Yuktimallika of Sri Vadirajatirtha gives an exposition of Dvaita Vedanta Philosophy by Sri Anandatirtha (Sri Madhvacharya). It is planned in five chapter viz. Guna Saurabha, Suddhi Saurabha, Bheda Saurabha, Visva Saurabha and Phala Saurabha. This broadly agrees with the plan of Brahmasutra.
Gunapurnatva and Nirdosatva of Brahman is presented first and second chapters. Jiva Brahman bheda is established on the third chapter. Jagat Satyatva is explained in the fourth chapter and the nature Phala i.e. Moksa is described in the last chapter.
In the first chapter before presenting Gunapurnatva of brahman, the views of charvaka, Jaina Bauddha and Vaisesika are reviewed. Nirguna brahma vada of Advaita is rejected in detail and the Gunapurnatva is established.
In the second chapter viz., Suddhi Saurabha, it is pointed out that the so called drawbacks in the incarnation of God such as Rama and Krsna are loka vidambana i.e. functioning like human beings when God takes human form. These are not real.
The biggest drawback assigned in advaita to brahman is avidya or ajnana. This is rejected and the concept of ajnana is criticised in detail. This is the central theme of the second chapter.
This entire work is in verses. Sri Vadiraja is both a poet and a philosopher. He has presented the philosophical concepts with poetic illustration. The first chapter itself runs into one thousand and nineteen verses.
Though Sri Vadirajatirtha has presented the theme in simple verses. The philosophical points enshrined in these verses need explanation and clarification. This is done by the two commentators. Sri Surottama explains the text of the verses while Sri Satyapramodatirtha clarifies the philosophical concepts. He frequently quotes from Anuvyakhyana, Nyayamrta and Tarkatandava. He also puts the philosophical in syllogistic form. In this way the two commentators help to get deep understanding of Yuktimallika.
We are greatful to Sri Sri Satyatmatirtha Swamiji for permitting us to include Sri Satyapramoda tirtha's commentary in this volume.
Sri Vadirajatirtha, the author of Yuktimallika is one of the great names in the field of Dvaita Vedanta. He was the sixteenth pontifical head of Sode Math-one of the eight Mathas established at Udupi by Sri Madhvacharya. He had a long life of 120 years and flourished between 1480 A.D. and 1600 A.D. He was a poet, a philosopher, a social organiser, a great debater, a prolific writer, and to crown all this a saint of great mystic eminence. He hailed from the village Huvinakere near Kumbhasi in the Kundapur taluk of the Udupi district in Karnataka. He was the son of Ramacharya and Gauri. His Purvasrama name was Varahacharya. He was born with the blessings of Sri Vagishatirtha and was ordained to Sanyasa by him at the age of eight. He studied under Vagisatirtha and Vidyanidhitirtha a disciple of Vagisatirtha. According to one tradition he studied under the great Sri Vyasaraja also for some time. He travelled all over India and composed a poem Tirtha Prabandha that gives an account of the sacred places visited by him. The Nayakas of Keladi, the Jain Chieftains of Mudbidre and Karkal had great regard for him and made Grants to his Matha. Arasappa Nayaka of Sode was his devotee and granted the Village of Sode to his Matha. Since then Sode in the North Kanara district near Sirsi has been the second head-quarter of this Matha. Sri Vadiraja has established the Trivikrama temple at Sode which is reported to have been brought by him from North India being carried by his disciple Bhutaraja or Narayana Bhuta. The Tapovana area on the bank of river Salmali near Sode has charming natural surroundings quite congenial for penance.
Sri Vadirajatirtha admitted kotesvara brahmins to Dvaita faith. He also accepted the goldsmiths of South Kanara as his disciples. He established a Sivalinga i.e., Manjunatha at Dharmasthala, and a thousand Sivalingas at Kumaradhara. At the Krishna Matha at Udupi he introduced several measures of organisational improvements. It was he who fixed the duration of paryaya as two years formerly it was one and half month for each Matha and all eight Mathas used to have a turn every year. Hayagriva form of Lord Visnu was the upasyadevata of Sri Vadiraja. Lord Hayagriva used to receive naivedya from him personally everyday. On two occasions this was revealed to some deserving souls. A learned brahmin who had the misfortune of becoming a bhuta or goblin was brought under his control by Sri Vadiraja. He served Sri Vadiraja faithfully and got out of that unfortunate state. The ancestor of the writer of this introduction Sri Anandabhattaraka Padurangi was especially blessed by Sri Vadirajatirtha by deputing him to debate with an Advaita scholar. He blessed him to get a scholarly son who was named as Gururaja as a mark of respect of Sri Vadirajatirtha. A full account of the great deeds of Sri Vadiraja is found in two biographical poems i.e., Sri Vadiraja Caritamrta and Sri Vadirajavrtta Sangraha. Svapna vrndavanakhyana gives the information regarding his being a member of Rijugana i.e. latavya who would attain Vayupadavi next to the present Vayu.
Sri Vadiraja is a prolific writer. He has nearly sixty Sanskrit works to his credit. Under Sutra-Prasthana he has two commentaries i.e. one on Tatvaprakasika another on Sudha: both are called Gurvarthadipika. There is a short commentary on lsavasyopanisad. A commentary on Gita Bhasya is also reported. His Vivaranavrana is a criticism of Panchapadika vivarana of Prakasatman. His commentaries on Khandanatraya are known as Upanyasaratnamala. Pasandamatakhandana is a criticism of Jainism and Buddhism. Yuktimallika is his magnum opus. The contents and the importance of this work will be fully discussed below. Nyayaratnavali and Madhvavagvajravalli are the two treatises that critically review the Advaita doctrines. Laksalankara of Laksabharana is a unique commentary on Mahabharata. It is so called because it is a commentary upon a work i.e. Mahabharata that has a lakh of verses. This commentary though very brief, interprets such key words and key verses that have a philosophical significance. The portions on Sanatsujatiya and Visnusahasranama are in detail. Bhavaprakasika is a commentary on Mahabharat tatparya nirnaya. Many crucial points made in Tatparyanirnaya are clarified in this commentary. In his work Srutitatvaprakasika he discusses the interpretations of Pancamahavakyas or five great sruti passages that are supposed to support Advaita, and points out how the contention of Advaitins is baseless. In a small theological work chakramimamsa the practice of taptamudra is defended. He mentions that it is not only practised by. the followers of Madhvamata but also by the followers of Ramanuja, Nimbarka, Visnu Swamin and even a section of Advaitins. (Probably Bhagavata-Sampradaya section) Haribhaktikalpalata discuss Vedapauruseyatva. Upanyasaratnamala different from the one mentioned above deals with the gradation of souls. Rukminisa Vijaya is a Mahakavya dealing with the same theme as of Sisupalavadha of Magha. This was composed when Sri Vadiraja camped at Poona. On seeing this poem the Peshwas of Poona honoured Sri Vadiraja for composing a poem that excelled Magha's poem. Tirthaprabandha is already mentioned. Sarasabharathivilasa is a short poem describing parasuklatraya. Sri Vadiraja has composed a large number of stotras in Sanskrit. Among these Dasavatarastotra in Asvadhati metre is very popular.
Apart from his Sanskrit works he has composed devaranamas in Kannada with the ankita of Hayavadana. Vaikunthavarnane, Haribhaktisara, Svapnapada, Gundakriya, Kicakavadha etc., are some of his devaranama collections. Besides there are good many individual devaranamas. He has rendered Bhagavadgita, select episodes of Mahabharata, Ramayana and Bhagavata into Kannada. Thus he has enriched Dvaita literature both in Sanskrit and Kannada. He has written both for scholars as well as common man. His works have scholastic appeal as well as devotional appeal. We find in him a scholar, a poet, and a great saint of mystic eminence:
Outlines of Yuktimallika
We will now proceed to give a brief outline of Yuktimallika .
Yuktiallika is a large work of 5379 verses arranged in five chapters called Saurabhas. These chapters are named as Guna, Suddhi, Bheda, Visva and Phala respectively. The first chapter Guna Saurabha describes the Gunaparipurnatva of Paramatma. The second describes nirdosatva. The third establishes Pancabhedas. The fourth gives an exposition of Jagatsatyatva. The fifth chapter i.e. Phalasaurabha deals with Sadhana and Phala. Thus the plan of the work is same as that of Brahmasutras. The four chapters of Brahmasutras deal with Guna-paripurnatva, Nirdosatva, Sadhana and Phala respectively and the same plan is followed here in chapters 1,2and 5. The third and fourth chapters re-enforce the two important doctrines i.e. Bheda and jagatsatyatva that are also discussed in Several Sutras. Thus Yuktimallika is an exposition of Brahrnasutras following Bhasya, Anuvyakhyana, Tatvaprakasika and Sudha. The major points made in these source-books are presented in Yuktimallika in a discourse form with very convincing and appealing illustrations. In the course of this exposition, the major Upanisadic passages dealing with Visnusarvottamatva, Jagat-satyatva, Bheda, Jivasvarupa, Moksa-svarupa etc. are quoted and their purport is explained following Upanisad-Bhasya, Tatvanirnaya and Tikacharya's exposition of these passages in several places. Thus Yuktimallika also contains illuminating discourses on Upanisads, An exposition of all major Upanisadic passages is deliberately incorporated in Yuktimallika so as to give a correct picture of the purport of Upanisads. Key passages of Bhagavata and other Puranas that require special treatment are also included in Yuktimallika Dialectical discussions on certain concepts such as Ajnana, Bheda etc., are presented with skillful illustrations. Vedapauruseyatva, Svatahpramanya etc., problems connected with epistemology have found their due place. Jivasvarupa, Jivataratamya, Muktasvarupa, etc. theological matters are elaborated. The doctrines of other Darsana such as Charvaka, Jaina, Buddha etc., are critically reviewed. The relative position of Brahma, Visnu and Mahesvara is made clear and the arrangement of Puranas as satvika, rajasa and tamasa is pointed out. Visnusarvottamatva and Nirdosatva are explained by clarifying certain apparent drawbacks mentioned with reference to the avataras to Visnu in Puranas. Thus, no area of philosophy and religion is left untouched. In a way Yuktimallika is an encyclopaedia of Dvaita Philosophy and religion. It is a critical digest of the entire sacred literature and presents a comprehensive picture of the doctrines of Dvaita Philosophy and religion as detailed in the works of Sri Madhvacharya and Tikacharva in the form of discourses with effective arguments and illustrations. The sharpness of logic of Sri Vadirajatirtha pierces the heart while the poetry of his illustrations moves the head in delight.
Volu-2 Preface Yuktimallika of Sri Vadirajatirtha gives an exposition of Dvaita Vedanta Philosophy by Sri Anandatirtha (Sri Madhvacharya). It is planned in five chapter viz. Guna Saurabha, Suddhi Saurabha, Bheda Saurabha, Visva Saurabha and Phala Saurabha. This broadly agrees with the plan of Brahmasutra.
Gunapurnatva and Nirdosatva of Brahman is presented first and second chapters. Jiva Brahman bheda is established on the third chapter. Jagat Satyatva is explained in the fourth chapter and the nature Phala i.e. Moksa is described in the last chapter.In the first chapter before presenting Gunapurnatva of brahman, the views of charvaka, Jaina Bauddha and Vaisesika are reviewed. Nirguna brahma vada of Advaita is rejected in detail and the Gunapurnatva is established.
This entire work is in verses. Sri Vadiraja is both a poet and a philosopher. He has presented the philosophical concepts with poetic illustration. The first chapter itself runs into one thousand and nineteen verses. The hole text consists of 5,379 verses.
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