Madhvasiddhanta Searchable pdf

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a^d&fF^da^ dd^rta^da tdtf? *S»5fcran d^SJad «»J*39d ofe^wd^ ° ,.ee spiri" by the command of

artts ^ ^sad *S ? grave m0men,S °f C0SmlCl C,‘SetS: on Earth a;d . . . and render in-
ddagrad Krtea, dissddradya ^Soa^^sSoda da^di^aad ? ds
«$edd? datj^dcrao^sredd, gdd cooadusyd ad^dfda adcrsqi the Supreme Lord may take tmtn . Birth on this planet
estimable service to Struggling humanity.
does not obscure the inherent spiritUaJillg‘jtar0|Ji^hafriene_ TshpeiryitSsimwphloy
disadi? y«raobFd esdsad^ ? g^acdran vjoi

daaeddadpfid d ^ “ d?od3^ OtdaOdo ” aota d?S0^. gd: take care not to be imprisoned again ^ q[ humanily,
SJu^d d?dodreddl3 Zg^^S^AoSlS? MSS^^sanoSiaf dl^das oa
dd^?03u6d draoiraroddd^ a^bacdl^ d,d^n«ini3 i2odo work in the interests of erring, strUgg^’” missio„ is fulfilled-”
atssdaod ^ddF^gssA dado^di.
and disappear when they think “a ^aooi)

(djdod^j a^d^roasrl d^^ ^ a^3u.rod wnd^d

d^j^?rad^dd^ ddo^Fddfwodi dj^adfa^d^l d^ssa dj?e5 tai^s^S di% ^ dw^^
^(di^d^dia s^draeStfodQkSjikd d^tfradVaod esdi
OTddo^d. d^^sradjj^ d^rod ds dcso^d 562^ ^Ud| ^ dcrad^d. fra^_Jo ^rfdsro^ <^jS#

ara&etog; ^da v^r^°4j ^ d ^^d^f^d dad^

ada dfitraf, “Only scciptuai (scriptural?) texts proclaim the .33,6. esdda a^dasS ^oSa^oda wdjdjCraria
nature of Brahman. That is the highest truth ...’’—(yridai^oIjSrWa
dra^ tOj^djdraddda^ ^J3cl*da^)^). esda e^a.^dasra^dcroc^), ^yddradas^d da% ^iJU^ ijsfowdad. dad^df^C
613 (Soda »j)fc3d£); “ ....the Lord Narayana is to be thought of,
contemplated upon, and worshipped as the Supremest Reality, the 33 d). 6?so^d ^ dddaa^ ^
^odd «?Saa?i
■gdO, -ada d?roo3dod,rocda; |

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ds ssd^odydyrietf z^oris^d- dyd^fd drseod adody «fdo^)da, doifif dd^_d rasnd. 619dod 3§Ud£>tjyd “ Self-aggrandise-
ade do aody ddqidjsdydjdy, adydydgdd^ zoodyy^didy, ment, self-glorification, and belittling of others govern the
life of the modern civilized man.”-(d^ dOTFgdaca toad, d^
ds dwadeod esqsa^a^aa^dedF^sa dozy zpadd? d? desoddg)
^fd djjca^dd dydy, adddd^ dyz^sren zpysystocra aotfd) dt tread
Tredra^asn djddFd. entaaoddred 566d<dy djeddS, “... dod,ojl°dad^eddd sSfdddd^ a^dy^d)) dozy aja^adj d^d

Sense-knowledge is quite competent to grasp the highest d?aad^Ja, a^odydy^d? ?
ada <b?ftd£>. ?>d.siaf. dz^odjzzs rasad.Fdj dt^storeas^f
reality and that the reality possessed by a given object, X, or
dozaol dd^ dydy, ddj doza dza ri* dzraqiFd doza &tre odd,dy?
Y, or Z is of the same degree as the reality possessed by the
ody^l dad^d® d^ijaddrada^dadari dtri sadf zAjere^dsad
Supreme Being. Finite objects perish. Brahman is eternal.
On that ground it is absurd to argue that the Latter alone is d^d^ssddd^dslfqSdsreri dredyrWy adozpaSd. a^sred zsddy,
real and not the former. Nor is it correct to argue that the
reality of the former is to be assigned a lower degree as if the add^ddj, eida dddod,. ddFdaa^dotad ddzo^do

d^dodjj addd do^j&Ffdj^dj ddj dozo dat^dcaa^od zpadd) d^d

reality of an object however small and insignificant, can be deaaddodoo dota^dy deadly zaoddra do, ddd^daaria^au.
written off by means of the fiat of the absolutist or any other
denominational philosopher, or metaphysician. Reality is the Sofd da^sad,^ addadacasad d^ddzsadd Bzi^azaa

undeniable and inalienable birthright of every object, idea, d^ #jado3audoda daazada^dd daaaud add^ eAadddada^^d.

concept, value, et hoc. ... It is apprehended by sense-organs enjsddoeBsd
daq^n^odzTje «?roq3adra;rad t?u^j dws^adcrfj
or Sakshi as the case may he.” Cao^odoridy d^ppfddyddy, ri^d^■asd&yd^dFt^dgdostfdra dojautf d^oUfezia r^cqSrt1^ d^ctood
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dyd d^.' BtjSos zo,^ J^^^od djdoddd^a^ dd^^)
de)d
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25
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dj aa^Rdraa, ■ada Qdssaod, rPra aod? o?3oda<D
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saA dna oddsaAdadi^ ; dada, 'aoA &dg d?^°dde dddaaAdad

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odjaddjjd^ »?*Gdo 3ad3eaasr aow djaddaodjaFdrtdartaeassaA,

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oaddda daddjdjaqsadBod ds adodartsdd^ rtdaddtdeda. daaa^ ^aaFooScKdadSod, ad^d ddaad, aodd add ddFod^dd^

aaA wrt^oiredatffsad dddrad^da ddpqra djdodp tSedNatSed daa oldad sad^ ^^wtdaS^aaadidi.

fsad^daad wrid^ ddFipa dddod^ aouadaaod? ataaadarsod «jad ddFeoSoio d^d^tra S sBajtsdS^tSd! I

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daao3ad ^fdaad odaafr^oad ddrortaa aSo^ adaad^d d^ada&jrt

saqSd aowad^o®a5 wd^^^da^^aaj odazpaoSaa^rijSsaA Xiaa odd

ds enaoad dd^dd^ dododadjaaddfwow yd?^ tood? d^ 3s

adfdaqiaad desodri^g) adAdad ewd ?d.

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d® adra?d?o 3ad? djadoad dd^ t^ridd d dad dlodaa^doda

ds?adaa»$df fra^^tddjadaad doaradd daaaasadca, ■add udaa

arid^ ddFqsa doaodad doda d^ojaa^dd daaaa^ ddr^ dddia

d&d ddF^dosaj^d^doqsaddc ddF^odadjrtja dajaaiiijadaad

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li^saUdjCSf diadaad aaj^d adjrt^od d^»a3?^»rad Ofloda£>
d^da^^oSaod d^^daaAda^jda. addda?d, »aa j^^sdjac^e?)

oira?id«ddtJaoda& 3a?> oSjacas^^^atfjasaa^f ddFds

sodd s^dodj^ aqSaa d^pre^da^d?

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udad dedsa^rt^ddFeedoSaodara assa ^^doao daesadjdae

oda^j ad^riacaaaA s^a^^djaddf^a), aojd? esaj^odaS 3a)cdi 1

y^odard «3e6. .yaaodapd * ^na odd^ ridadd^C

2

6. tfomvtiFcr a?iw!-F'af^u^&f)^35S_«Theamhorhitnseif

rj)o$rWg) a devout Dvaitm has presented in this book the Philosophy of
Madhvacharya succinctly and systematically. In fact such a work

was long needed for the study of the great Acharya, who has been

I. THE DVAITA PHILOSOFHY AND ITS PLACE IN THE VEDANTA unnecessarily neglected in the philosophical world....We thank the

(“ t3^d;3etroos dooo, decreodsad^jD eiri&jdid sj^dcos^”).— author for this excellent presentation....The University should be

do, utedo odooo^rfSiFliodo 1941. t3e3: lira. 3—0—0 congratulated ... ” (4s JoqSddF^ dod 3,^1; 4s rtjoqScd© dot^

:—1. ‘ ^wad^royr d^’, edited, rascdord do|^d ssnolojo ^dowd srahdoja ^draloli

1942—“His execellent exposition of the Dvaita Vedanta is a most na d- oirad wta^crfordo wqdjidad^giad^dotirig)
eScSad^vSTsft moraaSjf^djadUjI^ddiaf yosd &rad atsaoJord
valuabie contribution,” (djOtji^dF^a^ S5d^^do:T3d t|j^sdfi33o33
^§dod 'aodm djO^ todo uaudodsojo d^dsOThdi,.... t
fSonsd^) eodo tSdodoo^ ac^dedotoiftd).
Bodd ssdo^do r^oqid^ dd?id r^oqiddFjdd^ doadoi td.... '
2. ‘ W^FO5" y^r ^uad|)’, tsdofOo, 1942—“ He has made !
dojdiado odojafidSjFijcdoo a^^odfiadFOTdodo....)
a real contribution ...This is a technical study for professional .
7. ‘ a nUj^oa 1943—' The work is an exposition of
philosophers,"(r^ oqi^Fj^l S53ddTOda<3^d?dodi^dJ3a£®^.... I
the Vedanta Philosophy from the Dvaita standpoint'of Madhva-
4s rijoqSd sdak^ dd^a^sgraddOod rt,cod
charya and incidentally deals also with Sankarite Advaita and

Ramanujist Visistadvaita as Purva paksha. .The book will be

3. do5- a?!*'. —I have no doubt that it will be a very welcomed by all scholars in Indian thought as presenting a some-

valuable work.” (3s 1^0$;$ dddia^rorb^dowaridS ddfi what neglected aspect of Vedanta and as also providing a valuable
dodeday).
critique of orthodox Vedantisin from a new angle of vision........

4. * s^eoid tpadd ’—", faithfully summarise Advaitha, The work undoubtedly is of value as exploring comparitively

Visishtadvaita and Dvaita....We have to remember that the Vidwan unknown territory arid as combining both precision and thoroughness
irt its exposition ,as a pioneer work in a new field. .very
has the distinction of being the first to bring Madhya's Philosophy to

the forefront in such an able and scholarly manner,” (4s rloqJd much appreciated by scholars. ’ sj^dofidsraft

<3 qra^odrido ^^nsodd^di o&tpadsra^n & li oqS3) rf,Era.!330kF-d (3^*raski

, an^oArdo ^sadd^i iKdiqlFk didi, ■ssouOcid jW««S* PWSV** **2^
sraoaj^rfF^d o^ode 4d^jdda s&aJogafad
JZir,J: i,n-.rAU_^\ **•“**... -JP**
4-4-^:'saAija Dta^oiid * SM*5^*4*-
OoWldd^ o53^1

O. ‘ sfcVrtjfF 6^ ’ d^33_« The book... fulfils a longfelt

want and is a masterly study of the Philosophy of Madhvacharya,”

ff «*%*«*>** mqff?TMa%(3 sM*

RjdSii 41W »•«»»«**....•w""-’*'

•• Si

3 4

da?«3 ®E33 dssad dftaaoddd^dd^ £s?daqi)dOodya dada^ ds d^Url, 1930. dd : da. 8—0_0
djoqid ^OaSaa ;adj dj sk^J, ^raFsaadadSodua ds ii,o$4 dd
oiaa^dowaddO dodeday.......'ada &mda djad ^ss^dd^ es$*ra,ojarida:—W^dodjddTOOH^Sariddd
■ dedoiadaa&dad dadofSoia ri,oq5. ds eadradod acj^odsod
■ada zadasraA sa ^do^da^da. ^edadaod “ ds 1^0$;$ e$ed *oa odadaJarid^ s»^

flao&da^dyd, ?ru533£3foji^p yAda^da....”

8. Sj? tpaddqidaF daesadaodo, etf aodda dod^d dad^, 2. bjt adran-sg:sa^e, daOTadadaesat^aja? dado
yqaa^ daaJaddFll, dfrasa5', 1942—“ Your book has been
djdd S,? ^saart^a)—“ S^dada^dddi?,? crasi^ons^c&F^
much appreciated by the learned elder members of....Mahamandal.... ddFddFfaaiTOo SSe^OlaFo dort^dj dds^dd)^0jJ3§i’p5<)
The excellence of your production furthering the cause of sacred
knowledge which leads to the attainment of eternal bliss....The noble dees dda^ d^eSfib.”
excellence of your work....’’ (?d^ rijOtfl^) daccadaodod doddda
■ds da^dada dosra^d yvd dasoas^qSartad
foedida yd ddd^eod eaedasreA sa^do^d.... aired ts^d^
daf^saql^^f sso^co aa^dd^oUasiresad daZodaoiaadajda oaw y.dojao4' tadda or, a.a.^w.a., a.a.<g., dasaaHa.saaojadert
?d^ d)oqi....efura^efdod0 ed^dadj^^dj.) C3 »5

yd^reddda qid^ddjdsaaA ataFeaaAd.

ddtda r^oqdri^d^ rijOqiddF^od daodwdada.

“ The Sanskrit and Spiritual University Department of Sri

Bharat Dharma Mahamaudal has conferred the National Honour

of Doctor of Oriental Culture on Sriman Dr. Raghavendracarya....

Mysore University, in recognition of his excellent qualities.”

(ptddqidaF dassa daodead dod^d dada, yqre^ oiaja?addFy

'aoasSaiaa da^dada oiaaa?addF§3aia S^dre^ raa|| treqJdfora,

JffSOdF. ,yder^ ydd ada^d dazre^eajA &>S

oAaolle* tf© & <aoM oa&^oda d^oda^ ^a^d.)

II. Madhva’s Conception of Svatantra(“ da$^®aoiaFd
dddre^k ^dod^ota ftrood”)—^eaddda: da^dada oka^a
d?jFy w^Fe/-, 1943.

III. Madhva's Absolutism (“ daqr^zsaoiaFd dsgpFfd da

d^^narf'^^saddda: yy^'aodaire ela©;©^©'' Bao^sf, 1943.
(>ada 5^ esq^gtpadcs). ,

IV. MONISM" the Vedas (dfdrid© dddaayd^ssd) !
djVaddda: da^dada aiaa^ad^FU w^fot, 1944.

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