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Source: thThe Hindu

(http://www.hinduonnet.com/br/2002/05/21/stories/2002052100080300.htm)

 

Indian philosophical classic

 

 

 

 

 

NYAYA SUDHA OF SRI JAYATIRTHA Volume III (Second, third and fourth

Adhyayas): English rendering by Dr. B. N. K. Sharma; Published by Vishwa Madhwa

Maha Parishat, Sri Uttaradi Mutt, Pampa Mahakavi Road, Basavanagudi,

Bangalore-560004. Rs. 120.

 

THE BOOK under review, which is the of Sri Jayatirtha, (14th Century A.D.), the

celebrated commentator par excellence, of the Dvaitha Vedanta School, occupies a

unique position among the great Indian philosophical classics.

 

This work is an exhaustive and detailed commentary on the of Sri Madhwa, the

founder of the Dvaita School of Philosophy, which in its turn, is a gloss on the

Brahma Sutras. Sumadhvavijaya records that Madhwa wrote at the request of his

disciples, in addition to his original Brahma Sutra Bhashya to cover in great

depth all the finer and esoteric points of his philosophy, which could only be

briefly touched upon in the original Bhashya for contextual reasons.

 

It is universally admitted in the Dvaita tradition that the depth and breadth of

the philosophical ocean of Tatvavada can only be appreciated with the help of

the In a very attractive and lucid style, Sri Jayatirtha not only presents and

strongly defends almost all the important philosophical and epistemological

issues from the Dvaita point of view, but also severely criticises other major

philosophical systems of this country such as the Bauddha, Jaina,

Nyaya-Vaisesika, Bhatta-Prabhakara Mimamsa, Advaita and Visishtadvaita.

 

Thus, in the Dvaita tradition, the work is held in very high esteem and it is

believed that scholarship in Dvaita Vedanta is incomplete without a thorough

study of this monumental work.

 

The present volume by Mahamahopadhyaya Dr. B.N.K. Sharma, the internationally

reputed scholar in Dvaita Vedanta, is an abridged English rendering of the last

three chapters of the namely Avirodha-adhyaya, Sadhana-adhyaya and

Phala-adhyaya.

 

Dr. Sharma, whose outstanding contribution to the studies in Dvaita Vedanta, has

enabled the system to earn its rightful place among the Indian philosophical

systems in the present time, has brought out the essence of the Samanvaya

adhyaya of the in the first two volumes.

 

As in his earlier two volumes, here also he has brought out the essence of the

work in a manner, which can be aptly described as marvellous.

 

However, it seems he was constrained to finish the work in a relatively small

gloss as is evident from the fact that while he devoted two volumes to discuss

the points made in the Samanvaya adhyaya, he has covered the whole of the

remaining three chapters in just one volume, in just 110 pages.

 

But, this has not seriously detracted from the value of his contribution, as he

brings to full play his own mastery of the subject, erudition, conviction, great

devotion to the lineage of Madhwacharya and authority on a difficult subject.

 

One wishes that a more detailed explanatory effort would be available in course

of time. Nevertheless, what has been summarised and discussed in this small

volume, is sufficient to throw light on the important points discussed in the

and and to arouse our curiosity about the original text. The author is well

known for his penchant in highlighting the original contribution of Madhwa and

Jayatirtha to Indian philosophy.

 

In the present work also, he has shown as to how Madhwa and Jayatirtha not only

stand apart from the other philosophers of this country due to the originality

of their interpretations, but have also successfully given a total, consistent

system with wide spread roots based not only on Upanishads, but on Vedas

themselves, supplemented by Smrithi literature.

 

Citing the interpretation of the first Sutra of Smrtyadhikarana, he shows as to

how the gloss of Madhwa on this adhikarana and also the commentary thereon by

Jayatirtha makes the Sutra "Smrtyanavakasha... " more effective in presenting

the Purvapaksha and Siddhanta which otherwise would appear to be equally strong.

 

Again, in the next adhikarana called "Na-vilakshanatvadhikarana" which is

considered as an important one, as this, according to Madhwa, upholds by various

means, the self-validity of Vedas the absolutely basic foundation for the

later development of philosophical thoughts, implicitly accepted by all Vedanta

schools.

 

In this adhikarana, Madhwa makes a presentation of epistemology, from the Dvaita

point of view. Dr. Sharma here draws our attention to the contribution of Madhwa

in upholding the validity of Smrithi (recollection).

 

Madhwa anticipates and convincingly answers the objections raised by some modern

philosophers as to how the cessation of the previous state could be the object

of memory.

 

In these three chapters Madhwa and Jayatirtha discuss many interesting and core

metaphysical issues such as, Bimba-Pratibimba relation and the Amsha-Amshi

relation between the Jivas and Brahman, the agency of the Jivas, the nature of

Bhakti, the nature of Moksha etc.

 

Dr. Sharma, though very brief, has been successful in highlighting the unique

contribution of the Dvaita School on these issues. The scholarly preface and

appendices, particularly the one, which sheds new light on Acintya

bhedaabhedavada of Gaudiya Vaishnavism vis-à-vis Madhwa view, have enhanced the

value of the volume.

 

One wishes that it could have been more detailed. But, Dr. Sharma's contribution

is still very useful to the serious students of Tatvavada, to be used as an

authoritative source for reference material to be supplemented by the original

quotations and glosses for an in-depth examination or study.

 

 

 

 

 

D. PRAHLADA CHAR

 

 

 

 

 

 

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