validity depends upon the reliabilityof the speaker.

Another interesting point that is stated: All Vedic words

are Yaugika words. When a word is stated as RuuDha ë¡Òc>í,it only indicates Yoga-visranti i.e., stopping of the discoveryof further yoga.

There are many levels of Mukhyarthas. The Supreme Godis Paramamukhyartha (ultimate meaning) of every word.

All sacrifices and rituals should be performed with thedevotion to the God and the detachment from worldly results.All sacrifices be offered at the feet of the God.

Presidential address* :

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

Chancellor,Rashtriya Sanskrit Vidyapeetha, Tirupati

(From previous issue)

CHALLENGS AND ILLS

Finally, let me present a profile of the challengs which theMadhava Community is facing and also speak about some ofthe ills with which it is afflicted.

AWARENESS ABOUT MADHVA

Having stayed in Delhi for about thirty years of my life,I feel often puzzled with the lack of awareness aboutMadhavacharya in the northern and eastern part of india. SriMadhava had toured northern india twice, conquerd manyfollowers in Varanasi, Bengal, Bihar and Orissa. He is supposedto have crossed the Ganga river, to go to Badri defying theban orders imposed by the then Muslim ruler JalaluddhinKhilji. Sri Sumadhva Vijaya describes the incident of Madhvatalking to this tyrant Muslim ruler in his own language andsurprised everyone and almost hypnotised the ruler by hisspiritual powers. The king was so much impressed by the lustreof the spiritual master that he gave him safe passage with allthe royal honours. Madhva is supposed to have stayed inHastinapur (Delhi) for a period of four mounths, during whichriver Ganga is supposed to have suddenly appered before himin the form of a spring. He has toured the region of Orissa,where king Gajapati of Kalinga Kingdom ruled. It is here thatMadhva got one of the ablest disiples, viz. Sami Sastry, wholater was named as Narahari Thirtha, who ruled Kalinga Deshaat the Behest of Madhva. It is Narahari Tirtha, who broughtto Madhva, the most auspicious idols of Rama and Sita,(To be contincued)

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so that at least the existence of Madhva and his philosophywould become known to the wider public.

TEACHING OF MADHVA SIDDHANTA

We have kept the knowledge of Madhva Sidhanta, restrictedto a few families and individual. There is strong objection fromthe traditionalists to the teaching of Madhva granthas to the"non-eligibles''. It is one of the reasons for not having Chairsand Departments on Madhva Philosophy in different Universities.After I became Chancellor of Rashrtiya Sanskrit Vidyapeetha(Deemed University), Tirutpati, in June 1997 I discovered thatthere were Departments of Advaita and of Vishishtadvaita, butthere was no Department of Dwaita. Professor Raghunathacharyawas the then Vice-Chancellor of the Vidyapeetha. I used allmy resources of authority, to get a Departmnet of DwaitaVedanta established just within 4-5 months of my takingcharge as Chancellor. H.H.Sri Pejawar Swamiji blessed us byinaugurating this Dwaita Vedanta Unit, meaningfully enough,on the Aradahana day of sri Padmanabha Tirtha, who was thedirect disciple of Madhva, from the bank of Godavari in AndhraPradesh. I also got two regular posts created under the UGCplan posts to ensure continuity of this Unit. We are all veryhappy to get Professor D.Prahlada Char, well-known scholarof Nyaya and Vedanta as the Vice Chancellor of the Vidyapeethasince July 1999. We are still struggling to get students forthis Unit and set up some scholarships for the students comingfor this Unit. But I should frankly say that our appeals toall our Mutts. Peethadhipatis and to men of eminence, to helpus in this regard have not received encouraging response. Weshould all work together for the cause of propagation ofMadhva philosophy.

PRESENTATION, EDITING AND PUBLICATION OF MADHVA LITERATURE

It is a pity that many profound works of Madhva literaturehave still not seen the light of the day. We have many rare

worshipped by Hanuman, Bheemasena and then later depositedin the tresury of King Gajapathy dynasty. Madhva visitedBadarikashrama twice, presented his Gita Bhashya to LordNarayana, changed the first Sloka from U"<òÒ|"# to eiU"|"# at thebehest of Lord Narayana, had close dialogue with LordVedavyasa in the Vedavyasa Ashrama had visited Kurukshtraand many other places of importance in the Northern, Easternand Western parts of India. My question is the Following:Despite eventful tour of Madhva in these parts, why is it thathis presence and visits do not have any historical evidence?In the north, the name of Madhva is not commonly knownat all!! You may be surprised to learn that wherever Shri H.H. Pejawar Swamji or other swamiji's come to Delhi, newspapersreport the matter by stating that "Shankarachaya of Udupi''had come to Delhi. Such reporting keeps us puzzled.

I have seen many books giving the Chronicle of events overthe past thousand years. There is no mention of Madhavacharyain them.

We are indeed indebted to H.H.Sri Pejawar Swamiji, thatwe have some institutions in Badari, Haridwar and other places,which are accredited to Madhva parampara. We have MadhvaSangha in Delhi, working for the benefit of Madhva communityfor the past fifty years or so. Shri Raghavendra Swamy Muttof Mantralayam, has established a Mutt in Delhi about sixyears ago. More institutions of Madhva philosophy are nowin the making in Delhi. But these are not enough. Moreconcerted efforts are required to propagate the philosophy ofMadhva in Northern India, and establish many more memorialscommemorating the visit of Madhva to the different places.We should restart our efforts to have an idol of Madhva, insidethe temple premises of Badari Kshetra commemorating the visitof Madhva to Badari Kshetra. We must expand our activitiesof publishing books in English, Hindi, Bangali, Marathi, etc.

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manuscripts, stored in our mutts, houses of scholars and somesemi-organised manuscripts libraries. Some years ago, when Ivisited Kumbhakonam, I found that there was a rich storehouseof Madhva Grantha and rare manuscripts, in one of theScholar's houses. It was the sheer Anugraha of VijayendraTirtha, that I could acquire all this rich treasure of collectionsby paying some good amount of money to the members ofthis scholarly family, which had become very poor both inphysical and intellectual wealth. Out of this collection of MSS,I have brought out "Madhva Mantratha Manjari'' of VaiswanathiNarayanacharya, with Kannada translation. AnubhashyaCommentray of Sri Satyanatha Yati, Commentray ofKhandanatraya by Sri padmanabha Tirtha. I have with memany other manuscripts which are awaiting editing andpublication. I have discussed with many peethadhipatis aboutthe MSS issue. Many of them feel proud that they have richcollectins of thousands of rare manuscripts. I ask the questionas to why the task of editing, and publishing of Madhvagranthas has not been taken up in a massive way by employinglarge number of traditional scholars, who are, in any case, nothaving enough income for their livelihood.

Rashtriya Sanskrit Vidyapeetha, Tirupati, has launched aninnovative programme called "SANSK-NET'' whose aim is topreserve the Sanskrit works in a digitised computer readableform and to establish computer based linkages among MSS-libraries. Such innovative approaches need to be adopted byall those who are holding these MSS. We should also conducta comprehensive survey of Madhva Granthas and MSS andbring out a Comprehensive Catalogue of MSS. I have not seenany major Catalogos Catalogorum of Madhva Granthas. Onebrilliant Survey of Sanskrit MSS was once conducted byProfessor K.T.Pandurangi, well-known Vedantic scholar, and weneed to repeat such exercises from time to time.

Upanishad Section :

Talavakara- Sri Bannanje Govindacharya

Ishavasyam, Ambalpady, Udupi 576 101

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

(From previous issue)

For all cases of knowledge, securing perception (Â"‡|Î"A") modeis the origin and root (Â"‡ß"{Ó"). In cases of matters that areperceptible no logic would be of use. That is why in Samskrutalanguage the logic is named as ÈE"·ß"{E".

Logic becomes a tool or authority for knowledge only whenit follows or supplements the perception.

It does not purport to be an independent authority by itself.

In matters which are not perceivable, logic can be eitherthis way or that way ie it can be argued so as to prove ordisprove.

Bhagavan is not perceptible to our senses. And hence nologic would be possible in matters of HIM.

In His regard ëU"µlí, the words or the verbal statements arethe only proof.

That too what sort of U"µl? words of actual seers/perceptors;not of anybody and every body.

The words of those who had seen (perceived) the truth areonly beleivable. Upanishat are the words of experience of thosewho had perceived the truth.

Until when we could perceive ourselves let us beleive andproceed with the words uttered by those who had alreadyperceived. Thus, let us try to make it our perception.(To be contincued)

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Ancestors have cautioned us to first know and then beleive.To know, the words of the knowledgeable are the tools. Theirwords, they called them as Vaidika Sahitya. Those perceivers(visioneries) of Vedas (˙"ilÿƒ>{ª#), the Sages who treaded the pathof perception got the inspirations out of inner experience andregistered them in the same words as appeared to them. Firstlet us sit to study them and then, pursue to perceive it.

In what form did the perceivers of God get it ?

They visualised it as C"˙"¿ µ"‡h" ie all is µ"‡h".

What does this "All is Brahma'' mean? These words of theperceiver, in the hands of those who did not see the Brahmacreated problem.

The problem with the "Language' is that it can appear tomean differently when viewed differently under differentcontexts and platforms.

A speaker would have a different standpoint while speakingabout a thing. If his words are heard by some of us who wouldhold say, a standpoint different from that of the speaker's suchdistortions of actual facts would result; that is, speakers sayonething; it means to us something else.

Hence, when we venture to interpret the Upanishat we arerequired to observe the ß"E‰"s from the standpoint of thevisioneries of such ß"E‰"s. If, on the centrary, they are lookedupon from our own point of view, it would be misunderstood;then, it would be disasterous.

Seers declared, "C"˙"¿ µ"‡h"''

"All is only µ"‡h"" what does this mean ?

This unfolds in two ways,

"All is the form of µ"‡h" (µ"‡h"C˙"¡ÒÂ")'' This can be one meaning.

In another way, C"˙"f means "Omnipotent".

Even in wordly practice such usage is common. To apowerful person we tend to say "Sir, Everything is you.

"You are all" means "You are all powerful".

In the Scriptures, (U"{Às) some more wider meanings areattributed to this word C"˙"f.

C"˙"ifU"|˙"{|"Ø C"˙"f "|˙"{|"Ø C"˙"fCÎ" Â"‡„"˙"{ÂÎ"Î"{|"Ø $C"˙"fCÎ" C"˙"fl{ ˘"{E"{|"Ø C"˙"fß"iE"w Â"‡≤"A"|"i $$

He is "Sarva' since He is all powerful.

He is "Sarva' because He is every where.

As He is root cause to all He is "Sarva'.

He is all knowing and hence He is Sarva.

The same is stated by Geeta, C"˙"¿ C"ß"{Â"n{i<k" |"|"{i&<C" C"˙"f#.

If it is so, out of these two interpretations which one isto be considered here? Either, µ"‡h" is Everything? (C"˙"fC˙"¡ÒÂ") orµ"‡h" is all powerful? Which one is correct? It cannot be thefirst one.

We began our study with the r÷Ò{ª

It called Bhagavan as "È". It declared, at the very outset,that "Bhagavan is none of these''.

What is the inference when it is said, "None of these is

Brahma; but everything is Brahma''.

So, the U"{ìE|"ß"E‰" which started with r÷Ò{ª, cannot professthe meaning in opposition to r÷Ò{ª.

Let us take up the statement, "C"˙"¿ µ"‡h"''. The word µ"‡h" means"Greater than everything''.

"Everything is µ"‡h"; but it is greater than everything'' Whatdoes this mean? Contd. on 44th page

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Geeta Section :

First verse of Geeta-Prof. A. Haridasa Bhat

Bangalore

Dhritharashtra said :

‹"ß"fA"i‰"i ÷·ÒPA"i‰"i C"ß"˙"i|"{ Î"·Î"·|C"˙"# $ß"{ß"÷Ò{# Â"{Óa> "{‚" " <÷Òß"÷·Ò˙"f|" C"Ä"Î" $$

Oh Sanjaya ! Duryodhana etc. those belonging to me andthe Pandavas wishing to fight with one another assembled inthe sacred place of Kurukshetra, what did they do? Explainto me .

Kurukshetra :

King 'Kuru' was the son of a Chandra dynasty (Vamsha)couple by name Samvarana & Tapati. The place Kurukshetrawas so called when it became sacred after his (Samvarna's) greatpenance at the place.

÷·ÒPA"i‰"w C" |"Â"C"{ Â"·ÓÎ"w ≤"÷‡iÒ ß"∫{|"Â"{#

The boundaries of Kurukshetra are mentioned as under :

l<A"Ó"iE" C"ªC˙"|Î"{w Mk"üyÎ"·y"ªiÓ" ≤" $Î"i ˙"C"ìE|" ÷·ÒPA"i‰"i |"i ˙"C"ìE|" <‰"<˙"ƒ>Â"i $$

The land measuring to yojana in length and 30 yojana inbreadth in between the two rivers : Saraswati (now hiddenunder the ground) and Drushadvati is Kurukshetra. Duringthe period of Swaayambhuva Manu (The first Manu. A Manuis he who is the first human being (son of ChaturmukhaBrahma Swaayamabhuva) for the particular period. Underthat Manu's name the period is called the Manvantra.Now is the Vaivasvata Manvantara which is the 7th in the

Bhagavadgita in Vishvesha Vani(Verbal snaps clicked during Geeta Pravachana delivered by

H.H.Sri Vishvesha Tirtha Swamiji during Chaturmasyain Bangalore in this year 2002.)

Geeta is ever relevent :

Geeta was imparted to Arjuna when he, stuck withfavouritism to his relatives, was failing in his duties atthe onset of Mahabharata war. Geeta does not pertainonly to Arjuna but to all of us. Just as Arjuna wasconfused when he stood before the two waring sides sowould we also be perturbed in many situations in ourlives. The sort of Kourava-Pandava conflict does eixstwithin us also almost at all the times. Good character,modesty, boldness and strength to face evils, and suchother qualities are personified as Pandavas. Hatred,deceipt, gameplans, greed and such other bad qualitiesare represented by Kouravas. Pandavas, that is goodqualities in us are less in number whereas Kouravas, thatis, bad qualities exceed in number in us. The fightbetween these two is common even inside us. The self-concious within us opposes any wrong-doings of ours;but the ill-gotten greed prompts such doings. In thefight between Kouravas and Pandavas, of course, Pandavasfinally had won; in contrast, in the fight within usKouravas might get crowned; that means evils prevailand the right is defeated. This is why, we need to knowthe Geetopadesha of Sri Krishna.

The study of Geeta must kindle in us the faith inGod and His omnipresence. Then only we would getthe awareness that nothing that we do can escape fromHis 'eyes'. As a result, unethical activities reduce.

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order out of total 14 Manvantras) this place was known asBrahmaavarta.

Indra Deva had blessed this place with the power ofawarding C"û<|" (happy abode) to those warriors who lay downtheir lives while fighting the war. (U"°Î"Â"˙"f -54)

During ÷DÒ|"Î"· " all the places are sacred, during ‰"i|"{Î"· " thePushkara kshetra is sacred & during the ü{Â"ª it is Kurukshetrathat is sacred. During Kali Yuga Ganga is the holy place. (˙"E"Â"˙"f-83-90). That is why Kowravas & Pandavas who belonged tothe ü{Â"ª period chose Kurukshetra as their battle field.

Duryodhana was taken to a place called Samanta Panchakain the Kururkshetra at the last leg of Mahabharata war forˆ"l{Î"·’ with Bhimasena.

C"ß"E|"Â"Å"÷wÒ Â"·ÓÎ"w —|"{i Î"{ß" <˙"U"{wÂ"|"i $C"fl{ß"i <E"‹"E"w Â"‡{ÂÎ" ‹"‡· "w C˙"ˆ"¿ ˆ"<ß"kÎ"<C" $$

A holy pond formed by Lord Parashurama (after heperformed A"{‰"˙"‹" in 21 rounds) exists in this place, SomantaPanchaka.

Thus, on these two accounts, ie since it belongs to Kurudynasty and since the warriors who die in this land duringthe war attain C"û<|" this place was selected as battle field. Geetaattaches a <˙"U"ik"Ó" (descriptive word) ‹"ß"fA"i‰"i to the word ë÷·ÒPA"i‰"íhinting at this hidden fact.

The war is not a plot hatched out of enmity and greedso as only to bag the hold on the kingdom. It also is anopportune occasion to earn the Â"·ÓÎ" for the A"<‰"Î" community.As is a hallowed place chosen for performing sacred activitieslike Î"˘", Î"{ˆ" so was such a location chosen for the war. Anencircling area of 5 yojana in the central location of this

Kurukshetra was earmarked for accomodating a military strengthof the magnitude of 18 Akshohini (ÈA"{i<∫Ó"”)

Â"Å"Î"{i¬"E"ß"·|C"D¬Î" ß"Óa>ew |"ÿÓ"{<¬"ªß"Ø $$ (≈ù{i " Â". 195-15)

Commentaries to Geeta by Madhusudana Saraswati andShankarananda have explained the word ë‹"ß"fA"i‰"ií appearing herein the following way. ë‹"D|"ª{ƒ‘> had in his mind a sort of dualityabout the very commencement of the war. He was under theapprehension that either, due to the influence of sacrednessof the place Kurukshetra, Duryaodhana, good senses havingprevailed upon him, would have handed over reigns of thekingdom to Pandavas, or Dharmaraja on attaining a sense ofdetachment (˙" ª{ˆÎ") of all worldly things would have retreatedfrom the war. This was the duality bogging his mind and thismindset of him is hinted by the usage of word ë‹"ß"fA"i‰"ií.

But, this explanation is against the actual context. Actuallyas apearing in Mahabharata, the Bhagavadgeeta- contents werenarrated by Sanjaya to Dhrutarashtra after when the Bhisma'sfall occured in the war. Sanjaya, on return fromt he war field,after Bhishma's fall presents the report to Dhrutarashtra, È{≤"ƒ><E"∫|"w „"”kß"w „"ª|"{E"{w <Â"|"{ß"∫ß"Ø $ (Sanjaya conveyed the death ofBhishma, the grand father of Bharatakula)

Under this context, to say that Dhrutarashtra enquired withSanjaya whether, at all, the war took place, after his beinginformed of Bhishma's (commander-in-chief of Kowrava army)fall after ten day's of war becomes inconsistent as ill reasonedby the above two commentators on Geeta.

Some others, somehow explain the word ‹"ß"fA"i‰"i as under.

"A great unconquerable warrior like Bhishma cannot be wonover adopting Dharmayuddha. But, because it is aDharmakshetra, neither an Adharma Yuddha can be foughtthere. To express this, Dhrutarashtra used the word ‹"ß"fA"i‰"i, not

16


being able to understand how Bhishma could fall and bedefeated.

ß"{ß"÷Ò{# Â"{Óa> "{‚" " : This first sholka very aptly & releventlysuits to the contextual subject that is to be established bythe Geeta.

"War at the given juncture, is a Dharma, i.e. right step.When such "Dharama' is being taken up, no special considerativeattachment and delusion would be right.

"The rules of and yard-stick for considerations in theDharma Yuddha is same for both, for people belonging to usor for those siding the opposition. Hence, leaving the delusiveconsideration of belongingness to you as relatives aboutBhishma & others, fight the war "This is what Krishna isadvicing to Arjuna in Geeta.

What Krishna advices to Arjuna to banish, ‹"D|"ª{ƒ‘> thoughan elderly person of the family, having been infatuated by thepassion towards his son Duryodhana, knowing about hisfallacies & flaws, sticks to it. Inspite of his knowing thatBhishma was lost to them, still he held a false hope of winningthe battle. This, Shri Raghavendra Tirtha, in his Geetasangraha,brings out saying

Â"{Óa> "{E"{w „"ˆ"˙"ì|Â"‡Î"|˙"w C"˙"fe{i÷ÒC"{<A"÷Òß"<Â" È¬"{E"E"Ø ‹"D|"ª{ƒ‘># C˙"Â"·‰"<˙"¬"Î"-<˙"<˙"<lk"Î"{ Â"D≤™><|" ë‹"ß"fA"i‰"ií —<|" $

(The entire world was aware of Bhagavan's (Shri Krishna's)fondness to Pandavas. ‹"D|"ª{ƒ‘> did not see this as he was underinfatuation. So, with the greed for his son's victory, in orderto know what happened in the warfield, he asks Sanjaya. ‹"ß"fA"i‰"i)

‹"D|"ª{ƒ‘> mentions the truthful righteous ‹"ß"fª{¬" and brothersas mere Pandavas as against mentioning the wicked and viciouslsÎ"{if‹"E" etc. as ß"{ß"÷Ò{#, meaning my people, out of delusion. Doesthis not indicate he is blind not only from outside but withinalso.

Special Report

Shri Vedanga TirthaU.B. Gururajacharya

Bangalore

Now Biligi may be a small village in Shimoga district. But,historically it was a small kingdom, Biligi samsthana. Aboveall this, it is a holy place for the Madhwa community becausehere is the Vrindavana (a place where mortal remains of a Yogiis buried) of Sri Vedanga Titha, a great Tapasvi and scholorwho was the 14th successor from Sri Madhvacharya's directdisciple Sri Vishnu Tirtha who was the first pontiff of thepresent sode Vadiraja Matha, one of the eight mathas of Udupi.

Biligi is in the deviation road from Sagara-Honnavara-Kumta road about 40 km from Sagara. On covering about1-1.5 kms on the mud road you would reach the bank ofriver Soma which further journeys to become Ghataprabha.Except in rainy season, this river can be crossed by foot toreach the sacred place where the Brindavana exists.

About seven years ago Pujya Shri Vishvottama Tirtha, thepresent swamiji of Shri Sode Vadiraja Matha once directed ShriK.L.Upadhayaya of Shimoga (one of the Shishya's of SodeMatha) to visit this vrindavana Sannidhi.

He did so. The place around the Virindavana which wasin dilapidated contition was diifficult to access due to growthof shrubs & bushy vegetation. A spot where, it is traditionallybeleived that Sri Vadiraja Tirtha, the famous revolutionary Yatiof Vishnutirtha Samsthana had buried his own handwrittenmanuscripts is seen covered with a big tree that has grownover it. Upadhyaya felt he should undertake some renovationwork in this sacred place. But the owenership of the placewas not known and it did not belong to the Matha. He wasin search of its landlord for six months. When his close friend

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Sri Ramesh Babu of Shimoga wanted to know more aboutSwapna Vrindavanakhyana, Upadhyaya invited him for adiscourse on the same work at his house by Dr. GururajaNippani. The issue of Bilgi was raised in that occasion. It wasa matter of sheer coincidence that Ramesh Babu's wife belongedto Siddhapura of which Bilgi is in proximity. Finally she wasable to locate one Mr. Bhaskar Rao who was the landlord ofthe Vrindavana area and was also a distant relative of her.

Sri Vishvothama Tirtha was immediately requested to visitthe place and about ten families were collected to assemblefor a meeting to chalk out the programme for renovation. Withthe wholehearted help and association of all of them the workprogressed. M/s Silver Quarters who were the contractors forthe work were also the close disciples of the Matha.

Idols of Lord Vedvavyasa, Pranadeva and Garuda wererecovered from the place. There was an idol which wasidentified by Sri Bannanje Govindacharaya as of Sri Madhwain front the Vrindavana. All were consecrated in their respectiveplaces. An aged person was heard saying that Sri VishvendraTirtha, the Ashrama Guru of Sri Vishvothama Tirtha, thepresent Swamiji had camped in the place for a week. Thepresent swamiji also had visited the place twice earlier.

Once, long ago some local people beleiving that theVrindavana was of Mantralaya Raghavendra Swami thought ofshifting it to some accessible spot. They went to a Jyotishiin B'lore and sought the consent of 'Shastra'. But to theirsurprise they were informed (by Prashna Shastra) that itbelonged to a great yati (not Raghavendra Tirtha), that shortlya person would come over there with proposal for renovation,that it was a very sacred place still charged with Tapasshaktiof the yogi and that they should not venture to move it.

A doubt as to whether a roof can be built over the

Brindavana was to be cleared. One Shri 'Madraya' (Madhvaraya)Bhat of Belman (a famous Jyotishi) was approached when hesaid that the place is very very sacred, indicated by frequentvisit of serpents, that Lord Vedavyasa's sannidhana is firm, ariver flows in front of the place and the Yati of the place ispleased with the renovation. And hence, he asked to continuethe project as planned.

A building covering the Brindavana, the idols with vastvacant space for samsthana puja etc., a big room and kitchenwere constructed by Shri Upadhayaya at a cost of about 5Lakhs four years ago. This was imagurated by Shri VishvothamaTirtha by performing Samsthana Puja there. Mudradharana wasperformed on that day for the Brahmins originally belongingto Karada of Maharashtra. The Aradhana is being performedon Bhishmastami Day every year.

During this period, Upadhyaya met Sri Bannanje and wasthrilled to know that Sri Bannarje was editing the commentarywhich is the oldest of all (except Bhavaprakshika of authorhimself ) for Sri Madhva Vijaya by Sri Vedanga Tirtha.

Recently, on 19.5.2002 at the Vrindavana Sannidhi acongregation of more than about 50 disciples of AcharyaMadhwa under the stewardship of Sri Bannanje Acharyaperformed Puja, Pravachana and Santarpanas as arranged bySri K.L. Upadhayaya, Sri Ramesh Babu, Sri Bhaskar Rao andothers. On this occasion Sri Malagi Ramacharya performedPuja of Lord Vedavyasa, Madhwa, Mukhyaprana, Garuda &Vedanga Tirtha and Sri Bannanje Govindacharya offered at thefeet of the entire Sannidhana the DTP copy of Sri Madhvavijayaalong with edited (by Bannanje) Vyakhyana (Padartha Deepika)of Vedanga Tirtha and exhaustive Tippani (by Bannanjehimself ) comprising totally of 1000 plus pages. Sri KaddiBadarinarayana Acharya who had prepared the DTP copy forthis and many others from Bangalore were present.

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This book is poised for release after print shortly. It consistsof the following

1. Madhwa Vjaya (Mula) 2. Bhava Prakashika Tika (NarayanaPandita's own Tika for his own work. 3. Padartha Deepika (Tikaof Vedanga Tirtha) 4. Tatvachandrika. Tippani by Sri BannanjeGovindacharya which include exhaustive contextual detailscovering Vyakarana, Nirukta, Kalpa etc. 5. Appendices coveringChandas, Alankara, Bandha, Kaala, Shasana etc. as related toMadhvavijaya. 6. Many photographs 7. Anu Madhvavijayawith Raghuvarya Tirtha's commentary with Bannanje's Tippani.

It is not out of place to state a few lines mentioning somemiraculous incidents related to the topic.

The Vrinadavana is in a forest area where lots of serpentswere found during renovation work but without causing anymishaps to the workers or visitors.

A construction worker got injured during construction whena piece of lintel fell on his leg. The leg swelled and he wastreated as inpatient in a hospital for bone fracture in Sagar.As narrated by him, one night in a dream like situation hesaw a Yati coming to him with Paduka on his feet makingsound while walking towards him, warned him not to repeatthe mistake (who knows what mistake he committed) andsprinkled the sacred water (Tirtha) on to his leg. Next daysurprising by the swelling in his leg disappeared and herecovered to attend the works.

Such is the Tapas Shakti of great Yatis of our heritage. SriHari Vayu would decide the time, when it should come tolight and the persons through whom should it happen. Thisis how Sri Vedanga Tirtha's Vrindavana place and his Vyakhyanato Madhva Vijaya and may be his other works are broughtto light for the benefit of devotees of the community.

Pavana Yatra :

Madhya Vata Matha-Sagri Raghavendra Upadhyaya

UdupiMADHYA VATA MATHA :

It is said that Acharya Madhva used to perform pujas atUdupi and Subrahmanya everyday. For this he was travellingfrom Udupi to Subrahmanya daily. On the way he used tostop in this Madhyavata Matha and perform puja to Vedavyasa,the diety that was existing there. Acharya got eight VyasaMushtis from Sri Vedavyasa at Badari. (˙Î"{C"ß"·<ƒ> comprises ofa handful of salagramas presented by Sri Vedavyasa himself.)One such Vyasa Mushti was installed by him at MadhyavataMatha along with an idol of Vedavyasa. The Vyasamushthi thatwas there in Madyavata Matha is now being worshiped in sodeMatha. Here you can see a Mantapa where Sri Madhwa usedto rest on his visit to this place.

From Mangalore about 46 kms on the road leading toDharmasthala-Ujire you would get a place called Moorje. Getdown here, take a tarred road to the left here, cover a distanceof 2 km in this road. And there again a road to left couldbe seen. Three kms on this road, Madhyavata is reached.

ERKI MATHA :

This place was visited by Acharya during one of theGreeshma period (Summer). The pond here at that time wascompletely dried up due to summer heat. Acharya with hisdivine power brought the clouds to that particular spot inthe sky and showered the rains sufficient to fill the pond(ß"‹˙"<˙"¬"Î" 16-38). This incidence provingly demonstrates thefact that Acharya is the incarnation of Vayudeva and that hehas the control over nature.

A 'Gowda' of this village on being influenced by the stupid

19


motives of a few bad people around wanted to physically assaultthe Acharya. But, on seeing the Acharya in person, he wastotally stunned by his divine personality and prostrated to him.(ß"‹˙"<˙"¬"Î" 16.39)

The invocation shloka of Acharya Madhwa’s Sri KrishnamrutaMaharnava prays the Keshava form of the Bhagavan. ThisKeshava’s idol flanked with Sri & Bhu roopas of Laxmi oneithter sides is in worship here in Erki Matha, since the timeof Acharya's connection with this Matha. Though theworshippers here are Gruhasthas (Married and Familied persons),they got the right to perform Mudra Dharana to others onPrathamaikadashi day i.e. Ashadha Shukla Ekadashi.

Of course, Erki Matha is the name now in usage for thisplace. In Sri Madhwavijaya this place is mentioned as to benear 'Saridantara'. In his own commentary (namedBhavaprkashika) on his own work, Sri Madhwavijaya, AcharyaNarayana Pandita has stated explaining the meaning ofSaridantara as it is known in locally spoken language (Tulu)as 'Ide Tude' (—a>i |"·li).

To reach Erki Matha :

Take Mangalore- Uppinagadi-Kadaba-Subramanya route.Cover a distance of 10kms from Uppinangadi where you havea bus-stop for the place called 'Aatur'. From there in anotherplace called Goli Dadi we come across a mud road. At adistance of 1 km in this road Erki Matha is reached. FromUppinangadi many buses are run to reach to "Atur' bus stop.

(For the benefit of Piligrims the address of Erki Matha is"Shri Venkataramana Upadhyaya, Erki Matha, RamaKunja,

Puttur Tq. Mangalore Dist. Karnataka. India )

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

Comment :

A Serious ErrorDr. V. Prabhanjanacharya

Bangalore

In the English translation of Garuda Purana, recentlybrouhgt out by the renowned publishers, Motilal BanarasidassPublishers of Delhi, there is a serious error in Part 3, page1043.

It reads as follows :

Vaayu will be born as Maniman Daitya, known as Sankara.He will be so called, for he will abolish caste and destroyDharma (70-71).

Then he will be born as the son of Vasudeva. There willbe none equal to him in the fourteen worlds. He will be fullyequipped with wisdom (72).

The Moola Shlokas of the translation are as under :

ß"<Ó"ß"{Ô"{ß"l |Î"C|"· C"äª{RÎ"{i „"<˙"kÎ"<|" $C"˙"ifk"{w C"äªw Î"C|"· ÷Ò´ªkÎ"<|" E" C"wU"Î"# $$ 70 $$|"iE" C"äªE"{ß"{&C"{ „"<˙"kÎ"<|" R"ˆ"iX"ª $‹"ß"{fE"Ø „"{ˆ"˙"|"{E"Ø C"˙"{fE"Ø <˙"E"UÎ"<|" C"˙"f "{ $$ 71 $$|"l{ „"±ß"{ ˙"{C"·li "{i „"<˙"kÎ"<|" E" C"wU"Î"# $Î"˘"{¨" f# C"MU"{i Î"CÎ" E"{ìC|" e{i÷iÒ ≤"|"·lfU"i $È|"# C" Â"‡ "Î"{ Â"±Ó"{if „"<˙"kÎ"<|" E" C"wU"Î"# $$ 72 $$

The correct translation is : The demon by the nameManimaan will come into being as Sankara, who will withoutdoubt pollute everything. This is why, Oh! King of birds! hisname will be Sankara; he will pollute and destroy allBhaagavata Dharmas. Then (Vaayu) will, without doubt, comeinto being as Vaasudeva; there will be none in the fourteenworlds to match him. He will truly be complete in his wisdom.

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These are unique Shlokas which unambiguosly proclaimthat Vaayu in his incarnation as Vaasudeva will be Poornaprjnaand will restore the Dharma which was polluted by the demonManimaan in his incarnation as Sankara.

The translators have, either by their incompetence, or bydesign, unimaginably distorted the substance of these simplestraightforward Shlokas, to convey that Sri Poornaprajna, is thedemon Manimaan incarnating himself as Sankara to destroythe Bhaagavata Dharmas. This act of theirs, is the worst formof blasphemy and no condemnation could be too severe. Italso reflects their utter lack of even rudimentary knowledgeof the Sanskrit language.

The publishers, instead of giving the names of the translators,have only mentioned 'Translated and annotated by a Boardof Scholars'. The word 'Scholars' could'nt have borne a greaterhumiliation.

An irresponsible or mischievous translation like this, withoutquoting the Moola Shlokas, will surely make the readers forma very damaging and unsavory impression of Srimadaachaarya.Therefore, it is primary duty of each one of us, who isconcerned about the pristine quality of our scriptures, toexpress our deep anguish and protest at this serious lapse ofprofessional conduct and competence. We should make theprepetrators of this crime to publicly admit their mistake, makethem issue the necessary apology and correction and assurethat they would take utmost care to see that such horribledistortions do not recur.

V.I.P.S : This bloomer has occured, as already mentioned,in the translation of Garuda Purana of 'Ancient IndianTradition and Mythology Series (Puranas in Translation)'. Thisseries has on date come out in more than sixty volumes. Itis tragic that the translation work has been entrusted to persons

who obviously have no insight into the subject or the language.Adding insult to injury is the fact that Government of Indiaand UNESCO have recognised this work and have providedfinancial support. The volume referred to above was firstpublished in 1980, reprinted in 1992 and 1997. Imaginationboggles, at the number of people who might have read thismisinformation and as to how many more would be led astrayby the other volumes, which might also contain equallyreprehensible passages.

Bhagavadgita in Vishvesha Vani(Verbal snaps clicked during Geeta Pravachana delivered by

H.H.Sri Vishvesha Tirtha Swamiji during Chaturmasyain Bangalore in this year 2002.)

They are couragious :

Happiness and sorrow are caused due to too much

of attachment and belongingness towards the body and

family. Mother's heart starts beating fast when she hears

a child's cry. When, if some one near tells her the cry

is not from her child she becomes releived and quiet.

Why so? Because, the element of belongingness that it

is me and it is mine is the reason for such feelings.

One should shun such attachments and get rid of

upheavals due to worries or joy in the mind.

Thus They who know all is in God's control would

face the worldly challenges with courage. The are

courageous

21


Bhishma's Prayer-Dr. P. Nagaraja Rao

(In Srimad Bhagavata umpteen number of Stotras one after the otheroccure. With different natures and mindsets various personalities at varioussituations have praised the glories of various Bhagavat forms. Bhishma'sis one such Stotra of Sri Krishna.

Bhishma was laid up in the bed of arrows. Arrows have pierced intohis body. He is in the grip of pain due to this. Then Sri Krishna arrivesto see Bhishma. Bhishma feels relieved of his pains. He was counting timeto breath his last. Seing Krishna he recollects the many moments he hadspent with Krishn and various incidents come across. With these thingsat the background Bhishma starts praising Krishna in the form of a Stotra.Bhagavata on recording Stotra states that Bhishma uttering this Stotrabreathed his last.

This occures in the 9th chapter of 1st Skandha of Bhagavata. A coupleof points that appear in this Stotra are to be discussed. The 37th Shlokaseems to mean that for Bhishma's sake (to make his words to become true)Krishna violated his own oath (Pratijna). A natural question- that comesup is that how a Pratijna of Satyasankalpa (true to intention) Bhagavancould become untrue. But, if you look closely into the words existing inthe Shloka the meaning is clear. It was not the weapon Krishna took tohis hand but it was the wheel of a broken charriot that was lying in thebattle field.

In the last Shloka the word appearing as <˙"‹"±|"„"ilß"{i∫#, at the cursory look,appears to redicule the concept of difference between soul (Jeeva) and theµ"‡h" (Supreme soul) as indicated by the component word ß"{i∫#. But if yougo by the example given in the Shloka ¸<l ¸<l <‹"<Ê>|"ß"Ø È¬"ß"Ø meaning- 'likethe very Sun (the Abimani Devata of eyes) resides in the eyes of differentpeople'.

The total meaning of this Shloka sketches a verbal picture of the truthyexperienced by Bhishma that all the forms of Bhagavan though visionedat different places, different times and at different Adhishthana's (abodes)are identically the same without the least difference among themselves. Thisis the vision realised by a Sadhaka when he attains the 'BhagavatSaakshaatkaara'.

We, the Editors hope the English translation of the Stotra presentedhere would be well received by our readers. Editors.)

„"”kß"÷DÒ|"o”÷DÒkÓ"C|"·<|"#

—<|" ß"<|"PÂ"÷Òì°Â"|"{ <˙"|"DkÓ"{ „"ˆ"˙"<|" C"{|˙"|"Â"·å˙"i <˙"„"±<ß"n $C˙"C"·R"ß"·Â"ˆ"|"i πÒ<≤"<ü∫|"·¿ Â"‡÷DÒ<|"ß"·Â"iÎ"·<k" Î"›˙"Â"‡ "{∫# $$ 32 $$

Krishna, the foremost of the Yadu clan, I, free from worldlydesires, offer my mind to Thee, who retaining Thy blissfulnature, yet assumes worldly forms as your sport. From thisstreams forth Thy creation.

<‰"„"· "E"÷Òß"E"w |"ß"{e˙"Ó"¿ ª<˙"÷Òªˆ"{ ª˙"ª{ßµ"ªw l‹"{E"i $˙"Â"·ªe÷Ò÷DÒ|"{E"E"{µ¬"w <˙"¬"Î"C"R"i ª<|"ªC|"· ß"i&E"˙"CÎ"{ $$ 33 $$

Let me have unbargaining love for you Krishna, the friendof Arjuna (called Vijaya), whose personality has charmed thethree worlds, who is clad in excellent robes and is dark asthe Tamala tree with lotus like countenance has the brilliantrays, as the Sun and has curly hairs floating above your face.

Î"·<‹" |"·ªˆ"ª¬"{i<˙"‹"±ß"‡<˙"k˙"§Ò≤"e·<e|"oß"˙"{Î"feäD|"{CÎ"i $ß"ß" <E"<U"|"U"ª <˙"f<„"ùß"{E"|˙"<≤" <˙"eC"|÷Ò˙"≤"i&C|"· ÷DÒkÓ" È{|ß"{ $$ 34 $$

May my mind and body, and soul abide in you Oh! SriKrishna, whose flowing hair soiled by the dust raised by thehoofs of the horse on the battle field, hems around Thy face,bedecked with drops of perspiration and has your skin piercedby my sharp arrows, though protected by a shining armour.

C"Â"<l C"<R"˙"≤"{i <E"U"ßÎ" ß"‹Î"i <E"¬"Â"ªÎ"{iµ"feÎ"{i ª¨"w <E"˙"iUÎ" $ìC¨"|"˙"<|" Â"ªC" <E"÷Ò{Î"·ªAÓ"{ ¸|"˙"<|" Â"{¨"fC"R"i ª<|"ß"fß"{C|"· $$ 35 $$

May I develop devotion for Krishna, the friend of Partha'sson, Arjuna, who at his request drove the chariot and placedit between the two armies, Pandavas and Kauravas and whoby His very looks cut short the lives of the enemy wariors.

˙Î"˙"<∫|"Â"D|"E"{ß"·R"w <E"ª”AÎ" C˙"¬"E"˙"‹"{<üß"·R"CÎ" l{ik"µ"·’–{ $÷·Òß"<|"ß"∫ªl{|ß"<˙"ùÎ"{ Î"‚"ªÓ"ª<|"# Â"ªß"CÎ" |"CÎ" ß"i&C|"· $$ 36 $$

22


May I be blessed with devotion at the feet of the SupremeBeing (Krishna) who imparted the spiritual gospel Gita toArjuna when he felt confused at seeing his kinsmen arrayedin battle declined to fight regarding it as a sin.

C˙"<E"ˆ"ß"ß"Â"∫{Î" ß"|Â"‡<|"˘"{ß"D|"ß"<‹"÷Ò|"·fß"˙"Hs|"{i ª¨"C¨"# $‹"D|"ª¨"≤"ªÓ"{i&„Î"Î"{Ç"elØ "·∫f ª´ª˙" ∫E|"·<ß"ß"w ˆ"|"{iy"ª”Î"# $$ 37 $$

The Lord giving up his resolve not to take up arms in thewar to fulfil Bhishma's desire took the chariot wheel and dartedHis arrows against Bhishma with wheel in His hand. Hepounced on him like a Lion on an Elephant unmindful ofthe dropping of the top garment and when the earth trembledunder His feet.

<U"|"<˙"<U"R"∫|"{i <˙"U"”Ó"flwU"# A"|"¬"Â"´ªHs|" È{|"|"{<Î"E"{i ß"i $Â"‡C"„"ß"{<„"C"C"{ª ß"ü‹"{¨"¿ C" „"˙"|"· ß"i „"ˆ"˙"{E"Ø ˆ"<|"ß"·f÷·ÒEl# $$ 38 $$

May that Lord Mukunda be my asylum and bless me whohit by my piercing arrows bathed in blood rushes forth tokill me.

<˙"¬"Î"ª¨"÷·ÒN·>ßµ" È{y"|"{i‰"i ‹"D|"∫Î"ªìUß"<E" |"ì≤™‘>Î"iA"Ó"”Î"i $„"ˆ"˙"<|" ª<|"ªC|"· ß"i ß"·ß"±k"{ifÎ"f<ß"∫ <E"ª”AÎ" ∫|"{ ˆ"|"{# C"¡ÒÂ"ß"Ø $$ 39 $$

May I in my last hours develop devotion to the Lord whoto protect Arjuna took the Charioteer's whip in one hand andheld the reins of the horses in other looked most attractiveand who gave Moksha to those who sought Him.

e<e|"ˆ"<|"<˙"e{C"˙"°ˆ"·∫{C"Â"‡Ó"Î"<E"ª”A"Ó"÷Òì°Â"|"{iPß"{E"{# $÷DÒ|"ß"E"·÷DÒ|"˙"|C" ≈Eß"l{E‹"{# Â"‡÷DÒ<|"ß"ˆ"ß"E"Ø <÷Òe Î"CÎ" ˆ"{iÂ"˙"‹˙"# $$ 40 $$

I had the honour enjoying the sight of His charming gait,graceful movements winsome smiles and amorous glancesduring the Rasa dance with the cowherdesses of Brindavanwhom He left when they enacted movements like as He did,and who helps the devotees to attain Moksha.

ß"·<E"ˆ"Ó"E"DÂ"˙"Î"fC"äsei&E|"# C"l<C" Î"·<‹"<Ê>ªª{¬"C"±Î" Ãk"{ß"Ø $È∫fÓ"ß"·Â"Â"il —fA"Ó"”Î"{i ß"ß" M<U" ˆ"{i≤"ª Ãk" È{<˙"ª{|ß"{ $$ 41 $$

It is that Krishna who received the honour of beingworshipped first in Yudhishthira's Raajasuya Sacrifice, andattracted the eyes of all. He is the soul of the universe asit is He stands before me now.

|"<ß"ß"ß"∫ß"¬"w U"ª”ª„"{¬"{w ¸<l¸<l <‹"<Ê>|"ß"{|ß"÷Òì°Â"|"{E"{ß"Ø $Â"‡<|"MU"<ß"˙" E" ÷Ò‹"{÷fÒß"i÷wÒC"ß"<‹"ˆ"|"{i&ìCß" <˙"‹"±|"„"ilß"{i∫# $$ 42 $$

Freed from the mistake of seeing differences in the differentincarnations of Lord and differences in the attributes of theLord and knowing things as they are I realised Him beforemy eyes as the unborn, Almighty, who by being like the Sun(the Abimani Devata for eyes) resides in the eyes of differentpeople.

As such (to avoid seeming contradiction in statements) thesecond interpretation is correct; That is C"˙"f means C"˙"fU"òÒ.

Now the meaning of the statement "C"˙"¿ µ"‡h" È{ Â"<E"k"lß"Ø'' hasbecome clear. Bhagavan is : "all knowledgeable', "omnipresent', "omni potent', "omnicient', "root cause for all' andonly hence He is µ"‡h"; That is He is grater than everything.This is how Upanishads praise Him. Such true knowledgeabout Him is possible to be obtained only through ˙" <l÷Òliterature which is visioned by the great sages, that too, throughthe Upanishats which are the quintessence of Vedas.

E"iìEÿÎ"{<Ó" E"{E"·ß"{E"w ˙"il{ fii " E"ß"Ø ˙"ilÎ"ìE|" |"Cß"{l{∫s "ifl{ —<|" $$(To be contd...)

Contd. from 26th page : 'TALAVAKARA'

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God is beyond reasoning-H. Subba Rao

Two lines of reasoning are adopted by Western thinkers andtheir followers in philosophy. Some Western philosophers arepure Naturalists (Atheists) like Satrue and Russel, who statethat God (a perfect Being immanent in the scheme of life andthings) does not exist. Others like James, Lodge, Royce,Whitehead, Marcel and Hocking are Theists who think thatGod exists. Idealist thinkers like Green, Bradley, Bosanquet,Bergson, Shaw and Ruggiero, come between these two extremepositions and argue that an impersonal entity called Absolute(Life-Impulse or Force) is the Ultimate Reality. This Absoluteis One and it is free from the limiting adjuncts of personalityand duality. Of these three schools of thought, the first twoschools have one thing in common. Like religious persons theydefine God as the Supreme Creating and Sustaining Entitydistinct from and above the objects of sensible experience. Thethird group, the Idealists, do not think that the Absolute, Elanvital or Force, the Ultimate Reality, is altogether beyondrational experience. We cannot call the Absolute ë<E"|Î"{|"”<EÿÎ"íalways beyond the senses. By reasoning based on observationall the three schools of thinkers have arrived at their respectiveconclusions. An examination of these three groups of thinkersbrings out the greatness of the special form of Thesism adoptedby Sri Madhva in his Sarvamoola.

Sri Madhva has shown that neither Atheism nor Theismcan be established by the method of reasoning. Secondly hehas proved beyond doubt that the Absolute, a mechanicalentity which is devoid of the attibutes of personality is notGod, the perfect Brahman of the Upanishads. Thus theIdealists are in reality Atheists. It is not right to call electricenergy or steam power God and say we are theists. Religiouspersons would regard such an exploitation of terms as

nomenclatorial jugglery. So we have two sets of Atheists toexamine : 1. Naturalists and Realists who deny the God ofreligion and offer no substitute to govern the universe. In theiropinion nature is autonomous; and living beings have limitedfreedom to act and think; and the gathering goes on by mutualassistance of matter and spirit working according to the lawsof the inherent natures of the entities given in experience; 2.Idealists and Biologists who deny the Supreme God of religionbut think that a Supreme Force of a blind nature is energisingthe activities of all living beings and sustaining inanimatethings also. ëE" E"{ìC|"ÍÎ"˙"{l{i Î"·¬Î"|"ií- Athesim (non-existence ofGod) cannot be proved. So also the non-existence of heavenand hell, the non-existence of gods, goddesses and merit andsin cannot be proved by observation or reasoning. Accordingto the nihilistic position of Buddhists like Naagaarjuna whatis not proved to be real is non-existent, and as we have nological proofs to establish the existence of God, God is non-existent. It follows then that if I am unable to prove myinnocence, I am to be regarded as a criminal. My greatgrandfather's piligrimage to Benares cannot be proved by meby observation or by any syllogistic reason. The bubble thathas burst, the moment that is gone far in the past, the thingsthat are too distant for man's reach, the pearls in the bottomof the ocean, the sage that is to be born in the distant future,God Kalki of the end of this age, the things that are in distantinfinite space and the milllions of microbes and other thingsthat escel the atom in subtlety cannot be proved to be existentby observation or by any line of reasoning. But these are all'Existent'; they are real. They have the capacity to be seenor known by some sentient being under certain conditions.But if the principle 'what is unproved is unreal' is construedto mean that a thing which cannot be known to any rationalcreature at any time under any condition cannot exist, thenGod Himself becomes the most real as He is known by piouspersons like Prahlada in moods of Yogic meditation, and thefoundations of Atheism collapse.

24


But Scientists and judges have promulgated a differentcriterion of non-existence. According to them 'what is provedto be false does not exist'. The prisoner is innocent till heis proved to be guilty. The brightness of night, the hardnessof space and the softness of the stone, etc., are proved to befalse by observation and logical reason based on observation;so they are non-existent. But God is 'Avyaya' unperceivableby the senses; and so non-observation of God is no proof ofhis non-existence. The non-existence of a table in a hall maybe discerned by the eye though the non-existence of sugarin a cup of milk or the non-existence of a germ in an insectcannot be detected by the bare eyes. Other things being equal,if an entity is perceived by a particular sense its negation alsowill generally be discerned by that sense. But my great-grandfather's pilgrimage to Benares is not perceivable by anysense- aided or unaided. There is not even verifiable testimonyabout it. In such instances observation fails and in the absenceof sense-data reasoning also fails. We have no instruments thathelp us to ascertain the non-existence of malarial germs in amosquito of last year. Neither have we any capacity to establishthe non-existence of a spiritual entity like God in heaven orin the heart of man, granting that God does not exist. Inthe absence of positive proof that can indubitably establishthe non-existence of God. Atheism cannot stand.

The great stronghold of Atheism is the problem of the evil-ridden universe; that is to say, the Atheists argue that Goddoes not exist because evils like injustice, inequality, crueltystalk nakedly on earth; and that should not happen if Godexisted. When we stand in a house during rainfall and becomewet we may conclude that the roof or that house is uncovered.Similarly certain things should follow if God existed; since theyhave not followed Atheists conclude that the God of religionis a non-entity. In all such discussions of the Atheists thereare two glaring defects. In the first place they attribute to

the God of religious seers qualities expected by them and createan imaginary perfect being of their own and not finding thatimaginary entity in the market-place or in blown-up Nagasakideny the existence of the God of religion altogether.Misconceptions about the God of religion, want of readingof religious books, and ignorance of the discussion embeddedin the sacred books of common property of Atheists of all times.Where is the Atheist that has studied Nyaya Sudha orChandrika? Secondly, they ignore the obvious truism of religionthat God is a Spritual Person with infinite powers of Will andSubtlety of nature. Being subtle He is beyond perception andreasoning. Being a person He has knowledge and will anddesire and a method of ordering and action as He pleases andnot so as to please fanciful critics and self-willed speculators.To these two criticisms of the Atheistic position we may adda third. 3. If God did not exist certain things should havefollowed; and those 'inevitable' results have not happened. IfGod did not exist many Ruju Yogins including Sri Madhvaand Sri Vadiraja Swami in society should have given a differenttestimony from what they have now averred. The mysticalexperiences of many Taattvika Yogins like Sri RaghavendraSwamin, Sri Jayatirtha, Sri Raghuttama Tirtha, etc., will haveto be discredited. Their acquisition of learning by grace, notstudy, will have to be disbelieved. Yogins like Purandara Dasa,Kanaka Dasa, Vijaya Dasa, Jagannatha Dasa etc., will have tobe regarded as deluded fools or sheer imposters. The evidenceof Baadaraayana who wrote the Bharata 800 years before theevents took place and of God Krishna who showed His gloryto Arjuna's inner eye the experience of Arjuna's vision of theLord, the miracles that occur in Tirupati, in the Virndavansof great Saints, and in pilgrimage centres dedicated to Hari,Hanuman, Siva and Ganesha, and holy waters; the efficacy ofthe Mantras uttered by qualified persons- all become inexplicableif God and the deities did not exist. The fulfilment of curses

25


A letter to the Edior from one of our beloved readers :

Shankar's dilemma

Dear Sir,

I am in total agreement with you on the views expressed

by you in the editorial of March-April 2002 issue that Vedanta

is projected as Advaita Darshana in most of the spiritual fora,

entirely ignoring the contribution of Sriman Madhvacharya.

With the English edition, I hope you will be able to fill the

vaccum in projecting the Dvaita Philosophy of Srimadacharya.

I refer to the article Sri Vidhyamanya Sandesh in this issue

wherein Shankaracharya comments that the 15th chapter of

Bhagawad Geeta is the essence of all the Shastras and that

Narayana is the Purushottama-Supreme Being. The very word

Supreme Being implies that there are other beings and the

myth of Advaita gets explored, for according to the commonly

known interpretation of Advaitha, Brahman alone exists and

all else is mithya or maya. Again, by saying that the word

"Ishwara' in the Geeta denotes "Narayana' and not generally

known meaning "Rudra', Shankaracharya appears to be in

agreement with Srimadacharys'a philosophy that Narayana and

Rudra are two separate beings and that Rudra is sub-ordinate

to Narayana. If this is Shankara's view, how then the Advaitins

claim from the house top about the non-dual Brahman which

alone is the truth and all else is Maya?

B.R. TantryBangalore

(The Editors thank the reader for his feedback leter.)

and blessings of holy persons on earth cannot be explained.Indeed who but God can bring forth the numerous Vedicbooks with the Upanishads as their chief protion, at a timewhen civilization was at a low state; when men's memory andintelligence were uncultivated? The voluminousness of theVedic literature, their grandeur of style, their profundity ofmatter, and the stories of visions of God and deities in thembecome unintelligible in the absence of God to reveal themand to explain them to disciples qualified by His special graceat a time when educational facilities were scarce. Even nowthe chanting of the Vedas by qualified persons produces itsintended effect; and faith-phychology cannot explain it. Allthese miracle and many voices, visions and dreams whichscience cannot explain should not have been if God did noteixst.* The free Government of our country should found aseparate Ministry, and spend huge sums of money and appointqualified scholars in comparative religion and philosophy toinvestigate these varieties of religious experience and miraclesand expose to ridicule what is spuriouus, low and vulgar andbring to light what is genuine and what is purely Satvik. Forthe happiness of the souls of the people is more importantthan their physical welfare. At any rate, many occurrences inlife make us exclaim 'these things should not be if God didnot exist.' The Atheist is an enexperienced narrow-minded manwho has not come across any marvel of the kind stated above,and is content to carry on reaserches in subjects of Sciencein his College Laboratory. His judgement that God does notexist is hasty and unwaranted by his premises. At bestsupernatural entities like God and heaven enjoy the benefitof doubt as they cannot be proved to be false like the barren-womans' son. (To be contd....)

*Vide page 47 of the journal 'Kasturi' for October 1959 Kannada; and read theaccount of the memory of past birth of Swarna Lata, daughter of Manoharlal Mishra,reproduced from 'Organizer', Delhi.

TATVAVADA From the Editors' deskEnglish translation : Sri N.A.P.S. Rao. ... In gods, there is a rule...

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Transcript of TATVAVADA From the Editors' deskEnglish translation : Sri N.A.P.S. Rao. ... In gods, there is a rule...