Shubhashitam

सिंह: शिशुरपि निपतति मदमलिनकपोलभित्तिषु गजेषु।
प्रकृतिरियं सत्त्ववतां न खलु वयस्तेजसो हेतु:॥

MEANING -

Even a lion's cub attacks a frantic elephant. Courage is inherent in the nature of the dominant, and age, as such is of no consequence to their prowess.

MORAL –

ಹರಿಯ ಭಕುತರು ಯಾವ ದೇಶ ಕಾಲದಲ್ಲಿದ್ದರೇನು - l
ಹರಿಯ ದಿವ್ಯ ನಾಮ ತಾನೇ ಸೆಳೆಯುವದು l
ಹರಿಯಲಿ ಭಕುತಿ ಮಾಡಿದ ಪಾಂಡವರು l
ನರಜಾಂಡದೋಳು ಮೆರೆಯಲಿಲ್ಲವೇನು l
ಹರಿಯ ನಾಮ ಜಿಹ್ವೆಯಲಿರಲು l
​ಹರಿಯ ಭಕುತನಿಗೆ ಕಿಂಚಿತ್ತು ಭಯವಿಲ್ಲ l
ಹರಿಯ ಮರೆತರೆ ಹರಿ ನಿನ್ನ ಮರೆಯುವನೇ ? l
ಧರೆಯೊಳು ಹರಿಯ ನಾಮವ ಬಿಟ್ಟು l
ಬೇರೆ ನಾ ಕಾಣೆ ವೇದವಿಠಲ ಸಲಹೊ ನಿನ್ನ ಭಕುತರ ​l
ಕರಿಯ ಮೊರೆಗೆ ಓಗೊಟ್ಟು ಬಂದೆಯೆಲ್ಲವೋ ll

- Courtesy - Sanjoo Durg

Sri Akshobhya teertharu

Janma Naama – Sri Govinda Bhatta (Govinda Shastri)

Birth – 1282 AD, Bharadhwaja Gothra,

Took Peetadhipathitva from Sri Madhava Tirtharu in 1350AD

He was in the Vedanta Samrajya from 1350-1365AD for 15 years

After giving Sanyasashrama to Sri Govinda Bhatta and renaming him as Sri Akshobhya Teertharu, Acharya Madhwa gave him the Deity of Aja-Vithala. (Krishna standing with His hands on His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krishna with Rukmini and Satyabhama).

Grantha – Madhwatattvasarasangraha (not available)

Contemporaries – Srimadacharyaru, Sri Padmanabha Tirtharu, Sri Narahari Tirtharu, Sri Maadhava Tirtharu, Sri Trivikrama Panditacharyaru, Sri Narayanapanditacharyaru, Sri Jayatirtharu, Sri Vidyaranyaru (Advaitha pandit), Sri Vedanta Deshikacharya ( a Srivaishnava pandit).

Akshobhya Tirtharu – Some Poorvashrama Informations –

He was the son of Sri Keshava Bhatta (He was the controller of a province named Mangalavede). He had two sons, elder is Dhundiraja or Dondo Raghunatha (Father of Jayatheertharu), and the younger is Govinda Bhatta. Govinda Bhattaru learnt his initial education in Gurukula at ‘Degave’ named Village. Govinda Bhattaru even after twenty years of studying in Gurukula never returned home. He was always fond of reading various dharmika granthaas, and was very enthusiastic about tathva jnaana. He had the habit of collecting Sanskrit, Kannada and Marathi lipi granthas and manuscripts. He was wandering from place to place in search of books. He visited Venugrama, Halasi, Balligrama, dwaravathi, Talagunda, Aihole, Pattadakallu, etc. His father Keshava Bhattaru was always objecting for his son’s behaviour. His father was always forcing him to marry, but he was not ready. Then Sri Keshava Bhattaru asked his son as to whether he will take Sanyasashrama?, for which Govinda Bhatta said that he is ready to take provided a yogra guru offers him that Sanyasa. His father told him “We are not from Vaidhika sampradaya family, we have to rule the state, and if situation requires, we may have to fight in the war field”. But Govinda Bhatta told his father he is not interested in any political aspirations.

Once his father made a plan to get son married and invited a bride for his son Govinda Bhatta. Knowing somehow, he left the house and did not return home for months together, as he was not interested in marriage.

Keshava Bhatta breathed his last when Govinda Bhatta was away for a long time, and during his final stages, he called Dhondo Raghunatha (Dundiraja) and told him to look after his younger brother Govinda bhatta. Finally Govinda Bhatta came home and stayed in his brother’s house reluctantly.

His Daily routine –

He used to get up early in the morning daily In the brahmee muhurtha, doing snaana and other ahneeka and other pratharvidhi. He used to study some shastra grantha upto 11 am. Then, he used to do snaana again, madhyahnike, devatacharna, naivedya, and bhojana after giving to athithi-abhyagatharu.

Sri Padmanabha Tirtha’s Darshana –

Once Dhundiraja had gone out for his official work in the Palace. At that time came Sri Padmanabha Tirtharu, who was on his way to Udupi. Dhundiraaja had invited him once to come to his house. On hearing that it is Padmanabhatirtharu, the direct disciple of Srimadacharyaru, he did sastanga namaskara to the sage and asked him to give sanyasa. But Padmanabha Tirtharu told him that he is not his swaroopoddaraka and that the swaroopoddaraka for every one of us is there in Udupi and asked him to meet Srimadacharyaru.

Srimadacharyaru gave Ashrama to Govinda Bhatta -

(Drawings by Vaidya Srinivas)

Akshobhya –

means the one who does not have any kshobhe or one who does not have any vikaara. Acharya Madhwa knowingly only has given the ashrama name as Akshobhya Tirtha. When every one was hesitating to come to the sea for taking bath, Govinda Bhatta without any hesitation followed Acharya Madhwa’s orders and entered the sea. As he was free from Kaama-Krodhaadhi doshaas, the name does match.

He is the first to become a sanyasi at a very young age of 10-12 years, after Acharya Madhwa.

Sri Padmanabha Tirtharu took Govinda Bhatta to Udupi to seek Acharyara blessings for Govinda Bhatta. It was Amavasye – A Suryagrahana Day. Acharya Madhwa went to the sea to have samudra snaana. As it was an Amavasye, the waves were very strong and very high also. Srimadacharyaru called his disciples also to have samudra snaana, but they hesitated to go on seeing the waves. At that time Sri Padmanabha Tirtharu, Sri Narahari Tirtharu & Sri Madhava Tirtharu were all there. No one did go. But Govinda Bhatta went near Srimadacharya without even removing the dress which he was wearing.

The elephant sized waves came and took Govinda Bhatta. Immediately Srimadacharyaru showed his hands in Abhaya Mudra, for which Samudra raja yielded and the entire sea was calm, by that time, Govinda Bhatta, whom the waves had taken was near Srimadacharya’s paada kamala (foot). Acharyaru lifted him, and as soon as the sparsha of Srimadacharyaru was on Govinda Bhatta, he had aparoksha Jnaana. All the other shishyas were surprised on seeing the scene and as the sea was calm, they all came to the sea to have a dip at it., they followed Srimadacharyaru to Kanvateertha. There Srimadacharyaru told him that this was an auspicious day for taking sanyasashrama. He gave the pranavamantropadesha and renamed Govinda Bhatta as Akshobhya Tirtha.

Srimadacharyaru after giving him sanyasashrama, preached him the Vaishnava Tathva. Already Govinda Bhatta was not fascinating towards Advaitha Matha, even though he was born as an advaitee. Now with the anugraha of Srimadacharyaru he learnt Harisarvottama Tattva, Bedha Tattva, Jeevottama Tattva.

Anugraha to Dundiraaja –

After taking sanyasa Akshobhya Tirtharu, once he visited MangalaveDe, where his poorvashrama brother Dhundiraja and his wife were there. Dhundiraja was worried that his family chain is lost with the sanyasa of Govinda Bhatta, and as Dhundiraja had no issues at all. At that time Dhundiraja was 40 years. Then Akshobhya Tirtharu advised Dhundiraja’s wife (his sister-in law of poorvashrama) to worship Ahobala Narasimha, and that he will get three children”.

Akshobhya Tirtharu left Mangalavede . After a long time, Dhundiraja got a male child, but that child died within a month. Then again another child was born, and they decided to name the child as “Gundappa” – Akshobhya Thirtharu named him after Ahobala Narasimha Devaru as “Narasimha”. The same child was none other than Sri Jayatheertharu. By this time Dhundiraja’s age was 55 years. Akshobhya Tirtharu was there for Jaathakarma, Annaprashana, Choula, aksharabhyasa. He was knowing that the child will be a great personality in future. At the age of 8 for Gundappa or Narasimha, Dhondopantha did the Upanayana to his son with the blessings of Akshobhya Tirtharu.

Anugraha of child to Kemparaya -

Kamparaya, the prince of Vijayanagar, had won the battle against Mohamadeeyas, with the blessings of Akshobhya Tirtharu. After he had won, his father had made him as the Mandaleshwara for Mulbagilu. He was ruling Mulbagilu. He did not had any children. When approached for anugraha, Sri Akshobhya Tirtharu had given a fruit with blessings, which enabled Kemparaya to have a son. Very happy with getting blessed with a son, Kemparaya offered many wealth to the seer, which he refused saying that he will come later, if required.

Gave life to prince -

After some time, Akshobhya Tirtha entered Mulbagilu. At that time, the child of Kemparaya had died of snake bite. Kemparaya who came to know about the presence of Akshobhya Tirtharu in Mulbagilu approached him and briefed him about his son’s fate, then the seer gave him the fruit which the monkey had thrown in front of him and as directed by Narasimha in dream. He asked Kemparaya to rub with the fruit’s seed after burning the seed at the spot where the snake had bitten. After that Swamiji did the uchara of Pranava mantra in his ears. After that the body, which had become blue with the snake’s poisonous bite, got back life. Then came the doctors of the king who gave further treatment and the prince was alive. The prince pleased with the blessings once again, gave valuables, money to the seer.

The seer refused all the wealth and asked him to do a favour by arranging vaakyartha with Vidyaranya.

Now, the same Vidyaranya, who had refused to have vakyartha earlier agreed for the same.

Angaara Narasimha –

Once Akshobhya Tirtharu was staying in Mulbagilu (near present Narasimha Tirtha). Through his aparoksha jnaana, he knew that the big stone had saannidhya of Narasimha devaru. So, he drew the figure of Narasimhadevaru with angaara. With his mantrashakti, the sketch had vishesha sannidhana and the King Kamparaya arranged for construction of temple.

Tattvamasi “ತತ್ತ್ವಮಸಿ” ”तत्त्वमसि” vaakyartha with Vidyaranya –

It was an historic event occurred in Mulbagilu, in Kolar District.

It was presided over by so many Dwaitha-advaitha-Vishistadvaita Pandits from various parts of India. The judge was Sri Vedanta Deshikachar, a Srivaishnava pandit. Argument was between Sri Vidyaranya, a great scholar from Advaita parampare and Sri Akshobhya Tirtharu, a Dwaitha scholar.

Akshobya Tirtharu – Srimannarayana is anantha gunaparipoorna, doshatidoora. Srihari is sarvottama, sarvajna, sarvakartha,

Vidyaranya – Srihari is not sarvottama, paramathma is Abhinna from Jeeva. The jnaana that Sri hari is sarvottama is not the sadhana for Moksha. “Aham Brahmasmi” jnaana is the moksha sadhana.

Akshobya Tirtharu – “tattvamasi” - In “sa aatma tattvamasi” “स आत्मा तत्त्वमसि”, “ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ” we can do padacheda as tattvamasi, and atattvamasi, but atattvamasi holds good and this will be bedha para.

Akshobhya Tirtharu - “Jagat Satya”. This he proved with many pratyaksha, aagama, anumana pramaanaas.

Sri Vidyaranyaru was doing vyaKyana for “Vishwam satyam” a Vedava vaakya – and said Satyam means - “yathaartham” “ಯಥಾರ್ಥಂ” “यथार्थं” , For “ವಿದ್ಯಮಾನಮೇವ” VidyamaanamEva”"विद्यमानमेव” – he said “ನತ್ವಾರೋಪಿತಂ ಇತ್ಯರ್ಥ:” “नत्वारोपितं इत्यर्थ:”.

He was arguing that even though ‘Satya’ word has the yataartha meaning, he was telling it is ‘kalpita’.

Finally Sri Akshobhya tirtharu proved that :-

1. Jagat satya in all subjects like veda, brahmasutra, geetha, pratyaksha, anumaana, etc pranaamaas.

2. There is no proof in any of veda, sootra, geetha to suggesting that Jagat is mitya.

3. Brahmanaadhi Varna, Brahmacharyaadi ashrama, Yajna, yagaadi, devate, veda, all are paramarthika satya.

In this way, he condemned the entire arguments by Vidyaranya and proved that “Bedha Tattva” or “Madhwa Tattva” is supreme over all other “tattvas.”

After a detailed discussion and vakyartha, Vidyaranya accepted his defeat.

The entire arguments between Vidyaranya and Akshobhya Tirtharu was sent to Vedanta Deshika charyaru, who after verifying the entire documents, arguments and gave his decision with the shloka as :

asinaa tattvamasinaa parajIvaprabhEdhinaa |

vidyaaraNmam mahaaraNyam akShObykamunirachchinat |

ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವಪ್ರಭೇಧಿನಾ |

ವಿದ್ಯಾರಣ್ಮಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿರಚ್ಚಿನತ್ |

असिना तत्त्वमसिना परजीवप्रभेधिना ।

विद्यारण्मं महारण्यं अक्षोभ्यमुनिरच्चिनत् ।

Meaning – Akshobhya Munigalu defeated through Vakyartha named sword Vidyaranya’s jungle forest in the “Tatvamasi” vakyartha, wherein Tatvamasi clearly says that there is a broad difference between Paramathma and Jeeva.

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He has sketched Narasimha Devaru @ Mulabagilu using Angara on a big rock.

His mruthika vrundavana is at Anegondi in Rajewadi

He got raja maryade after defeating Sri Vidyaranya yathi of Advaitha

He has sketched Mukyaprana devara picture near Biligiri (Koodli-Shimoga Road) using Angara on a 12 feet rock. Mukhyaprana idol is around 7-8 feet. Near the feet of Mukhyaprana, he has sketched his own pictue, which is visible even today.

The same shloka has been carved at Vijayastambha in Mulbagilu. But later some miscreants tried to destroy the facts, they have damaged the writings in the pillar, which can be observed from the article as mentioned below.

(Akshobhya Thirthara Vijaya Sthamba)

• There is an article in Mysore Archeological Survey Department published in 1886 report as follows –

At Mulbagil in inscription in Grantha characters on a boulder was brought to notice which appears to record the fact of a refutation of Vidyaranya by Akshobhya Tirtha, in some public disputation. But the inscription has been lately purposely destroyed, so that a few letters remain visible. The above account of its contents is given by pesons who saw it before it was damaged and who had made a copy of it.

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Sri Doddayyacharya, a Vishistadvaita vidwan has written a Grantha titled “Vedanta Deshika Vaibhava prakashiga”, wherein he has said like this -

ಕದಾಚಿದಕ್ಷೋಭ್ಯಮುನೀಶ್ವರಸ್ಯ ರಣಸ್ಯ ಜಾತಂ ಬಹುಳಂ ವಿವಾದಂ |

ವಿಲಿಖ್ಯಾಕ್ಷೋಭ್ಯವಿಬುಧಾಯ ಯಸ್ಮೈ ಸಂಪ್ರೇಷಯಾಮಾಸ ತಮಾಶ್ರಯೇಹಂ |

ತತ್ತ್ವಮಸಿನಾಸಿನಾ ತಂ ವಿದ್ಯಾರಣ್ಯಂ ಮುನಿಸ್ತದಾಕ್ಷೋಭ್ಯ: |

ಅಚ್ಚಿನದಿತ್ಯವದದ್ಯ: ತಂ ಸೇವೇ ತತ್ತ್ವನಿರ್ಣಯೇ ಚತುರಂ |

कदाचिदक्षोभ्यमुनीश्वरस्य रणस्य जातं बहुळं विवादं ।

विलिख्याक्षोभ्यविबुधाय यस्मै संप्रेषयामास तमाश्रयेहं ।

तत्त्वमसिनासिना तं विद्यारण्यं मुनिस्तदाक्षोभ्य: ।

अच्चिनदित्यवदद्य: तं सेवे तत्त्वनिर्णये चतुरं ।

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“ಕಿಂ ಪಶು: ಪೂರ್ವಧೇ:” – “किं पशु: पूर्वधे:” A great shishya is found

Akshobhya Tirtharu was searching for a shishya who can take over the Madhwa Peeta. Once he went to Pandarapura and ask for a uttaradhikari. One day in his dream, he asked Panduranga Vittala to show his uttaradhikari, there Panduranga showed him to ask Srimadacharyaru. Then he went to Srimadacharyaru, who advised him to sit for Japa near the river, one handsome horse rider will come and he will drink water in the river by sitting on the horse itself and that he will be his uttaradhikari. It was in his dream.

Next day, he was sitting for Japa near the river, there he saw an young boy came alongwith his friends. He was so thirsty that he entered the river riding on the horse itself, and bending drunk the water sitting on the horse like an animal. Akshobhya Tirtharu on seeing him told “”किं पशु: पूर्वधे:” - “Were you an animal in your previous birth”. All of a sudden the horse rider turned and saw the yathigalu who was sitting near the river. He remembered everything about his poorvashrama wherein he had listened to Srimadacharya’s paata pravachana when he was a bullock. He went straight to Akshobhya Tirtharu and asked him to take him as a shishya. He also realized that the yathigalu Sri Akshobhya Tirtharu was none other than his own uncle, who had assisted him in his initial paata, sandhyavandana. Akshobhya Tirtharu was also happy that it was his own nephew (in his poorvashrama) and was happy and gave him ashrama. Jayatirtharu went to write several teekaas for Srimadacharya’s work.

(Source Sri Korate Srinivasarao’s book on Sri Jayatirtharu)

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Praise of Akshobya Tirtharu by Sri Jayatirtharu :

ಶ್ರೀಮದ್ರಮಾರ‍ಮಣ ಸದ್ಗಿರಿ ಪಾದ ಸಂಘೀ ವ್ಯಾಖ್ಯಾ ನಿನಾದದೈತಾಖಿಲ ದುಷ್ಟದರ್ಪಮ್ |
ದುರ್ವಾದಿ ವಾರಣ ವಿದಾರಣ ದಕ್ಷ ದೀಕ್ಷಮ್ ಅಕ್ಷೋಭ್ಯತೀರ್ಥ ಮೃಗರಾಜಮಹಂ ನಮಾಮಿ !

- ಶ್ರೀ ಜಯತೀರ್ಥರು

ಪದವಾಖ್ಯಪ್ರಮಾಣ ಜ್ಞಾನ ಪ್ರತಿವಾದಿಮದಚ್ಚೇದ

ಶ್ರೀಮದಕ್ಷೊಭ್ಯತೀರ್ಥಅನುಖ್ಯಾನುಪತಿಸ್ತೇ ಗುರೂನ್ಮಮ||

- ಶ್ರೀ ಜಯತೀರ್ಥರು

श्रीमद्रमार्‍अमण सद्गिरि पाद संघी व्याख्या निनाददैताखिल दुष्टदर्पम् ।

दुर्वादि वारण विदारण दक्ष दीक्षम् अक्षोभ्यतीर्थ मृगराजमहं नमामि !

- श्री जयतीर्थरु

पदवाख्यप्रमाण ज्ञान प्रतिवादिमदच्चेद

श्रीमदक्षॊभ्यतीर्थ अनुख्यानुपतिस्ते गुरून्मम॥

- श्री जयतीर्थरु

Source: www.sumadhwaseva.com

Dhanurmasa

Dhanur Mas, or Dhanurmasa, is an important period in traditional Hindu calendar. The month is known as Dhanur Maas as the sun transits through the Dhanur Rashi (Sagitarius) and the period ends with the Makar Sankranti. In some regions the first day of Dhanur Maas is known as Dhanur Sankranti. In North India in 2008, Dhanur Masa begins on December 15 and ends on January 13, 2009. The period is highly auspicious, Daan (donations), Japa, tapa (dhyan) done in this month is believed to yeild lot of good.
It must be noted here that in South India ,this month is known as Dhanurmasam, begins on December 16 and ends on January 13, 2009.
Dhanur Mas is not an independent month in any Hindu calendar. It begins in the middle of Margashirsh month in Gujarati and Marathi calendar. In North Indian, calendar it begins in the beginning of Poush month. Dhanur Mas is therefore the period the sun shifts from the Dhanur rashi to Makar Sankranti.
The Ekadasi falling during this period is considered highly auspicious. In South India, especially the Vaikunta Ekadasi which falls during the waning phase of the moon in Dhanur Mas attracts thousands of devotees.
- courtesy- Hindu blog

HISTORIC VIJAYA STAMBHA (VITORY PILLAR) OF SRI AKSHOBHYA TEERTHA

As Recorded in the History , the Vijaya Stambha (VICTORY PILLAR) was erected as a monument of historical event when a debate (Vedanta Vaada) with regard to the topic "TATVAMASI" took place in the year 1350-1351 A.D. between Shri Akshobhya teertha the fourth pointiff in the order of Sri Madhwacharya samsthana and the then Rajaguru Sri Vidyaranya(who has written commentry on Vedas). The debate took place in the pressence of great shcolars and the royal representatives of Sri Vijayanagar Empire. The occasion was graced by His highness Prince Kemparaya , the Son of the then Ruler His Highness Sri Harihara.
After the debate, Sri Vedantha Deshikacharya of Srirangam , a great scholar and Pontiff in Vishisthadvaitha (decendent of Sri Ramanujacharya) who was witness and judge to the debate declared to the enlightenment and joy of the learned scholars that Sri Akshobhya teertha by the virtue of his apt arguments is Victorious. On this occasion with the request of His Highness and other assembled scholars The VIJAYASTMABHA (VICTORY PILLAR) was installed to commemorate this great event . This is located on Hanchikallu Hillock(HANCHIKALLU GUDDA) 1 km near Mulbagal Kolar District in Karnataka(on NH 4 Bangalore - Madras road).This historic event is also a witness to the fact that right knowledge spread by vedas alone is the salvation for all the ills of mankind. Even today on the occasion of Sri Akshobhya teertha's Aradhana (Margasheersha bahula Panchami) every year devotees perform all the holy rituals like Panchamrutha abhishekam , pooja, archana and naivaedyam to the Vijayastambha.

Indian philosophical classic

SHRI 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 magnum opus 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 Anuvyakhyana 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 Anuvyakhyana 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 Nyaya Sudha. 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 Nyaya Sudha, 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 Nyaya Sudha 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 Anuvyakhyana and Nyaya Sudha 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.

-Prof D. PRAHLADA CHAR
Fromer Vice Chancellor SV Samskruta vidya peetham Tirupathi

Courtesy : THE HINDU Tuesday, May 21, 2002

SHREE NYAYA SUDHA OF SRI JAYATIRTHA -- ENGLISH RENDERING VOLUME II

MILTON'S NOBLE words about great books that they constitute the precious life blood of master spirits to be treasured up for a life beyond life is applicable not only to Nyaya Sudha of Jayatirtha but also to the comprehensive exposition in English (in two volumes) of the entire chapter of that work called "Samanvaya Adhyaya'' by Dr. B.N.K. Sharma, an acknowledged authority on Dvaita Vedanta. To put it in one word of Karl H. Potter, Chief Editor, Encyclopaedia of Indian Philosophies, University of Washington (in his foreword to this book): ``As those acquainted with the first part of the present translation will recognise, Prof. Sharma gives here much more than a translation. He has in fact provided what only a master-teacher can provide, an in-depth analysis of the very heart of the work in all its considerable detail.
He is a most lively master-teacher as well, he not only elucidates the meaning of the text, but rebuts those who rush ahead without the proper foundations on which to attempt their task (as his rebuttal of John Plott's opinions illustrates)."
This reviewer, an Advaitin by birth and conviction, was tempted to quote extensively from this volume to prove Potter's point but he has restrained himself from doing it, so that the avid reader may find for himself what ``mighty good reading'' these 300 pages of excellent print make, awakening philosophical interest and taking the attentive reader into the inner shrine of Dvaita thought.
The work unveils the picture of Jayatirtha as a new thinker of the first rank, able to hold his own in controversy with the masters of the reigning school of Sankara's Advaita philosophy and to assert the claims of Madhva school of thought with new power and enviable insight.
Dr. B.N.K. Sharma's exposition in English of Jayatirtha's Nyaya Sudha in these two volumes makes the work a classic that will live like the other works of this distinguished and venerable scholar, stimulating thinkers from time to time to fresh thought.

Author of Above article is Dr. B.N.K. Sharma; Published by Visva Madhwa Mahaparisat, Sri Uttaradi Mutt, Basavanagudi, Bangalore-560004. Rs. 150.

ಶ್ರೀರಾಘವೇಂದ್ರ ತೀರ್ಥಾವಲೋಕನ - ಭಾಗ ೧

ಪೀಠಿಕೆ
:೧) ಹುಟ್ಟು-ಸಾವುಗಳ ಮಧ್ಯದ ಜೀವಿ ಬದುಕು ಸುಸಂಸ್ಕೃತವಾಗಿ ಸಮೃದ್ಧಧವಾಗಿರಬೇಕು. ಜೀವನದ ಪ್ರತಿಕ್ಷಣ ಸುಸಂಸ್ಕೃತವಾದರೆ, ಜೀವನವೇ ಒಂದು ಯಜ್ಞಮಯವಾಗುವುದು. ಅದಕ್ಕಾಗಿ ಬದುಕು ಉನ್ನತ ಮೌಲ್ಯಗಳ ಮೇಲೆ ಆಧಾರವಾಗಿರಬೇಕು. ಹಾಗಿಲ್ಲದಿದ್ದರೆ ಅದೇ ಬದುಕಿನಲ್ಲಿ ದುಷ್ಟಪರಿಣಾಮ ಉಂಟಾಗಿ ಅಧಃ ಪತನವಾಗುವುದು. "ವೇದ ಏವ ದ್ವಿಜಾತೀನಾಂ ನಿಶ್ರೇಯಸ್ಕರಃ ಪರಃ" ಎಂಬಂತೆ ವೇದೋಕ್ತ ಧರ್ಮ ಕರ್ಮಾಚರಣೆಗಳು ಮುಖ್ಯ ತಳಹದಿಯಾಗಬೇಕು. ಈ ವಿಧ ವಿಹಿತ ವೇದೋಕ್ತ ವರ್ಣಾಶ್ರಮ ಸರ್ವಕಾರ್ಯಗಳೂ ಜೀವಿಯ ಆಧ್ಯಾತ್ಮ ಸಿದ್ಧಿಗೆ ಕಾರಣವಾಗುತ್ತದೆ. "ವೇದಶಾಸ್ತ್ರಾತ್ಪರಂ ನಾಸ್ತಿ ನ ದೇವೋ ಕೇಶವಾತ್ಪರಃ " ಜಗತ್ತಿಗೆ ಹಿತವನ್ನು ಬೋಧಿಸುವ ವಿಷಯದಲ್ಲಿ ವೇದಶಾಸ್ತ್ರಗಳಿಗಿಂತಲೂ ಉತ್ಕೃಷ್ಟವಾದವು ಬೇರೆ ಇಲ್ಲ. ಚರಾಚರಾತ್ಮಕವಾದ ಜಗತ್ತಿನ ಎಲ್ಲ ಕಾಲಗಳ - ಎಲ್ಲ ವಿಚಾರಗಳನ್ನೂ ಸ್ಫುಟವಾಗಿ ನಿರೂಪಿಸುತ್ತವೆ. ಈ ಭಾವದಿಂದಲೇ ಮನುಗಳು "ಭೂತಂ ಭವ್ಯಂ ಭವಿಷ್ಯಂ ಚ ಸರ್ವಂ ವೇದಾತ್ಪ್ರಸಿದ್ಧ್ಯತಿ" ಎಂದಿದ್ದಾರೆ. ೨) ಮತ, ಪಂಥ, ಧರ್ಮ ಇತ್ಯಾದಿಗಳು ಬಹು ಪ್ರಾಚೀನ ಕಾಲದಿಂದಲೂ ಬಳಕೆಯಲ್ಲಿ ಬಂದಂಥವುಗಳು. ಕಾಲಕಾಲಕ್ಕೆ ಅವುಗಳಾ ಬಗ್ಗೆ ಅರ್ಥವ್ಯತ್ಯಾಸಗಳು ಕಂಡುಬಂದು, ಧರ್ಮವನ್ನು ಮತವೆಂತಲೂ, ಮತವನ್ನು ಧರ್ಮವೆಂತಲೂ ಹೇಳುವ ಪರಿಪಾಠ ನಮ್ಮಲ್ಲಿ ಬಂದಿದೆ. ಆದರೆ ವಿಚಾರವಂತರಿಗೆ ಧರ್ಮವೆಂಬುದು ಸಾರ್ವಕಾಲಿಕ ನಿತ್ಯಸತ್ಯದ ವ್ಯವಸ್ಥೆ ಎಂದು ಕಂಡುಬರುತ್ತದೆ. ವೇದಗಳಾದರೋ ಈ ಜಗತ್ತಿನ ಸೃಷ್ಟಿಕರ್ತನಾದ ಪರಬ್ರಹ್ಮನನ್ನು ಧರ್ಮನೆಂದೇ ಕರೆಯುತ್ತದೆ. ಜಗತ್ತಿನ ವ್ಯವಸ್ಥಿತ ಕ್ರಮವನ್ನು ಮಾಡುವುದರಿಂದಲೂ ಅವನು ಧರ್ಮನೆನಿಸುವನು. ಅದೇ ಜಗತ್ತಿನ ಪ್ರತಿಷ್ಠೆಗೆ ಕಾರಣ. ಇದನ್ನೇ ವೇದವು "ಧರ್ಮೋ ಹಿ ಜಗತಃ ಪ್ರತಿಷ್ಠಾ" ಎಂದಿದೆ. ಧರ್ಮವು ಸಕಲಕ್ಕೂ ಆಧಾರವಾಗಿದೆ. "ಸರ್ವಂ ಧರ್ಮೇ ಪ್ರತಿಷ್ಟಿತಂ" ಹಾಗೂ "ವೇದಾದ್ಧರ್ಮೋ ಹಿ ನಿರ್ಬಭೌ" ಈ ಧರ್ಮವೂ ವೇದದಿಂದಲೇ ಆವಿರ್ಭವಿಸಿರುವುದು. "ಧರ್ಮ ಜಿಜ್ಞಾಸಮಾನಾನಾಂ ಪ್ರಮಾಣಂ ಪರಮಂ ಶ್ರುತಿಃ" ಈ ಧರ್ಮ ಸ್ವರೂಪವನ್ನು ಸೂಕ್ಷ್ಮವಾಗಿ ತಿಳಿಯಲೂ ಸಹ ವೇದವೇ ಆಧಾರವಾಗಿದೆ. ಹೀಗಿದ್ದರೂ ಸಾಮಾನ್ಯವಾಗಿ ಲೋಕದಲ್ಲಿ ಆಚಾರ-ವಿಚಾರ-ವ್ಯವಹಾರ-ಪ್ರಾಯಶ್ಚಿತ್ತ ಎಂಬ ವಿಧಾನಗಳಲ್ಲಿ ಈ ಧರ್ಮವು ರೂಪಗೊಂಡು, ಧರ್ಮಶಾಸ್ತ್ರಗ್ರಂಥಗಳಲ್ಲಿ ಸ್ಮೃತಿರೂಪಾಗಿ ಕಂಡು ಬರುವುದು. ಆಚಾರವು ವೈಯುಕ್ತಿಕವಾದದ್ದು. ವ್ಯವಹಾರವು ಸಾಮಾಜಿಕವಾದದ್ದು. ವಿಚಾರವು ನಿತ್ಯಸತ್ಯವಾದ ಧರ್ಮ. ಇವುಗಳ ಕರ್ತವ್ಯದಲ್ಲಿ ಲೋಪ ಬಂದರೆ ಪ್ರಾಯಶ್ಚಿತ್ತವೆಂಬುದು ಉಕ್ತವಾಗಿದೆ. ಆದರೆ ಆಚಾರಕ್ಕೆ ಹಿನ್ನೆಲೆಯಾಗಿ ಯಾವಾಗಲೂ ಒಂದು ವಿಚಾರವಿರುವುದು. ಈ ವಿಚಾರಗಳ ಹಿನ್ನೆಲೆಯೇ ಶೃತಿಗಳು. ಶ್ರುತಿ-ಸ್ಮೃತಿ-ಸದಾಚಾರ-ಪ್ರಾಯಶ್ಚಿತ್ತಾದಿ ವಿಚಾರಸರಣಿಯಲ್ಲಿ ಬೆಳೆದು ಬಂದ ನಿತ್ಯಸತ್ಯವಾದ ಧರ್ಮಗಳೇ ವೈದಿಕಧರ್ಮಗಳೆನಿಸಿವೆ. ಈ ವಿಧ ಸರಣಿ ಇಲ್ಲದ ಧರ್ಮಗಳು ಅವೈದಿಕ ಧರ್ಮಗಳು.

This is an article written by Ma.Sha.Sam. Sri Pushkaraprasadacharya and posted by Mantralayam blog
Courtesy - Mantralayam blog