hari-mukhya prāṇa

Hari Sarvottama! Vāyu Jīvottama!

Hari-Mukhya Prāṇa e-Magazine #2

Issue Date. 17-Sep-2020

Language: English

Hari-Mukhya Prāṇa e-magazine #2 Date: 17-Sep-2020 Page ii

May Śrī Rāghavendra Swamy antargata Bhārati ramana Mukhya

Prānāntargata Lakṣmī Vēṅkaṭēśvara Swamy bless us all!

Hari-Mukhya Prāṇa e-magazine #2 Date: 17-Sep-2020 Page iii

Hari-Mukhya Prāṇa Objective

The objective of Hari-Mukhya Prāṇa is to create awareness on Indian Philosophies,

especially Tattvavāda of Śrī Madhvācārya, popularly known as Dvaita Vedānta.

There are nine philosophies originated in India viz Nyāya, Vaiśeṣika, Sāṃkhya, Yoga,

Mīmāṃsā, Vedānta, Buddhism, Jainism and Cārvāka. The former six are propounded with

Vedas as basis and the later three are based on knowledge of prophets who propounded them.

Vedānta Sūtrās of Veda Vyāsa Devaru (Lord Srīman Nārāyaṇa) obviously excel among the

nine philosophies.

Based on interpretations of Vyāsa Vedānta, several philosophies arose. Tattvavāda of Srimad

Ānanda Tīrtha Bhagavad Pādar (Śrī Madhvācārya) excel among those philosophies. Śrī

Madhvācārya to the best extent, reflected the mind of Veda Vyasa Deva as it is and we can

say no other philosophy is as perfect as Tattvavāda.

The main idea of this e-magazine is to spread awareness of Tattvavāda and its principles,

among readers. Not limited to that, we will also be discussing scriptures like Epics and

Purāṇās, Dharma Śāstrās, Stotrās, Devara Nāmās etc that are part and parcel of Vedānta

which aid following righteousness and carry out our sādhane towards reaching Lord Hari.

This is a bi-monthly e-magazine (issued once in two months) written in English and

translated in Tamil following that. Some of the articles may be discoursed and posted in our

website.

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Hari-Mukhya Prāṇa e-magazine #2 Date: 17-Sep-2020 Page iv

Editor’s Section

oṃ nārāyaṇāya paripūrṇaguṇārṇavāya viśvodayasthitilayonniyatipradāya |

jñānapradāya vibudhāsurasaukhyaduhkha satkāraṇāya vitatāya namonamaste ||

Srī Hanuma Bhīma Madhvāntargata Srī Rāma Krishṇa Veda Vyāsātmaka Srī Lakshmī Hayagrīvāya

Namaha! Hariḥ oṃ!

pūjyāya rāghavendrāya satyadharmaratāya ca |

bhajatāṃ kalpavṛkṣāya namatāṃ kāmadhenave ||

My salutations to my Guru Chrompet Śrī R Sridharan sir who guides me in each and every step of my

jñāna yajña.

The first issue of this magazine was released on 05-Aug-2020 in English and 27-Aug-2020 in Tamil.

Following that, this second magazine is issued on 17-Sep-2020, the Ārādhane Puṇya Dina of Śrī

Mādhava Tīrtha. Not only that. Today is Mahālaya Amāvasya and also Kanya Sankramana, the first

day of the month of Lord Srīnivāsā.

This magazine also has four sections as previous one. Section 2 - Srīmad Bhāgavata Sāroddhāraḥ is a

new entry. I was writing on this in social media at the rate of one śloka per day and it is in the middle

of 20th Chapter. Due to time constraints and personal reasons, I was unable to focus on daily basis.

However, the regular readers shall not be discouraged. Also, there were requests to write those daily

articles in Tamil as well. As the English articles crossed many chapters suddenly translating them in

Tamil and aligning with English was a challenge as well, though it is not impossible. Hence, this idea

came in mind and just thought it is better to give them from beginning in the magazines, in both

English and Tamil. As advised by my grand father by relation, Śrī Premchand of Ullagaram, Chennai

and following the orders of my Guru Chrompet Śrī R. Sridharan, I will also try to finish up the short

articles in social media as well, as and when time permits, though not on daily basis.

The original plan was to release this e-magazine every month. However, there were requests from

readers to have it in Tamil as well. The purpose of magazine will be fulfilled only when reader’s

feedback are considered. At the same time, in the midst of several other activities and time

constraints, releasing both English and Tamil versions in same month is difficult, despite support from

our Volunteers, as we hardly have 15 days for translation of four articles. Hence, the release of

magazine will be bi-monthly (once in two months) in future. After successful release of every English

magazine, Tamil translation will follow in the succeeding month.

The objective of Hari Mukhya Prāṇa e-Magazine is given in page (ii). As requested already, anybody

who is interested to volunteer themselves in this divine service and help us in translation, typing

works etc or sponsor articles in line with the principles of this e-Magazine may please contact us. The

number of pages and articles may increase in future based on time and resource availability. Any

feedback, suggestions or reactions from readers are welcome. Questions, if any from readers on the

articles covered will be selectively addressed in a separate section in succeeding magazines. Website,

e-mail id and phone number for contact are provided in page (ii).

My sincere thanks to my Guru Chrompet Śrī R Sridharan sir for his special article and to all e-

magazine readers who have provided/providing necessary support and encouragement. My sincere

thanks to our volunteers Śmt. Padmaja Kanna, who helps us in translation of some English articles

and Śrī P Gopala Krishnan who supports us by typing the articles as required in both English and

Tamil.

Srīnivāsan Prānesh, Madipākkam, Chennai.

Hari-Mukhya Prāṇa e-magazine #2 Date: 17-Sep-2020 Page v

TABLE OF CONTENTS

SECTION DESCRIPTION PAGE

I Tīrtha Prabhandha composed by Śrī Vādirāja Tīrthar

1 - 5

II Srīmad Bhāgavata Sāroddhāraḥ composed by Śri Viṣṇu Tīrthar 6 - 9

III Srīmad Bhagavad Gīta 10 - 13

IV Tattvasaṅkhyānam composed by Śrī Madhvācārya 14 - 21

SECTION I – TĪRTHA PRABHANDHA

COMPOSED BY ŚRĪ VĀDIRĀJA TĪRTHAR

Author: Chrompet R Sridharan

Hari-Mukhya Prāṇa e-Magazine #2 Date: 17-Sep-2020 Page 1

Hayagreevam cidaananda vigraham sadanugraham

Dasagreevacchidam saapaan Manigreeva vimocaanam

Sugreevaabhayadam samyagugra Sena vibhutidam

Ugra vigraha hantaaram bhaktaabhayakara vigraham

Svanaamagrahanaadeva nirasta graha vigraham

Vrindavanagatam Vande Brahma Rudrendra vanditam

Vyaasaya bhavanaasaaya Sreesaaya Gunaraasaye

Hriddyaaya Suddha vidyaaya Madhvaayaaya ca namonnamaha

Kaamadhenur yatha poorvam Sarvaabheesta phalapradaa

Tatha kalou Sree Vaadiraaja Sreepaadoabheeshtadaha sataam

Tīrtha Prabhandha

Chapter – 1 - Paschima Prabandha

(Continued from previous magazine….)

Śloka 7

काशीतल कतपदाऽपप सरित सिाणा मायापत यदगतपपितरसिोऽधनाऽपप |

रदरापददिगणसपितसिवभाग तदरपयपीठपिमपरपतम पतरलोकयाम ||

kāśītale kṛtapadā’pi sarit surāṇā māyāti yadgatapavitrasaro’dhunā’pi |

rudrādidevagaṇasevitasarvabhāgaṃ tadrūpyapīṭhapuramapratimaṃ trilokyām ||

In Kaasee or Beneras, the Divine river, Gangaa or Ganges flows. It makes that place holy. The same

Ganges comes to Ananta Sarovara alias Madhva Sarovara, even now and purifies because Her Guru,

Sri Madhva is there who is worshipped by Rudra and other gods. That place is Roopyapeethapuram

alias Udupee. Which is uncomparable in all respects.

Here, Kaavyaalinga Alankara is employed.

In Madhva Vijaya, it is said that Ganges came for the sake of Madhva and Acyuta Preksha at the

Sarovara and thence comes once in twelve years. The poet mentions that here, as the glory of Udupi.

Even now, Madhva Sarovara snana is equal to Ganga Snaana. Tirtha means Water bodies like river,

pond, lake etc. Another meaning is Saastra. In Rajatapeethapura or Udupee or Odupu, both are

available in the form of Madhva Sarovara and MadhvaAcaarya.

On Madhva Sarovara, Saint Vijaya Daasa composed one Kriti with Pallavi, "Madhva Sarovara

Snaana maadiri". He says in it, the pond was known as Ananta Sarovara, Varuna Tirtha, Candra

Pushkarinee and Madhva Sarovara in Krita, Treta, Dvaapara and Kali yugas respectively.

He says the Snaana in this pond will pave way for Linga sareera bhanga and Moksha.





Śloka 8

यसमिन िागवजरधािा दरितकलमहातलदाहऽपतशिााः दणडपरोदभापसहसााः सपिदपससमसनमागवसकााः समसााः |

शरीकषणसनहपाशााः शरमहिगतयाः शासमिभाजो पििकााः योगीनदरापितरलोकापधपपनभपिभािा मधवदासा जयसमि ||

yasmin vāgvajradhārā duritakulamahātūladāhe’tiśūrāḥ daṇḍaprodbhāsihastāḥ

spuradasisamasanmārgasaktāḥ samastāḥ |

śrīkṛṣṇasnehapāśāḥ śramaharagatayaḥ śāntibhājo viraktāḥ yogīndrāścitralokādhipanibhavibhāvā

madhvadāsā jayanti ||

I have general purport only below.

At Udupi, Madhva's disciples in the form of eight monks or ashtamathaadeesarus, are bearing Speech

thunder bolts in the form of Jagad satyatva, Hari Sarvottamatva, Pancabheda etc. Vaagvajra means

vajra thunderbolt like discourses on Dvaita doctrines.

These monks are like fire to the sinful devotees who are like cotton bales. By their very look they

destroy the sins of devotees like small fire spark burns huge cotton heap. They bear danda or staff,

sword like sharp penance, God love rope or paasa, pleasing like wind and they are peace lovers. They

shine like eight directions' gods like Indra with a lot of wealt.

Some explanations is required here to know the beauty of the poetry. I can not avoid it.

Acaarya, Madhva appointed eight monks to do uninterrupted Pooja to Lord Krishna. They shine there

with eight weapons like eight Dikpaalakaas like Indra, Agni, Yama, Nirruti, Varuna,Vaayu, Kubera

and Isaana with their weapons like Vajra, Danda, Paasa, Nidhi in the form of disputes, fire to cotton,

staff indicating they are monks, sharp dagger in the form of penance, bhaktipaasa and samsara

torment removing mild air, wealthy and peace loving and etc.

Here, Abhootopama alankara is employed. The similes employed are all unconventional and highly

import. Dikpaalas bear weapons. These monks bear staff etc only. The poet imposes their qualities in

the form of various weapons. This shows Rajaru's greatness as poet.

Vyaakhyaakaara quotes a sloka from Vishnu Daassrya's Vaadaratnavalee for Vaagvajra. This sloka

sums up Madhva Siddhanta. So, I state it.

Visvam Satyam Harihi Kartaa jeevoanyo paramarthataha

Vedaha Satyam pramaanam cetyevam Vyaasamatasthitihi

Further elaboration is stopped.

Śloka 9

दवािािती सकलभागयितीमपकषय गोपालबालललनाकिपजन च |

िापधि िधगहमतीतय स मधवनाथो यतरासमस तदरजतपीठपि गिीयाः ||

dvārāvatīṃ sakalabhāgyavatīmupekṣya gopālabālalalanākarapūjanaṃ ca |

vārdhiṃ vadhūgṛhamatītya sa madhvanātho yatrāsti tadrajatapīṭhapuraṃ garīyaḥ ||

Rajata = Roopya = Belli= Silver. Udupee is called Rajata Peetha or roupya Peetha because

Anantesvara sits on a Silver Pedastal made by King Raamabhoja as directed by Parasuraamadeva.

This fact has to be remembered always.





In this poem, Raajaru tells the reason why Lord Krishna came from Dvaaraka to this place and stays

here as BaalaKrishna. Madhva is dear to Him. He is known as Madhvanaathaha or as the Master Lord

of Madhva. He left Dvaaraavati, a wealthy place, refusing to accept the worship by Young

cowherdess' damsels and after crossing His wife's house, the ocean, because He found that Udupee is

far far superior to it because Madhvaraaja resided there.

Here also, Kaavyaalinga Alankara is there. Normally, one will leave a place if it lacks facilities and

unfriendly to one. But in Dvaaraavati, plenty of wealth is there as sea is called ratnaakara or abode of

gems, young girls worship Him with love and moreover, it is His wife's place on Sea. Why He left is

undue love towards Madhva.

There is a story that Idol at Udipi came from Dwarakaa in a boat and Sri Madhva installed there.

Śloka 10

रपातमकसय भितसलाना न भजाः कषतरापण भाितमहीिपचतानयमपन |

ईशाचल च जयसीशविमातरिास शरीमधवहसकमलापचवतकषणमतयाव ||

rūpātmakasya bhavatastulānāṃ na bhejuḥ kṣetrāṇi bhāratamahīracitānyamūni |

īśācalaṃ ca jayasīśvaramātravāsaṃ śrīmadhvahastakamalārcitakṛṣṇamūrtyā ||

In this poetry, Raajaru addresses Udupee and says to it that no place on this earth is equal to this

place. He says that Siva's Abode at Kailash in the Silver mountain, Himalayas is not equal to this

place as here only both Siva and Vishnu stay close to each other.

Here also Kaavyaalankara is there.

Kailash is roupyaacala or silver mountain where Isvara or Siva alone is there. But Roupyapeetha,

Udupee has both Siva, Candramouli Isvara and Vishnu in Anantesvara and in Krishna. Three is

greater than one. Is it not?

Śloka 11

पनमवथयोगरभिाणवि पनजमनोऽभीषट पदशामीपत याः समयग जञापपयत किण पिलसनमनथानमनयन च |

िमय दाम दधन महशिजतगरामपशरयोऽलनकपताः कमवनदीशविभसमकबनधनिशाः परीतोऽस कषण परभाः ||

nirmathyograbhavārṇave nijamano’bhīṣṭaṃ diśāmīti yaḥ samyag jñāpayituṃ kareṇa

vilasanmanthānamanyena ca |

ramyaṃ dāma dadhan maheśarajatagrāmaśriyo’lankṛtiḥ karmandīśvarabhaktibandhanavaśaḥ prīto’stu

kṛṣṇa prabhuḥ ||

If you see the idol of Krishna at Udupee, you find one churning rod in one hand and rope in the other

hand. He is called Manthapaasadhara. Raajaru gives the reasons and significances for these two in this

poem. All souls get immersed in the ocean of beginningless samsara and some want to come out of it.

God churns that ocean and removes obstacles to enable devotees to come out of it. It is indicated by

churning rod or mantha.

The rope indicates that he would be bound by the devotion of eight ascetics of Sivalli village or

rajatagraama. This is a beautiful metaphor and Utpreksha Alankara is employed here. Siva is white.

Antaryami Vishnu is Blue. It is like Indraneela gem inside a pearl chain.

Sivaantaryaamitva is also indicated. I am not going into depth at all. Gist only is given. Raam Raam.





Śloka 12

चाञचलय पषठदश कपठणकपतिधोिकतरता कवापप कोपो याञचा किादपकपतरपकारिशवापप पराजञमौल |

सतरयथऽनयसतरीशविजञा पकपमपत िमण त चोिता मापयकतवम पचतर िोहाििोहापिपत पििसपगिाऽपयादताः पात कषणाः ||

cāñcalyaṃ pṛṣṭhadeśe kaṭhiṇakṛtiradhovaktratā kvāpi kopo yāñcā kasmādapakṛtirūpakāriśvāpi

prājñamaule |

stryarthe’nyastrīśvavajñā kimiti ramaṇa te coratā māyikatvam citraṃ rohāvarohāviti

virasagirā’pyādṛtaḥ pātu kṛṣṇaḥ ||

Further, the poet describes Udupee Krishnasvaamy.

The poet addresses the Lord as Praajnamoulee, High Knowledge headed which implies that Lord is

Cid svaroopa or Intelligence manifested. He is also the consort of Gopees or Ramana. He says that the

Lord has fickleness or caancalyam. He loves one girl and leaves her and choose another girl. This is

His wavering. In Bhagavata, it is told that Lord suddenly disappeared from the midst of gopees and

eloped with another girl and jilted her also. That is indicated. Why He has developed this kind of

fickleness? Why this kind of hard stance, directly?

He talked nicely face to face to that girl, but left her and talked to another ill of the other. This is

Katheena or hard stand. Why He is making His head down? (May be out of shame for His behaviour).

One girl asks why he left her and beg another girl. Why do harm one after taking help from her? Why

to disrespect all loved girls for the sake of new girl? This is thief mentality. Why? Why cheating loyal

girls? Why give some elevation and pull legs of others? Your behaviour pattern is astonishing,

perplexing and not understandable. Yet those jilted girls wanted protection from Krishna Prabhu!

Here, Sleshaalankaara is used. Double meaning is there.

A lot of explanations has to be given for this piece of poem.

Outwardly, it seems that one affected cowherd girl scolds the Lord for eloping with some other one

using harsh words. This is nindaa or virasa or tasteless scolding. But on deeper analysis, it turns out to

be an eulogy on ten incarnations of God. Slesha is there in each word giving two or more meanings.

The poem becomes Sarasa full of fine tastes.

Caancaalya refers to Matsya. Kaathinya refers to Koorma and so on. I am not elaborating all, as this is

meant for beginners. The Vyaakhyaanakaara, Naarayanaacaar says that He heard various meanings

from Raajaru himself. He tells how the entire Bhaagavata Krishna Katha is there. I have avoided it. If

God wills, I will write an elaborate Tamil Vyaakhyanaa for this sloka alone. In English, I can not

bring all the beauty. Now, let me go to the next stanza.

Śloka 13

रपयातमकामिपिाःसि सपिरपय रपयातमक च भिताः कपया गतसय |

रपयातमकालयकतालय यत तवमि रपयातमनो गपतरिहापप तदीश पापह ||

rūpyātmakāmarapuraḥsara sannirūpya rūpyātmakaṃ ca bhavataḥ kṛpayā gatasya |

rūpyātmakālayakṛtālaya yat tvameva rūpyātmano gatirihāpi tadīśa pāhi ||

It is said that Sri Vaadiraaja Svami received inspiration for this poem in dream. It is Svaapnapada.

You can see Yamaka in roopyaatma. It can be split variously. I avoid elaboration. This is also an

eulogy on Udupee Krishna.





Roopaka is an Alankara in Sanskrit. Lotus like face is simile or Upama. Face lotus is roopaka or

metaphor. The poet says that Krishna can be described metaphorically since He is adorned by all

deities and He is the Lord of all. He is at Siva Belli or Udipi. Rajatapeetha or Rupyatma is Udupi. He

gives Aananda to yogyajeevas in Mukti. So, the Lord protect us in this samsara also. This verse is

praarthana or Invicatory.

With this Udupee Krishna's description ends and the poet sees other moortis and Kshetraas. On

Udupee and Lord Krishna, Sree Vijayadaasa composed seven Suladis and many padas. I conclude

with one jate.

Madhva sarovarasnaana Muddy Krishnana Dhyaana.

Suddhanaagi maade Vijaya Vittala kaavaa.

Śloka 14

पशिाियावपमता सवीया पपरयान परपत पनबोधयन |

दयािारिपनपधाः शिी पशलामापशरतय शोभत ||

śivāntaryāmitāṃ svīyāṃ priyān prati nibodhayan |

dayāvārinidhiḥ śaivīṃ śilāmāśritya śobhate ||

Benovalent ocean Vishnu to exhibit His Indwellership or Antaryaamitva of Siva, appears in the form

of Siva Linga at Udupee Anantaasana. Anantesvara temple in Udupee is very ancient and it exists

before the installation of Krishna idol. Here Sree Parasuraama Vishnu appeared in a Linga form

known as Anantaasana or Anantesvara. This should not be construed as Sivalinga, but as Siva

antaryaami Vishnu in Linga form.

Śloka 15

ईशासयाहीशपदिी भासयपिि भापिनीम |

अधयास शषशयनाः पसनगा पलङगापशला हरिाः ||

īśāsyāhīśapadavīṃ bhāsayanniva bhāvinīm |

adhyāste śeṣaśayanaḥ snigdhāṃ liṅgāśilāṃ hariḥ ||

The Serpent reclining God Hari to indicate the future Sesha post holder is Siva is now in the Linga

form known as Ananta Isvara. Parasuraama appeared in Linga form under the name Ananta Serpent

seated or Anantaasana. This is to inform us that the present Rudra is going to occupy Sesha's post

inthe next Kalpa.

The present Isvara is future Sesha or Ananta. So, He is Anantesvara.

Moving forward, let us see Paajaka, Vimanagiri Kunjaru and more.

(To be continued in next magazine….)

SECTION II – SRĪMAD BHĀGAVATA SĀRODDHĀRAḤ

COMPOSED BY ŚRI VIṢṆU TĪRTHAR

Author: Srīnivāsan Prānesh


Śrī Hanuma Bhīma Madhvāntargata Śrī Rāma Kṛṣṇa Veda Vyāsātmaka Śrī Lakṣmī Hayagrīvāya


Introduction

Among 18 Puranas given by Lord Veda Vyāsa, Satvīka Purāṇas are

most liked and read by Sajjanās. Among Satvīka Purāṇas, top most is

Bhāgavata Purāṇa, which was of interest to Vyāsa Deva Himself. Our

preceptor Śrī Madhvācārya had given a Tātparya Nirṇaya for

Bhāgavata Purāṇa, that being the best of Purāṇas.

Garuda Purāṇa, Brahma Kāṇḍa says as follows.

च चासति विषणोः सदश च दित न चासति िायणोः सदशण गरशच |

न चासति तीरथ सदश विषपदाोः न विषभकतन समणसति भकतोः ||

ca cāsti viṣṇoḥ sadṛśaṃ ca daivataṃ na cāsti vāyoḥ sadṛśo guruśca |

na cāsti tīrthaṃ sadṛśaṃ viṣṇupadyāḥ na viṣṇubhaktena samosti bhaktaḥ ||

This means, “There is no deity equal to Viṣṇu, no Guru equal to Vāyu (Mukhya Prāṇa Vāyu), no

holier pilgrimage spot higher than banks of river Gangā who originates from the Lotus feet of Lord

Viṣṇu, no devotee of gods equal to devotees of God Viṣṇu.”

One may observe that Bhāgavata is given by highest deity Lord Viṣṇu in the form of Lord Veda

Vyāsa; Tātparya Nirṇaya of Bhāgavata is given by the best preceptor Śrī Madhvācārya, an incarnation

of Vāyu, for the purpose of best understanding of this Bhāgavata; This was heard by King Parīkṣit on

the banks of river Gangā, after which he liberated from birth and death; This was preached by Rudra

Deva (in the form of Sukācārya), who is one of the foremost devotees of Lord Viṣṇu.

What are Satvīka Purāṇas?

Brahma Kāṇḍa of Garuda Purāṇa says, the Purāṇas that are devoted to Lord Viṣṇu are called Satvīka

Purāṇas, which are meant for sadhane of Mukti Yogyas or the souls eligible for liberation. Other

Purāṇas may also be read. However, the portions which degrade the Supremacy of Lord Viṣṇu is to be

understood as Mohaka Śāstras, which are not meant for Mukti Yogyas.

Even among Satvīka Purāṇas, three Purāṇas are very important and among them, Bhāgavata Purāṇa is

the foremost.

Garuda Purāṇa, Brahma Kāṇḍa says as follows.

कलौ यग सिव पराणमधय तरीणयि मखयावन हररवियावण |

मखय पराण वह कलौ नणा च शरयसकर भागित पराण ||

kalau yuge sarva purāṇamadhye trīṇyeva mukhyāni haripriyāṇi |

mukhyaṃ purāṇaṃ hi kalau nṛṇāṃ ca śreyaskaraṃ bhāgavataṃ purāṇaṃ ||

This means, “In Kaliyuga, among the Purāṇas, three Purāṇas which are dedicated to Viṣṇu are

important. Bhāgavata Purāṇa renders more good to the devotees and is very important among them.”





नानारथवमि करथयसति विि नीचणचचरप जञानमाहमवहाि: |

तनि वसदध ििदवत सि हयतोः पर भागित पराण ||

nānārthameva kathayanti vipra nīcoccarūpaṃ jñānamāhurmahānta: |

tenaiva siddhaṃ pravadaṃti sarvaṃ hyataḥ paraṃ bhāgavataṃ purāṇaṃ ||

This means, “The wise declare the knowledge to be of various grades like high, middle and low. All

that kind of knowledge are found in Bhāgavata Purāṇa and hence it is best of Purāṇas.”

Bhāgavata can cater all kinds of people to the extent their knowledge permits.

Proceeding further, Garuda Purāṇa lists Viṣṇu Purāṇa as second and Garuda Purāṇa as third in

hierarchy, after Bhāgavata Purāṇa. Such a glorious Purāṇa is Bhāgavata.

Many educated people think that, when we have eternal Vedas, Purāṇas are not so important. Many

consider that Purāṇas are some stories given for easy understanding of illiterates who are not capable

of understanding Vedas and these are not in par with Vedas. People of other Sampardāya, are even

surprised about Śrī Madhvācārya’s quotes from Purāṇas. They wonder, why he has given prominence

to Purāṇas?

People should first understand that Purāṇas are as important as Vedas. Every Vedāntin claim that their

philosophy is based on Vyāsa Vedānta. When we try to explain the mind of Vyāsa Deva, we cannot

ignore the Purāṇas, as those are also given by Him. Vedas (eternal but divided by Him), Upaniṣads

(part and parcel of Vedas), Brahma Sūtras, Bhagavad Gīta, Āgama Śāstras, Mahabhārata, Purāṇas all

reflect His mind only. So, if we accept some scriptures and ignore some, then only the philosophy will

be incomplete.

Further, Madhva Philosophy is not purely based on Purāṇas. Śrī Madhvācārya has given necessary

supporting works for Vedas, Upaniṣads, Brahma Sūtras, Bhagavad Gīta, Āgama Śāstras and so on.

This can be understood from mere list of his works. So, the claim of many scholars of other

philosophies that Madhva Sastra laid its foundation based on Purāṇas, which are of least order among

scriptures, only shows their misunderstanding of Madhva Śāstra and Śrī Madhvācārya. Also, the

Purāṇas are not of least order or unimportant, as they think. Hence, we can proudly say that Śrī

Madhvācārya alone has considered all scriptures as a whole, reflected the mind of Vyāsa Deva to the

best extent possible and hence Madhva Siddhanta is certainly superior to any other.

In शासतरयणवनतवाविकरणम (śāstrayonitvādhikaraṇam) of Brahma Sūtrās, it is stated as ॐ शासतरयणवनतवात ॐ

(oṃ śāstrayonitvāt oṃ).

The Sūtrā is meant to prove that Śāstrās are the only authority to prove the cause of world (God) and

pure inference without the support of Śāstrās can’t help. In this adhikaraṇa, what is meant by Śāstrās

is defined by Ācārya. The entire Vedas, Pañcarātra, Mūla Bhārata and Mūla Rāmāyana constitute to

Śāstrās. Any other text which in not in conflict with these can be accepted as Śāstra. So, Śāstrās not

mean only Vedas.

All Purāṇas were preached to Śaunakādi Mahaṛṣis, who were all Vedic seers. Atleast on seeing how

these Vedic seers celebrated those Purāṇas, one should understand the glory of Purāṇas. Purāṇas were

never considered unimportant by our ancients.

Further, for those who consider Purāṇas as less important or unimportant, Brahma Kāṇḍa of Garuda

Purāṇa says the merits obtained from Purāṇas are equal to Vedas.





Mahabharata, which is glorified as 5th Veda, says as follows in the very first chapter of Ādiparva.

इवतहासपराणाभा िद समपबहयत |

वबभतयलप शरताद िदण मामय िचवलषयवत ||

itihāsapurāṇābhyāṃ vedaṃ samupabṛṃhayet |

bibhetyalpa śrutād vedo māmayaṃ pracaliṣyati ||

This means, “One should understand Vedas with the guidance of Epics and Purāṇas. Vedas were

afraid of its real meaning getting concealed due to ignorant men who lack knowledge (in Epics and

Purāṇas).”

From the above, it is evident that learning Epics and Purāṇas is very essential to understand the

purport of Veda-Vendanta. Also, we already read above that, among Purāṇas, Bhāgavata Purāṇa is

topmost. The glory of Bhāgavata cannot be exhausted at all. A separate book has to be written to

convey atleast a little of it’s glory. Padma Purāṇa says that Bhāgavān left His Tejas in Bhāgavata.

Hence, Bhāgavata itself is a form of Lord Hari.

However, this Bhāgavata Purāṇa is large in span, containing around 18000 ślokas in 12 Cantos, while

our life span in Kaliyuga is very short to read and understand. Though it is not impossible to read, in

the midst of busy life, it is very difficult for many to find time for whole Bhāgavata Purāṇa. The

merciful Ācārya, Srī Viṣṇu Tīrthar, considering the pitiable condition of the people in Kali age,

condensed Bhāgavata and gave its essence in the name Bhāgavata Sāroddhāraḥ. This work, short in

span but limitless in glory, has got 367 ślokas including its conclusion section.

In Srīmad Bhāgavata Māhātmya, the following śloka is quoted.

शलणकाि शलणकपाद िा वनतय भागितणदभिम |

पठसव सवमखनि यदीचछवस परा गवतम ||

ślokārdhaṃ ślokapādaṃ vā nityaṃ bhāgavatodbhavam |

paṭhasva svamukhenaiva yadīcchasi parāṃ gatim ||

This means, “One who reads a half or atleast a quarter of Bhāgavata śloka daily with sincere devotion

will definitely please Lord and attain liberation.”

Bhāgavata Sāroddhāraḥ with 367 ślokas will definitely satisfy above, when read at one śloka per day

in a year. Understanding and applying them in life are the toughest part and more important than mere

reading. Any number of times we read it, we will get some new learning. That is it’s beauty. Hence,

never consider that we have finished it, on mere reading of texts.

Srī Viṣṇu Tīrthar divided his work into thirty chapters, depicting various dharmās from Bhāgavata.

All the ślokas quoted are from Bhāgavata Purāṇa only. This work, as it is named Bhāgavata

Sāroddhāraḥ, does not indicate that only these 367 ślokas are sāra or essence of Bhāgavata. The whole

Bhāgavata is nectarine and full of essence of Veda-Vedanta. Whether we taste a drop of nectar or a

pot of nectar, the difference is only in quantity and not the taste. Hence, Bhāgavata Sāroddhāraḥ is an

appropriate title only. Though the work has only 367 ślokas arranged in 30 chapters, there is no doubt

that by learning and following them, one can definitely please Lord and get liberated from birth and

death cycle.

The ślokas picked from Bhāgavata in this work are not in Bhāgavata sequence. One śloka may be

picked from 3rd Canto and the very next from 6th Canto of Bhāgavata. However, what is required for a

devotee in the path of Sādhane are beautifully picked from Bhāgavata and properly sequenced in 30

chapters. Instead of writing the glory of Bhāgavata Sāroddhāraḥ for pages, I would like the readers to

read it, enjoy and realize its glory themselves.





While many Ācāryās have given their works on Bhāgavata, what is so special in Bhāgavata

Sāroddhāraḥ?

Yes. Many Ācāryās have done beautiful works on Bhāgavata. No doubt that they are glorious.

However, they are done in the same sequence as in Bhāgavata and hence the span remains same as

Bhāgavata chapters. But, Bhāgavata Sāroddhāraḥ is custom made, considering the difficulties of the

reader. Bhāgavata dharmās are scattered in the Bhāgavata Purāṇa and the readers may have difficulty

in collectively understanding them. Hence, in Bhāgavata Sāroddhāraḥ, all these scattered dharmās are

picked and collectively grouped in each chapter, solving the difficulty of readers. For example, if we

need ślokas related to Vairāgya, all of them from Bhāgavata are grouped under 5th Chapter named

Vairāgya Prakaraṇa. If we have to find them all ourselves, then every śloka will be in different canto

of Bhāgavata and collecting them itself will become a tough and time consuming task. Srī Viṣṇu

Tīrthar has done it for us, putting his best efforts. Further, the 30 chapters given are in a proper

sequence, which will guide a devotee on step by step improvement in his sādhane towards Lord Hari.

Hence, there is no doubt that Bhāgavata Sāroddhāraḥ is a very special work. I can firmly say that,

reading this work and most importantly understanding and applying this work in life can lead one to

pleasing Lord Hari and pave way for his liberation.

Śrī Viṣṇu Tīrthar

Before getting into this work and tasting its nectarine glories, let us know a little about Śrī Viṣṇu

Tīrthar as an act of paying respect and to thank him for this beautiful work. His period is between

1756 to 1806 AD. He is called by various names like Aranyakācārya, Adavi Ācārya and few more. He

was born to the couple Bālācārya and Bhāgirathi. He was born with the blessings of Śrī Tīkācārya and

hence named after him as Jayatīrtha in Pūrvaśrama. He was born in Siddhāpur near Savanūr.

Post Upanayana, he learnt Vedas and Śastrās from Śrī Aijiācārya. After studies, he led Gṛhastāśrama

and had children. One day, he was tired and lying on bed. Suddenly he heard a philosophical song on

instability of material life and sacrificed his family life. He started living the life of an Avadhūta.

Then, he was ordained into Sanyāsa by Śrī Satyavara Tīrtha of Uttaradi Mutt and got the name Viṣṇu

Tīrtha on Sanyāsa. He led his ascetic life at Munapalle Village on the banks of river Malāpahāriṇi. It

is said that, once when he tried to leave this place, Śrī Tīkācārya (Śrī Jayatīrtha) himself came in the

form of snake and blocked his path indicating that he should not leave the place. This made him stay

there and preach Śastrās to his disciples.

He performed Nyāyasudha Maṅgala 108 times. We can say that this work named Bhāgavata

Sāroddhāraḥ is his magnum opus. He authored so many other works like Nyāyasudha Ṭippaṇī,

Tatvaprakāśika Ṭippaṇī, Adhyātmarasamañjari, Chaturdaṣi, Śoḍaṣi, Atmasukhabodhini etc. He is

considered as Rudrāmsa in tradition.

See the beauty of handling Bhāgavata. Maha Viṣṇu Himself preached it to Chaturmukha Brahmā in 4

slokas first and expanded it to around 18000 ślokas as Vyāsa Deva. Rudra Deva in the form of

Sukācārya first preached the expanded version to King Parīkṣit and in the form of Śrī Viṣṇu Tīrtha,

condensed it to 367 ślokas for our benefit.

The glory of Śrī Viṣṇu Tīrtha and his miracles are limitless. My Guru Chrompet Śrī R Sridharan

already gave a detailed discourse on him. He is also regularly writing about all Mahāns in his articles.

Hence, I stop here at this point.

In next magazine, let us continue with the list of 30 chapters of Bhāgavata Sāroddhāraḥ and the

synopsis of first chapter.

Sarvam Śrī Srīnivāsārpaṇamastu!

https://en.wikipedia.org/wiki/Savanur

SECTION III – SRĪMAD BHAGAVAD GĪTĀ





In the previous magazine, maṅgala śloka of Gītā Bhāṣya

composed by Śrī Madhvācārya was taken and the word

'leśataḥ' in the śloka was discussed. We also discussed the

glories of Mukhya Prāṇa, whose third incarnation is Śrī

Madhvācārya. The introduction to Gīta Bhāṣya, Tātparya

Nirṇaya and Gītā Vivṛtti will be discussed in next few

articles. Now, let us first get into introduction of Gītā Bhāṣya.

Gītā bhāṣya maṅgala śloka

दव नारायण नतवा सववदोषववववजवतम |

पररपण गरमशचान गीतारथ वकषयावम लशतः ||

devaṃ nārāyaṇaṃ natvā sarvadoṣavivarjitam |

paripūrṇaṃ gurūmścān gītārthaṃ vakṣyāmi leśataḥ ||

This means, “With Salutations to Lord Srīman Nārāyaṇā, who is free of all defects, complete in

Himself and the eternal teacher of all, I am explaining the meaning of Bhagavad Gītā, only a little

from much more I know.”

Explanatory Notes

Śrī Jayatīrthar (Tīkācārya) has elaborated Gītā Bhaṣya in his work named 'Prameya Dīpikā', which is a

good reference for this. Therefore, I wish to pick some notes from 'Prameya Dīpikā', though I am not

going to completely explain based on this, fearing that introduction itself may be carried for years

together. Further, the intention of this magazine is that these should reach even laymen. Hence, too

much of technical terms and explanation may cause disinterest to some readers. As per tradition, any

work should start with a maṅgala śloka. The maṅgala śloka usually contains salutations to the

favourite Deity and Guru. Then, it should contain the declaration of the work undertaken for its

successful completion.

As far as Śri Madhvācārya is concerned, Lord Śrīman Nārāyaṇā is his favourite Deity and Guru as

well (in the form of Śrī Veda Vyāsa Deva). So, he salutes them and declares that he is going to

explain the meaning of Gīta, thus offering prayers for successful completion of the work.

The word 'Deva' is synonymous with 'Devata'. Lord Śrīman Nārāyaṇā is the highest among Devatās

in Devatā Tāratamya. This Nārāyaṇā is fully present in Gīta. Hence, Deva, who is none other than

Lord Śrīman Nārāyaṇā is offered namaskārās.

The word 'gurūmścān' is to be noted in the śloka. It is to be noted that this word ends with 'ān'. This is

bahuvacanam or indicates plurality. Hence, though the śloka appears as if salutations are offered to

Lord Śrīman Nārāyaṇā, who is the universal preceptor, the salutations are actually offered to both

Lord Śrīman Nārāyaṇā and Lord Veda Vyāsā, who is an incarnation of Lord Śrīman Nārāyaṇā and

Guru of Śrī Madhvācārya as well. This Veda Vyāsa Deva is universal preceptor.




The words 'sarvadoṣavivarjitam' and 'paripūrṇaṃ' in the śloka represents that Lord Hari is full of

infinite, auspicious and complete defectless attributes. Māyāvādins state that Lord Śrīman Nārāyaṇā is

totally devoid of attributes, which is infact a defect. The words 'sarvadoṣavivarjitam' and 'paripūrṇaṃ'

of Śrīmad Ācārya, included this in the śloka refutes Māyāvāda. There cannot be an entity which is

devoid of attributes. Because, attributes are inseparable from the entity. Attribute means nature or

character of an entity. Even for debate sake, if we consider Para Brahmam as devoid of attributes,

then remaining without attributes itself becomes His nature or attribute. Hence, an entity which is

completely free of attributes is impossible to exist. Then, how should Nirguṇa be understood?

Nirguṇa, only indicates that Lord Śrīman Nārāyaṇa is free of defective attributes. It does not mean

that Lord is free of attributes or possess nothing (zero attributes). Where ever it is termed as Lord

Śrīman Nārāyaṇa or Lord Hari, the same are applicable to Lord Veda Vyāsā also as Lord is same in

both Mūla rūpa and Avatāra rūpās.

There are two aspects of contemplating on Guna-paripūrṇatva of Lord Hari. The first one is to

contemplate Lord as free of defective attributes. The second is to contemplate Him as full of infinite

auspicious attributes. Hence, 'sarvadoṣavivarjitam' is stated first and then 'paripūrṇam' is stated next.

Contemplating Lord as having defects is hatred shown to Lord Hari. Nine kinds of hatred to Lord Hari

are listed by Śrimad Ācārya in his Mahābhārata Tātparya Nirṇaya as follows:

Identity of jīva or individual soul with Paramātma Lord Hari or in other terms, understanding that

there is non-difference between God and an individual soul.

1. Considering Lord as Nirguṇa, that is attributeless or free of attributes.

2. Limiting the attributes of Lord Hari.

3. Considering any Devata as equal to Lord Hari, for example, stating Chaturmukha Brahmā,

Viṣṇu and Śiva are equal.

4. To understand that there is someone Superior to Lord Hari. For example, few people say that

Śakti is Supreme and even Chaturmukha Brahmā, Viṣṇu and Śiva originated from Śakti.

5. To see difference in various rūpās, gunās, functions etc. of Lord Hari. For example, few

people say Lord Kṛṣṇa is paripūrṇa Avatāra and superior to Lord Rāma. Few say that Kṛṣṇa is

even Superior to Mūla rūpa Nārāyana. Lord is same in Mūla rūpa as well as Avatāra rūpās.

Also, considering non-Avatārās like Balarāma as Avatāra of Lord Hari and considering

Avatārās of Lord Hari like Kapilā, Veda Vyāsā as ordinary Ṛṣis are also hatred shown to Lord

Hari.

6. To understand that Lord Hari has birth and death during incarnations or in other forms.

7. To hate devotees of Lord Hari. For example, Hiraṇyakaśipu shown hatred to Prahlāda Rāyar.

8. Lack of faith in Vedas and scriptures that praise the glory of Lord Hari.

Contemplating Lord Hari as having defects, likes the ones in point numbers 1 to 7, to quote a few,

will lead one to antamtamas or eternal hell. Hence, we have to contemplate Lord Hari as possessing

defectless attributes in first place and prevent entry into hells. This is for "aniṣṭa nivṛtti" or

suspension/seizure of undesired (entry into hells). Once we ensure "aniṣṭa nivṛtti", then comes "iṣṭa

prāpti" or attaining the desired. "iṣṭa" is to liberate from birth and death cycle or Mokṣa for sajjanās.

Attaining it is called "iṣṭa prāpti". Lord grants Mokṣa, when He is pleased enough. To please Him, we

have to continuously contemplate on Him as full of infinite auspicious attributes.




In view of above, 'sarvadoṣavivarjitam', that is contemplating Lord as 'free of defective attributes' is

stated first and then comes 'paripūrṇam', that is contemplating Lord as full of infinite auspicious

attributes.

To quote a materialistic example, if one desires to eat ice cream and eat it when he has got fever, it

will only worsen the condition. So, first he should get rid of fever which is "aniṣṭa nivṛtti" and then

focus on eating ice cream, which is "iṣṭa prāpti".

Likewise, we shall contemplate on Lord as free of defective attributes first and ensure we don't get

into hells. Then, we shall contemplate on Lord as having full of infinite auspicious attributes to attain

Mokṣa.

How many such attributes one can contemplate and to what extent, depends on the yogyathā of a jīva.

The following mantras are from Īśavāsya Upaniṣad, which belongs to Vājasaneyi Samhita of Śukla

Yajur Veda:

अनधनतम: परववशनतनत यऽववदयामपासत |

ततो भय इव त तमो य उ ववदयाया रता: || ९ ||

andhantama: praviśanti ye’vidyāmupāsate |

tato bhūya iva te tamo ya u vidyāyāṃ ratā: || 9 ||

This means, "Those who meditate upon Lord in erroneous way will enter into deep darkness. Those

who are busy in gaining right knowledge but fail to censure wrong knowledge, will, indeed enter into

deeper darkness".

Hence, censuring wrong knowledge is as important as earning right knowledge. The first step is to

censure wrong knowledge.

The Upaniṣad further says,

अनयदवाहवववदयया अनयदाहरववदयया |

इवत शशरम धीराणा य नसतविचचविर || १० ||

anyadevāhurvidyayā anyadāhuravidyayā |

iti śuśruma dhīrāṇāṃ ye nastadvicacakṣire || 10 ||

ववदया च अववदया च यसतिदोभय सह |

अववदयया मत तीतवाव ववदयया अमतमशनत || ११ ||

vidyāṃ ca avidyāṃ ca yastadvedobhayaṃ saha |

avidyayā mṛtyuṃ tīrtvā vidyayā amṛtamaśnute || 11 ||

The above mantrās say, "The wise say that the result of right knowledge is distinct from the result of

censuring wrong knowledge. Thus, we heard from who taught us. He who has the right knowledge

and censure wrong knowledge, will cross over ignorance and sorrow by censuring wrong knowledge

and attain bliss through right knowledge".




Hence, it is clearly stated that there are two aspects in the path of liberation. The first one is

elimination of ignorance or mithyā jñāna by understanding Lord as defectless (aniṣṭa nivṛtti) and the

second one is to attain bliss by understanding Lord with perfect and auspicious infinite attributes (iṣṭa

prāpti).

Hence, in the maṅgala śloka, the words 'sarvadoṣavivarjitam' and 'paripūrṇam' are arranged in a

proper sequence, with a reason.

In the word "Gītārthaṃ" in maṅgala śloka, Gītā represents Bhāgavad Gītā only, as it is most important

and glorious among all Gītās. This word 'Gītārthaṃ' indicates that there had been lot of misinterpreted

and twisted commentaries before and hence Śrī Madhvācārya gives the real meaning of Bhagavad

Gītā as it is.

The word 'leśataḥ' indicates that, everything known to Ācārya have not been explained in Bhāṣya. The

background of this word has been explained in detail in first e-magazine itself. Bhagavad Gītā has got

several meanings in it and Śrī Madhvācārya is completely capable of explaining them all. However,

considering the eligibility of readers, only a little has been explained.

I believe the above discussions convincingly explain a little of maṅgala śloka, though complete

justification has not been done, fearing for the article length and time period of completion.

Otherwise, there are much more to discuss.

In next magazine, let us further proceed with learning Gītā Bhāṣya introduction.


SECTION IV – TATTVASAṄKHYĀNAM

COMPOSED BY ŚRĪ MADHVĀCĀRYA





In previous magazine, we analyzed Para Brahma as cause of this world and read the direct meaning of

first śloka in Tattvasaṅkhyānam. Let me repeat the first sloka and its meaning once in this article, as

we will be throughout discussing this first śloka.

सवतनतरमसवतनतर च दविदविद तततवदवमषयत।

सवतनतरो भगिानविषणभाािाभािौ दविधतरत॥

svatantramasvatantraṃ ca dvividaṃ tattvamiṣyate |

svatantro bhagavānviṣṇurbhāvābhāvau dvidhetarat ||

This means, “Tattvās are broadly classified into two. They

are, Svatantra (independent or absolutely self-dependent)

and asvatantra (dependent) categories. Svatantra is

Bhagavān Viṣṇu. Asvatantra tattva is again classified into two kinds viz bhāva (being) and abhāva

(non-being).”

In first place, what is 'Tattva'? In general, we say Tattva means category. Tattva is that which is not

superimposed. “Tattvam Anaropitam”. ‘Aropitam’ means superimposed. Anaropitam means 'not

superimposed'. Tattva is something which exists in reality and is an object of valid knowledge and

cognition with respect to some space and time. A tattva is something which is apprehended as it is

without any difference with how it appears. By saying so, it is clarified that unclear statements like

'thatness' cannot be Tattva.

In conch and silver example, conch shell sometimes appears like silver. If so, then this illusory

appearance is a defect in perception. The silverness of the conch shell cannot be called as a Tattva

because in this case, the conch shell does not appear as it is. Silverness is not the inherent attribute of

conch shell but only a defect in perception. Hence, the argument, 'taśyabhāvastattvam' or 'thatness is

tattva' is not correct. As stated earlier, Tattva is something which is perceived as it is. In above

example, 'silverness' is not a Tattva. Let us come back to debates on these illusory appearances, when

we discuss Tattvas with respect to Māyāvāda. Time being, the above example is taken just to define

Tattva and to show that such illusory appearances are not Tattva.

In Tattvavāda ontology, Śrī Madhvācārya classifies Tattvās broadly into two viz., independent and

dependent. For this reason, many Westerners call Mādhvā Philosophy as dualism or Dvaitā.

Philosophies like Sāṃkhya also broadly classify their Tattvās into two only. Sāṃkhya is real Dvaitā

and this name does not exactly suit Tattvavāda. These things may create slight confusion in the minds

of a beginner, though it will get clarified as one proceeds reading. Sāṃkhya is a realistic philosophy.

They also broadly classify Tattvās into two viz., Puruṣa and Prakṛti. Prakṛti is an independent Tattva

and pervasion of Puruṣa is not essential for her evolution as per Sāṃkhya. Also, Puruṣa mentioned in

Sāṃkhya is not Para Brahmam or Īśvara. Even a beginner who learnt a little of Tattvavāda and

Sāṃkhya can easily point out the differences. However, I do not want to skip Sāṃkhya philosophy

and would like to compare it with Tattvavāda in brief, for clarity and then proceed to other major

branches of Vedānta viz., Māyāvāda and Viśiṣṭādvaita.





Sāṃkhya Philosophy:

Sāṃkhya is one of the oldest philosophies originated in India. It is one of the six Indian Philosophies

that believe in Vedās. It is believed that Saint Kapilā propounded this. However, on reading and

understanding Kapilopadeśa in Bhāgavata and comparing it with the principles of Sāṃkhya

philosophy, one can understand that both these Kapilās should be different from each other.

Sāṃkhya being one of the oldest schools, their original literature is not available with us as such. The

earliest available work on Sāṃkhya Philosophy is Sāṃkhyakārikās of Īśvara Kṛṣṇa, which is

considered as an authoritative work on Sāṃkhya and this work has got further commentaries.

Sarva-Darśana Saṁgraha of Śrī Mādhavācārya (please note carefully - not Śrī Madvācārya), is also a

good reference to know basics of all philosophies, including Sāṃkhya. Now, let us learn Tattvās and

some basics in the view of Sāṃkhya and how it differs from Tattvavāda.

Sāṃkhya Vs Tattvavāda (real Vyāsa Vedānta)

1. Sāṃkhya also classify Tattvās broadly into two. Those two Tattvās are Puruṣa and Mūla Prakṛti or

Pradhāna. Sāṃkhya does not believe in the concept of Parabrahma or God.

In Tattvavāda, though Tattvās are broadly classified into two viz. independent and dependent, the

same śloka says Viṣṇu is independent Tattva. He is Parabrahma or God. The second classification is

not only Prakṛti but all categories that are dependent on Viṣṇu. One may ask, "How do you say

Sāṃkhya does not believe in God? They have a classification named Puruṣa. Puruṣa Sūkta also says,

"Sahasraśīrṣā Puruṣah". So, how is that Sāṃkhya Puruṣa not God?"

Puruṣa Sūkta by stating “Sahasraśīrṣā Puruṣah”, represents infinity of Puruṣa. This Puruṣa is none

other than God Viṣṇu. This Veda Puruṣa or God entirely differ from lakṣaṇās of Sāṃkhya Puruṣa.

In Bhagavad Gītā, Chapter-15, śloka 18, Lord Kṛṣṇa says,

यसमातकषरमतीतोऽहमकषराददवि चोततम: |

अतोऽनवसम लोक िद च परदवित: िरषोततम: ||

yasmātkṣaramatīto’hamakṣarādapi cottama: |

ato’smi loke vede ca prathita: puruṣottama: ||

This means, "As I am above Kṣara (souls possessing destructible bodies) and higher than even Akṣara

(Lakṣmi Devi who does not have a destructible body), I am known as Puruṣottama (best of Puruṣās)

by Śāstrās.”

As Lord Kṛṣṇa says He is Supreme and higher than Kṣara Puruṣās and Akṣara Puruṣā, He is totally

different from other Puruṣās and Supreme, though He is mentioned as Puruṣā in Vedas. Whereas,

Sāṃkhya Puruṣa is an individual soul subject to birth and death cycle.

Below śloka from Sāṃkhya Kārika of Śrī Īśvara Kṛṣṇa makes it evident.

जननमरणकरणाना परदवतदवनयमादयगितपरिततशच |

िरषबहतव दविदध तरगणयदविियायाचचि || १८ ||





jananamaraṇakaraṇānāṃ pratiniyamādayugapatpravṛtteśca |

puruṣabahutvaṃ siddhaṃ traiguṇyaviparyayāccaiva || 18 ||

This means, "The plurality or multiplicity of Puruṣās are established as there is individual allotment of

birth, death and instruments like eyes, ears etc; the activities are different from each other; diversities

are seen between Puruṣās due to the influence of three guṇās".

See the lakṣaṇās of Puruṣa mentioned in Sāṃkhya. He is subject to birth and death, Puruṣās are many

in numbers, Puruṣās are diverse due to influence of Triguṇās viz., Sattva, Rajas and Tamo guṇās.

Viṣṇu as per Tattvavāda is ever liberated and is free of birth and death. Viṣṇu never fall into samsāra

even during incarnations, as there is no difference between Mūla rūpa and Avatāra rūpas. He is free of

defective attributes and all His attributes are infinite and auspicious. He is independent and not

influenced by Triguṇās viz., Sattva, Rajas and Tamo guṇās. There can be only one Supreme God who

is independent reality. If the independent realities are more than one, the whole creation will be in

chaos. Hence, multiplicity of independent Puruṣās is not practically possible. Even to take simple

decisions in life, we see the level of conflicts we face between each other in making a decision. How

can the whole universe operate without confusions when there are multiple independent Gods? But,

Sāṃkhya Puruṣās are multiple and hence these Puruṣās cannot be God logically.

Further, Sāṃkhya Puruṣa need to do inquiry to get rid of three kinds of pains as per first śloka of

Sāṃkhya Kārika of Śrī Īśvara Kṛṣṇa, which is given below:

द:खतरयादवभघातात दवजजञािा तदिघातक हतौ |

दषट िाऽिािाा चत नकानतातयनततोऽभािात || १ ||

du:khatrayābhighātāt jijñāsā tadapaghātake hetau |

dṛṣṭe sā’pārthā cet naikāntātyantato’bhāvāt || 1 ||

This says, "From the troubles caused by triad of pains (Ādhyātmika or pains caused by self,

Ādhibhautika or pains caused by others or external factors and Ādhidaivika or pains caused by

supernatural powers) there arises a need for inquiry into relief from pains. There may be visible

methods available for relief (like a medicine which can cure a disease), but there is no guarantee of

permanent relief. Hence, an inquiry is necessary (for permanent relief from pains)."

From the above, it is clear that Sāṃkhya Puruṣa is experiencing pains and not yet liberated. These are

totally contradicting to qualities of Para Brahma or God. Further, in sections like Samayapāda of

Brahma Sūtras, the view of Sāṃkhya Philosophy is taken for debate and refuted. Here, Pūrvapakṣa or

Sāṃkhya Vāda is that there is no need for an Īśvara. Such debates show that Sāṃkhya does not accept

the concept of God and the Puruṣa mentioned in Sāṃkhya is individual soul only.

Hence, belief in the concept of Parabrahma or God is a major difference between Sāṃkhya and

Tattvavāda.

2. As per Sāṃkhya, pervasion of Puruṣa is not required for evolution of Mūla Prakṛti. Mūla Prakṛti or

simply Prakṛti is three natured viz., Sattva, Rajas and Tamo guṇās. The Prakṛti which is insentient and

in perfect balance of these three guṇās, create other Tattvās itself, when the balance in these guṇās are





disturbed. Prakṛti transforms itself into creation for the benefit of Puruṣa. Hence, this is Parināma

Vāda.

Prakṛti is the root evolvent and is the cause of creation. Evolvent means, that which is the cause of

something. Evolute means, product of the evolvent or that which is produced or the effect of a cause.

The root evolvent Prakṛti produces or transforms into seven form of evolutes viz., Mahat Tattva,

Ahaṁkāra Tattva and Pancha (five) Tanmātras in Sūkshma rūpa. These seven are both evolvent

(cause) and evolute (effect). For example, Mahat Tattva is evolute as it comes from Prakṛti but it is

evolvent also for Ahaṁkāra Tattva. Similar is the case with other Six Tattvās as well.

From these seven forms or evolutes of Prakṛti are produced sixteen other Tattvās viz., Pancha (five)

jñānendriyās, Pancha (five) Karmendriyās, Manas and Pancha bhūtās (5 physical elements of

creation).

So, Prakṛti is eternal and has no source or cause. Prakṛti is only an evolvent for seven Tattvās and not

an evolute. These seven Tattvās are evolutes of Prakṛti and evolvents for other sixteen Tattvās. The

last sixteen are only evolutes and not evolvents, that is they are only produced and does not produce

anything further. I have not explained the evolution of Prakṛti in detail, considering the article length

and the topic taken.

Puruṣa Tattva is not included in any of these and is a separate Tattva. Puruṣa is also eternal. He is

neither evolvent nor evolute. Prakṛti and Puruṣa just associate with each other for the benefit of

Puruṣa who is chetana or sentient.

So, there are 25 tattvās in total. Based on above, Sāṃkhya ontology chart can be drawn as follows:

Sāṃkhya Tattvās

Puruṣa

(Sentient)

Mūla Prakṛti or Pradhāna

(Insentient and root Evolvent)

Mahat Tattva

Ahaṁkāra Tattva

Pancha jñānendriyās + Pancha Karmendriyās +

ManasPancha Tanmātras

Pancha Bhūtās or 5 Physical Emements





Now, let us compare this with Tattvavāda, which is the real essence of Vedānta. As per Tattvavāda,

Para Brahmam or God is essential in every stage of evolution of Prakṛti. As claimed by Sāṃkhyās,

Prakṛti cannot evolve on itself, as Prakṛti is jada tattva or insentient. As per Tattvavāda, Lordess

Mahalakṣmi is Abhimāni Devata of Prakṛti and she is also a dependent on Lord Viṣṇu. Let us see few

Pramāṇās for importance of God, from Upaniṣads, as Sāṃkhyās do believe in Vedās and Upaniṣads.

Īśavāsya Upaniṣad first mantra says:

ईशािासयदवमद िि यनविञच जगतया जगत |

तनतयकतन भञजीिामागधः कसयनवसवदधनम || १ ||

Īśāvāsyamidaṃ sarvaṃ yatkiñca jagatyāṃ jagat |

tenatyaktena bhuñjīthāmāgṛdhaḥ kasyasviddhanam || 1 ||

The literal meaning of this is, "The whole universe is pervaded by Lord. This universe is located in

Prakṛti or the primordial matter (which is in turn dependent on Lord). Hence, be content with what is

bestowed on you by the Supreme ruler and do not seek anything from others".

In first place, it is said that pervasion of Lord is inevitable. Lord pervades Prakṛti and creates

everything. He, being the Supreme ruler, bestows everything on others depending on their own

yogyatha, past karma etc. Abhimāni of Prakṛti is Lakṣmi and Lakṣmi also depend on Lord Hari for

Her functioning and existence.

The word Īśāvāsyam is usually split as Īśā + vāsyam. This is not correct. This appears as if Īśā is a

simple resident of all. It appears like, 'I built a house and reside in it'. The existence or functioning of

the house does not depend on the owner in this case. But, similar is not the case of Īśā or Lord Viṣṇu.

The word Īśāvāsyam is to be split as Īśasya + āvāsyam. The mantra actually says, the pervasion and

presence of Lord Viṣṇu is inevitable for survival and functioning of the rest.

Hence, Sāṃkhya vāda, stating Prakṛti evolves itself without a cause is not in agreement with

Upaniṣads.

Further, Taittirīya Upaniṣad, Bhṛguvalli says,

यतो िा इमादवन भतादवन जायनत | यन जातादवन जीिनवनत | यतपरयनतयदवभिदविशनवनत | तदविदवजजञािसव | तदबरहमदवत |

yato vā imāni bhūtāni jāyante | yena jātāni jīvanti | yatprayantyabhisaṃviśanti | tadvijijñāsasva |

tadbrahmeti |

This means, "That from whom all these beings are born, by whom all these born are sustained and to

whom all these go at the time of dissolution, is the one to be contemplated. He is Brahmam".

So, the Upaniṣad pretty directly states Brahmam is the cause of creation, sustenance and destruction

and this Brahmam is to be contemplated. Hence, parināmavāda of Prakṛti, as per Sāṃkhya, in the

absence of Para Brahma is untenable.

The conclusion is that, Sāṃkhya Prakṛti, which is a jada tattva cannot proceed on itself into evolution

process. In fact, Brahmam is required not only for initiation of this process, but His presence is

inevitable in each and every step of evolution and for the very existence of Tattvās.





Now Sāṃkhyās debate as follows:

"Why can't an insentient evolve on itself without support of a sentient? When a calf comes near

mother cow, the milk which is insentient automatically secretes for the sake of nourishment of calf.

Without involvement of a sentient being, milk automatically turns into curd, river water flows itself

and many more similar cases can be seen. So, Prakṛti can transform itself without any support or

pervasion of God. Hence, a God is not necessary".

It is to be noted in first place that the presence of a sentient being is inevitable in cow for production

of milk. If mere insentient or body of cow can produce milk without a sentient, then even a dead cow

should produce milk, which is not seen in our Anubhava. This sentient should be Parabrahma or God

Himself and cannot be an individual soul, as the individual souls also totally depend on God for their

functioning. Hence, insentient milk produced on itself is not tenable as God principle is inevitable in

this production.

As to how the rivers being insentient flows, Bṛhadāraṇyaka Upaniṣad provides a suitable reply.

Akṣara Brāhmanam of Bṛhadāraṇyaka Upaniṣad says,

एतसय िा अकषरसय परशािन गादवगा ियााचनदरमिौ दविधतौ दवतषठत: एतसय िा अकषरसय परिािन गादवगा दयािािदविवयौ दविधत दवतषठत:

एतसय िा अकषरसय परशािन गादवगा दवनमषा महताा अहोरातरादवण अधामािा मािा ऋति: िितसरा इदवत दविधताः दवतषठनवनत एतसय िा

अकषरसय परशािन गादवगा पराचयोऽनया नदयः सयनदनत शवतभय: ििातभय: परतीचचोऽनया: या या च दवदशमन एतसय िा अकषरसय

परशािन गादवगा ददतो मनषया: परशिनवनत यजमान दिी दवितरोऽिायतताः || ५-८-९ ||

etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau tiṣṭhata: etasya vā akṣarasya

prasāsane gārgi dyāvāpṛthivyau vidhṛte tiṣṭhata: etasya vā akṣarasya praśāsane gārgi nimeṣā muhūrtā

ahorātrāṇi ardhamāsā māsā ṛtava: saṃvatsarā iti vidhṛtāḥ tiṣṭhanti etasya vā akṣarasya praśāsane gārgi

prācyo’nyā nadyaḥ syandante śvetebhya: parvatebhya: pratīcco’nyā: yāṃ yāṃ ca diśamanu etasya vā

akṣarasya praśāsane gārgi dadato manuṣyā: praśaṃsanti yajamānaṃ darvīṃ pitaro’nvāyattāḥ || 5-8-9 ||

This means, "Oh Gārgi! It is under the command of this Supreme God or Akṣara, the Sūrya and

Chandra (Chaturmukha Brahmā and Rudra) stand in their positions; under the command of this

Akṣara, Dyuloka and Pṛthvī (Śrī and Bhū) stand in their positions; under the command of this Akṣara,

deities of time periods like, the time taken for twinkling of eyes, hours, days and nights, half months,

seasons, years, all remain upheld in respective positions; under the command of this Akṣara, the

eastern rivers flow from the white snowy mountains, the western rivers flow and other rivers also flow

in their respective directions; under the command of this Akṣara, men praise those who give them

gifts, the Gods praise the Sacrificer and the manes praise the oblations offered".

From the above statements of Upaniṣad, it is clearly evident that insentients cannot function

themselves. Insentients function only because of the Abhimāni Devatās present in them and these

Abhimāni Devatās in turn function as commanded or regulated by the Akṣara or the Supreme God

Lord Viṣṇu. Akṣara means, one who does not possess a destructive body. We read from Bhagavad

Gītā that Akṣara represents Lakṣmi and as Lord is even above Her, He is Puruṣottama. But, the term

Akṣara also denotes Lord Himself as He also does not have a body that undergoes destruction. He is





Parama Akṣara. The Upaniṣad says, Śrī and Bhū, the forms of Lakṣmi also act under command of this

Akṣara and hence Akṣara mentioned in Upaniṣad is verily Lord Viṣṇu only.

Sāṃkhyās quote flow of rivers as example of functioning of insentient themselves. But, the Upaniṣads

clearly say it is not only rivers but all the insentients function because of Abhimāni Devatās who in

turn act under the command of God. Same is the case of milk turning to curd and any other example.

As Sāṃkhyās believe in Upaniṣad statements, they have to accept these Pramānās and hence the

principles of Sāṃkhya are untenable and disproved. Several other Pramānās can also be quoted from

Vedās and Upaniṣads that does not support the understanding of Sāṃkhya and supports Tattvavāda

only.

3. Further, on Mokṣa or liberation, Sāṃkhya vāda is as follows:

Sāṃkhya Kārika ślokas say:

तसमानन बधयतऽिौ न मचयत नादवि ििरदवत कदवशचत |

ििरदवत बधयत मचयत च नानाशरया परकदवत: || ६२ ||

tasmānna badhyate’sau na mucyate nāpi saṃsarati kaścit |

saṃsarati badhyate mucyate ca nānāśrayā prakṛti: || 62 ||

This means, "The Puruṣa is neither bound nor released nor he migrates. Prakṛti, being the support of

manifold creation, migrates, is bound and is released".

रि: िपतदवभरि त बधनातयातमानमातमना परकदवत: |

िि च िरषाि परदवत दविमोचयतयकरिण || ६३ ||

rūpai: saptabhireva tu badhnātyātmānamātmanā prakṛti: |

saiva ca puruṣārthaṃ prati vimocayatyekarūpeṇa || 63 ||

This means, "Prakṛti by itself binds itself by means of her seven forms and releases itself in one form

for the benefit of Puruṣa".

दषटा मयतयिकषक एको दषटाहदवमतयिरमतयनया |

िदवत ियोगऽदवि तयो: परयोजन नानवि िगासय || ६६ ||

dṛṣṭā mayetyupekṣaka eko dṛṣṭāhamityuparamatyanyā |

sati sayoge’pi tayo: prayojanaṃ nāsti sargasya || 66 ||

This means, "The Puruṣa thinks 'Prakṛti has been seen or experienced enough by me' and loses all

interest; Prakṛti thinks (though insentient) that 'I have been seen or experienced enough by Puruṣa’

and ceases to act further. Therefore, even when there is connection, there is no motive for further

evolution".

From the above ślokas of Sāṃkhya Kārika, it is clear that, Puruṣa is never bound nor released. It is

only Prakṛti which binds and releases when experienced enough by Puruṣa.

This kind of Mokṣa is not what Tattvavāda agrees with. If Puruṣa is neither bound nor released, why

should Prakṛti unnecessarily associate with Puruṣa and get released? Prakṛti being insentient, cannot





act itself without a sentient agent. We already read Pramaṇās in favour of presence of God for

functioning of insentients as well as souls. As Puruṣa is neither bound nor released, experiencing three

kinds of pains and making an inquiry into release as in first Sāṃkhya Kārika Śloka also become

meaningless. As per Tattvavāda, even in liberated state, a soul does not become independent.

Liberation is only freedom from birth and death and not freedom from God Himself. Even in liberated

state, a soul is dependent on God for his bliss and other qualities and existence. Lot of Pramaṇās can

be given in favour of this, however, I reserve them for later discussions, as this article is already

lengthy. But, the point made is, Sāṃkhya way of liberation is also not accepted by Tattvavāda.

Svatantrā and Asvatantrā principles continue even in liberated state.

Further, debates are put forward by Sāṃkhya based on Śvetāśvatara Upaniṣad, which can also be

effectively and easily refuted. However, I stop here due to length of the article.

I know this article is lengthy. However, I wish to finish off Sāṃkhya in this article and proceed fresh

with other philosophies in next one. If Lord permits me in future, I will try to give the ślokās of

Sāṃkhya Kārika one by one and express agreement/disagreement with Tattvavāda in detail. As of

now, for the very reason that both Sāṃkhya and Tattvavāda classify tattvās into two major divisions,

both cannot be concluded simply as dualistic philosophies and similar ones. Hope readers can

understand the vast differences between two philosophies and conclude that they are not identical.

Summary of this article:

Tattvās as per Madhvā philosophy are broadly classified into two viz. Svatantra (Independent)

and Asvatantra (dependent). Svatantra is Viṣṇu and Asvatantra are rest all.

Tattva is something which exists in reality and is an object of valid knowledge and cognition

with respect to some space and time. A tattva is something which is apprehended as it is

without any difference with how it appears.

Sāṃkhya also classifies its Tattvās into two major divisions. Both Tattvavāda and Sāṃkhya

are considered as dualistic philosophies by Westerners, however, they are not similar.

Some major differences (not all) were discussed to prove that Sāṃkhya is untenable whereas

Tattvavāda is accurate in its classification of Tattvās.


hari-mukhya prāṇa

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