SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 21 and 22 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 21 ಮತ್ತು 22ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 21 and 22  (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 21 ಮತ್ತು 22ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಯದ್ಯಪ್ಯೇವಂ ನ ಹ್ಯುಪೇಕ್ಷೋ ವಿಪಕ್ಷಃ ಕಿಂತು ಪ್ರಾಪ್ತೋ ನಾಧುನಾssಕ್ರಂದಕಾಲಃ|

ಅಪ್ಯದ್ವಂದ್ವಸ್ವಾತ್ಮಬೋಧಪ್ರತೀತೈರಾಚಾರ್ಯೈರ್ಯಚ್ಛಂಕ್ಯತೇ ಶಂಕರಾದ್ಯೈಃ||21||

YadyapyEvam na hyupEkShO vipakShaha kintu prAptO nADhunA(ss)krandakAlaha|

ApyadwandwaswAtmabODhaprateetairAchAryairyachChankyatE ShankarAdyaihi||21||

यद्यप्यॆवं न ह्युपॆक्षॊ विपक्षः किंतु नाधुनाssक्रंदकालः।

अप्यद्वंद्वस्वात्मबॊधप्रतीतैराचार्यैर्यच्छंक्यतॆ शंकराद्यैः॥21॥

SUMMARY: Even if it is so, we cannot now ignore the rival philosophers (of Madhwa Siddhanta) which Shankaracharya and others, who achieved unmatched self-realisation, too suspected. Yet, the present time is not such as need to lament on.

“AdwandwaswAtmabODhaprateetaihi” means “a state of knowledge of Nirgunabrahma or Brahma with virtually no characteristics, which nothing next to it, no difference between remnants (ashEShaBhEda), bereft of world and absolutely pure”. The Mayavada philosophers accept ‘dwaividhya’ or dichotomy in Brahma that differentiates between Nirguna Brahma and Saguna Brahma. Advait philosophers interpret that there are two types of Brahma, namely NirvishESha Brahma and Nirguna Brahma. Realisation of this philosophy that believes in the existence of two kinds of Brahma alone leads one to Moksha or salvation.

ಪಾರಂಪರ್ಯೇಣಾಗತಂ ತತ್ತ್ವಶಾಸ್ತ್ರಂ ಹಂತೋತ್ಸನ್ನಂ ನೂತನೇನೇತ್ಯುದೀರ್ಯ|

ತೇಷಾಂ ದೋಷಾ ವರ್ಣನೀಯಾ ವಿದಗ್ಧೈಃ ಸಂತೋsಸಂತೋ ವಾsಪಿ ಮಧ್ಯಸ್ಥಲೋಕೇ||22||

PAramparyENAgatam tattwashAstram hantOtsannam nootanEnEtyudUrya|

TEShAm dOShA varNaneeyA vidagDhaihi santO(s)santO vApi maDhyasThalOkE||23||

पारंपर्यॆणागतं तत्त्वशास्त्रं हंतॊत्सन्नं नूतनॆनॆत्युदीर्य।

तॆषां दॊषा वर्णनीया विदग्धैः संतॊsत्संतॊ वाsपि मध्यस्थलॊकॆ॥22॥

SUMMARY: Our witty people say “Alas, our philosophy or tradition that has come down from ancient times, is being destroyed by Madhwacharya of present generation” and we should descriptively pronounce among nutral people and confuse them with existent or non-existitent demerits in Madhwa philosophy.    

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