ANANDATIRTHA - A CD-ROM PROJECT ON SRI MADHVACHARYA
PHILOSOPHY OF SRI MADHVACHARYA BY
MAHAMAHOPADHYAYA
DR. B N K SHAR...
285 downloads
1299 Views
2MB Size
Report
This content was uploaded by our users and we assume good faith they have the permission to share this book. If you own the copyright to this book and it is wrongfully on our website, we offer a simple DMCA procedure to remove your content from our site. Start by pressing the button below!
Report copyright / DMCA form
ANANDATIRTHA - A CD-ROM PROJECT ON SRI MADHVACHARYA
PHILOSOPHY OF SRI MADHVACHARYA BY
MAHAMAHOPADHYAYA
DR. B N K SHARMA The permission of the author Dr. B N K Sharma has been expressly obtained for this reproduction.
PHILOSOPHY OF SRI MADHVACHARYA
PHILOSOPHY OF SRI MADHVACHARYA BY MAHAMAHOPADHYAYA DR. B N K SHARMA (First published in 1962) Revised Edition in 1986
Dedicated to SRI MADHVACHARYA (Anandatirtha Bhagavatpada) who showed how philosophy can fulfil its purpose and attain its goal by enabling man to realise the eternal and indissoluble bond of Bimba- Pratibimba-bhava that exists between the Infinite and the finite.
COPIED FROM Revised Edition Delhi – 1986 MOTILAL BANARSIDASS Bungalow Road, Jawahar Nagar, Delhi 110 007
The permission of the author Dr. B N K Sharma has been expressly obtained for this reproduction
1
PHILOSOPHY OF SRI MADHVACHARYA
ABBREVIATIONS AA
Aitareya Aranyaka
Ait Up
Aitareya Upanisad
AB
Aitareya Brahmana
ABMM
Akhila Bharata madhva Mahamandala(Udupi)
adhi
adhikarana
AV
Anu-Vyakhyana
Bhag
Bhagavata Purana
BORI
Bhandarkar Oriental Research Institute, Pune
Brh Up
Brhadaranyaka Upanisad
BS
Brahmasutras
BSB
Brahmasuthra Bhasya
BSPC
Brahmasutras and Their principle commentaries
BT
Bhagavata-Tatparya
Chan.Up
Chandogya Upanisad
Cri.Sur.I.Phil Critical Survey of Indian Philosophy
DMS
Daivi Mimamsa Sutras
Epil
Epilogue
fn
footnote
GB
Gita Bhasya
GBt
Gita Bhashya Tika 2
PHILOSOPHY OF SRI MADHVACHARYA
GK
Gaudapada Karikas
GOS
Gaekwad Oriental Series
GT
Gita Tatparya
GTt
Gita Tatparya Tika
HDSV
History of Dvaita school of Vedanta and its Literature.
I.Phil.
Indian Philosophy
KN
Karma Nirnaya
KNt
Karma Nirnaya Tika
MBSB
Madhva:Brahmasutrabhasya
MGB
Madhva:Gita Bhasya
MahNUp
Mahanarayana Upanisad
MS
Manuscript
MSS
Madhvasiddhantasara
Mbh
Mahabharata
MbhTN
Mahabharata Tatparya Nirnaya
MVij
Madhva Vijaya
Man Up
Mandukya Upanisad
Mith.Kht
Mithyathvanumanakhandanatika
Mund Up
Mundaka Upanisad
Nym
Nyayamruta
3
PHILOSOPHY OF SRI MADHVACHARYA
NS
Nyaya Sudha
N. S. Press
Nirnayasagara Press (Bombay)
NV
Nyaya Vivarana
OL
Oriental Library
Pan
Panini (Sutras)
PL
Pramana Lakshana
PLt
Pramana Lakshana Tika
PMS
Purva Mimamsa Sutras
PP
Pramana Paddhati
RGB
Ramanuja: Gita Bhasya
RV
Rg Veda
SBSB
Sankara: Brahmasutrabhasya
SNR
Sannyayaratnavali
Svet Up
Svetasvatara Upanisad
TA
Taittiriya Aranyaka
TB
Taittiriya Brahmana
TC
Tatparya Candrika
TD
Tatvapradipa
Tg
Tarangini
Tdy
Tattvodyota
Tdyt
Tattvodyota Tika
4
PHILOSOPHY OF SRI MADHVACHARYA
TP
Tatvaprakashika
Taitt Up
Taittiriya Upanisad
Tr
Translation
TS
Tatva Sankhyana
TSt
Tatvasankhyana Tika
TT
Tarka Tandava
TV
Tatva Viveka
TVt
Tatvaviveka Tika
Up
Upanisad
UpKh
Upadhi Khandana
UpKht
Upadhi Khandana Tika
VTN
Visnu Tattva Nirnaya
VTNt
Visnutattvanirnaya Tika
VS
Vaisesikasutras
5
PHILOSOPHY OF SRI MADHVACHARYA
contents Pages Abbreviations
2 I. GENERAL INTRODUCTION
Chapters I.
The Function and Goal of Philosophy
10
II.
Madhva's Thought in relation to earlier and Contemporary Schools.
19
III.
Madhva's Samanvyaya of Upanisadic Philosophy 32
IV.
Madhva's Contribution to Indian Thought
50
II. ONTOLOGY V.
Madhva's Ontological Theory
58
VI.
Madhva's Ontological Scheme
78
VII.
The Concept of Visesas
82
VIII.
Madhva's Doctrine of Difference
IX.
Some Other Categories: Visista, Amsi and sakti 114
X.
Sadrsya Vs the Universal
119
XI.
Space and Time
124
XII.
Causation
132
XIII.
Negation
135
103
III. EPISTEMOLOGY XIV.
Theory of Pramanas
139
XV.
Perception, Inference and Verbal Testimony
143
6
PHILOSOPHY OF SRI MADHVACHARYA
XVI.
Status of Memory
152
XVII. Doctrine of Validity
161
XVIII. Doctrine of saksi
171
XIX.
Saksi as the Ultimate Criterion of Truth
180
XX.
Theories of Error in Indian Thought
189
XXI.
Madhva's Theory of Error : Abhinavanyathakhyati
206
IV. THE WORLD OF EXPERIENCE XXII. Reality of World experience
216
XXIII. Objections to the Reality of the World Answered 224 XXIV. Textual Evidence in Support of the Reality of the World.
231
XXV. The Meaning and Nature of Creation
234
XXVI. Doctrine of "Eternal Creation" Thro "Paradhinavisesapti"
238
XXVII. Madhva's Theory of the Evolution of the World. 250 XXVIII. Critique of Brahma-Parinama and VivartaVadas
254
V. DOCTRINE OF ATMAN XXIX. Essence of Selfhood
271
XXX. Metaphysical Dependence of Souls
277
XXXI. Self-luminosity of Souls
283
XXXII. Madhva's Theory of Bondage: Svabhavajnanavada
287
7
PHILOSOPHY OF SRI MADHVACHARYA
XXXIII. Plurality of Selves and their Svarupabheda
301
XXXIV. Rational Basis of Intrinsic Gradation 309 Among Souls and Their Tripartite Classification XXXV. Textual Evidence of Intrinsic Gradation of Souls 320 XXXVI.
The Souls' Relation to Brahman.
326
VI. DOCTRINE OF BRAHMAN XXXVII.
Independence of Brahman
344
XXXVIII.
Attributes of Brahman
350
XXXIX.
Knowability of Brahman
362
XL.
Brahman as a Savisesa Personality
365
XLI.
Cosmic Activities of Brahman
372
XLII.
Manifestations of Brahman
376
VII. SADHANA-VICARA XLIII. Freedom and Freewill in Madhva's Philosophy
380
XLIV. Problem of Evil in Relation to Ethical Advancement 391 XLV. Classification of Adhikarins
395
XLVI. General Scheme of Sadhanas
397
XLVII. Karma-Yoga and Jnana-Yoga
404
XLVIII. Conception of Bhakti, Its Orders and Kinds
411
XLIX. Dhyana and Its Place
431
L.
434
Pratikopasana
8
PHILOSOPHY OF SRI MADHVACHARYA
LI.
Bimbopasana
439
LII.
Place of Grace in Redemption
441
LIII.
Aparokshajnana or God-Realisation
450
VIII. DOCTRINE OF MUKTI LIV.
Nature of the Released State and Its Stages
458
LV.
Critique of the Conception of Moksa in Other schools
468
LVI.
Madhva's View of Mukti
473
LVII.
Rationale of Ananda-Taratamya in Moksa
481
LVIII. Conclusion
499
Select Bibilography
501
9
PHILOSOPHY OF SRI MADHVACHARYA
CHAPTER 1 THE FUNCTION AND GOAL OF PHILOSOPHY THERE are no people who could be impervious to the demands of this world for an explanation of its apparent chaos and contradictions. Only an all-embracing explanation of life, consistent with experience, would satisfy the requirements of reason, man's highest instrument for regulation of life. For this reason, philosophy cannot be a mere exercise of the intellect or a pursuit for sheer aesthetic interest or curiosity. It must have a spiritual raison d'etre and must satisfy man's spiritual need. It must deal with problems which force themselves on our thought and press for a solution viz., what man is, why he is conditioned as he is, what his goal is and how he is to attain it. The question is not, therefore, merely one of philosophy or no philosophy; but one of a good philosophy or a bad one. Every rational being, then, has a philosophy of his own, whether he knows it or not. It is the business of an earnest aspirant to go through the entire process of thought under proper spiritual guidance and find a solution of the problems which vex him. The Sastras are there to guide him on right lines. "From time immemorial, various schools of thought have been flourishing in the world. There can be no total extinction of any system. All the same, Badarayana-Vyasa has taken the trouble in his Brahma-sutras, of refuting the various defective systems, so that the good souls, eligible for Divine grace, may have their doubts cleared, their ignorance destroyed and their knowledge improved by sound reasonings based on the Sruti and attain enlightenment.1" --------------------------------------------------------------------------------
1. Cf. ÈE"{ $ E" ≤" ¬"ˆ"|Â"‡|Î"A"CÎ"{Â"N·>|˙"i that a perception can only be corrected by a more powerful valid perception. This recognises the existence of superficial perceptions (such as the perception of the limited size of the moon) which are erroneous. But there is no reason to doubt the soundness of our perceptual experience of the reality of the world. Thus, Madhva's definition of reality as anaropitam culminating in pramitivisayah or being an object of valid knowledge does not require to be modified by Vyasatirtha to prevent its over-pervasion or 'extensiveness to include the facts of illusions' as Dr. Narain persists in thinking and trying to make out. The Advaitasiddhi has objected to Vyasatirtha's definition of the real {¬"E"÷Òß"Ø $ C"i≤™w> ≤"ilå”÷DÒ|"w |"l{ |"l≤"i|"E"w {liª{Â"N>Î"{i´ªÎ"{i–å”÷Ò{ª{|"Ø $ (Madhva, VTN) This criticism of Madhva is directed against Citsukha's exposition, Jayatirtha has quoted passages from Citsukha while explaining the relevance of the above criticism.
205
PHILOSOPHY OF SRI MADHVACHARYA
CHAPTER XXI MADHVA'S THEORY OF ERROR : ABHINAVANYATHAKHYATI A realistic theory of knowledge has no reason to fight shy of errors and illusions in human life. Illusions do not upset the normal foundations of life and knowledge. On the contrary, they serve as foils to valid experience and give it its significance and value. The Madhva theory of knowledge is, as we have seen, wide enough to provide a place for dreams, errors and illusions in life. The Mimamsakas and Ramanuja, however, fight shy of errors and seek to explain them away. Madhva feels that there is hardly any justification for doing so. Life is wide enough to hold both truth and error. Human nature and conditions of life being what they are, it is not possible to eliminate errors or expect our experiences and knowledge to be always veridical. This is proof of the limitations of the individual. A sound theory of knowledge, therefore, must take note of the limitations of life and human understanding and reckon with occasional jolts, disappointments and illusions in life and be able to explain their true nature and conditions, so as to arm us against them. It is idle to shut one's eyes to errors and refuse to recognise them as such or call them by different names as 'Vivekagraha', 'Pramustatattakasmarana' and so forth. The senses deceive us at times. But that is only rarely and in exceptional cases and under definite conditions. Madhva feels, therefore, that there is hardly any justification for either extreme of banishing errors altogether from life and transforming them into truths and half-truths by 1 verbal juggleries and theological quibbles or dismissing all experience, errors as well as certainties as the merest illusions a la accepted ones as in the case of the Buddhist nihilism and Advaita.
1. Î"¨"{¨"¿ C"˙"fE"{U"{i&ÂÎ"-˙"UÎ"ß„"{˙"” $ (NS, p.394) 4. |"li˙" {|ß"÷Ò{<E" ÈEÎ"ß"DÓß"Î"{<E" $ C"{MUÎ"ß"i˙" <E|" ª{¬"C"{: $ ¬"x"EÎ"ˆ"·Ó"˙"D<E|" |"{ß"C"{# $$ (Gita xvi.18)
15.
µ"”¬"U"# (SvetUp iii.11) the decision has been taken in the Vedopakramadhikarana of the Purva-Mimamsa that the first part shall prevail over the last and determine the scope and meaning of the other. (ii) Texts which predicate certain auspicious attributes of Brahman cannot put up with any but their literal sense (niravakasa); whereas the Nirguna texts can easily be accommodarted in the sense of denying material or empirical attributes and so find their fulfulment of purpose. It will not be possible to establish an absolute negation of attributes as the very same text : Ã÷Ò{i li˙"# C"˙"f„"±|"ik"· ˆ"±c># lays down certain attributes like
C"˙"f˙Î"{Â"” C"˙"f„"±|"{E|"ª{|ß"{ *** <E"ˆ"·fÓ"‚"
6. |"Cß"{|"Ø C"ˆ"·Ó"|˙"<E"ˆ"·fÓ"|˙"Î"{i# {‚" $ ¬"E"÷Ò{{ ÈÎ"{ e{i÷ÒC"fl∫{¨"f|˙"{Ç" Î"i ÷Òß"fÎ"{iˆ"{ „"˙"<E|", |"i&{# C"˙"f|"{i& ≈|÷DÒƒ>Mª„Î"·lÎ"{Î" „"˙"El{iˆ"{#, Ã|"ß"CÎ"{ß"i|"w and È<E"ƒ> (the agreeable and the disagreeable). The latter is destroyed and the former is 'credited' to the account of the released in Moksa. The Prarabdha alone remains to be worked out. This is a fixed quantity, the source of fresh accumulation having been cut off. Even in regard to Prarabdha Karma, reductions and concessions are possible (BS iii .4.16). The Karmas performed by Aparoksa-
464
PHILOSOPHY OF SRI MADHVACHARYA
Jnanins after the dawn of Aparoksa have the effect of enriching the spiritual bliss in Moksa. Knowledge by itself confers release from pain and misery of Samsara; but the welling up of the intrinsic spiritual bliss is possible only by good Karma, Jnana, Upasana or Bhakti :
C"˙"fls#R"<E"˙"D{ |"· È∫ß"¨"fCÎ" ˙" ß"·Í|"”≤™>{ (Nym i.56)1. It cannot be argued that the aim of life is not so much to 'be happy' as 'to become happiness itself'. Philosophers have to respect the law of life. They cannot change the aim of life to their whims and dictates. Otherwise, the Buddhists and the Nyaya philosopher may as well get away with their dogma that the extinction of Atman or the extinction of all happiness is the aim of life. In the absence of the survival of personality and full scope for the enjoyment of the innate bliss of selfhood, it would be a misuse of language to call the condition of Moksa promised by Advaita a state of bliss : È{E"El¡ÒÂ"|"{ ≤" ˙"{é{‰"#, |"l˙"UÎ"|"{À{