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

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

 AupAdhikO(s)sya bhEdashchEt satyO(s)satyaha swiduchyatAm|

Tadwayam chOktadOSham hi mAyivanmA vadEt param||21||

ಔಪಾಧಿಕೋsಸ್ಯ ಭೇದಶ್ಚೇತ್ ಸತ್ಯೋsಸತ್ಯಃ ಸ್ವಿದುಚ್ಯತಾಮ್|

ತದ್ದ್ವಯಂ ಚೋಕ್ತದೋಷಂ ಹಿ ಮಾಯಿವನ್ಮಾವದೇತ್ ಪರಮ್||21||

औपाधिकॊsस्य भॆदश्चॆत् सत्यॊsसत्यः स्विदुच्यताम्।

तद्द्वयं चॊक्तदॊषं हि मायिवन्मावदॆत् परम्॥21

SUMMARY:  If the inherent qualities are treated as separate and interconnected (Samavayaha), then please let us know whether their adjectives (Aupadhikaha) are to be perceived as true or false? They will both suffer from the above mentioned defect. It cannot be taken as a separate doctrine like the doctrine of Illusion.

When all the qualities of the Lord are treated as one and same or as synonyms, as extended adjectives, then the fallacy of describing the Lord as possessing multiple skills, qualities, knowledge becomes ambiguous, paradoxical and hence untenable. The Lord has all the knowledge, all the qualities and is the origin of all qualities and knowledge. However, he is not ‘affected’ by positive or negative qualities.      

BrooyuraupAdhikam bhEdam jnAnAdeenAm yadAtmanaha|

NeetyA(s)nayA tannirAsAt syAt tasyAnantadharmatA||22||

ಬ್ರೂಯುರೌಪಾಧಿಕಂ ಭೇದಂ ಜ್ಞಾನಾದೀನಾಂ ಯದಾತ್ಮನಃ|

ನೀತ್ಯಾsನಯಾ ತನ್ನಿರಾಸಾತ್ ಸ್ಯಾತ್ ತಸ್ಯಾನಂತಧರ್ಮತಾ||22||

ब्रूयुरौपाधिकं भॆदं ज्ञानादीनां यदात्मनः।

नीत्याsनया तन्निरासात् स्यात् तस्यानन्तधर्मता॥22॥

SUMMARY: The distinction between the Lord and his knowledge and qualities expounded in the doctrine of Illusion also suffers from the same fallacy as stated above and hence gets ruled out as unsustainable and incongruous. Thus, it is conclusively established that the Almighty is Omniscient, and Omnipotent.

 

What this stanza further elaborates is that it is unacceptable to treat the Soul and the inherent qualities as separate from each other. Lord Vishnu cannot be perceived as different from the qualities that he is described with. It should also be understood with all conviction, faith, belief and unsuspecting commitment that the Lord and the Souls of other beings, including those of all other deities, are one and the same.       

GuNAdibhEdE sambandamavEkShyApyanavasthitEhe|

VishEShamAtrENAnantyam guNAnAm shObhatE vibhOho||23||

ಗುಣಾದಿಭೇದೇ ಸಂಬಂಧಮಪೇಕ್ಷ್ಯಾಪ್ಯನವಸ್ಥಿತೇಃ|

ವಿಶೇಷಮಾತ್ರೇಣಾನಂತ್ಯಂ ಗುಣಾನಾಂ ಶೋಭತೇ ವಿಭೋಃ||23||

गुणादिभॆदॆ संबंधमपॆक्ष्याप्यनवस्थितॆः।

विशॆषमात्रॆणानन्त्यं गुणानां शॊभतॆ विभॊः॥23॥

SUMMARY: If the differences among the unlimitied or infinite qualities of Lord Vishnu are accepted, then the fallacy of unsustainability occurs while attempting to establish the relationship and the differences between the Lord and his infinite qualities. Since the management of differences among the infinite qualities of the Lord is accepted, it is clear that the Lord is an embodiment of infinite, inexorable qualities.

The system of Pluralistic Realism or Vaisheshika school of philosophy, which is also referred to as atomism, say that the differences between organs, qualities, action and the person related to that action, persons of different castes and between the various daily-use goods is Samavaya or universal or one and the same, which has been negated in this stanza.    

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