Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

PradhAnamaparAdheenakAraNam pariNAmi yat|

PayOvaditi chEt sAdhyavaikalyam syAnnidarshanE||9||

ಪ್ರಧಾನಮಪರಾಧೀನಕಾರಣಂ ಪರಿಣಾಮಿ ಯತ್|

ಪಯೋವದಿತಿ ಚೇತ್ ಸಾಧ್ಯವೈಕಲ್ಯಂ ಸ್ಯಾನ್ನಿದರ್ಶನೇ||9||

प्रधानमपराधीनकारणं परिणामि यत्।

पयॊवदिति चॆत् साध्यवैकल्यं स्यान्निदर्शनॆ॥9॥

SUMMARY: Since the Prime factor (Nature) is subject decadence or deshaping, it becomes the reason for liberty. If it is said that it is like milk, in the conclusion, it suffers from the fallacy of distorted possibility.

In his compilation of Sri Madhwavijaya and the notes, Dr. Sri Vyasanakere Prabhanjanacharyaru explains this stanza further.

The next stanzas appear to substantiate further the adjectives attached to LordSri Narayana such as Anantaguna (Of infinite qualities) etc., It is stated in  Bhava Prakashika: “NArAyaNa ityAdipadyOktasyArthasya sAdhakaha pradhAnam ityAdi prabandhaha|

In this context, the contention of Sankhya Shastra that “Pradhana is the reason or cause of this independent universe” has been first translated and then disproved. Bhava Prakashika explains: “YuktyEti padasya krutyarUpENa ‘PradhAnam’ ityAdinA SAnkhyAnAm matamanUya dUShyatE|

The Nireeshwara (diniers of Lord) Sankhya proponents argue that just like milk converts itself into curds, the Pradhana or Nature converts itself into universe. This argument contradicts the inherent message of Vedas that the Almighty alone creates Milk and he alone converts milk into Curds. Therefore, this argument suffers from the fallacy of diversion from possibility factor.      

VivAdAdhyAsitA sruShTishchEtanAchChAnusAriNee|

SruShTitwAt paTasruShTirvEtyanumA pakShasAdhikA||10||

ವಿವಾದಾಧ್ಯಾಸಿತಾ ಸೃಷ್ಟಿಶ್ಚೇತನಾಚ್ಛಾನುಸಾರಿಣೀ|

ಸೃಷ್ಟಿತ್ವಾತ್ ಪಟಸೃಷ್ಟಿರ್ವೇತ್ಯನುಮಾ ಪಕ್ಷಸಾಧಿಕಾ||10||

विवादाध्यासिता सृष्टिश्चॆतनाच्छानुसारिणी।

सृष्टित्वात् पटसृष्ट्रिर्वॆत्यन्मा पक्षसाधिका॥10॥

SUMMARY: The creation has become a matter to contest and a point of debate and

hence it follows the psyche of the living being. The logic that since it is already created,

the creation of clothe has happened is acceptable logic for our contention.

The intrinsic meaning of this stanza is that it is a common knowledge that behind the

creation clothes and pots and other objects weavers, potters and other creators are

there. This common knowledge serves our purpose of stating that Sri Narayana alone is

the Creator of this Universe and everything within the Universe.

In the previous stanza the error or fallacy in the perception or line of thought of the

Sankhya was established by stating that it suffers from the fallacy of “unhappening of the

Possible” and in this stanza, the proper perception is established with the facts related to

the creation of clothes and pots and other objects.

This logical establishment of reality has been variously explained in Brahmasutras and

explained by Sri Madhwacharyaru. AnuvyAkhyAna purports these statements further.       

YachchEtanAchEtanayOrangAngitwAdi manwatE|

SruShTAveeshAnapEkShAyAm tanna shObhanatAm vrajEt||11||

ಯಚ್ಚೇತನಾಚೇತನಯೋರಂಗಾಂಗಿತ್ವಾದಿ ಮನ್ವತೇ|

ಸೃಷ್ಟಾವೀಶಾನಪೇಕ್ಷಾಯಾಂ ತನ್ನ ಶೋಭನತಾಂ ವ್ರಜೇತ್||11||

यच्चॆतनाचॆतनयॊरन्गान्गित्वादि मन्वतॆ।

सृष्टावीशानपॆक्षायां तन्न शॊभनतां व्रजॆत्॥11॥

SUMMARY: A section of philosophers contending that “Chetana or the Almighty is not a significant reason for creation and only Pradhana or Achetata or Nature is the primary cause of all creation” and so on, even if it appears to accept the existence of Independent Eshwar or Almighty, does not rank as an acceptable line of thought.

The Sankhya School of philosophy is divided into two factions namely followers of Nireeshwaras or non-existence of Almighty and SEshwaras, who accept the existence of Almighty but do not accept that Almighty is the only Creator, preserver, protector and destroyer of Universe. The Nireeshwaras argue that the expressions or actions of living and nonliving things are the cause of creation. There is another faction of Nireeshwaras who argue that only the Solid or immobile Nature causes creation. This stanza condemns the second string of debators among Nireeshwaras. In reality, the argument of both sections of Nireeshwaras that Solids create the universe and the acts of living and nonliving things create the universe are wrong. The second section of Nireeshwaras accept that one living being is behind the conversion of milk into curds. Even this is wrong because the living being is an insignificant power behind the conversion of milk into curds. Almighty is the only significant power behind the conversion and hence the creation.

This stanza also nullfies all streams of thought that deny the existence of Almighty.  

Please visit https://www.facebook.com/dwarakanath.shimoga

Please read, comment and share. SDN