DOCSLIB.ORG

Dharma and the Enjoined Subject: Jaimini's Mīmāṃsāsūtras and the Study of Ritual

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Dharma and the Enjoined Subject: Jaimini's Mīmāṃsāsūtras and the Study of Ritual Middlesex University Research Repository An open access repository of Middlesex University research http://eprints.mdx.ac.uk Ngaihte, Samuel (2018) Dharma and the enjoined subject: Jaimini’s Mmsstras and the study of ritual. PhD thesis, Middlesex University / Oxford Centre for Mission Studies. [Thesis] Final accepted version (with author’s formatting) This version is available at: https://eprints.mdx.ac.uk/25912/ Copyright: Middlesex University Research Repository makes the University’s research available electronically. Copyright and moral rights to this work are retained by the author and/or other copyright owners unless otherwise stated. The work is supplied on the understanding that any use for commercial gain is strictly forbidden. A copy may be downloaded for personal, non-commercial, research or study without prior permission and without charge. Works, including theses and research projects, may not be reproduced in any format or medium, or extensive quotations taken from them, or their content changed in any way, without first obtaining permission in writing from the copyright holder(s). They may not be sold or exploited commercially in any format or medium without the prior written permission of the copyright holder(s). Full bibliographic details must be given when referring to, or quoting from full items including the author’s name, the title of the work, publication details where relevant (place, publisher, date), pag- ination, and for theses or dissertations the awarding institution, the degree type awarded, and the date of the award. If you believe that any material held in the repository infringes copyright law, please contact the Repository Team at Middlesex University via the following email address: [email protected] The item will be removed from the repository while any claim is being investigated. See also repository copyright: re-use policy: http://eprints.mdx.ac.uk/policies.html#copy ‘Dharma and the Enjoined Subject: Jaimini’s Mīmāṃsāsūtras and the Study of Ritual’ OCMS, Ph.D July 2018 ABSTRACT This thesis is an enquiry into the conception of dharma by Jaimini in his Mīmāṃsāsūtras with the aim of arguing for its contemporary relevance, particularly for the scholarship on ritual. It seeks to do this by offering a hermeneutical re-reading of the text, primarily by investigating the theme of the relationship between subjectivity and tradition in the discussion about dharma, and bringing it into conversation with contemporary discourses on ritual. The central argument that is proposed in this thesis, based on this re-reading, is that Jaimini’s conception of dharma can be read as a philosophy of Vedic practice that is centred on the enjoinment of the subject, whose stages of transformation can be seen to possess the structure of a hermeneutic tradition. This argument, which places subjectivity and tradition at the heart of the explanation of Vedic practice, is then discussed with the scholarship on ritual in order to indicate its contemporary relevance. Therefore, the explication of the central argument, which is based upon the insights gleaned from this hermeneutical re-reading of Jaimini’s Mīmāṃsāsūtras, will be broken down into two main aims. The first aim will attempt to demonstrate that the significance of Jaiminian enquiry lies in its conception of dharma as an embodied traditionary practice that possesses the structure of a hermeneutic tradition. The second aim will attempt to demonstrate that this re-reading of Jaimini’s enquiry can offer both substantive and methodological insights to the contentions within the contemporary study of ritual. Jaimini’s conception of dharma enables me to introduce the notion of subjectivity at the heart of the explanation of ritual and allows the possibility of re- imagining a way beyond the reductionist explanations of ritual in contemporary scholarship. ‘Dharma and the Enjoined Subject: Jaimini’s Mīmāṃsāsūtras and the Study of Ritual’ by Samuel Goumuanlal Ngaihte B.A. (Delhi University) M.A. (Indira Gandhi National Open University) Director of Studies: Professor Gavin Flood, Ph.D Second Supervisor: Dr. David Singh, Ph.D House Tutor: Dr. Marina Behera, Ph.D A thesis submitted in partial fulfilment of the degree of Doctor of Philosophy July 2018 Oxford Centre for Mission Studies DECLARATION This work has not previously been accepted in substance for any degree and is not being concurrently submitted in candidature for any degree. Signed (Candidate) Date 27th July 2018 STATEMENT ONE This thesis is the result of my own investigations, except where otherwise stated. Where correction services have been used, the extent and nature of the correction is clearly marked in a footnote. Other sources are acknowledged by midnotes or footnotes giving explicit references. A bibliography is appended. Signed (Candidate) Date 27th July 2018 STATEMENT TWO This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I hereby give consent for my thesis, if approved, to be available for photocopying by the British Library and for Inter-Library Loan, for open access to the Electronic Theses Online Service (EthoS) linked to the British Library, and for the title and summary to be made available to outside organizations. Signed (Candidate) Date 27th July 2018 ACKNOWLEDGEMENTS This research has been a lived experience of witnessing a numbers of generous components coming together harmoniously to facilitate every stage of the journey and ensure its timely consummation. My sincere appreciation and gratitude are reserved especially for the following institutions and individuals: 1. My family, for allowing me the costly privilege of pursuing dreams, and for trusting, encouraging and supporting me through every step unconditionally. 2. Touch India Trust, New Delhi, for providing me the opportunity to hone my professional and research skills through my formative years. Dr. Brainerd Prince, for introducing me to the world of Hindu studies, and for guiding me through my applications both at the University of Oxford and at OCMS. 3. OCMS, for welcoming me into their unique community of practitioner-researchers and for supporting my project with yearly financial grants towards my tuition fees. Dr. Wonsuk Ma and Mr. Paul Bendor-Samuel, for leadership, guidance and encouragement, and for believing in me as an ‘institution’. Dr. Tom Harvey, for honest conversations, timely encouragements and for pushing me to ask the ‘so what’ question for post-PhD contribution. Dr. David Singh, for agreeing to be my second supervisor, and also for being a mentor, guide, and family. Thank you for urging me back to Oxford with your timely counsel and encouragement. Ms. Jessica Abel Smith, for guiding me patiently through the process of sorting out my visa complications. Mr. Ralph Bates, for resources, advises and concern, for proof-reading my final draft and above all for friendship. All other staff for support and encouragement. 4. OCHS, for academic support, and for ushering me into the depths of Hindu wisdom. Mr. Shaunaka Rishi Das, for welcome, encouragement, and conversations. Dr. Rembert Lutjeharms, for resources, teaching, and for sparing ample time for my pre-viva examination. 5. The Oriental Institute, University of Oxford, for academic support. Dr. James Benson, for the one-year Sanskrit classes that equipped me to translate my primary text at the standard set by Oxford. 6. The Late. Dr. (Uncle) Montague Barker, for all the long walks and stories, for prayer and genuine care. 7. Mr. Peter Shin, for friendship, conversations, honesty, and generous support. 8. Mr. Terry Garde, for conversations, friendship, and always ensuring I have a bike for travel in Oxford. 9. Mrs. Khumi T Burton, for motherly care, concern and laughter. For all the support letters (visa, rents) and kind generosity. 10. Revd Canon Geoff & Mary Bayliss, for kindness, generosity and unconditional love. My home away from home and my quiet inspiration. 11. Ms. Kimte Guite, for compassion, love and care. For helping me appreciate and understand the gift of dialogue, and for journeying together with me. 12. Finally, Professor Gavin Flood, for agreeing to be my supervisor and director of studies, and for guiding, teaching and weaning me in the academic world of Hindu studies, hermeneutical phenomenology, and comparative and dialogical approaches through conversations, lectures, reading groups and tutorials. Your gentle supervision and patient guidance have helped me appreciate and appropriate the dialogic perspective not only as a research skill, but also as a way of negotiating and appreciating the mystery and beauty of life itself. 1 TABLE OF CONTENTS ABSTRACT ............................................................................................................................................................... I CHAPTER ONE: INTRODUCTION ........................................................................................ 6 PRELIMINARY BACKGROUND .............................................................................................................................. 6 CENTRAL ARGUMENT AND TWO AIMS ........................................................................................................... 13 DIALOGUING TRADITIONS OF ENQUIRY: MĪMĀṂSĀ AND RITUAL ............................................................. 14 THE PATH AHEAD.............................................................................................................................................
Load more

Recommended publications
  • Mandukya Upanishad, Class 27
    Mandukya Upanishad, Class 27 Karika # 24: kāla iti kālavido diśa iti ca tadvidaḥ | vādā iti vādavido bhuvanānīti tadvidaḥ || 24 || 24. The Knowers1 of time call It time2; the Knowers of space (ether) call It space (ether). Those versed in disputation call It the problem in dispute and the Knowers of the worlds call It the worlds.3 Continuing his teaching Swamiji said, Gaudapada pointed out that universe experienced in any manner (as Swapna, Jagrat, or any other higher state), still remains an object of experience and thus a mithya. Mithya means relative reality, meaning it has meaning only in a particular state. Once the state changes, the object is no more real. The truth of Turiya Atma is that as Observer, I am the projector and sustainer and experiencer of whatever I projected with the help of a relevant body; the dream world through the dream body and the waking world through the waking body. The bodies themselves are projections. Using the projected bodies I experience the projected universe. When this truth is missed, so many anatmas are mistaken as atma, the reality. Until now, various misconceptions with regard to the external world were pointed out. Thus Swapna Prapancha is real in swapna but not in Jagrat; jagrat prapancha is real in jagrat but not in swapna. Therefore Gaudapada says Observer alone is Satyam while observed is Mithya. Advantage of this knowledge is that mithya, relative reality, cannot affect Satyam, the absolute reality. The advantage of this knowledge is that whatever happens in Drshya Prapancha, it does not affect Me.
    [Show full text]
  • Book Only Cd Ou160053>
    TEXT PROBLEM WITHIN THE BOOK ONLY CD OU160053> Vedant series. Book No. 9. English aeries (I) \\ A hand book of Sri Madhwacfaar^a's POORNA-BRAHMA PH I LOSOPHY by Alur Venkat Rao, B.A.LL,B. DHARWAR. Dt. DHARWAR. (BOM) Publishers : NAYA-JEEYAN GRANTHA-BHANDAR, SADHANKERI, DHARWAR. ( S.Rly ) Price : Superior : 7 Rs. 111954 Ordinary: 6 Rs. (No postage} Publishers: Nu-va-Jeevan Granth Bhandar Dharwar, (Bombay) Printer : Sri, S. N. Kurdi, Sri Saraswati Printing Press, Dharwar. ,-}// rights reserved by the author. To Poorna-Brahma Dasa; Sri Sri : Sri Madhwacharya ( Courtesy 1 he title of my book is rather misleading for though the main theme of the book is Madhwa philosophy, it incidentally and comparitively deals with other philosophies such as that of Sri Shankara Sri Ramanuja and Sri Mahaveer etc. So, it is use- ful for all those who are interested in such subjects. Sri Madhawacharya, the foremost Vaishnawa philosopher, who is the last of the three great Teachers,- Sri Shankara, Sri Ramanuja and Sri Madhwa,- is so far practically unknown to the English-reading public of India. This is, therefore the first attempt to present his philosophy to the wider public. Madhwa philosophy has got two aspects, one universal and the other, particular. I have tried to place before the readers both these aspects. I have re-assessed the values of Madhwa and other philosophies, and have tried to find out also the greatest common factor,-an angle of vision which has not been systematically adopted by any body. He is a great Harmoniser. In fact mine isS quite a new approach, I have tried to put old things in a new way.
    [Show full text]
  • Hinduism and Hindu Philosophy
    Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm.
    [Show full text]
  • Vedic Practice, Ritual Studiesand Jaimini's Mimamsasutras: Dharma
    Vedic Practice, Ritual Studies and Jaimini’s Mīmāṃsāsūtras Drawing on insights from Indian intellectual tradition, this book examines the conception of dharma by Jaimini in his Mīmāṃsāsūtras, assessing its contemporary relevance, particularly within ritual scholarship. Presenting a hermeneutical re-reading of the text, it investigates the theme of the relationship between subjectivity and tradition in the discussion of dharma, bringing it into conversation with contemporary discourses on ritual. The primary argument offered is that Jaimini’s conception of dharma can be read as a philosophy of Vedic practice, centred on the enjoinment of the subject, whose stages of transformation possess the structure of a her- meneutic tradition. Offering both substantive and methodological insights into the conten- tions within the contemporary study of ritual, this book will be of interest to researchers in the fields of Hindu studies, ritual studies, Asian religion, and South Asian studies. Samuel G. Ngaihte earned his doctorate from the Oxford Centre for Mission Studies, UK. He is currently engaged in research in Northeast India. Routledge Hindu Studies Series Series Editor: Gavin Flood, Oxford Centre for Hindu Studies The Routledge Hindu Studies Series, in association with the Oxford Centre for Hindu Studies, intends the publication of constructive Hindu theo logical, philosophical and ethical projects aimed at bringing Hindu traditions into dialogue with contemporary trends in scholarship and contemporary society. The series invites original, high quality, research level work on re- ligion, culture and society of Hindus living in India and abroad. Proposals for annotated translations of important primary sources and studies in the history of the Hindu religious traditions will also be considered.
    [Show full text]
  • Dvaita Vedanta
    Dvaita Vedanta Madhva’s Vaisnava Theism K R Paramahamsa Table of Contents Dvaita System Of Vedanta ................................................ 1 Cognition ............................................................................ 5 Introduction..................................................................... 5 Pratyaksa, Sense Perception .......................................... 6 Anumana, Inference ....................................................... 9 Sabda, Word Testimony ............................................... 10 Metaphysical Categories ................................................ 13 General ........................................................................ 13 Nature .......................................................................... 14 Individual Soul (Jiva) ..................................................... 17 God .............................................................................. 21 Purusartha, Human Goal ................................................ 30 Purusartha .................................................................... 30 Sadhana, Means of Attainment ..................................... 32 Evolution of Dvaita Thought .......................................... 37 Madhva Hagiology .......................................................... 42 Works of Madhva-Sarvamula ......................................... 44 An Outline .................................................................... 44 Gitabhashya ................................................................
    [Show full text]
  • Real Jaimini Navamsa 1 Revealed
    Real Jaimini 1 Navamsa Revealed – 1 (South Indian Charts) An analysis based on Jyotisha Phalaratnamala of Krishna Mishra By Shanmukha, India [Dedication: This first article of my life is reverentially dedicated to my Guru Mahamahopadhyaya Sri Iranganti 2 Rangacharya .] Sage Jaimini gave utmost importance to Karakamsa chart and dealt with very specific and rare combinations Shanmukha a.k.a T.S.V.R.Nageswara from it. Karakamsa means the Navamsa Rao, is 30 years, a graduate in Electonics sign occupied by Atmakaraka planet. Most and Communication Engineering, works in of the scholars advocated Parasara a Science organization of Indian Govt. He Navamsa chart to analyze Karakamsa. But, started his study of Astrology when he was Krishna Mishra in his Jyotish 3 22 years old and though not traditionally Phalaratnamala advocated another way of trained, he is very fond of the wonderful reckoning Navamsa chart in line with 4 system of Jaimini and learns it from his Prakriti chakra reckoning. My Guru Sri Guru Sri Iranganti Rangacharya. He, is now working on ancient commentarties on Jaimini and writes some of his musings on 1 Though it is Krishna Mishra Navamsa, My Jaimini system at his personal blog Guru calls it Jaimini Navamsa http://sutramritam.blogspot.com. 2 Sri Rangacharya is an erudite scholar and authority on Jaimini system and has been publishing articles on Jaimini since the last five decades. 3 Jyotish Phalaratnamala is very important classic to understand Jaimini. 4 This Prakriti chakra reckoning means counting in zodiacal order for odd signs and reverse for even signs. The counting is based on oddity of signs not on the Vishama pada / Sama pada.
    [Show full text]
  • Revised Proof
    Journal : 10781 Dispatch : 5-7-2014 Pages : 58 Article No. : 9240 * LE * TYPESET MS Code : i R CP R DISK J Indian Philos DOI 10.1007/s10781-014-9240-9 12 3 “Old is Gold!” Madhusūdana Sarasvatī’sWay 4 of Referring to Earlier Textual Tradition 5 Gianni Pellegrini 6 7 © Springer Science+Business Media Dordrecht 2014 8 Abstract Madhusu¯dana Sarasvatı¯ wrote several treatises on Advaita philosophy. 9 His magnum opus is the Advaitasiddhi, written in order to reply to the keen 10 objections moved by the Dvaitin Vya¯satı¯rtha’s Nyāyāmṛta. Advaitasiddhi is verily a 11 turning point into the galaxy of Veda¯nta, not only as far as its replies are concerned, 12 but also for the reutilization of earlier veda¯ntic material and its reformulation by 13 means of the highly sophisticated language of the new school of logic. This article is 14 an attempt to contextualize Madhusu¯dana’s worksPROOF in a broader context through 15 three looking glasses: (1) the analysis of how Madhusu¯dana refers to his own works, 16 in order to reconstruct a relative chronology among them; (2) Madhusu¯dana’s 17 adherence to the tenets of the previous Advaita tradition, how much he is indebted 18 to Vya¯satı¯rtha, how he quotes him and how he replies to him; (3) Madhusu¯dana’s 19 acquaintance with other textual traditions, mainly Vya¯karana, Pu¯rva Mı¯ma¯msa¯ and ˙ ˙ 20 Nya¯ya. 21 22 Keywords Advaita Veda¯nta · Madhusu¯dana Sarasvatı¯·Advaitasiddhi · 23 Reverse indebtedness · Vya¯satı¯rtha · Textual reuse Abbreviations Not Contained in the Bibliography 24 PM Pramāṇamālā 25 BG Bhagavadgītā 26 BS Brahmasūtra 27 BrU Bṛhadāraṇyaka Upaniṣad ˙ REVISED 28 MS Madhusūdana Sarasvatī 29 LC Laghucandrikā 30 VT Vyāsa Tīrtha 31 SS´SS Saṃkṣepaśārīrakasārasaṃgraha G.
    [Show full text]
  • The Six Systems of HINDU PHILOSOPHY a Primer
    The Six Systems of HINDU PHILOSOPHY A Primer Swami Harshananda Foreword Swami Vivekananda has declared that a Hindu does everything religiouslyáboth good and bad things! Religion is in his very blood as it were. But Hinduism is definitely not just a bundle of rituals, dogmas and outward observances only. It has a philosophy behind it, as a strong and unshakable foundation, based on the Śrutis or the Vedas and going back to a few milleniums. Each one of the philosopher sages of hoary antiquityáwhether Gautama or Kapila or Jaimini or Bādarāyaṇa Vyāsaáhad taught his philosophy based upon the Vedas and his own `darśana' or realisation, after undergoing severe austerities. In course of time these developed into the now wellknown Ṣaḍdarśanas or Six Systems of Hindu Philosophy. Though these Six Systems are different in their approaches to the Truth, they are unanimous as far as the final goal of humankind is concerned, viz., total eradication of suffering and attainment of a state of eternal peace, as alsothe means for the same i.e., tattvajñāna (knowledge of the Truth). We will be justified in calling this as `The Philosophy' of Hinduism whereas the individual systems, all of which are paths to perfection, can get their respective nomenclatures as the `Nyāya Darśana,' the `Sāṅkhya Darśana' and so on. There are quite a few books on this subject of the Six Systems by intellectual giants and master-minds like Dr. Sarvapalli Radhakrishnan, Surendranath Dasgupta and M. Hiriyanna, apart from a host of less known but certainly not less competent, scholars. But they are meant more for the research scholars and serious students of philosophy, studying in the universities.
    [Show full text]
  • The Significance Karakas in Jaimini Astrology
    THE SIGNIFICANCE KARAKAS IN JAIMINI ASTROLOGY THE SIGNIFICANCE OF KARAKAS IN JAIMINI ASTROLOGY There are difference of opinion among scholars while considering the Chara Karakas to be taken in Jaimini astrology. 1. Pandit Sanjay Rath considers 8 karakas, including Rahu. According to him, in his Jaimini Upadesa Sutras, he has given Rahu also a place as Atma Karak. 2. On the other hand, Dr. K.N. Rao and his followers have taken the 7 planets (excluding Rahu) as Karakas and maintain that Rahu cannot be given the status of Atma Karak. 3. Dr. K.N. Rao has omitted Pitri karak. Instead, he says in “My Seven Step Approach: “What about a karaka for father? The problem is easily solved if you use Bhatrikaraka and Sun for father and Bhatrikaraka and Mars for siblings as has been as shown in some books on Jaimini. Here we must remember that sthirakarakas must always be considered in Jaimini astrology.” 4. Gary Gomes states in “The Structure of Jamini Astrology” as follows: “These karakas are of extreme importance in judging a chart, especially in terms of career potential and, especially, for judging spiritual potential, as indicated in both the Brihat Parasara Hora Sastra and the Jaimini Sutram. There are karakas in Parasara astrology, but these are based on certain natural karakas of the planets. For example, Venus is the natural karaka for marriage and Mars is the karaka for brothers. However, in Jaimini astrology, the karakas can be any of the planets. (I choose to follow Mr. Rao in choosing to exclude the North and South Lunar Node — Rahu and Ketu — as Jaimini karakas for most purposes.
    [Show full text]
  • Mimansa Nyaya Prakasa Or Apadevi
    THE MIMÄNSÄ NYÄYA PRAKÂ^A OR ÂPADEVÏ: A TREATISE ON THE MIMÄNSÄ ^ SYSTEM BY ÄPADEVA TRANSLATED INTO ENGLISH, WITH AN INTRODUC- TION, TRANSLITERATED SANSKRIT TEXT, AND GLOSSARIAL INDEX, BY FRANKLIN EDGERTON Salisbury Professor of Sanskrit and Comparative Philology in Yale University NEW HAVEN: YALE UNIVERSITY PRESS LONDON: HUMPHREY MILFORD: OXFORD UNIVERSITY PRESS 1929 Copyright 1929 by Yale University Press Printed in the United States of America PREFACE This book is the outcome of my stay in the city of Poona, August and September, 1926. During this period I read the Mïmânsâ Nyäya Prakâéa with Pandit Wamana Sastri Kinjawadekar, Head of the Poona Mïmânsâ Vidyâlaya, which is affiliated with the New Ifaona College. With the help of Pandit Kinjawadekar's oral explanation (in Sanskrit) of the text I then made a rough English translation, which I have since thoroly revised with the aid of Chinnaswami's commentary in the edition to which I refer as "C," and of other works. I have also attempted to trace, so far as possible, all the quotations from Vedic and other texts contained in the book. It would be of some interest to study in this way all the quotations in the Bhâipya on the Jaimini Sütras. The results could not but throw light on the history of Vedic tradition. Chinnaswami made a start towards tracing the quotations of our text, but his references are not always accurate or reliable, and are furthermore not as complete as they might be. ! The Mïmânsâ system has attracted little attention in the west. The little tjhat has been written about it, as in Keith's handbook (The Karma-Mimansa), or even in Radhakrishnan's Indian Philosophy] (Volume 2), the work of an Indian scholar, deals^ chiefly with the metaphysical and epistemological aspects of the system.
    [Show full text]
  • The Karma-Mimamsa
    THE HERITAGE OF INDIA Th e e . a Ri gh t R ve re nd V . S Az ari h , B ishop o f Dor na k al . J . a u M . A D . Li t . N F r q h ar , t A lrea dy pu blished. Th e H o f B u ddh m K A N D ER S M .A . eart is . J . U S , RE o M . M P M . A M D . V . A As ka J C HAIL , . , . India n PRIN IP A L R B R lcu tt C W Ca a . Painting . PE CY O N , K s L u . RE . E . B .A . V . anare e it erat re P RICE , T e S m m . B EI H h a h S . RR K T k ya yste A E IEDALE , D .Litt . N L M A . D . Litt . m o a S . I O f M h i C M . Psal s ar t aints ACNICOL , , L u d M . A . H o o f H . RE V . E . K A ist ry in i it erat re F EAY , H m o f t e T m S K B R a nd y ns h a il Saivite aints . INGS U Y PHI LL IP S . ' a nd v lu m Su bj ects proposed o es u n der prefi a ra tzo n . K T AND LI LITERA SANS RI PA TURE . f h e d . o f M O H m s o m t V .
    [Show full text]
  • Tatvavaada Philosophy
    TATVAVAADA PHILOSOPHY MADHWA BRAHMINS This is the official blog of Madhwa Brahmins orkut community. Some of the important topics discussed in the orkut community can be found here. Check out our blog archives on the right side. We Madhwa Brahmins (brAhmaNas) are the brahmins who follow the Tatvavaada (dvaita) Philosophy, revived and propagated by the Vaishnava saint and philosopher Shri Madhwacharya (1238-1317 CE). Even though we are now scattered all around the world, we originally hail from places in Karnataka and the neighboring states of Maharashtra, Andhra Pradesh, Tamil Nadu and Kerala. Our main dialects are Kannada, Tulu, Marathi, Telugu and Konkani. Our principal preceptor Shri Madhwacharya (also known by the names Poornaprajna and Anandateertha) is the 22nd commentator on the Brahma suutra of Sri Veda Vyasa. He is the third avatar of Sri Mukhya PraaNa, the god of life, as given in the baLittha sUkta of the Rig Veda, his first two avatars being Sri Hanumanta and Sri Bheemasena. abhramaM bhangarahitaM ajaDaM vimalaM sadA | AnandateerthaM atulaM bhaje tApatrayApaham || hari sarvOttama vAyu jeevOttama Biography of Sriman Madhvacharya Hare Sreenivasa Srimad Ananda Teertha, also known as Poornaprajna and Madhvacharya, is the propagator of the doctrine of Tattvavada. He is the last of the great Acharyas of Vedanta, and is also the 22nd commentator on the Brahma-Sûtra of Veda Vyasa. His doctrine asserts that the differences are eternally real, and that hence there is more than one absolute real, and that Hari (Vishnu) is the only entity praised in the Shrutis and their adjuncts. Thus, he always identifies the Brahman of the Upanishads with Vishnu, and forcefully argues against the dichotomy of Shrutis (tattvaavedaka / atattvaavedaka) as claimed by Sri Sankaracharya, saying that such arbitration of apaurusheya scripture is unacceptable both logically and spiritually.
    [Show full text]