Nov.-Dec. 2003 TATVAVADA TATVAVADA Jan.-Feb. 2004
@ From the Editors' desk CONTENTS Dear Readers, Vidyamanya Sandesha 5 JANADESHA Special Article 8 TATVAVADA(PRIVATE CIRCULATION ONLY) Born to help Rantideva 18 Volume : 3/4 Issue : 6/1 Nov.-Dec. 03, Jan.-Feb. 04 Republic of India goes to polls to 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 A layman's appreciation.... 49 With hands folded and head leaned what should we pray for Janadesha in this process. They have Upanishad Section 67 daily ? Pray for material luxuries and lust ? No. Must pray presented their own candidates to represent The report of Sudha Mangala 71 the people in the governing body of the like 'Oh Lord, dwelling in the world's source of light, the Presidential Address 75 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 Celebration of 74th Vardhanti 92 the external light.' may be shady. But neither the parties Aradhana of mostly dare project their candidates with Two kinds of light are required for all of us. One, external Sri Vidyamanyatirtha 95 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 : Poornaprajna Samshodhana Mandiram, needed. For the enlightnment of the self internal light is it seriously. Parties offer only soaps to Bangalore-28. required. External light for daily schedules the sun provides. butter the voters. However, a Janadesha 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 SUBSCRIPTION all sorts of blatant-misdeeds over which 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 light within us. such a control, as is heard being Patron : Rs. 1000-00 ABROAD H.H. SRI VISHVESHATIRTHA SWAMIJI discusssed these days, is going to be vested with the electorate it might turn out as Issue : $ 5/- Yearly : $ 30/- (Outstation cheques must include the farce as this general Janadesha ritual is Bank charges.) Editorial Board Advisory Board now seen ending up with. Because, many Chief Editor : Prof. K.T. Pandurangi Dr. V.R. Panchamukhi Cheque/D.D./M.O. for subscription may Prof. D. Prahlada Char a time the electorate's mind through its be sent in favour of : Editors Prof. D.N. Shanubhag Tatvavada (English), Prof. A. Haridasa Bhat Sri K.V. Murthy Yerkadithaya Janadesha process remains ultimately evasive The Secretary, A.B.M.M.Mandala Dr.C.H. Srinivasa Murthy Sri K. Gopinath to be read clearly. Not a major segment P.P. Vidyapeetha, Bangalore-28 Executive Editors Publisher 2 of electorate takes part in Janadesha with Sri U.B. Gururajacharya Sri H.N. Narayana Rao Tel : 080-6690068, 6694026 Pt. Tirumala Kulkarni Secretary, seriousness. The segment which partakes 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 56 TATVAVADA Jan.-Feb. 2004
Vidyamanya Sandesha : The work shows as to how the Maayaavaada Khandana ß"{Î"{˙"{lR"Óa>E" LORD NARASIMHA ( ) 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 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. Â"·ª{ <∫ lU"fÎ" πÒ{ìC|" ? ß"lEÎ"{i ¬"ˆ"l”X"ª# $ -Pt. Tirumala Kulkarni —|Î"∫wµ"‡h"„"{˙"iE" <∫ªÓÎ"÷Ò 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 ë÷Ò{ªÓ"{|"Ø ‹"ß"fß" 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 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 7 and practices. It is something like feeding the poisonous snakes 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 Yajna, helping others etc., though does not benefit the Lord Born to help Rantideva 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 at Srirangam,Tamilnadu have spent all their lives with the noble qualities of great 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 small portion food was left there. That was not the end. Then Sammelana held at Dharwad from 27th Jan to 30th Jan 2004 , the following Sarvamoola Kannada Anuvada came a man with his dogs and their pups, saying that they Granthas were released and available for sale. were all hungry. Again Rantideva felt happy and without any hesitation gave away the food to the man and his dogs. Sarvamoola Vol I Geetha Prasthana Now, the great king known throughout the universe as Reprint -Rs.210.00 valiant, generous and rich enough was in this utter state of Postage & Packing -Rs. 40.00 hunger and thirst for the past 48 days. Now all he had was Sarvamoola Vol IV some water left with him. Well, he was about to drink. Indeed Bruhadaranyaka Upanishad Bhashya the testing time, a Chandala presented himself before him and Reprint -Rs.160.00 begged for water saying that he would die if he did not drink Postage & Packing -Rs. 40.00 water then. Rantideva was kind as usual. Kindness was nothing new to him. He gave readily the water left over with him Sarvamoola Vol 13 Srimad Bhagavata Tatparya Nirnaya thanking God he had water to offer it to Chandala and said Part I (2 Skandas) - Rs.160.00 Krishnarpana as if he had offered it to the Lord Himself and Postage & Packing - Rs. 40.00 poured the water to the Chandala who had cupped his both hands. Sulabha Nityanushthana Sangraha Then Rantideva fell on the ground with his family (Sandhyavanda, Deva Pooja Stothras etc., members, being weak. Fortunately Brahma-Vishnu-Maheshwar Towla Sampradaya) -Rs. 35.00 saw great Rantideva and his family. They came down and held 10 Postage & Packing -Rs. 20.00 these great souls- all the members, with a lot of affection and Nov.-Dec. 2003 TATVAVADA 21 22 TATVAVADA Jan.-Feb. 2004 Research article : 18th century philosopher. He denied independent existence of Matter, the latter existed as a subject of human perception. Idealism V/s Realism 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 Â"{ªß"{<¨"f÷ÒC"|Î"ß"Ø the subject and the object can better be understood if we go or degrees of 'reality' viz., (the ultimate reality) ˙Î"{˙"∫{´ª÷ÒC"|Î"ß"Ø into the details of the 'process' of perception as enunciated that applies to Brahma only, (ad hoc reality for Â"‡{<|"„"{ of objects apart from that of the subject (Â"‡ß"{|"DC"y"{<|"´ªòÒC"y"{÷Ò|˙"{„"{˙"#) This means that the knowledge arising out of perception is Rajaneeti Shastra 'subjective', and this is exactly the contention of Berkley also. -Justice M. Rama Jois In view of this position, it is difficult to accept the claim that Hon'ble Governor of Bihar 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 Akhyayika (tales), Udaharana (illustrative stories), Dharmashastra Î"‚"{‰" ‹"ß"{if M.B. Shanti 24, 12-13 : Appointment of ministers and their qualifications : È{l{Î" µ" 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" the school, is of two kinds - Jeeva Sakshin and Ishvara Sakshin. Concept of Sakshin in Dvaita-Advaita 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 am not aware of it'. However, the Sakshin can directly grasp cognition, the Advaita school holds that Sakshin also can be 17 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 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 ˘"{|" ÷ÒC"|"Ø hatred etc. is that they are 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 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|˙"˙"{ 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 instance which highlights the peculiar nature of the Sakshin from the other, the Dvaitin does not have any such assumptions. ëß"{ß"∫w E" ¬"{E"{<ß"í For him no such adjuncts are needed. For, the Sakshins - the according to him, is the awareness - . '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. 22 (This paper has been presented in a philosophical conferrence 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 Krishna further says : and Krishna 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 E" ß"i Â"{¨"{f 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" „"±|"{ the impending change of the era, and proclaimed the necessity A Laymans Appreciation of the 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 ÷iÒE"i 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 The report of Tatvajnana Sammelana Dispute about Nadageete - State Anthem : From the beginning to the end of the Sammelana throughout, of A.B.M.M. and Sudha Mangala 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 Sammelanas on this ? Why this spiritualism, why this God Presidential Address 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{ 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 ß"E"·kÎ"{Ó"{w C"∫˚ik"· ÷Ò<‚"|"Ø Î"|"<|" 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 temple situated in the premises of C.M.'s residence. On the Vishnurata was born 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 (C˙" 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” Teertha Yatra : Udupi. Many revolutionary reformations and new traditions had been introduced in Udupi Sri Krishna Matha's Pooja Teertha Prabandha 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|"· many ways. Tirthas are the places which hallow/sanctify the visitors and even those who recollect the glories related to them Celebration of 74th Vardhanti of 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 Govindacharya by confering Aradhana of Sri Vidyamanyatirtha '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 The set of beliefs of the people, of which the Bhagavadgeetha A Laymans Understanding Of The 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...)