Sri Madhwa Vijaya- Chapter 15- 26 to 50 Part 2

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shrI hari vAyu gurubhyo namaha

 

Source: Sumadhwavijaya of Narayana Pandithacharya, English translation by Sri D R Vasudeva Rao (DRV) Srimadananda theertha publication, Vishakapatnam, & Prof G V Nadgouda, (GVN) Published by Anandtirtha Pratishtana, PPVP, Bangalore.

 

shrImatkavi kulatilaka shrImatatrivikrama paNDitAchAryasuta shrImannArAyaNapANDitAchArya virachite shrImatsumadhvavijaye mAhakAvye AnandA~Nge pa~nchadashaH sargaH

 

paratachvavivartatvAdaparasyAkhilasya cha |

avisheShatvatashchAsya nAntarantarametayoH || 26 ||

 

Since the Mayavadin advocates that the lower principle (the universe consituted of the elements like the sky) is only an appearance (false), an imposition on the higher principle Brahman (the only reality) & his Brahman has no distinguishing features of his own compared to Sunya, there is no dis similarity whatsoever between Brahman & Sunya & hence no difference also between Sunyavada & Mayavada.

 

akhaNDakhaNDananyAyAnakhaNDamapi khaNDayan.h |

akhaNDayadakhaNDaGYo dvayaMshchAkhaNDaladviShaH || 27 ||

 

Sri Purnaprajna (who knows all) who refuted all the reasonings that refute the good doctrines & also the highest principle (Brahman) that is without any distinctiveness (as per the Bauddhas & the mayavadis) refuted both the kinds of the foes of Indra (Bauddhas & the mayavadis). (DRV) Anuvyakhyana (1, 1, 2)

 

vimataM kAraNaM na syAdasachvAnna yadIdR^isham.h |

nedR^ishaM tadyathA kumbhakartetyatrAnumIyate || 28 ||

 

The Sunyavada stands confuted with the Vyatireki Anumana (Logical discontinuance) thus: " Sunya the subject of discord, cannot be the creator of the universe because it is Asat (unreal) since that which is responsible for creation must be real (exist) like the Potter. " (GVN) (AnuvyAkhyana 2, 2, 26-27)

 

aho tApasa no shUnyaM kAraNaM kumbhakartR^ivat.h |

yat.h saMvR^ityutthitaM vishvaM tat.h kAraNamitIryate || 29 ||

evaM chet.h kAraNaM mA sma bravIH shUnyaM katha~nchana |

AyuShmaMstadadhiShThAnaM vyutpitsasva gurorgR^ihe || 30 ||

 

Likewise, the Sunyavadin puts up his defence: " Oh Sage ! Not sunya but the ignorance of Sunya, which is the cause of the appearance of the universe, is its creator in a manner as Sukti (nacre) is the cause of silver.

Again the Dwaitins retorts: " Oh long lived one ! If it be so, then donot contend that Void is the cause of the universe & understand the difference between the substratum (place of appearance) & the cause, at the feet of your preceptor. ( Sunya becomes the substraum (Adhisthana), place of appearance in case it is asserted that there is an appearance of the world because of the ignorance of the Sunya; hence it cannot be the cause. It displays the ignorance of the opponent who cannot discern the difference between the substratum & the cause. (GVN) Anuvyakhyana (4, 2, 1)

 

vivAdasya padaM na syAdadhiShThAnamasachvataH |

vaidharmyeNaSh dR^iShTAntaH shuktyAdivaditIryate || 31 ||

 

The Void which is the subject of controversy cannot be the substratum because it is unreal like the thing beginningwith nacre & others. Thus this example is mentioned by means of dissimilarity. (The Sunya is unreal & all the substrate are real. For example, the shell is real & it is the substratum for silver which is unreal). (DRV)

 

atachvAvedakaM mAnamiti svavayAhataM yataH |

tadvAdI tena vedasya so.abhipraityapramANatAm.h || 32 ||

 

Because it is mutually contradictory to say that which imparts unreal knowledge is the instrument of valid knowledge, that mAyavadi who says that the veda imparts unreal knowledge accepts invalidity to that thereby. (DRV)

 

 

yaM tachvAvedakaM veda vedAMshaM vedadUShakaH |

tachvasyAvarNanIyatvAt.h sa tachvAvedakaH katham.h || 33 ||

 

How can that part of the veda (the upanishads) which the mayavadi knows as imparting the truth of Brahman, impart the truth as Brahman is inexpressible (according to him)? Anuvyakhyana (1,1,11, & 3, 2, 3) (DRV)

 

 

laxaNAbhiH pravartante vAkyAni tisR^ibhiryadi |

viShayatvaM laxaNAnAM tasyavAniShTamAgatam.h || 34 ||

 

Even though the Mayavadin defends that the vedic sentences can as well describe Brahma by the three types of implication (Lakshanavritti), (exclusive, inclusive, quasi-inclusive) the Dwaitins disarms him with a counter argument that his attributeless Brahma (being indescribable Avachya) cannot be propogated by any word as it gathers a quality (becomes savishesha) being the subject of a Lakshana, to vitiate his doctrine (Nirvishesha Brahman). (In case, he accepts topicality of any type (Visayatwa) in respect of Brahman he courts Apasiddhanta & goes contrary to the accepted doctrines of his predecessors. (GVN)

 

 

ki~nchAkhaNDe.atra vAkyAni ki~nchidvidadhate nahi |

tAnyabhyadhurabhAvaM chejjADyAdestanna shobhate || 35 ||

 

The vedic sentences (such as Satyam, jnanam, anantam Brahma) do not at all speak of any qualifying attribute in this undifferentiated Brahman. If it is accepted that these sentences spoke (only) of the absence of insentiency & others in this Brahman, that does not sound good. (DRV) AnuvyAkhyana 4, 2, 1)

 

 

abhAvabhAvasyAbhAvAdbhAvarUpasya tasya tu |

bhAvAbhAvavisheShANAmabhAvAdavisheShiNaH || 36 ||

 

His Brahman who is accredited to be a positive entity can never be of the nature (Swarupa) of Abhava rupa dharmas like Asatyatwa, Abhava (absence of untruth) & others; neither can his Brahman posses them (asatyatwa- Abhava etc...) as his characteristic properties since He is totally devoid of attributes (Nirvishesha-Nidharmaka) either positive or negative. (GVN) Anuvyakhyana 3, 2, 28

 

 

yo veda veditArthAnAM nityaM santyAgasaMshravI |

vedabAhyo vipashchidbhiHreSha nishcIyatAM tataH || 37 ||

 

Since this mayavadin has the declaration of always giving up the meanings (of the reality of the universe, the unlimited attributes of Brahman & freedom from defects) imparted by the vedas, let him be determined by the learned ones as not accepting the Veda. (DRV)

 

 

jyAyaso dUShaNenaiva dhUrtammanyo.api dUShitaH |

paxayoravisheShatvAdetayoH sadvipaxayoH || 38 ||

 

The Mayavadin who thinks himself to be shrewd enough stands confuted along with his mighty ally, the Sunyavadin (who is already controverted) as there is no significant difference between the two doctrines, adverse to the virtuous. (GVN)

 

 

asachvAdityasau heturasidhdo brahmavAdinaH |

meti bhANyavisheShatvAt.h tacvayorbrahmashUnyayoH || 39 ||

 

On account of the absence of difference between these two (doctrines), it should not be said in respect of me, the mayavadins, who has accepted Brahman, that this ground of inference of 'being unreal' suffers from the fallacy of the asiddha. (DRV) (AnuvyAkhyana 4, 2, 1), ethreyo upanishad bhashya- 2, 2, 3)

 

 

so.a~NgIkaroti chet.h sachvaM brahmaNaH syAdvisheShitA |

na cet.h prAptaM pArisheShyAdsatvaM na nirasya tu || 40 ||

 

If that mayavadin accepts the reality (in order to be different from the sunyavadin), then there will be the qualifying attributeness to Brahman. If not, let him not reject the unreality which has come to him by the rule of elimination. (DRV), AnuvyAkhyana (4, 2, 1 & 3, 2, 28 )

 

 

vigItaM na vichAryaM syAnna bhAvyaM na phalapradam.h |

shUnyaM brahmAdyamadvaitaM vidhidhIgocharo na yat.h || 41 ||

 

The highest principle of Brahman & others (such as the vijnana of the vijnAnavadis, the sunya of the sunyavaadis & the sphota of the the grammariana) which are differenceless & are of the form of void & which are the subject matter of controversy cannot be fit to be enquired into because they are not the subject fit for listening & others. They cannot be fit to be medicated upon & they cannot give fruit (such as dharma & moksha). (DRV) Anuvyakhyana 3, 3, 48

 

 

 

khapuShpavadakhaNDatvAvdyatiriktaM nidarshanam.h |

 

pramANAdivadityevamUhanIyaM yathepsitam.h || 42 ||

 

On account of the attributes like the sky- flower, Thus, the illustration not having the thing to be inferred can be guessed like pramana, prammeya & others according to desire. (N. B. One can infer as follows: Brahman & others who are the subject of controversy are not fit to be meditated upon as they are formless like the sky flower or unreal like the horn of a horse. What is fit to be enquired into or meditated upon or yields fruit is seen real like pramana). (DRV)

 

 

 

 

AmnAyAnAmamAnatve dharmAderapramANatA |

 

dharmAdyabhAve no mAnaM pratyaxaikapramANinaH || 43 ||

 

Dharma & others would become invalid if the vedas are not accepted as authority. To the Charvaka who says that only perception is the instrument of knowledge, there is no instrument of knowledge other than the vedas in respect of the absence of dharma & others. (DRV) Anuvyakhyana 1, 1, 1

 

 

 

 

na paurUSheyaM vachanaM prAmANyena vinishchitam.h |

 

pauruSheyatvato yadvadvAkyamunmattabhAShitam.h || 44 ||

 

The statements of a human being cannot be believed to be binding in case of objects beyond the cognizance of senses like Dharma since mortals lack perfection & their statement may prove to be invalid like the ravings of the insane. (IT does not suffice if Pourusheya (man made) shastras alone are accepted in total rejection of (Apaurusheya) eternal vedas to prove the existence of super sensous objects like Dharma & God. (GVN) Anuvyakhyana 1, 1, 1

 

 

 

 

vimataH puruSho.aGYaH syAt.h syAcchAsau vipralambhakaH |

 

puMstvAcchaitravadityastAH sArvaGYe kevalAnumAH || 45 ||

 

When the learned one in question is likely to be ignorant and/or deceitful, any attempt to prove his omniscience on the strength of reasoning alone will be rejected as in the case of Chaitra. (It is not possible to take for granted the wisdom or honesty of any individual on the basis of reasoning alone without the corroboration of the vedas since every argument can have an equally strong counter- argument). (GVN)

 

 

 

 

duHkhAkaroti yaddaivaM duHshAstreShUgra AgrahaH |

 

duHkhAkaroti ghoraH syAlloko.atastadvatAM dhruvaH || 46 ||

 

Since the hard persistence in the bad shastras (which are opposed by the vedas) render Brahman different from what is said in the vedas, to those having such a kind of persistence, the highly frightful & eternal hell which is the source of sufferings occurs. (DRV) AnuvyAkhyana 3, 3, 1

 

 

 

 

AsmAke.apexite paxe moxaM dadyAdadhoxajaH |

 

yatra svAnandinaH santaH sevante viShayAn.h bahUn.h || 47 ||

 

On the ardent followers of the Dwaita Philosophy firmly rooted in vedas & scriptures, Lord Vishnu bestows salvation, the highest objective where the virtuous enjoy their innate bliss & also experience supra mudane enjoyments of life. (GVN) AnuvyAkhyana 1, 1, 1, 4, 2, 1, 4, 4, 9

 

 

 

 

svavyAhatyAdinopexyA muktiryA nirvisheShitA |

 

kadetyAdyanuyoge.asyAvisheShaH syAnnanUttare || 48 ||

 

That moksha which is of the form of attributeless Brahman should be disregarded on account of the defects beginning with self contradiction (anukti & others). If a reply is given to the question how & when this moksha occurs, there will be indeed attributeness to this moksha. (N.B. The mayavadis say that the moksha of the form of nirvisesa Brahman occurs after the knowledge of identity has ripened. The moksha becoems savisesa as it bears relation to time). (DRV) AnuvyAkhyana 1, 1, 2, 4, 2, 54, Karmanirnaya

 

 

 

 

api bud dyAdirahitaH puruShArthI na sarvathA |

 

nikhilAnubhAvAbhAvAt.h puttalIkApurogavat.h || 49 ||

 

Even the liberated soul who is without mind & other organs (according to the Vaisesikas) will not have dharma & other values of life in all respects on account of the absence of knowledge (internal & external) like a thing beginning with a wooden doll & others. (DRV) AnuvyAkhyana 4, 2

 

 

 

 

GYAnaprayavA~nChAvAnIsho na hyashubhaM vrajet.h ||

 

svasAmarthyena tenaiva taM cha kuryAt.h sa tAdR^isham.h || 50 ||

 

Iswara endowed with knowledge, desire & effort is immune from anything inauspicious like misery & can with his omnipotence endue the loyal liberated with qualities only propitious & ward off their undesirable evil. (If so, how can the released soul be devoid of auspicious qualities endowed by God & court evil like ignorance? )

 

 

 

 

 

 

 

 

bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamastu

 

 

 

 

--

parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva

GYAnapUrvakaH

svAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya

pratibaddo nirantara premapravAhaH

(jiGYAsAdhikaraNam.h, a verse from Sriman Nyaya Sudha)

(Meaning from Srimad Bhagawad Gita (The song Olympian) by Sri G V Nadgauda.

[Devotion to Lord] (bhakthi) is the invariable & continuous flow of ardent

affection to God, undettered by varied frustrations in life, [excelling the

attachment to self, our kindred & other lovable assets] (vairagya),

reinforced by [sound knowledge] (jnAna) & solid conviction of His glory &

greatness, as the sole independent Power, the abode of all auspicious

attributes, free from foibles. As such, it differs from blind belief &

selfish live. It should be founded on an unshakable intellectual &

emotional conviction in the Majesty of the Lord- as the embodiment of all

spiritual excellences.