@From the Editors' desk CONTENTS Dear Readers, Sri Vidyamanya Sandesha 5 The topics covered in spiritual columns of TATVAVADA(PRIVATE CIRCULATION ONLY) some news papers are meditation, social Yativaani 9 Research Article 15 Volume : 2 Issue : 4 July-August 2002 Dharma, crisis management of family problems and the like. Major points brought Sarvamula Section 18 out in those columns are found in our Vaidik, Presidential Address 20 Puranik and such Sanatana literatuers. But, F LOAT - D O N OT S INK somehow, the columns carry the names of Upanishad Section 24 Budhism, Jainism etc. as sources, which are Geeta Section 28 A leaf floats on water; wood also floats. Even boats non-Vaidik. Basic differences in matters of the Special Report 32 and ships do float. But a leaf can only make itself float. Jeevatma, Paramatma, their relation, Mukti Pavana Yatra 36 etc. exist in between schools of thoughts. But In case a crow or sparrow lands on a floating leaf it in matters of individual and collective dharma Comment 38 would sink. But a boat isn't like that; it floats and also there exists hardly any difference. Yet it is Bhisma's Prayer 41 makes those sitting on it afloat. A ship can cause many unfortunate that, the sanatana philosophy the God is beyond reasoning 45 oldest of and the origin of all philosophies, not more people and goods to float. Thus, such ships which withstanding the misinterpretations made by Reader's Column 50 could make more and more things to float also become some philosophies, does not get its due more and more valued. respectful mention in such columns. Type setting : For this, the reason is that the concerned Poornaprajna Samshodhana This Samsara is an ocean. Many would only sink champions of such sanatana philosophy do not Mandiram, Bangalore-28. bother to give wide publicity to the contents in it. A few can float only themselves, like a leaf. Some Cover design by : of Vedas, Mahabharatha, etc,. Bhagavad Sri K. M. Sheshagiri others can, along with them, make a few others also geetha which can be acclaimed as to comprise afloat like a boat and ship. Thus, our life also should of solutions for all problems & crisis in life has SUBSCRIPTION to be preached widely. Mahabharata of which Issue : Rs. 10-00 be exemplary so as to uplift others; and should not Geeta is honey-essence is again an untapped Yearly : Rs. 50-00 cause others to sink. treasure of political, social, individual, Patron : Rs. 1000-00 dharmik, judicial, administrative and what ABROAD H.H. SRI VISHVESHA TIRTHA SWAMIJI not events and case studies. Very importantly Issue : $ 5/- Yearly : $ 30/- a word of caution here is that while drawing (Outstation cheques must include the Editorial Board Advisory Board up urgent schemes for the propogation of these Bank charges.) Chief Editor : Prof. K.T. Pandurangi Dr. V.R. Panchamukhi we require to know the pulse, problems, needs, Cheque/D.D./M.O. for subscription may Prof. D. Prahlada Char moods, capacities, likes, languages etc. of be sent in favour of : Editors Prof. D.N. Shanubhag Tatvavada (English), Prof. A. Haridasa Bhat, Sri K.V. Murthy Yerkadithaya common man. He should be attracted towards The Secretary, A.B.M.M.Mandala, Dr.C.H. Srinivasa Murthy Sri K. Gopinath our programmes. Circus on shastric concepts would not help him. He understands plain P.P. Vidyapeetha, Bangalore-28 Executive Editors Publisher 2 Sri U.B. Gururajacharya, Sri Vasanata Kumar Parigi speaking & simple approaches to address his Tel : 080-6690068, 6694026 Pt. Tirumala Kulkarni, Secretary, problems. Let us all do start right now to E-mail : [email protected] Pt. Srinivasa Varakhedi A.B.M.M.Mandala, Bangalore-28 achieve it together. -Editors Web address : http://www.tatvavada.org Jul.-Aug.-2002 TATVAVADA 56 TATVAVADA Jul.-Aug.-2002
Sri Vidyamanya Sandesha : just as in a court, a witness for prosecution gives evidence NINE GEMS OF TATVAVADA favourable to the defence. The last and lasting message of Sri Sri Vidyamanya Tirtha swamiji In gods, there is a rule stated in Brahmanda Purana - ëli˙"ik"· µ"
to secure His grace and redemption from the Samsara. In entity and from that point of view the world is Ashubha – order to avoid this most undesirable but logical end of the being associated with sorrow. Acharya Madhva has established Advaitha tenet of unreality of the world, Acharya Madhva has both by the Veda and Geetha texts that the world is real, established the Reality of the world as the next important tenet its creation is real and the greatness of the God who creates of his philosophy. such a world is also real. By realising His greatness, devotion The absolute reality of the world is given in the Vedas : to Him follows. With this true devotion, God is pleased and liberates us from the bondage of the Samsara. Thus, Acharya ëë<˙"X"w C"|Î"w ß"x"˙"{E"{ Î"·˙"{i´ªl{Â"‚" E" Â"‡ <ß"E"ìE|" ˙"‡|"w ˙"{ß"Øíí (Rigveda) Madhva has given the correct explanation of the reality of the The world is real and not unreal. world, the knowledge of which finally leads to God’s grace. ëëÎ"<Ç"÷iÒ|" C"|Î"<ß"|"Øíí - (Rigveda) What is the teaching of Sri Ramanujacharya on Jagathsathyathva? He also says that the world is real. If this The world created by God is real and true and is not unreal. teaching is not unique to Acharya Madhva, how can it be Similarly in the well known Geetha shloka : ëëÈC"|Î"ß"Ø included in the list of his tenets? Ramanuja says that Karya ÈÂ"‡<|"Ê>w |"i ¬"ˆ"l{∫sªE"”X"ªß"Øíí – Those who say that the world (resultant product) and Karana (transformatory causes) are is unreal are Asuras. They also say that there is no God. identical. Thus the pot which is produced out of clay is identical with it. Similarly, the world is the product of One would like to know the basis on which Advaitha holds Prakruthi and is identical with it. Acharya Madhva accepts that the world is unreal or whether they have no basis at all. both Bheda (difference) and Aikya (identity) for such Karya They base their statement on the text – ëëE"i∫ E"{E"{ìC|" and Karana, but Ramanuja accepts only Aikya or Identity. <÷ÒÅ"E"íí. This is interpreted to mean that there is only Such Prakruthi, which is the cause of the world is not Brahman which pervades every where and the world is seen cognisable by the senses and is thus called Avyaktha. The world as superposed on it. We cognise Brahman wrongly as the world which is a Karya of Avyaktha must also be similarly not (as in the example of the nonexistent silver seen in the real cognisable. But, we are seeing the world. This can be compared shell). This is not the correct meaning of the text. Acharya Madhva explains it differently. The Supreme Being has many to the elephant seen in a dream. The elephant is unreal and forms such as Mathsya, Kurma, Varaha, Narasimha, Vamana, is wrongly cognised as real (Bhranti). Thus, as the world and Bhargava, Rama, Krishna etc. All such forms are not different Avyaktha are both the same and Avyaktha can not be cognised, from each other, but are the same. These forms have Achinthya Sri Ramanuja has to accept that the cognising of the world Shakthi (incomprehensible powers) of the Lord, thus though is like dream or Bhranthi. Thus the world will have to be He is one, He shows Himself in several forms. This is the accepted as unreal. According to their tenets, it is not possible correct meaning explained by Acharya Madhva. The world is to establish the reality of the world. Thus the reality of the also called Asath some times on account of its being Ashubha 4 world is an unique siddhantha of Acharya Madhva alone. (being mixed with unholy impurities). God is the holiest (To be contincued) Jul.-Aug.-2002 TATVAVADA 910 TATVAVADA Jul.-Aug.-2002
Yativaani : A : From the beginning we repose confidence in the mercy Interview with Sri Suvidyendra Thirtha of Sri Raghavendra Swamiji; with reverence and faith we were studying the works of him. We observe Ekadashi (On his ascension to the Peetha of Sri Mantralaya Matha) and other rituals as per the traditions of Raghavendra Interviewed by : Prof. A. Haridasa Bhat Matha. We are the Shishyas of the Mantralaya Matha. English rendering : Sri U.B. Gururajacharya Though we had been keeping close special contacts with Q : When was it first Your Highness the Matha, even the slightest inkling, we did not have received the proposal for you to about the succession. Neither we initiated any plot for ascend the Mantralaya Peetha as that. Even when there was some dispute and opposition the successor and from whom ? raised against this we maintained our neutrality. Sri A : This information was conveyed to Rajagopalacharya, about 4-5 days earlier to the Ashrama me only a few days earlier as per day came to our residence and informed about this the orders of Sri Sushamindra Theertha Swamiji. dispute. However, he also requested us to go over to Udupi and to be prepared for any eventuality adding, Q : Do you feel, in any way, this proposal has violated the "things would happen as per the wish of Rayaru''. Now norms and traditions of the Matha ? everything had happened according to that wish. We A : We feel, in no way, initiation of Sannyasa to us and desire that with the respect Sri Gururaja's wish has to installing us in the Peetha as the successor had amounted be received bowing our heads and everybody would to violation of tradition. continue to associate with the Matha and the Swamiji Q : How far is it true to say that Sri Vishwesha Tirtha with love and affection so as to deserve the gracious Swamiji had taken over interest in matters of your blessings of Sri Gururaja. sannyasa and he has some ulterior motives in this ? Q : What message do you give to those who are opposed to A : There is no handiwork of Sri Vishvesha Tirtha in this. this? It was the selection and decision of Swamiji of Rayara A : If those who had raised objections to my selection could Matha alone. with calm mind think within themselves the dispute Sri Rajagopalacharya, the personal Secretary of Mantralaya would be cleared automatically. Swamiji told us that, with Sri Vishevesha Tirtha this Q : How Your Holiness have adjusted to the new environment matter was discussed by Mantralaya Swamiji. Sri Vishevesha and life style ? Tirtha had only conveyed his consent for this proposal. A : Math's environment is not new to us. Already all of them Q : How do you feel this dispute regarding your Ashrama 5 are our own people and good-hearted. I have become, with would be cleared ? ease, accustomed to the Sanyasa also. Jul.-Aug.-2002 TATVAVADA 11 12 TATVAVADA Jul.-Aug.-2002
Q : On what guarantee and background did you accept so A few days later, Lakshmeshwar Pada Yatra Sangha boldly when even till last minute there was uncertainity arranged a function in Mantralaya performing A"”ª{<„"k"i÷Ò before sannyasa and who knows what happens after (250 Cans of milk) to the Vrindavana. It looked as if sannyasa ? the Vrindavana was floating over the A"”ªC"{ˆ"ª on account A : Yes, I don't deny that it didn't occure to my mind that of this Abhisheka which was held in such a big scale, anything may happen after sannyasa. Many others also for the first time. Sri Raghavendra Stotra was being gave sufficient suggestions in this regard. But Shri chanted in chorus by 2,500 devotees through out. We Gururayaru only instilled courage in me and relying upon were also participating in this at that time. Sri Vishvesha the slogan ë„"<˙"|"˙Î"w „"˙"|Î"i˙"í (what is in destiny would only Tirtha Swamiji, our Vidya Guru, was also present. Then happen) we agreed. H.H. Sripada disclosed the intention to us. Sri Pejavara Swamiji wholeheartedly and with great joy exclaimed that Q : What was Your Holiness' mental set up at the time of he had not expected that one of the Vidyapeetha students renunciating the whole belongings? would become the Peethadhipati for the seat of Guru A : For a moment my heart was heavy, but in next moment Sarvabhouma when His Holiness started the Vidyapeetha. ëß"·RÎ"Â"‡{Ó"˙"U"i C"˙"fß"Øí my mind reconciled praying (Everything We felt extremely happy to see our Guru to be so happy. lies at the behest of Pranadeva) and leaving the entire Vidyapeetha's duty includes not only providing facilities burden of wife and son on to them. for Patha, Pravachana but also to provide a right candidate Q : What are Your Holiness' new programmes to be taken for occupying the Peetha as the Adhipati to give right up as the successor to the Matha. guidance to the society. Hence, the mind was aware of A : As of now I would be assisting our Guruji in the the duties vested with us as Peethadhipati having studied performance of puja etc. Our plan is to give special in the Vidyapeetha. attention for propogation of Tatvavada the real knowledge. After this, Sri Rajagopalacharya used to visit us often for certain discussions regarding this. Still we were not quite Q : What is Your Holiness' message to Madhwa community? sure of ascending this Peetha. But about ten days earlier A : Let the deeds and words of Madhva be full of honey- we got a dream wherein appeared a Swamiji of Sode sweet to us. Vadiraja Matha Parampara and blessingly praised us. After Q : Did Your Holiness expect that such a great opportunity this only, we believed our deservance to this elevation. you would get? Q : Even when Your Holiness was a family person, through A : A month and half elarlier, Sri Sujayindra Tirtha's Aradhana teaching and discourse, sufficient C"{‹"E"{E"·Ê>{E" has been was held. Then, Sri Rajagopalacharya and Sri Ananda Rao 6 achieved. Your Holiness also know well that Â"”`>{<‹"Â"|Î" is hinted this to me. Even then, we never took it so seriously. like a prison. How then would your Holiness give Jul.-Aug.-2002 TATVAVADA 13 14 TATVAVADA Jul.-Aug.-2002
preferential importance for the Sannyasa as against the Q : How does Your Holiness react to the new name ëC"·<˙"ùiEÿ|"”¨"f? ˆ"{∫fC¨Î" as far as C"{‹"E"{E"·Ê>{E" is concerned ? A : In the names of our Matha Parampara (C"·‹"ß"ifEÿ, C"·¬"E"iEÿ, A : C"{‹"E"{E"·Ê>{E" can be of one type while in ˆ"{∫fC¨Î" and it can C"·Î"ß"”Eÿ, C"·¬"Î"”Eÿ, C"·U"ß"”Eÿ and so on), traditionally the first be of another type with Â"”`>{<‹"Â"|Î". As family-man it can word is ëC"·í and the last is ë—Eÿí. Change is seen only be in one's limited individual capacity. But as a in the mid-word. That is how our name got its mid- Peethadhipati one can contribute individually as well as word ë<˙"ù{í. As interpreted by Sri Vidyadheesha Tirtha through many other scholars (<˙"ü{E"Øs) and Sadhakas by of Palimaru Matha in His Holiness' Pravachana this word enrolling them to perform teaching and discourses. Sri ë<˙"ù{í indicates the influential part played by Sri Vidyamanya Tirtha in His Holiness' old age, though being Vidyamanya Tirtha of Palimaru and Bhandarakeri Matha unable to do teaching and discourse by self, was arranging in shaping the personality of ours. The 'Vidya' (knowledge) Â"‡˙"≤"E" by scholars and used to encourage them by his holy of Sri Vidyamanya Tirtha flown into us through the presence. I wish to emulate His Holiness' example. Thus, medium of Sri Vishvesha Tirtha, the Vidya Shishya of the the Â"”`>{<‹"Â"|Î" which otherwise can be prison-like, can be former, has been useful for our becoming 'Suvidyendra converted to release ourselves by utilising it for propogating Tirtha'. Though our Guru (Sri Sushameendra Tirtha) Tatvajnana. might not have this in his view in naming me, Sri Hari Q : In what manner Your Holiness wish to perform increased Guru had motivated His Holiness by divine wish to name C"{‹"E" through Sri Raghavendra Matha in matters of us as 'Suvidyendra'. This is how I believe. Madhva Siddhanta propogation ? Q : What is Your Holiness' message to Maadhva community? A : There used to be Â"{`> and Â"‡˙"≤"E" in morning and evening A : The life and survival of humanity is likened to a ª¨"/car hours for aged and others by Sri Vishvesha Tirtha in with four wheels. EÎ"{Î"{å (Judiciary), C"iE"{å (Military), Ȩ"{få Vidyapeetha when His Holiness was observing Chaturmasya (Finance) and ‹"ß"{få (Righteousness) are those four wheels. Vrata. Aged does not mean incapaciated physically. They Even if any one of four wheels breaks down a car would can be just retired from their job; presently many would not move properly. Similarly, the ¬"”˙"E"ª¨" also would not have known the limitations in life and attained the run smoothly and successfully if any one of the four Èås requisite attitude of detachment qualifying them to receive breaks. It is impossible for the life to continue gracefully Tatvajnana. For such seekers of Tatvajnana we plan to when the wheel ë‹"ß"{fåí collapses. The light of ‹"ß"{få is arrange Patha-Pravachana by providing them food and required to be shed so as to guide the other three wheels, shelter at Mantralaya. We were doing the same when we EÎ"{Î"{å, C"iE"{å Ȩ"{få ‹"ß"f were in Vidyapeetha. Our desire is to continue the same and . The should enlighten the life in a bigger way at the holy presence of Sri Raghavendra of an individual, a house, a society, a village, a state, a ‹"ß"{få Tirtha. We expect many of them would respond to such nation and everything. For the to be well maintained, offers of provision for C"{‹"E"{E"·Ê>{E" by way of Patha- 7 the co-operation and guidance of the Peethadhipatis are Pravachana in such sacred places like Mantralaya. very essential. Jul.-Aug.-2002 TATVAVADA 15 16 TATVAVADA Jul.-Aug.-2002
Research Article : (2). Rajasika Satwikas : For these types of souls, the Dasa Koota Finer classifications in types of souls is the preferred company, in liberation. They like to talk, exchange, regale about the glories of the supreme, in the -Sri B. Sarvottaman company of Dasas. This tendency may be roughly termed as, Syndicate Bank, Chennai "socialization if liberation'' or "Spritual socialization''. It is a Sri Madhva's Tattvavada axiomates that souls can be grouped moot question whether in liberation, individualization is under three categories : (1) God oriented (2) God opposed preserved or not. If perfect individualization is assured in (3) God indifferent. This categorisation is intrinsic and unchangeable, in the divine system. The terms are : Saatvika liberation, coming together of individuals, in groups poses a souls, Tamasika souls and Rajasika souls. difficulty. But nothing is denied in liberation. Hence God himself dons the role of all group members, true to the dictum Sri Madhva's Tattvavada further axiomates that each soul of Dasa, "Thondarige thondanagi Sancharittiruva''. This satifies is entirely different from the other. Hence, categorisation can the liberated soul in that he sees similar forms of the Dasa be extended till each group has only one soul in it. However the limitation is imposed in that, except the supreme, none Koota but entrinsically it is God who has assumed various other is capable of fully segregating and resolving the species forms. of soul. (3) Tamasika Saatwikas : Bhoga or enjoyment throw "Material'' Based on vedas, Acharya Madhva has deduced that a objects is the wont of this group. They like to live in the fundamental trifold classification exists among Jeevas and God best of houses possible, eat the best of foods, bathe in the is the reference point, based on whom the classification has wonderful springs and enjoy the best in the Aprakritik world. been made. In the liberated world, there is none other than the Lord. Within the ambit of the system given by Madhva, the Hence it is only a beeling of convenience for this type of soul following further classification is attempted. No strict authority to visualise "Jada'' as district from him and which is giving is relied upon, in the attempt made. pleasure. Since the enjoyment is attained thro "objects'', the (1) Saatwika Satwikas : These type of souls never lose the category is similar to the second category seen above. awareness that they are dependent even in liberation. As a (4) Satwika Tamasikas : This category of damned souls, hold result, even when they are in the promised land, this steadfastly the notion that they are Independent and they "awareness'' delays their getting the eligible supreme bliss, quote vedas, in between the lines, to defend themselves. Since reminiscent of Dasa's obsn. "Whether Bhakthi is sukha, or quoting vedas itself is a satwika activity, they derive merit and Mukthi is Sukha''. This supreme orientation, in wondering they do not reach the abyss as the merits of quoting vedas whether their dependent Aprakritik body is capable of giving keep them abloat without getting sunk. them bliss, attracts them like a magnet into the lords frame and they attain the highest strata of liberation called "Sayujya''. 8 (5) Rajasika Tamasikas : This is something of a group like (Ref. "Madhwa Siddhantha' Journal-1978) Alooholics anonymous, who like Winston churchills definition Jul.-Aug.-2002 TATVAVADA 17 18 TATVAVADA Jul.-Aug.-2002
of a communist (one who tried his best to be a capitalist) Sarvamula Section : tries to derive pleasure by being Independent but failed. Their pastime is to form groups and share their experience of "How KHANDARTHA NIRNAYA they failed''. They derive satisfaction with the conclusion, (KARMANIRNAYA) "After all, is is only the trying that matters''. This category Prof. K.T. Pandurangi Bangalore also derives some merit as they recognise the other soul, instead of absolute monism and manages to remain submerged. Their The purpose of this text is to explain the philosophical damnation is a result of trying to equate with Independence. meaning of Rigveda. For this purpose Mahanaamni hymns are selected. These hymns are called Mahanaamni, because, the (6) Tamasika Tamasikas : These are absolute "Monists'' trying names of Indra etc., occuring in these hymns are really the to shut themselves off from all the other parts of the system, names of the Great God Visnu. In fact every word, every including the independent part of its own dictotonic systems mantra, and every sukta conveys Him only. All sacrifices are "I alone exist'' is their slogan kept in their mind unabaled meant for Him only. The Chaturmukha Brahma, Rudra etc., to the exclusion of all the realities, obtaining. This group gods perform the sacrifices for Him only. This is made clear consitutes the most rigid among souls and are impervious to in the very mangala verse of this work. reason, scriptues. They repel everything other then their own Visnu is called Mahat i.e., the Great: because, he has selves. As a result they suffer in "splendid'' isolation. infinite number of qualities. This is contested in Advaita who (7) Satwikas Rajasikas : Material prosperity thro Homas, Rajas consider him as Nirguna. Therefore, his gunapurnatva is is the penctant for this group, remaining indifferent to God established by quoting the relevant Shruti passages. Then the and concentrating on pala earth, earthly. question ‘How can the God be conveyed by the Veda, because, (8) Rajasika Rajasika : For this group the society is the vedas communicate something that is to be acted upon` is supreme. They see man as the ultimate person to the served. raised. It is claimed that all sentences communicate Karya (the Associations, forums trasts are formed to continue this never thing to be carried out) only. ending endeavour. Perhaps this group members attune themselves This question is answered by pointing out that even to the obtaining earthly reality, as it is, to the best. Siddhavastu (things in existence) is conveyed by the sentences and therefore, there is no difficulty to convey Visnu by the (9) Tamasika Rajasikas : This group tries to maintain itself veda. by bossing over others and dominating to derive material benefits. This feigred superiority be takes them temporary After the Above Preliminary observations, the Mahanamni gains. "Better to reign in earth, than to serve'' is their slogan. hymns are interpreted word by word. The import of the very Thus, Madhva's Tatvavada has a very intens and accurate 9 first hymn is explained as under: ‘O, Lord of the Sacrifice! catagorization system, that we have seen now. give us the knowledge to praise you, teach us the import of Jul.-Aug.-2002 TATVAVADA 19 20 TATVAVADA Jul.-Aug.-2002
the traditionally handed down hymns. You are the lord of the Presidential address* : speech and you are the lord of the knowledge.' Madhva's Philosophy of life and social welfare While giving the above import the passages from other -Dr. V. R. Panchamukhi hymns are profusely quoted in support of the meaning given. Chancellor, For instance, to support the meaning given to the word Rashtriya Sanskrit Vidyapeetha, Tirupati Maghavan, as many as seven occurances of the word Magha (From previous issue) and Maghavan in Rgveda are given. The method of fixing the CHALLENGS AND ILLS meaning of a word in Rgveda by examining its occurances in Finally, let me present a profile of the challengs which the other places of Rgveda in different contexts is supposed to be Madhava Community is facing and also speak about some of a modern method. However, Sri Madhvacharya had employed the ills with which it is afflicted. this method seven hundred years before in his Rgbhasya and AWARENESS ABOUT MADHVA Karmanirnaya. Ancient laxicons like Shabdatatva are also quoted. Having stayed in Delhi for about thirty years of my life, I feel often puzzled with the lack of awareness about Another interesting question raised while interpreting these Madhavacharya in the northern and eastern part of india. Sri hymns is the relative position of Vaachanika artha (denoted Madhava had toured northern india twice, conquerd many meaning) and tatparya artha (conveyed meaning). So far as followers in Varanasi, Bengal, Bihar and Orissa. He is supposed the Vedas are concerned, there is no Tatparyartha. It is always to have crossed the Ganga river, to go to Badri defying the vachanikartha. Even the Arthavadas have Vachanika artha. In ban orders imposed by the then Muslim ruler Jalaluddhin Pouruseya (man made) statements, the Vachanikartha helps to Khilji. Sri Sumadhva Vijaya describes the incident of Madhva infer the tatparyartha. Its validity depends upon the reliability talking to this tyrant Muslim ruler in his own language and of the speaker. surprised everyone and almost hypnotised the ruler by his Another interesting point that is stated: All Vedic words spiritual powers. The king was so much impressed by the lustre are Yaugika words. When a word is stated as RuuDha ë¡Òc>í, of the spiritual master that he gave him safe passage with all the royal honours. Madhva is supposed to have stayed in it only indicates Yoga-visranti i.e., stopping of the discovery Hastinapur (Delhi) for a period of four mounths, during which of further yoga. river Ganga is supposed to have suddenly appered before him There are many levels of Mukhyarthas. The Supreme God in the form of a spring. He has toured the region of Orissa, is Paramamukhyartha (ultimate meaning) of every word. where king Gajapati of Kalinga Kingdom ruled. It is here that All sacrifices and rituals should be performed with the Madhva got one of the ablest disiples, viz. Sami Sastry, who devotion to the God and the detachment from worldly results. later was named as Narahari Thirtha, who ruled Kalinga Desha All sacrifices be offered at the feet of the God. 10 at the Behest of Madhva. It is Narahari Tirtha, who brought (To be contincued) to Madhva, the most auspicious idols of Rama and Sita, Jul.-Aug.-2002 TATVAVADA 21 22 TATVAVADA Jul.-Aug.-2002
worshipped by Hanuman, Bheemasena and then later deposited so that at least the existence of Madhva and his philosophy in the tresury of King Gajapathy dynasty. Madhva visited would become known to the wider public. Badarikashrama twice, presented his Gita Bhashya to Lord TEACHING OF MADHVA SIDDHANTA U"<òÒ|"# eiU"|"# Narayana, changed the first Sloka from to at the We have kept the knowledge of Madhva Sidhanta, restricted behest of Lord Narayana, had close dialogue with Lord to a few families and individual. There is strong objection from Vedavyasa in the Vedavyasa Ashrama had visited Kurukshtra the traditionalists to the teaching of Madhva granthas to the and many other places of importance in the Northern, Eastern "non-eligibles''. It is one of the reasons for not having Chairs and Western parts of India. My question is the Following: and Departments on Madhva Philosophy in different Universities. Despite eventful tour of Madhva in these parts, why is it that After I became Chancellor of Rashrtiya Sanskrit Vidyapeetha his presence and visits do not have any historical evidence? (Deemed University), Tirutpati, in June 1997 I discovered that In the north, the name of Madhva is not commonly known there were Departments of Advaita and of Vishishtadvaita, but at all!! You may be surprised to learn that wherever Shri H. there was no Department of Dwaita. Professor Raghunathacharya H. Pejawar Swamji or other swamiji's come to Delhi, newspapers was the then Vice-Chancellor of the Vidyapeetha. I used all report the matter by stating that "Shankarachaya of Udupi'' my resources of authority, to get a Departmnet of Dwaita had come to Delhi. Such reporting keeps us puzzled. Vedanta established just within 4-5 months of my taking I have seen many books giving the Chronicle of events over charge as Chancellor. H.H.Sri Pejawar Swamiji blessed us by the past thousand years. There is no mention of Madhavacharya inaugurating this Dwaita Vedanta Unit, meaningfully enough, in them. on the Aradahana day of sri Padmanabha Tirtha, who was the direct disciple of Madhva, from the bank of Godavari in Andhra We are indeed indebted to H.H.Sri Pejawar Swamiji, that Pradesh. I also got two regular posts created under the UGC we have some institutions in Badari, Haridwar and other places, plan posts to ensure continuity of this Unit. We are all very which are accredited to Madhva parampara. We have Madhva happy to get Professor D.Prahlada Char, well-known scholar Sangha in Delhi, working for the benefit of Madhva community of Nyaya and Vedanta as the Vice Chancellor of the Vidyapeetha for the past fifty years or so. Shri Raghavendra Swamy Mutt since July 1999. We are still struggling to get students for of Mantralayam, has established a Mutt in Delhi about six this Unit and set up some scholarships for the students coming years ago. More institutions of Madhva philosophy are now for this Unit. But I should frankly say that our appeals to in the making in Delhi. But these are not enough. More all our Mutts. Peethadhipatis and to men of eminence, to help concerted efforts are required to propagate the philosophy of us in this regard have not received encouraging response. We Madhva in Northern India, and establish many more memorials should all work together for the cause of propagation of commemorating the visit of Madhva to the different places. Madhva philosophy. We should restart our efforts to have an idol of Madhva, inside the temple premises of Badari Kshetra commemorating the visit PRESENTATION, EDITING AND PUBLICATION OF MADHVA LITERATURE 11 of Madhva to Badari Kshetra. We must expand our activities It is a pity that many profound works of Madhva literature of publishing books in English, Hindi, Bangali, Marathi, etc. have still not seen the light of the day. We have many rare Jul.-Aug.-2002 TATVAVADA 23 24 TATVAVADA Jul.-Aug.-2002
manuscripts, stored in our mutts, houses of scholars and some Upanishad Section : semi-organised manuscripts libraries. Some years ago, when I visited Kumbhakonam, I found that there was a rich storehouse Talavakara of Madhva Grantha and rare manuscripts, in one of the - Sri Bannanje Govindacharya Ishavasyam, Ambalpady, Udupi 576 101 Scholar's houses. It was the sheer Anugraha of Vijayendra Tirtha, that I could acquire all this rich treasure of collections (This article originally written in Kannada by the author, is rendered into by paying some good amount of money to the members of English by Sri U.B. Gururajacharya.) this scholarly family, which had become very poor both in (From previous issue) physical and intellectual wealth. Out of this collection of MSS, For all cases of knowledge, securing perception (Â"‡|Î"A") mode I have brought out "Madhva Mantratha Manjari'' of Vaiswanathi is the origin and root (Â"‡ß"{Ó"). In cases of matters that are Narayanacharya, with Kannada translation. Anubhashya perceptible no logic would be of use. That is why in Samskruta Commentray of Sri Satyanatha Yati, Commentray of language the logic is named as ÈE"·ß"{E". Khandanatraya by Sri padmanabha Tirtha. I have with me many other manuscripts which are awaiting editing and Logic becomes a tool or authority for knowledge only when publication. I have discussed with many peethadhipatis about it follows or supplements the perception. the MSS issue. Many of them feel proud that they have rich It does not purport to be an independent authority by itself. collectins of thousands of rare manuscripts. I ask the question as to why the task of editing, and publishing of Madhva In matters which are not perceivable, logic can be either granthas has not been taken up in a massive way by employing this way or that way ie it can be argued so as to prove or large number of traditional scholars, who are, in any case, not disprove. having enough income for their livelihood. Bhagavan is not perceptible to our senses. And hence no Rashtriya Sanskrit Vidyapeetha, Tirupati, has launched an logic would be possible in matters of HIM. innovative programme called "SANSK-NET'' whose aim is to In His regard ëU"µlí, the words or the verbal statements are preserve the Sanskrit works in a digitised computer readable the only proof. form and to establish computer based linkages among MSS- U"µl libraries. Such innovative approaches need to be adopted by That too what sort of ? words of actual seers/perceptors; all those who are holding these MSS. We should also conduct not of anybody and every body. a comprehensive survey of Madhva Granthas and MSS and The words of those who had seen (perceived) the truth are bring out a Comprehensive Catalogue of MSS. I have not seen only beleivable. Upanishat are the words of experience of those any major Catalogos Catalogorum of Madhva Granthas. One who had perceived the truth. brilliant Survey of Sanskrit MSS was once conducted by Professor K.T.Pandurangi, well-known Vedantic scholar, and we Until when we could perceive ourselves let us beleive and need to repeat such exercises from time to time. 12 proceed with the words uttered by those who had already (To be contincued) perceived. Thus, let us try to make it our perception. Jul.-Aug.-2002 TATVAVADA 25 26 TATVAVADA Jul.-Aug.-2002
Ancestors have cautioned us to first know and then beleive. Even in wordly practice such usage is common. To a To know, the words of the knowledgeable are the tools. Their powerful person we tend to say "Sir, Everything is you. words, they called them as Vaidika Sahitya. Those perceivers "You are all" means "You are all powerful". (visioneries) of Vedas (˙"ilÿƒ>{ª#), the Sages who treaded the path of perception got the inspirations out of inner experience and In the Scriptures, (U"{Às) some more wider meanings are registered them in the same words as appeared to them. First attributed to this word C"˙"f. let us sit to study them and then, pursue to perceive it. C"˙"ifU"|˙"{|"Ø C"˙"fˆ"|˙"{|"Ø C"˙"fCÎ" Â"‡„"˙"{ÂÎ"Î"{|"Ø $ In what form did the perceivers of God get it ? C"˙"fCÎ" C"˙"fl{ ˘"{E"{|"Ø C"˙"fß"iE"w Â"‡≤"A"|"i $$ They visualised it as C"˙"¿ µ"‡h" ie all is µ"‡h". He is "Sarva' since He is all powerful. What does this "All is Brahma'' mean? These words of the He is "Sarva' because He is every where. perceiver, in the hands of those who did not see the Brahma As He is root cause to all He is "Sarva'. created problem. He is all knowing and hence He is Sarva. The problem with the "Language' is that it can appear to mean differently when viewed differently under different The same is stated by Geeta, C"˙"¿ C"ß"{Â"n{i Geeta Section : Bhagavadgita in Vishvesha Vani First verse of Geeta (Verbal snaps clicked during Geeta Pravachana delivered by -Prof. A. Haridasa Bhat H.H.Sri Vishvesha Tirtha Swamiji during Chaturmasya Bangalore in Bangalore in this year 2002.) Dhritharashtra said : Geeta is ever relevent : ‹"ß"fA"i‰"i ÷·ÒPA"i‰"i C"ß"˙"i|"{ Î"·Î"·|C"˙"# $ Geeta was imparted to Arjuna when he, stuck with favouritism to his relatives, was failing in his duties at ß"{ß"÷Ò{# Â"{Óa>˙"{‚" ˙" <÷Òß"÷·Ò˙"f|" C"Ä"Î" $$ the onset of Mahabharata war. Geeta does not pertain Oh Sanjaya ! Duryodhana etc. those belonging to me and only to Arjuna but to all of us. Just as Arjuna was the Pandavas wishing to fight with one another assembled in confused when he stood before the two waring sides so the sacred place of Kurukshetra, what did they do? Explain would we also be perturbed in many situations in our to me . lives. The sort of Kourava-Pandava conflict does eixst within us also almost at all the times. Good character, Kurukshetra : modesty, boldness and strength to face evils, and such King 'Kuru' was the son of a Chandra dynasty (Vamsha) other qualities are personified as Pandavas. Hatred, couple by name Samvarana & Tapati. The place Kurukshetra deceipt, gameplans, greed and such other bad qualities was so called when it became sacred after his (Samvarna's) great are represented by Kouravas. Pandavas, that is good penance at the place. qualities in us are less in number whereas Kouravas, that is, bad qualities exceed in number in us. The fight ÷·ÒPA"i‰"w C" |"Â"C"{ Â"·ÓÎ"w ≤"÷‡iÒ ß"∫{|"Â"{# between these two is common even inside us. The self- The boundaries of Kurukshetra are mentioned as under : concious within us opposes any wrong-doings of ours; but the ill-gotten greed prompts such doings. In the l order out of total 14 Manvantras) this place was known as Kurukshetra was earmarked for accomodating a military strength Brahmaavarta. of the magnitude of 18 Akshohini (ÈA"{i<∫Ó"”) Â"Å"Î"{i¬"E"ß"·|C"D¬Î" ß"Óa>ew |"ÿÓ"{<¬"ªß"Ø $$ (≈ù{iˆ" Â". ) Indra Deva had blessed this place with the power of 195-15 awarding C"û<|" (happy abode) to those warriors who lay down Commentaries to Geeta by Madhusudana Saraswati and their lives while fighting the war. (U"°Î"Â"˙"f -54) Shankarananda have explained the word ë‹"ß"fA"i‰"ií appearing here in the following way. ë‹"D|"ª{ƒ‘> had in his mind a sort of duality During ÷DÒ|"Î"·ˆ" all the places are sacred, during ‰"i|"{Î"·ˆ" the ü{Â"ª about the very commencement of the war. He was under the Pushkara kshetra is sacred & during the it is Kurukshetra apprehension that either, due to the influence of sacredness ˙"E"Â"˙"f that is sacred. During Kali Yuga Ganga is the holy place. ( of the place Kurukshetra, Duryaodhana, good senses having -83-90). That is why Kowravas & Pandavas who belonged to prevailed upon him, would have handed over reigns of the the ü{Â"ª period chose Kurukshetra as their battle field. kingdom to Pandavas, or Dharmaraja on attaining a sense of ˙" ª{ˆÎ" Duryodhana was taken to a place called Samanta Panchaka detachment ( ) of all worldly things would have retreated in the Kururkshetra at the last leg of Mahabharata war for from the war. This was the duality bogging his mind and this mindset of him is hinted by the usage of word ë‹"ß"fA"i‰"ií. ˆ"l{Î"·’ with Bhimasena. C"ß"E|"Â"Å"÷wÒ Â"·ÓÎ"w —|"{i Î"{ß" <˙"U"{wÂ"|"i $ But, this explanation is against the actual context. Actually C"fl{ß"i being able to understand how Bhishma could fall and be Special Report defeated. ß"{ß"÷Ò{# Â"{Óa>˙"{‚" ˙" : This first sholka very aptly & relevently Shri Vedanga Tirtha suits to the contextual subject that is to be established by U.B. Gururajacharya Bangalore the Geeta. Now Biligi may be a small village in Shimoga district. But, "War at the given juncture, is a Dharma, i.e. right step. historically it was a small kingdom, Biligi samsthana. Above When such "Dharama' is being taken up, no special considerative all this, it is a holy place for the Madhwa community because attachment and delusion would be right. here is the Vrindavana (a place where mortal remains of a Yogi "The rules of and yard-stick for considerations in the is buried) of Sri Vedanga Titha, a great Tapasvi and scholor Dharma Yuddha is same for both, for people belonging to us who was the 14th successor from Sri Madhvacharya's direct or for those siding the opposition. Hence, leaving the delusive disciple Sri Vishnu Tirtha who was the first pontiff of the consideration of belongingness to you as relatives about present sode Vadiraja Matha, one of the eight mathas of Udupi. Bhishma & others, fight the war "This is what Krishna is advicing to Arjuna in Geeta. Biligi is in the deviation road from Sagara-Honnavara- Kumta road about 40 km from Sagara. On covering about What Krishna advices to Arjuna to banish, ‹"D|"ª{ƒ‘> though 1-1.5 kms on the mud road you would reach the bank of an elderly person of the family, having been infatuated by the river Soma which further journeys to become Ghataprabha. passion towards his son Duryodhana, knowing about his Except in rainy season, this river can be crossed by foot to fallacies & flaws, sticks to it. Inspite of his knowing that reach the sacred place where the Brindavana exists. Bhishma was lost to them, still he held a false hope of winning the battle. This, Shri Raghavendra Tirtha, in his Geetasangraha, About seven years ago Pujya Shri Vishvottama Tirtha, the brings out saying present swamiji of Shri Sode Vadiraja Matha once directed Shri Â"{Óa>˙"{E"{w „"ˆ"˙"ì|Â"‡Î"|˙"w C"˙"fe{i÷ÒC"{ Sri Ramesh Babu of Shimoga wanted to know more about Brindavana was to be cleared. One Shri 'Madraya' (Madhvaraya) Swapna Vrindavanakhyana, Upadhyaya invited him for a Bhat of Belman (a famous Jyotishi) was approached when he discourse on the same work at his house by Dr. Gururaja said that the place is very very sacred, indicated by frequent Nippani. The issue of Bilgi was raised in that occasion. It was visit of serpents, that Lord Vedavyasa's sannidhana is firm, a a matter of sheer coincidence that Ramesh Babu's wife belonged river flows in front of the place and the Yati of the place is to Siddhapura of which Bilgi is in proximity. Finally she was pleased with the renovation. And hence, he asked to continue able to locate one Mr. Bhaskar Rao who was the landlord of the project as planned. the Vrindavana area and was also a distant relative of her. A building covering the Brindavana, the idols with vast Sri Vishvothama Tirtha was immediately requested to visit vacant space for samsthana puja etc., a big room and kitchen the place and about ten families were collected to assemble were constructed by Shri Upadhayaya at a cost of about 5 for a meeting to chalk out the programme for renovation. With Lakhs four years ago. This was imagurated by Shri Vishvothama the wholehearted help and association of all of them the work Tirtha by performing Samsthana Puja there. Mudradharana was progressed. M/s Silver Quarters who were the contractors for performed on that day for the Brahmins originally belonging the work were also the close disciples of the Matha. to Karada of Maharashtra. The Aradhana is being performed on Bhishmastami Day every year. Idols of Lord Vedvavyasa, Pranadeva and Garuda were recovered from the place. There was an idol which was During this period, Upadhyaya met Sri Bannanje and was identified by Sri Bannanje Govindacharaya as of Sri Madhwa thrilled to know that Sri Bannarje was editing the commentary in front the Vrindavana. All were consecrated in their respective which is the oldest of all (except Bhavaprakshika of author places. An aged person was heard saying that Sri Vishvendra himself) for Sri Madhva Vijaya by Sri Vedanga Tirtha. Tirtha, the Ashrama Guru of Sri Vishvothama Tirtha, the Recently, on 19.5.2002 at the Vrindavana Sannidhi a present Swamiji had camped in the place for a week. The congregation of more than about 50 disciples of Acharya present swamiji also had visited the place twice earlier. Madhwa under the stewardship of Sri Bannanje Acharya performed Puja, Pravachana and Santarpanas as arranged by Once, long ago some local people beleiving that the Sri K.L. Upadhayaya, Sri Ramesh Babu, Sri Bhaskar Rao and Vrindavana was of Mantralaya Raghavendra Swami thought of others. On this occasion Sri Malagi Ramacharya performed shifting it to some accessible spot. They went to a Jyotishi Puja of Lord Vedavyasa, Madhwa, Mukhyaprana, Garuda & in B'lore and sought the consent of 'Shastra'. But to their Vedanga Tirtha and Sri Bannanje Govindacharya offered at the surprise they were informed (by Prashna Shastra) that it feet of the entire Sannidhana the DTP copy of Sri Madhvavijaya belonged to a great yati (not Raghavendra Tirtha), that shortly along with edited (by Bannanje) Vyakhyana (Padartha Deepika) a person would come over there with proposal for renovation, of Vedanga Tirtha and exhaustive Tippani (by Bannanje that it was a very sacred place still charged with Tapasshakti himself) comprising totally of 1000 plus pages. Sri Kaddi of the yogi and that they should not venture to move it. 17 Badarinarayana Acharya who had prepared the DTP copy for A doubt as to whether a roof can be built over the this and many others from Bangalore were present. Jul.-Aug.-2002 TATVAVADA 35 36 TATVAVADA Jul.-Aug.-2002 This book is poised for release after print shortly. It consists Pavana Yatra : of the following Madhya Vata Matha 1. Madhwa Vjaya (Mula) 2. Bhava Prakashika Tika (Narayana -Sagri Raghavendra Upadhyaya Pandita's own Tika for his own work. 3. Padartha Deepika (Tika Udupi of Vedanga Tirtha) 4. Tatvachandrika. Tippani by Sri Bannanje MADHYA VATA MATHA : Govindacharya which include exhaustive contextual details It is said that Acharya Madhva used to perform pujas at covering Vyakarana, Nirukta, Kalpa etc. 5. Appendices covering Udupi and Subrahmanya everyday. For this he was travelling Chandas, Alankara, Bandha, Kaala, Shasana etc. as related to from Udupi to Subrahmanya daily. On the way he used to Madhvavijaya. 6. Many photographs 7. Anu Madhvavijaya stop in this Madhyavata Matha and perform puja to Vedavyasa, with Raghuvarya Tirtha's commentary with Bannanje's Tippani. the diety that was existing there. Acharya got eight Vyasa Mushtis from Sri Vedavyasa at Badari. (˙Î"{C"ß"·<ƒ> comprises of It is not out of place to state a few lines mentioning some a handful of salagramas presented by Sri Vedavyasa himself.) miraculous incidents related to the topic. One such Vyasa Mushti was installed by him at Madhyavata The Vrinadavana is in a forest area where lots of serpents Matha along with an idol of Vedavyasa. The Vyasamushthi that were found during renovation work but without causing any was there in Madyavata Matha is now being worshiped in sode mishaps to the workers or visitors. Matha. Here you can see a Mantapa where Sri Madhwa used to rest on his visit to this place. A construction worker got injured during construction when a piece of lintel fell on his leg. The leg swelled and he was From Mangalore about 46 kms on the road leading to treated as inpatient in a hospital for bone fracture in Sagar. Dharmasthala-Ujire you would get a place called Moorje. Get As narrated by him, one night in a dream like situation he down here, take a tarred road to the left here, cover a distance saw a Yati coming to him with Paduka on his feet making of 2 km in this road. And there again a road to left could sound while walking towards him, warned him not to repeat be seen. Three kms on this road, Madhyavata is reached. the mistake (who knows what mistake he committed) and ERKI MATHA : sprinkled the sacred water (Tirtha) on to his leg. Next day This place was visited by Acharya during one of the surprising by the swelling in his leg disappeared and he Greeshma period (Summer). The pond here at that time was recovered to attend the works. completely dried up due to summer heat. Acharya with his Such is the Tapas Shakti of great Yatis of our heritage. Sri divine power brought the clouds to that particular spot in Hari Vayu would decide the time, when it should come to the sky and showered the rains sufficient to fill the pond light and the persons through whom should it happen. This (ß"‹˙"<˙"¬"Î" 16-38). This incidence provingly demonstrates the is how Sri Vedanga Tirtha's Vrindavana place and his Vyakhyana fact that Acharya is the incarnation of Vayudeva and that he to Madhva Vijaya and may be his other works are brought 18 has the control over nature. to light for the benefit of devotees of the community. A 'Gowda' of this village on being influenced by the stupid Jul.-Aug.-2002 TATVAVADA 37 38 TATVAVADA Jul.-Aug.-2002 motives of a few bad people around wanted to physically assault Comment : the Acharya. But, on seeing the Acharya in person, he was totally stunned by his divine personality and prostrated to him. A Serious Error (ß"‹˙"<˙"¬"Î" 16.39) Dr. V. Prabhanjanacharya Bangalore The invocation shloka of Acharya Madhwa’s Sri Krishnamruta In the English translation of Garuda Purana, recently Maharnava prays the Keshava form of the Bhagavan. This brouhgt out by the renowned publishers, Motilal Banarasidass Keshava’s idol flanked with Sri & Bhu roopas of Laxmi on Publishers of Delhi, there is a serious error in Part 3, page eithter sides is in worship here in Erki Matha, since the time 1043. of Acharya's connection with this Matha. Though the It reads as follows : worshippers here are Gruhasthas (Married and Familied persons), they got the right to perform Mudra Dharana to others on Vaayu will be born as Maniman Daitya, known as Sankara. Prathamaikadashi day i.e. Ashadha Shukla Ekadashi. He will be so called, for he will abolish caste and destroy Dharma (70-71). Of course, Erki Matha is the name now in usage for this place. In Sri Madhwavijaya this place is mentioned as to be Then he will be born as the son of Vasudeva. There will near 'Saridantara'. In his own commentary (named be none equal to him in the fourteen worlds. He will be fully Bhavaprkashika) on his own work, Sri Madhwavijaya, Acharya equipped with wisdom (72). Narayana Pandita has stated explaining the meaning of The Moola Shlokas of the translation are as under : Saridantara as it is known in locally spoken language (Tulu) —a>i |"·li) ß"<Ó"ß"{Ô"{ß"l |Î"C|"· C"äª{RÎ"{i „"<˙"kÎ"<|" $ as 'Ide Tude' ( . C"˙"ifk"{w C"äªw Î"C|"· ÷Ò´ªkÎ"<|" E" C"wU"Î"# $$ 70 $$ To reach Erki Matha : |"iE" C"äªE"{ß"{&C"{ „"<˙"kÎ"<|" R"ˆ"iX"ª $ Take Mangalore- Uppinagadi-Kadaba-Subramanya route. ‹"ß"{fE"Ø „"{ˆ"˙"|"{E"Ø C"˙"{fE"Ø <˙"E"UÎ"<|" C"˙"f¨"{ $$ 71 $$ Cover a distance of 10kms from Uppinangadi where you have |"l{ „"±ß"{ ˙"{C"·li˙"{i „"<˙"kÎ"<|" E" C"wU"Î"# $ a bus-stop for the place called 'Aatur'. From there in another Î"˘"{¨" f# C"MU"{i Î"CÎ" E"{ìC|" e{i÷iÒ ≤"|"·lfU"i $ place called Goli Dadi we come across a mud road. At a È|"# C" Â"‡˘"Î"{ Â"±Ó"{if „"<˙"kÎ"<|" E" C"wU"Î"# $$ 72 $$ distance of 1 km in this road Erki Matha is reached. From The correct translation is : The demon by the name Uppinangadi many buses are run to reach to "Atur' bus stop. Manimaan will come into being as Sankara, who will without (For the benefit of Piligrims the address of Erki Matha is doubt pollute everything. This is why, Oh! King of birds! his "Shri Venkataramana Upadhyaya, Erki Matha, RamaKunja, name will be Sankara; he will pollute and destroy all Bhaagavata Dharmas. Then (Vaayu) will, without doubt, come Puttur Tq. Mangalore Dist. Karnataka. India ) 19 into being as Vaasudeva; there will be none in the fourteen (Rendered into English by Sri U.B. Gururajacharya) worlds to match him. He will truly be complete in his wisdom. Jul.-Aug.-2002 TATVAVADA 39 40 TATVAVADA Jul.-Aug.-2002 These are unique Shlokas which unambiguosly proclaim who obviously have no insight into the subject or the language. that Vaayu in his incarnation as Vaasudeva will be Poornaprjna Adding insult to injury is the fact that Government of India and will restore the Dharma which was polluted by the demon and UNESCO have recognised this work and have provided Manimaan in his incarnation as Sankara. financial support. The volume referred to above was first published in 1980, reprinted in 1992 and 1997. Imagination The translators have, either by their incompetence, or by boggles, at the number of people who might have read this design, unimaginably distorted the substance of these simple misinformation and as to how many more would be led astray straightforward Shlokas, to convey that Sri Poornaprajna, is the by the other volumes, which might also contain equally demon Manimaan incarnating himself as Sankara to destroy reprehensible passages. the Bhaagavata Dharmas. This act of theirs, is the worst form of blasphemy and no condemnation could be too severe. It also reflects their utter lack of even rudimentary knowledge of the Sanskrit language. Bhagavadgita in Vishvesha Vani (Verbal snaps clicked during Geeta Pravachana delivered by The publishers, instead of giving the names of the translators, H.H.Sri Vishvesha Tirtha Swamiji during Chaturmasya have only mentioned 'Translated and annotated by a Board in Bangalore in this year 2002.) of Scholars'. The word 'Scholars' could'nt have borne a greater They are couragious : humiliation. Happiness and sorrow are caused due to too much An irresponsible or mischievous translation like this, without quoting the Moola Shlokas, will surely make the readers form of attachment and belongingness towards the body and a very damaging and unsavory impression of Srimadaachaarya. family. Mother's heart starts beating fast when she hears Therefore, it is primary duty of each one of us, who is a child's cry. When, if some one near tells her the cry concerned about the pristine quality of our scriptures, to express our deep anguish and protest at this serious lapse of is not from her child she becomes releived and quiet. professional conduct and competence. We should make the Why so? Because, the element of belongingness that it prepetrators of this crime to publicly admit their mistake, make them issue the necessary apology and correction and assure is me and it is mine is the reason for such feelings. that they would take utmost care to see that such horrible One should shun such attachments and get rid of distortions do not recur. upheavals due to worries or joy in the mind. V.I.P.S : This bloomer has occured, as already mentioned, in the translation of Garuda Purana of 'Ancient Indian Thus They who know all is in God's control would Tradition and Mythology Series (Puranas in Translation)'. This face the worldly challenges with courage. The are series has on date come out in more than sixty volumes. It 20 courageous is tragic that the translation work has been entrusted to persons Jul.-Aug.-2002 TATVAVADA 41 42 TATVAVADA Jul.-Aug.-2002 Bhishma's Prayer „"”kß"÷DÒ|"o”÷DÒkÓ"C|"·<|"# —<|" ß"<|"PÂ"÷Òì°Â"|"{ <˙"|"DkÓ"{ „"ˆ"˙"<|" C"{|˙"|"Â"·å˙"i <˙"„"±<ß"n $ -Dr. P. Nagaraja Rao C˙"C"·R"ß"·Â"ˆ"|"i πÒ<≤"<ü∫|"·¿ Â"‡÷DÒ<|"ß"·Â"iÎ"· May I be blessed with devotion at the feet of the Supreme ß"· <˙"¬"Î"ª¨"÷·ÒN·>ßµ" È{y"|"{i‰"i ‹"D|"∫Î"ªìUß" nomenclatorial jugglery. So we have two sets of Atheists to God is beyond reasoning examine : 1. Naturalists and Realists who deny the God of -H. Subba Rao religion and offer no substitute to govern the universe. In their Two lines of reasoning are adopted by Western thinkers and opinion nature is autonomous; and living beings have limited their followers in philosophy. Some Western philosophers are freedom to act and think; and the gathering goes on by mutual pure Naturalists (Atheists) like Satrue and Russel, who state assistance of matter and spirit working according to the laws of the inherent natures of the entities given in experience; 2. that God (a perfect Being immanent in the scheme of life and Idealists and Biologists who deny the Supreme God of religion things) does not exist. Others like James, Lodge, Royce, but think that a Supreme Force of a blind nature is energising Whitehead, Marcel and Hocking are Theists who think that the activities of all living beings and sustaining inanimate God exists. Idealist thinkers like Green, Bradley, Bosanquet, things also. ëE" E"{ìC|"ÍÎ"˙"{l{i Î"·¬Î"|"ií- Athesim (non-existence of Bergson, Shaw and Ruggiero, come between these two extreme God) cannot be proved. So also the non-existence of heaven positions and argue that an impersonal entity called Absolute and hell, the non-existence of gods, goddesses and merit and (Life-Impulse or Force) is the Ultimate Reality. This Absolute sin cannot be proved by observation or reasoning. According is One and it is free from the limiting adjuncts of personality to the nihilistic position of Buddhists like Naagaarjuna what and duality. Of these three schools of thought, the first two is not proved to be real is non-existent, and as we have no schools have one thing in common. Like religious persons they logical proofs to establish the existence of God, God is non- define God as the Supreme Creating and Sustaining Entity existent. It follows then that if I am unable to prove my distinct from and above the objects of sensible experience. The innocence, I am to be regarded as a criminal. My great third group, the Idealists, do not think that the Absolute, Elan grandfather's piligrimage to Benares cannot be proved by me vital or Force, the Ultimate Reality, is altogether beyond by observation or by any syllogistic reason. The bubble that rational experience. We cannot call the Absolute ë But Scientists and judges have promulgated a different the God of religious seers qualities expected by them and create criterion of non-existence. According to them 'what is proved an imaginary perfect being of their own and not finding that to be false does not exist'. The prisoner is innocent till he imaginary entity in the market-place or in blown-up Nagasaki is proved to be guilty. The brightness of night, the hardness deny the existence of the God of religion altogether. of space and the softness of the stone, etc., are proved to be Misconceptions about the God of religion, want of reading false by observation and logical reason based on observation; of religious books, and ignorance of the discussion embedded so they are non-existent. But God is 'Avyaya' unperceivable in the sacred books of common property of Atheists of all times. by the senses; and so non-observation of God is no proof of Where is the Atheist that has studied Nyaya Sudha or his non-existence. The non-existence of a table in a hall may Chandrika? Secondly, they ignore the obvious truism of religion be discerned by the eye though the non-existence of sugar that God is a Spritual Person with infinite powers of Will and in a cup of milk or the non-existence of a germ in an insect Subtlety of nature. Being subtle He is beyond perception and cannot be detected by the bare eyes. Other things being equal, reasoning. Being a person He has knowledge and will and if an entity is perceived by a particular sense its negation also desire and a method of ordering and action as He pleases and will generally be discerned by that sense. But my great- not so as to please fanciful critics and self-willed speculators. grandfather's pilgrimage to Benares is not perceivable by any To these two criticisms of the Atheistic position we may add sense- aided or unaided. There is not even verifiable testimony a third. 3. If God did not exist certain things should have about it. In such instances observation fails and in the absence followed; and those 'inevitable' results have not happened. If of sense-data reasoning also fails. We have no instruments that God did not exist many Ruju Yogins including Sri Madhva help us to ascertain the non-existence of malarial germs in a and Sri Vadiraja Swami in society should have given a different mosquito of last year. Neither have we any capacity to establish testimony from what they have now averred. The mystical the non-existence of a spiritual entity like God in heaven or experiences of many Taattvika Yogins like Sri Raghavendra in the heart of man, granting that God does not exist. In Swamin, Sri Jayatirtha, Sri Raghuttama Tirtha, etc., will have the absence of positive proof that can indubitably establish to be discredited. Their acquisition of learning by grace, not the non-existence of God. Atheism cannot stand. study, will have to be disbelieved. Yogins like Purandara Dasa, The great stronghold of Atheism is the problem of the evil- Kanaka Dasa, Vijaya Dasa, Jagannatha Dasa etc., will have to ridden universe; that is to say, the Atheists argue that God be regarded as deluded fools or sheer imposters. The evidence does not exist because evils like injustice, inequality, cruelty of Baadaraayana who wrote the Bharata 800 years before the stalk nakedly on earth; and that should not happen if God events took place and of God Krishna who showed His glory existed. When we stand in a house during rainfall and become to Arjuna's inner eye the experience of Arjuna's vision of the wet we may conclude that the roof or that house is uncovered. Lord, the miracles that occur in Tirupati, in the Virndavans Similarly certain things should follow if God existed; since they of great Saints, and in pilgrimage centres dedicated to Hari, have not followed Atheists conclude that the God of religion 24 Hanuman, Siva and Ganesha, and holy waters; the efficacy of is a non-entity. In all such discussions of the Atheists there the Mantras uttered by qualified persons- all become inexplicable are two glaring defects. In the first place they attribute to if God and the deities did not exist. The fulfilment of curses Jul.-Aug.-2002 TATVAVADA 49 50 TATVAVADA Jul.-Aug.-2002 and blessings of holy persons on earth cannot be explained. A letter to the Edior from one of our beloved readers : Indeed who but God can bring forth the numerous Vedic books with the Upanishads as their chief protion, at a time Shankar's dilemma when civilization was at a low state; when men's memory and Dear Sir, intelligence were uncultivated? The voluminousness of the Vedic literature, their grandeur of style, their profundity of I am in total agreement with you on the views expressed matter, and the stories of visions of God and deities in them by you in the editorial of March-April 2002 issue that Vedanta become unintelligible in the absence of God to reveal them is projected as Advaita Darshana in most of the spiritual fora, and to explain them to disciples qualified by His special grace entirely ignoring the contribution of Sriman Madhvacharya. at a time when educational facilities were scarce. Even now With the English edition, I hope you will be able to fill the the chanting of the Vedas by qualified persons produces its intended effect; and faith-phychology cannot explain it. All vaccum in projecting the Dvaita Philosophy of Srimadacharya. these miracle and many voices, visions and dreams which I refer to the article Sri Vidhyamanya Sandesh in this issue science cannot explain should not have been if God did not wherein Shankaracharya comments that the 15th chapter of eixst.* The free Government of our country should found a Bhagawad Geeta is the essence of all the Shastras and that separate Ministry, and spend huge sums of money and appoint qualified scholars in comparative religion and philosophy to Narayana is the Purushottama-Supreme Being. The very word investigate these varieties of religious experience and miracles Supreme Being implies that there are other beings and the and expose to ridicule what is spuriouus, low and vulgar and myth of Advaita gets explored, for according to the commonly bring to light what is genuine and what is purely Satvik. For known interpretation of Advaitha, Brahman alone exists and the happiness of the souls of the people is more important all else is mithya or maya. Again, by saying that the word than their physical welfare. At any rate, many occurrences in "Ishwara' in the Geeta denotes "Narayana' and not generally life make us exclaim 'these things should not be if God did not exist.' The Atheist is an enexperienced narrow-minded man known meaning "Rudra', Shankaracharya appears to be in who has not come across any marvel of the kind stated above, agreement with Srimadacharys'a philosophy that Narayana and and is content to carry on reaserches in subjects of Science Rudra are two separate beings and that Rudra is sub-ordinate in his College Laboratory. His judgement that God does not to Narayana. If this is Shankara's view, how then the Advaitins exist is hasty and unwaranted by his premises. At best claim from the house top about the non-dual Brahman which supernatural entities like God and heaven enjoy the benefit of doubt as they cannot be proved to be false like the barren- alone is the truth and all else is Maya? womans' son. (To be contd....) B.R. Tantry Bangalore *Vide page 47 of the journal 'Kasturi' for October 1959 Kannada; and read the 25 account of the memory of past birth of Swarna Lata, daughter of Manoharlal Mishra, (The Editors thank the reader for his feedback leter.) reproduced from 'Organizer', Delhi.