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Vedant

series.

Book No.

9.

English aeries
\\

(I)

hand book of

Sri Madhwacfaar^a's POORN A-BRAH MA PH LOSOPH Y

I

by

Alur Venkat Rao, B.A.LL,B. DHARWAR. Dt. DHARWAR. (BOM)

Publishers

NAYA-JEEYAN GRANTHA-BHANDAR, SADHANKERI, DHARWAR. ( S.Rly

)

Price
:

111954

Superior 7 Rs. Ordinary: 6 Rs. (No postage}

Publishers:

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rights reserved by the author.

To

Poorna-Brahma

Dasa;

Sri Sri

Madhwacharya

Courtesy

Sri

my book is rather misleading for main theme of the book is Madhwa though the philosophy, it incidentally and comparitively deals with other philosophies such as that of Sri Shankara Sri Ramanuja and Sri Mahaveer etc. So, it is usetitle of

1 he

ful for all

such subjects. Sri Madhawacharya, the foremost Vaishnawa philosopher, who is the last of the three great
those
in
is

who are interested

Teachers,- Sri Shankara, Sri Ramanuja and Sri

Madhwa,-

so

far

practically

unknown

to

the

English-reading public of India. This is, therefore the first attempt to present his philosophy to the

wider public. Madhwa philosophy has got two aspects, one universal and the other, particular. I

have tried
aspects.

to place before the readers both

these

I have re-assessed the values and other philosophies, and have tried

of
to

Madhwa
find out

also the greatest

common

factor,-an angle of vision

which has not been systematically adopted by any body. He is a great Harmoniser. In fact mine isS quite a new approach, I have tried to put old I have adopted an easy and things in a new way.

VI

conversational style in order to facilitate the understanding of a difficult subject like philosophy.

have tried to combine firm convictions with liberality of spirit. The writing of the book needs a
I

Personal Note which has been given on Page XIII

I

have

also the

main conclusions

for

immcdeatc

glance.

Acknowledgement:

openly acknowledge with

gratitude the gracious help of three hundred rupees donation given by the Revered SriSri Pwarkanath

Swamyji

of

Goa Partagal Mut

I

but for whose

en-

couragement,

would not have taken up this work. I remember with gratitude Late. Major B. D. Basu from whose book I have taken some extracts.

My

thanks are due to the

manager

of the Sri Sa-

raswati Printing Press who had to take much trouble for my sake and who has kindly given concessi-

ons for payment.

for typing easly

Thanks
the

to

Mr. T. A. Kukanur
difficult

manuscript of this

book.

silently

by

others.

No

acknowledge the help given thanks need be given to my

Huilgol M.A.B.T. for going

son-in-law Sri Varadraj

through some typed copies of my manuscript and to my son Chi. Krishna for helping me in correcting
proofs etc.

1_1_1954

MAIN CONCLUSIONS
I

Madhwa

is

the most faithful disciple

&

re-

presentative of Sri Veda-Vyasa.

II

Madhwas Para-Brahma
his

is

Poo rna- Brahma

is

fundamental Siddhanta
the

Poornatwa-

Siddhanta.
III

Universe

is

Outer-Form

of

God.
of

IV Souls are
Prakriti.

the partial

reflections

God

in

V
VI
VII

Madhwa

is

the greatest and

widest Vedic-

Interpretor yet unsurpassed. Madhwa is the first and foremost Researcher

of

Maha-Bharat.

His Poorna-Brahma theory can accomodate many other school?, with a little spirit of
give

&

take.

VIII An

historical

review of the evolution of our

IX

philosophy is taken. (a) Practical compromise (6) Philosophical understanding and (c) Spiritual guidance are
the three main objects which
I

have placet

before myself

in writing this

book.

Original design of Vaishnavism and original

explanation of

many

symbols.
~,/,

GITA-BHAVAN
1
1

jQ54

*J4(falsest Act f

cy / /

CONTENTS.

PART

POORNA-BRAHMA & POORNATWX

SlDDHANTA.
Chapter
1.
....

Page
1-11
Life works- 7;

Sri

Madhwas
objects
1;

Life

Works & Life-Work

My
2.

Sri

Madhwa's

Life

work

9;

Veda-Vyasa and Madhwa

Necessity
14

11-22
Vedic

of

Religion

11;
14;

Epochs
17;

Definetion of
of

Veda
20;

Vyasa epoch

Epoch
3.

Acharyas

Uniqueness of

Madhwa Works

22-40

Vaishnavism Very ancient 23; Madhwas Madhwa Pioneer of ReserRhug-bhashya 23;

ch. 26;

Madhwa's Avatar-hood;

27;

Vastness,

2; Madhwa
shi

His style 29; originality of inter-

preation 32; Puranic terminology 34; Mahar-

Daiwarats opinion

36;

4.

Madhwa's Main Propositions

Misunderstandings about God
40;

40-50
Madhwa's

main propositions are four 41; Popular errors about Dwaita 43; Brahma-Vishnu & Narayan
5.
47;

Poorna-Brahma A; Guna-Poornatwa A. 50-65

Guna-Poornatwa
51;

God

is

knowlableSl;

? 54; GunaPoornatwa explained55;Guna-Guni AbhedaSO;

is

Science of names 52;What

God

IX

Bahu-Rupa
is full

&

Avatar- Rupas
63;

worship

? 61;

what 57; answered 63; objections

Method of proof
6.

Poorna-Brahma
Nirdoshatwa
versial topies
70;

B;

Nirdoshatwa
c;

Tat-Tantratwa 65-89
74;

Tat-Tantratwa

Contra-

&

Solutions suggested, 79; SA-

GUNA-Nirguna 79;Sakar-Nirakar 80;DwiTA81; Shoonya-Poorna 84; Ramanuja-Madhwa 85; Symbolism 85;

ADWAITA
Natun;

"

7.

(Rama

or Laxmi)

89-101

Re-view 83; God is a Homogeneous substance 91; Poornatwa is an abstract idea 92; Vedant
terminology 93;Definition of male Characteristics of Rama or Will
se created through
99;

& female93,
94;

Univerof Will

Laxmi

97;

Forms

Procedure

of Creation 100;

8.

Fullness of

God

in

the Universe

101-123

Purpose of creation

104;- Jada-prakriti 105; Process of creation 108;Steps in CreationllO; Fullness of God in the Universe 111; Sym-

Brahma (Chturmukha) 113; Mukhya-Prana 115; Madhwa <& Mukhya-Prana 116; Mukhya-Prana's birth
bols

and

their significances 111;

&
9.

occupation 118; Description of Prana

121;

19;

Hanuma-Madhwa & Bheema

The* fullness of

God

in

Man

123-145

Summing up 123; jeeva.tatwa 125; world i& a Gymnasium Hall 126; Definition of jeeva

127; jeeva

and

their four bodies

127;

Ling-

Deha
of

129;

Source of knowledge
139;

137;

Means
Con-

Knowledge

Bimba paroksha

140;

clusion 143.
10.

Conclusion
Re-Call to
logic 146;

145-150

memory 145; Whirl-pool of IVUdhwa's method 148.

human

PART
.
1.

III

,SADHANA
God Sadhana
153-164

Fullness of

Field of Sadhana 153;God full in Sadhanal54, Consensus of opinion among Vedantins 155;

Sadhana necessary? 156;what is Man? 159; Madhwa's optimism 164; The Goal and the
Is

Path
2.

162.

Basic Principles of Sadhana

165-183
Circuit

Madhwa &
166;

the worl'd 165;

Samsara a

Ten Eternals &

their utility 167;

what

is

Sadhana?! 68;Sadhana self help 169;who is a Sadhaka?171;Candidateship. of a Sadhaka

Royal Road to the Temple of God 173; what is that royal road? 174. Value of Bhakti
172,

&

175;Hand-H33id
in

& Ha art

177; Definite

steps

3.

Sadhanas & Customs 180. Science of Vedant. 183-197 Vedant & other sciences 83, Science of Yedant 186; Challenge to Ssientists 188;

Sadhana

173;

XI

Princeples of Vedant Science 190;

Vedant&
4.

its

sub-divisions 192;
vs.

Experiments

Experiences 194.

Spirituology -Physiology &Psychologyl97-207

General
develop
197;

Spirituology 199;

Psychology

203, Physiology 203,

it

Prana-Vidya
etc-

& how

to

205.

5.

Karma-Jnana

&

Bhakti

207-220
Divisions of
211;

Preliminaryiremarks 207; Vairagya 208;Life

after death 209,

Karma
212;

210;

Karma 20; Karma-Ksha\a

Jnana

213;

Ignorance is the root of Knowledge Mental faculties 215; Gradation of

Bhakti 218.
6.

Upasana-Aparoksha
I

& Moksha
of

220-239

Upasana 220. method Dhyana <& Samadhi 223,

II

meditation 222,

Aparoksha225,what is Aparoksha?225Effects of Aparoksha 227, Instinct and Intuition 228,

Kanaka-Das & Aparoksha229,Adhyatma- Yoga 231. HI. Moksha231,What is Moksha ?232

Objection answered 233, differences 235.
7.

Points of keenest

Varnashrama-Dharma

239-253
\

Introduction239,Group of Souls240,Social system of Bharat242,Root princeples of Varncu

shrama242,Organisation of Yarnashrma

243,

Madhwa & Castes

245,

My seheme

of re-orga-

Xll

for Whom ? nisation 247, Sadhana 250, Charactristics of Bharateeya culture 252

8-

Final Conclusion.

Sadhan &
of

self

sacrifice 953, Basic

System

Vedie edncation 255, My attitude 258, Basic Principle 259, Parallels betweon, MR. dhwism, and Zarathustrism 260, Dark age

with

new

light
263,

26?,

Madhwa

is

a heroic

personoge

Upasam-har

265,

Symbols

explained 268.

ABBREVATIONS.
Anu-Vyakhyan of Madhwa. Anu-Vya + Bha = Anu-Vyakhyan + Bha^hya Anu-Vya
Ath-Up Bhag
B. S.

of

Mcdhwa.

= =

Atharvanopanishat or
Bhagvat.

Mundak

upanishat.

= Brahma-sootru,
+ Bhashya cf
=

B. S. B.
Br.

Madhwa

Brahadaranya Upanithat = Brahadaranya + Bhashya of Madhwa Bhashya Br-Up = Chhandogya-Upanishat + Bhashya of Madhwa Chh-Up

Up

Ish-Up

Ish-Up-Bha
=

Ishopanishat =

Ishopanisha

4 :

+ Bhashya of

Madhwa

Kath - Upanishat Kath-Up = Kath Bhashya of Madhwa Kath-Up-Bha = Kena-Upanishat or Talavakar or Brahma Kena-Up Mad-sa = Madhwa-sara of Veda-garbha Padmanabha charya Mand-Up= Mandooka - Upanishat or Atharavana Mundaka Mund-Up=
[

Pra-Up
Tait-Up
V. T. N.

= Prahashno-panisat =
=

Taitareeya-Upamshat

Vishnu-tatwa-nirnaya of

Madhwa

PERSONAL NOTE.
Hand
a

This
I

book requires a short persanalnote:

birth

am

Madhwa by

&

faith

now by

convicition.

winted to edit Madhwa-Gita, but laid it aside, because of some doubts & difficulties. ( The manuscripts
In 1913,1

are
his
for,

still faith

me

).

In 1915,

an offer came from Lok-Tilak

1

to. translate

Gita-Rahasya into Kannada, gladly accepted; I found his Jnanottara Karma almost coincided with

that of
1

Madhwa.
also found that Sri

Shankar Ramanuja & Madhwa

I

were really nearer to each other than

ght of
in

&

with that-view

generally thoupublished five books on Gita

is

Kannada.
But,
I

was

all

along feeling that there was some-

thing wrong

in the decent traditional presentation of

Ma-

dhwa

philosophy, which

had caused much misunderstan-

ding & unnecessary prejudice. While studying his Works in the original, fortunately, I came across a passage, in a corner of his Anu-Vya, which, according to Madhwa himself

forms the centre of his thought.

<St

it

That passage threw a flood of light on my research study and this booklet is an humble attempt to present in that new light, to suit modern thought.
I

am most

faithful to the spirit

and have not know-

ingly departed from the

spirit of his works.

XiV
....I

am

conscious, that

to

my

self, in
I

can not do full justice even a such short compass,much less to the subject.
I

am alone responsible for the method of presentation & its mistakes; merit goes to Madhwa. If rightly understood; am confident, that his philoI

sophy would be a guide to solve

many

intricate questions.

is

The booklet is only a Pointer, not even a Guide. It rather suggestive, illustrative and reflective & in some
With these few words,
float into

respect imaginative too.

I

wider sea, this

my

paper-boat.

PART

1'

POORNA - BRAHMA
&

POORNATWA - SIDDHANTA

v/Ysr

crest

/w

CHAPTER

MADHWA'S LIFE-WORKS & LIFE WORK

one of those greatest world-teachers of our sacred land, who have moulded the religious philosophy and culture and
Shri. Mitdhwacharya
is

who have held

sway over the minds

of

numer-

ous followers to this day. He is almost the last of all, and as such, has given to Indian philosophy, a finishing touch and has brought it, in line with
the true and authoritative teachings of Shri VedaVyasa. But, unfortunately, Madhwa has been

most neglected by the modern world (perhaps, owing to some peculiar difficulties in the way). But most unfortunate and unpardonable it is, that he should .be mis-understood, mis-interpreted

and mis-represented by his own followers, especilearned among them, and that too ally by the without even caring to study. This small book is an humble attempt to draw the attention of modern youths and scholars towards this subject.

My
these
(
:

objects in

writing this book aie

briefly

To
its

present the Madhwa philosophy in true spirit, as I have re-discovered

it.

and understood

To show

that,

understood
to

in

new

ligh

and according

time-spirit, there

are

more common

between Shri. Shankar, Shri Ramanuja aud Madhwr., than differences, where we can all meet
points

together on common plat-form, without at the same time, not necessarily yielding in important and essential points of our convictions. On this, the late revered

Padmanabhacharya, a perfect orthodox is with me or rather I, with him. (The Life and Teachings of Shri. Madhwa, page 301).
(

Such points
dual

of differences a re fortunately

very few, for instance,

consciousness
i.

whether

indiviin

remains

or not

Mukti

e. in

the state of Liberation:

whether self-absorption in the medita. tion on God and actual God-vision e. mind open Aparoksha keep our~eyesand on ourselves and on the outside world or not etc etc. But leaving these few purely philosophical and spiritually exceptional
i.

ample scope, not only for compromise but also for practical philosophical understanding and spiriis

cases, there

tual guidance.

[2]

(4)

So. long, attention had been, perhaps rightly rivetted on differences only, and

now

want

to divert

it

into

new channels,
basis.
I

and that too on a

think,

scientific

we can most

safely

and profitably

do
(

sc.
is

There

now danger

of

mere dry and

barren politicians ignorant of our ancjent our of culture religion, taking the
country under their thumb, instead of keeping themselves to their proper role,

namely that
to

the

and

administering according advice of religious philosophers the eternal being guided by

of

and spiritual philosophic principles of our Vedic religion and culture. Really speaking, spiritual men are the
true
(

guardians of our ancient culture

I

Lastly,

am
will

confident

that

Madhwa
there
is

philosophy

pave the way a good

since

deal, towards this end,

harmonious blending of many previous

philosophies in
Shri.
it,

Madhwa' s Life^Here

only a few incidents of his life He 1238 A. D* in a very humble family, in a humble

can summarise was born in 3ift6ut

I

[3]

village, in a

corner of India on the

West Coast

in

Mangalore (South Kanara) District. Having spent his life of about 80 years in fullest activity, he is supposed to have disappeared at once from the gaze of his disciples while he was engaged in instructing them in 'Aaitariya Bhashya.' His disappearance
is

yet a mystery.

It is

believed by

his followers that he has gone

to

Badari to live

at the foot of his of

Guru

Shri.
to

Veda-Vyasa (both
[Chiranjeevees] the main facts of

whom

are supposed

be

ever-living.)
his life are of

Apart from

this,

un-doubted historical authenticity,

unlike those of many great men whose life-incidThere are very ents are shrouded in darkness.

few miracles which are un-believable. Fortunately for us, his life has been immortalized within a very few years of his disappearance in beautiful poetical work called Madhwa Vijaya' written by
'

Pandit

Narayanacharya,

one of
in

his

staunch

devotees.

The

life of Shri.

Shankaracharya was
imitation
of
this

long afterwards

written

work.

Madhwa like Shankar was a prodigy of By the time he was five, he had prodigees. mastered Sanskrit Grammer and Literature. By the age of ten, he had mastered all Vedas
and Upanishads etc sb that
even
at

that age.

[4]

he was

marvelled

at, for

his

great

aptitude.

That was the measure

his early life, like

of

the

man.

Even

in

Shankar he recognised that for was a born he particular mission in life and so at once determined to devote his whole life for the mission, and for that purpose took Sanyasa from one, Achyuta-Preksha when he was ramed by his Guru as c Poorna-Prajna. Madhwa, after a few years of doubtings and searchings had come to the conclusion that the So, philosophy of Shankar had many flaws. Madhwa's first duty was to convince and convert his Guru to his faith and this he did. inspite of Guru's leanirgs towards Shankar philosophy. Madhwa was installed by his Guru to the Peetha, when he was named Anand-Teerth '. "Madhwa'' is the name which he himself assumed on the of Veda. So, I use these three names authority in this book namely-Madhwa, Poorna-Prajna and Anand-Teertha.
'
'

'

Madhwa

at once

commenced

the

work

of

convincing the scholars, about his new principles and with that object, took a juorney in South India

two or three years, during which he had many controversial discussions. But he had not yet written any book. After his return frwn^that tour, he made up his mind to visit Badarikashrama
for about

[5]

and

to take instructions

about his new tenets.

from his Guru Veda-Vyasa He was then quite younp,

and had very few followers. The Badari was, in those times, a very journey hazardous one. But, he had a robust health and he was full with enthusiasm for propagating his

was not

rich
to

new

tenets

and so did take that perilous journey

with only a few followers; visited Badari, took instructions from Veda-Vyasa and wrote his first

book

While returning, he visited many places in' Bengal and other Province?. While he was at Rajamahendry in Andhra country, two great Pandits Shobhana-bhat and Shama-Shastri of opposite faith, became his disciples. Shobhanbhat, long afterwards became his successor as
Gita-Bhashya.
1

'

'

Padmanabha-teerth.'

Shama-shastri

who was
remained

called Narahari-teerth after his initiation

in OrSssa

where he ruled the country for many years as the Regent of the minor King. The work of writing books had been continued through
out, side

by

side

with

the

propogation

of

his

His Brahma-Sootra-BJiashya philosophy. written about this time.

After his return to

was

Udipi near Mangalore from this Northern tour, he engaged himself in systematislng his school of thought, installed Shri

Krishna Idol

in

Udipi

and

established

Muth.

[6]

Madhwas. Thus, he showed his skill as a great organiser and administrator also. In this middle period he seems to
Udipi
is

now the

centre of

have written many of his important book?. Then began his long journey to the North of India and Badari. He was for many years in
north India, Bengal, Assam, etc. He visited Delhi, Kurukshetra, Banares, etc and then returned to
the South, visited

Goa and

then

came back

to

Udipi.

Afterwards, he did not take any long journeyes, but was fully engaged in writing, and
conducting disputations with the Pandits of other
rival schools. In his last days, his big library

which

consisted of

many

rare manuscripts and

books
of

etc.

was

stolen

by

his

palm leaf opponents which was

partly recovered to him, through the intervention King Jaya-sinh. But I think many of the books

which are not now available have been lost for ever. He has quoted thousands of quotations from rare
books. This, in short,
is

the history of this eminent

Teacher. Works:in all

about his works; he has written 37 works-big and small, all 'of them are
in

Now

published

four
(

volumes.

They

cover about

Sarva-Moola books of Kumbhakonam Edition not available now). For the bandit of my Madhwa brethern, who must be acquainted

2350 pages.

[7]

at-least with the

names, and for the benefit of other scholars, I here classify them as under Veda and Upanishad-Bhashyas - 11 Books (1)
in all:-

One on Rhugweda and

-

ten on ten

(2)

famous Upanishads. Sootra-Prasthan Granthas

(a) (b)
(c)

in all.

Brahama-Stitra Bhashya;

Anu-Bhashya;

AM-Bhashya;

(d) (3)
'

Nyaya-Vivarana. Gita-Prasthan - 2 Granthas- Gita-Bhashya

(4)

and Gita-Tatparya-Nirfiaya. Itihasa and Purna etc - 3 Granthas :Maha-bharat - Tatparya-Nirfiaya. (a)
(b)

Bhagavat-Tatparya-Nirfiaya.
2 Granthas
:-

(5)

Yamaka Bharat. (c) Pramana - Granthas (a)

Pramana- Lakshana;
Katha-Lakshafia.
-

(b)

(6)

Tatwa Granthas
(a)
(b)

4 Granthas:-

Tatwa-Sankhyan; Tatwa-Viveka.

(7)

Tatwodyota; Vishnu - Tatwa - Niriiaya. Achara Granthas - 6 Granthas:SadSchara Smriti; (a)

(e)
(d)
(b)

Karma-Nirnaya;

[8]

(c)

Tantra-sara

Id)
(e)

Krishna-mrita Mahirfiava; Yat - P rana va-kal pa;

i

(f)

(8)

Jayanti-Niriiaya; Stotras- 2 Granthas :-

(a)
(b)

Dwadasha

Stotra; Nakha-strotra.
3

(9)

Khandana Granthas(a)

Granthas :-

UpS-dhi Khandana;

(b)

(c)

Maya-vada Khandana; Prapancha Mithyatwanumana

Khandan.

you remember that all his Granthas are very concise, many of them being mere guides than extensive treatments you will know how
If

versatile his genius was, and what a tremendous volume of literature he has brought out. There

scarcely any one who has been equalled by him the originality and quantity of literature. I think Madhwa is among the very few of the Worldis

in

Teachers who have to their credit such extensive and profound literature.
Life Work;

Now
He

to

come

to

his life work.

From
of his

his

very early-hood he was

fully conscious

thought himself to be the Special Messenger of God, being born as the third .Avatar of God Vayfi - the First being Hattn,
life-work.

[9]

Second being Bhima and he the Third. In the whole World's history, he is the only Teacher

who

has, so early, not only proclaimed his Avatar-

hood but produced ample evidence for those who have faith in such Avatar-hoods. He has
quoted the authority of Veda
sookta
-

itself

(Vide Balithahis

Rhugweda
occurs.

1,141.1-5)

where

name

Madhwa
his
in

The

fact of his proclamation of

in life is also

Avatar-hood very early

important

asmuchas there was sufficient time for testing it since he lived for many many years after that his most important work 'SootraIn declaration. Bhashya and also in ten other works, we see this declaration. Moreover, he has frequently mention
'

ed the science
science of

of
i.

mark

measuremeots of body and the e. Hasta and Anga Samudrika

oh his palm etc which an Avatarika Saint must Evidently, possess, if he calls himself an Avatar.

Madhwa must have

marks
like

those
i.

Chakra

e.

measures of body and concentric circle on his

hand; otherwise, he would not have dared to These and other facts that announcement.

make make

him an unique personage in the whole of, the world.

the curtain mysteriously drops on his life; His mission of life may be stated very briefly " " Pcorna-BrahmaTatwz. i.e. "Establiin one word

At

last

shment

of

God's Glory on Earth as

"

Poorna-

[10]

Brahma"

POORSATWA.

or

The
is

theory of the
shall

Absolute Perfectness of

God

'

the pivot of his

whole philosophy.
wait for
its full

But the readers

have

to

grasp until they read this

my

book.

CHAPTER 2
VEDA-VYASA AND MADHWA
The very first queNecessity of Religion stion that confronts the readers is whether religion
:

or religious philosophy is a necessity at all ? should we think about it and. waste our time?

Why
The

answer

Yes, you need not think simple. at all about religion or God if you can avoid them.
to this
is

But, really speaking, you cannot help thinking about them, if you are true men* Man is primarily a thinking being. in three things:
(3)

All our activities are

comprised (1) Action, (2) Thought and

Love, All these require thinking.

doing these activities? No,
all

Can you
these are

cease

necessary for your happiness. Who is there who cannot covet happiness,if possible,perminent happiness ? Religion
teafiheS
is

the Science of Happines^, It

to

you how

perform good

cm

acts,

how

to

develop fully your thinking faculties and raise them

to their highest pitch, according to your capacity; it teaches you how to purify your heart and obtain

the pleasures of loving yourself,

your wife and

children, your fellow-brotheren, nay, of loving the whole humanity and the world. All these are
really possible only
of the question
-

when you go
is

to the

very root
space or

that

religion.
is

In short, religion
air.

or Vedanta

like

in

You cannot escape from it. You may believe God or not. That is quite another thing. But

think you must about these questions.Circumstances

compel you: thinking convinces you; love converts you; soul captures you; and God divinizes you.

But

after all

what

is

God ?

Go'd

is

Goodness,

Know

ledge and Bliss or Happiness Sat-chit-anaiida. Every science requires some preliminary You must acquire the preparation and training. acts and moral virtues - such habit of doing good

(Control of your senses) virtues. other and ordinary Religious philosophy is only for those who take or desire to take or
as,
(

Shama

Peace),

Dzma

dare to take
doubt, every

life

seriously

and not

frivolously.

No

man desires happiness, but few indeed there are, who know what real happiness is; still, fewer there are, who strive for it; still fewer who
succeed in
it.

True happiness depends upon both

[MJ

SRI BADARI

NARAYAN.
P. 13

quality and quantity;

degrees
sure
is

in

it.

and there are grades an4 SATWIK ( pure and good ) pleabe Sought
for,

more

to

than

RAJ AS A

(mixed) or
sure
is

TAMASA

(impure).

Permanent pleaIntellectual

higher than
is
is

temporary one.

pleasure
spiritual,

higher than the highest.

physical pleasure; and

The aim

of religion

is

to

the means of attaining permanent bliss and spiritual pleasure. It is only men or Gods
indicate

Stones and other insentient objects are absolutely free either from pain or pleasure. But does any one hanker to obtain that state? No;
that can get
it.

any one care to become lower animals? No; Ved'inta deals with the fundamental principles of the Universe and its origin and thus goe? to
so also does
It does not trouble the very root of the affair. itself with their adjustments according to time,
It leaves those things place and circumstances. It enables you to to Law-givers or Smrti-Karas.

find out the true path for your

ness.

That
in

path leads you to the origin,

permanent happiwho is God.

are the
is

So,

short,

NARA

and

NARAYAN
this

objects of your quest symbolised in the most

(

And

typified or

sacred images of Nara

Highest man ) and Narayana ( Highest God ), at Badari. Let us try to be Naras ( real men ) acc<i-

ding to our utmost capacity and be perfect, and

[13]

Jet us

all

try to

live

always

in

the

vicinity of

Narayan. That is the goal of Vedanta. Vedanta epochs- Vedanta philosophy can be
conveniently divided into three epochs:

Vyasa Epoch; & (3) Acharya Epoch. 1. Vedic Epoch: At the start, let me take a rapid survey of our philosophy from Veda, throReaders need not be ugh Vyasa to Madhwa. told that Vedas form the bed-rock on which our richest religious temple is built. Vedas are really infinite in number. But, only four Vedas, proper-

O) Vedic

Epoch;

(2)

ly so called, are

now available to us e.
and
'

g.

Rhugweds*
in

Yajurveda, Sama-veda,
said to be

Atharva-veda,
etc.

which are included Upanishads

A-pourisheyas
i.

They

are

e.

not

composed by

any human or divine being. Definition of Veda : What are Vedas and how
are they A-pourisheyas? thus:- Vedas are those
special

Madhwa
letters

defines

them
(Anu

which have a
own.

and fixed combination

of their

Vyak. 1-1,68). What is it that is meant by Apourisheya ? Madhwa says that it means nothing
but this:- that, that special combination of letters has come down to us, from times immemorial,
that
is

they are eternal,

in

the
first

frame In which they were

revealed.

very form and This

CM]

is all

what

is

meant by saying that they are A-

pourisheyas.

What
It
is

objection

is

there for such an

explanation

further explained in this way.

They have no authorship of any independent person - human or divine. God is not' their author.
Revealer only. He too is a great is the Greatest Teacher Teacher, say, (Mahaa Teacher of a text-book which is Mahopadhyaya);

He

too

is

He

n Jt the production of any body.

attempts to fix their age and many have tried to lower their importance by trying to read historical or .prehistorical events in them. Yet Vedas have defied them, and they will ever defy any such attempts in future. Vedas are eternal and will ever remain eternal i. e. NITYA - Nitya not in the sense of unchangeable and perpetually the same (e. g. not
Kutastha Nitya), but
in

Many

people have

made

futile

the sense above mentioned.

Syllables or Varfias are Kutastha Nityas i. e. unchangeable in the least; but Vedas are letters and

words so there is change of form in the original But their form once fixed is fixed for Varftas
ever, fixed as in an
iron frame, without the least

change in their letters, accents or sounds. They have always their origin in Vishnu. But, when they are first seen or heard by Chaturujpkha-

Brahma

or

BrahmS and others, [15]

it is

said that

Brahma and
only.

others are Seers or Sages (Rhushis) Vedas are simply the words manifested

by Vishnu quite naturally.

Whilst Brahma, and

others must, first practise penance and austerities in order to hear them. So, they are called Shrutis. (Brah Up. II. V Madhwa Bhashya). By Shruti

understood that collection of wcrds of which the sense and words will never vary in every
it is

to be

creation, whilst
so.

Itihasas

and Puranas

etc. are not

These

will

never vary
in

in their senses,

though

they

may

vary

words.

That

is

the difference

between Shruti and Itihasa etc. You now see how wonderful these Vedas are, and you will also be convinced how and why they differ from all other scriptures such as Bible .or Kurana, which
have not the characteristics above mentioned.

No

amount of white-washing
to Veda?.

will

make them equa

all

Vedas are
:

eternal truths in
'
'

the root-mean-

ings of the verb

Vid.
*

The
f

root Vid has several

c

Vid means ever-existent meanings Vid' means (Satta) that is eternal or Nitya. So Veda means Wisdom. to know (Jnana). ' Vid also means always as it is (Vidyate) i. e.
for instance,
'
'

'

its
1

form
'

is

never changed.

Vid' also means to

'

(Dhyana), so it means (Meditated K e. 'Vid' means to reasoa (Vicharana), revealed.

think

[16]

so
'

it

means Rational.
'

All ShSstras
'

and
'

f uranas

etc.

have their source in Vedas. Vid also means Fruit ( Labha ). Vedas are Veda<* because they

give us whatever we desire. From this you will All the also see why they are un -translatable.
ultimate

desired ends
(

PuriisharthasO

Dharma
(

Religion a!nd

moral

namely virtues ), Artha

Worldly prosperity ), Kama ( satisfaction of all good desires ) and Moksha (Salvation ) can be obtained by them. Hence they are useful not

only for those

who

are after Salvation

but for

all

worldly people. Lastly therefore, I may. cry, in the strain of Yajnawalkya ( BrahadSranya ii-iv- 115)
that, not

for the sake of

God, God and Vedas

are necessary, but for the sake of Purusharthasi.e. ends of man, are they necessary. In fact, they are the final authorities on all matters. Without

Vedas which are eternal sentences (Nitya-Vakyas\ Madhwa affirms that neither Dharma nor Adharma, neither heaven nor hell neither Punya (merit) nor Papa ( sin ) can be proved and believed ( Aftuvyakhyana 1-1-168-Sudha). 2. Vyasa Epoch ';-Af ter the Vedic,conies the Vyasa Epoch. Badarayana or Veda-VySsi as he is called is the only real representative and exponent of Vedas. He collected and arranged the Vedas into branches and sub-branches. He
'

[17]

Vedanta-Sootras for their true interpretation. He is the author of Mahabharat and also of PuranSs

which are ascribed

to him.

There

is

a difference

of opinion'about the dates etc of these Puranas. But we are not here concerned with that contro-

versy, for, one thing

is

un-.disputed

namely

all

these have only one purpose that of explaining the true meaning of Vedas, All of them point out to one meaning, whatever that meaning may be.
In fact they are true commentaries of Vedas and without the help of these books, we can not pro-

perly understand the true purport of Vedas. It is to be specially noted here, that there

is

a general agreement between the famous religious teachers on this point. Therefore, it is the boun-

den duty
token of
of

of

every Bharateeya to protect this

that

sacredness of Vedas at
this,

we
is

And, it is in must wear and wear the

all

costs.

sacred thread which

so spun as to be the

Vedas.
it.

Brahmins,
Especially

symbpl and Kshatriyas Vaishyas

Brahmins, if they are to be real Brahmins, shall never neglect it. Because after all, Bharateeya Culture is nothing, on the
whole, but Brahmanism, however much others may fret and frown. A time there was, when

wear

Brahmins were taken

others to study

to

task,

for

not allowing

Vedas.

Brahmin? were then,

[18]

guilty of not

explaining clearly the

real

spirit,

underlying such injunction. Now that the doors are opened since many years, say if you want, forcibly how many are there who have taken ad-

vantage of Vedas, for their spiritual Salvation ? By some, they have been utterly thrown into the
back-ground, if not into the lumber room. Some others who do study Vedas do so, only to drag them down to the level of prehistoric or historic

documents.

In

this

connection

Brahmins them-

Mathadhi-patees are to this especially open my charge, since they should have been the real custodians of this special
spiritual treasure.

selves are not free from blame.

remember
let

that the

Any how, the world should best way to remedy the evil
is

and out-do Brahmins

to imitate

Brahmanism-

go the Brahmin caste. But, the cast into which the ancient Brahmin Rushees have poured Vedic culture and Sanatan-Dharma must remain. So, you can dispense with Caste but not Rushee's ' ancient Cast or mould. Shri. Shankara's warning that"Vaidic Dharma will be protected only if
'
*
'

Bramhanatwa is protected (Gita-Bhashya) should always be kept before our mind. Long, long ago Shri. Veda-vyasa reminded, in Mahabharat and Bhagavat that a Brahmin's life is specially meant
for

dedicating

it,

not for

Bhoga but wholly

]\

for

hard Tapas and for ultimate thorough happiness.

C

19

After an intervening period of

Jina,,

Buddha and
final

whose thoughts though differed as to the

authority of Vedas, culturally speaking

inspiration to Vedas,

owed

their

we now come

to

the third

epoch namely.

Epoch of Acliaryas :- The great Buddha, by .brushing aside the Vedas, paved the way for
3.

the intellectual

school of thought.

could refute

Buddha

For, Vaidics and Mahaveer in no other

refuting

way thaa by meeting them and

intellectual ground.
It

them on

gave our people an opporside of

I

tunity to develop the

rational

philosophy
of

by sharpening our
as

intellect.

am, therefore,

opiniofi that, this .epoch is not

one of degradation
all

some seem

.to

hold, but one of great intellectual

it

development;
rational

for,

brought 'forth

sorts of
inter-

arguments to support the intutional

pretation of old times.

When we come down from

some
sort of

spiritual to intellectual field,

ling

wrang-

of opinion are in-evitable. It therefore to be diplored. These controversies toave taken us -to farthest point to which intellis not"

and differences

ect rtiay lead us,

and the abiding

faith in

Vedas

was the common basis of all Acharyas such yhicft as Kumarila-Bhat, Shri. Shankar,Shri. Ramanuja
and Shri, Madhwa, has been^able to drive away Buddhists who were atheists arid' HatfTrMeri* able t6*

give a corner
Soul,

to

Jainism

because

it

admitted
see .the

and

its

utmost perfection.
intellect
in

We

greatest development of
of Philosophy.

Jain School

Thus, the current of Vedic culture is continuously flowing in one form or other and has fertilised this sacred

Bharat-Bhumi and

is

now

waiting

world, which is the real mission of Vedic culture, by spiritualising Nationalism and all other politics, Sociology,
to extend
it

to the outside

fields of activity.

Madhwa

stands,

as almost

the last of these

Teachers.No doubt there were Vallabha, Chaitanya and a few others. Vallabha and Madhwa 'have much in common and Chitanya belongs to Madhwa
School
In

modern
in

times,

Dayananda Saraswati
his

has interpreted

his

own way Vedas, but

matters
is

school of thought, in religious

not quite

new, with regard to the chief fundamental tenets about God, Soul and World, the three most important topics of Vedanta. Shri. Aravinda has come

forward to interpret Vedas in his own way, but I dare say that Madhwn's interpretation is more
original and. wide.

Any how,

Shri. Shankar,

Rama-

lities

nuja and Madhwa are the thre: greatest personaafter Buddha and Jina who have revolutionised the religious thought of the world. In refigtdus

[21]

philosophy, Madhwa had one great advantage over others since he was the last. He had before

aqd various schools of thought in religious matters, and so had the opportunity to test them on the anvil of logic and Vedic texts. He had before him all the merits and defects of old schools. So, I may say that
all

him

sorts of interpretations

Madhwa

has brought out an improved and revised

Vedic Teachings. Of course, as an humble servant of Shri. Madhwa,- my duty is to place his ideas as I have under stood them and therefore,
elition of
shall not sit in

judgment over others

for

which

task, I

am

too poor a creature.

CHAPTER 3
UNIQUENESS
. ,

OF

MADHWA WORKS
in

Madhwa

is

a unique personage

many

res-

In this Chapter, I want to draw the attenpects. tion of my readers to the role he played in th" or VEDAworld's history as a pure

SANATANI

NTI

and

to his contributions

to literature in that

So, I restrict myself as far as possible capacity. to nan-sectarian subjects reserving special controversial subjects for special treatment in future

Chapters.

[22]

Vaishnavism very ancient :- He was, of course, the founder of New VAISHNVISM, with its special

tenets, Society,
itself

Vaishnavism

Customs and manners. But seems to be very very old than

the particular order of Madhwa Society. Because, we find many of the tenets preached by Shri,

Madhwa have

the support of

other Puranasand Itihasasalso.

Maha-Bharat and As a matter of fact,

in

Madhwa

has quoted numerous passages

support

and interpretations,nay, has explained many words and sentences in the very words This is a strong proof to show of those books. that even before Madhwa a school of thought existed which propounded his philosophical views. Hence it is also, that I say that Madhwa is the
of his thoughts

3nly true representative of Veda-Vyasa who, on his part was the only true exponent -of Vedic Teachings.

The

questions of the dates of those books

and the questions of interpolations etc are of minor importance. However, I draw the attention of all scholars and especially of our Swamis to the
necessity
of

publishing authoritative

editions of

Puranas

etc. incorporating in

them,

all

the quotat-

ions used

by Madhwa

in his 37 works.

Modhwa's Rhug-bhashya:- Of the works, which

entitle
"

Madhwa to the title of WORLD-TEACHER,

*

Rhugveda Bhashya

stands fore- most.

iL

is

[23]

small book of 75

only a guide ( The pecularity of most of his books is that they are
pages.
It
is

allowing ample -scope for future scholars to fully work out the theories inculcated
guides,

mere

by him). In 489 Mantras

namely,

this
(

Guide, he has explained first 40 Sooktas ) in three different ways

ADHI-BHOOTA, ADHI-DAIWA and ADH YATMA. Though the book is pigmy in size, it

transcendes every book in the world in its imporIn this, Madhwa is a Pioneer and has tance.

remained alone to this day. Unfortunately, no one has followed him to this day and his unique work has remained un-appreciated as yet. I drew the attention of Shri. Aravinda shram towards this
important book.Shri. Kapali Shastry of that Ashranv in his both books- (1) Lights 'on Vedas and (2)
has published his c Here, I give extract from Lights appreciation. on Vedas.' "Again the tradition that the Vedic
in Sanskrit

Rhugveda Bhumika
*

are supremely spiritual in their import was recovered by Ananda-Teerth the Dwaita

Hymns

Teacher known
clearly

as

Madhwacharya.

This shows

that there was,

even before Sayana a

School of Vedic interpreters holding that though

worship was part of the Vedic religion, and as such the Mantras present an aspect favourable
ritual

to

it,

yet, the inner

meaning of the Mantras was

[24]

spiritual

and the highest aim and use of Veda was God-Knowledge, and attainment of Supreme enc of life possible for man. Madhwacharya's work is comparatively smal
in

volume, the language simple, but

scholars

its

influence

among

modern or ancient

is

not

commen-

surate with its importance, as can be judged from the fact that most modern scholars and Pandits as

with the possible exception of some among his followers are un-aware of the very existence of such a work."
class,

Shriyut
in

DEI WARAT MAHARSHIoi Gokarna

his

Karnatak who has devoted

(
I

whole
this

life,

only

to the study of Vedas

himself not a
to

madhwa ) was
book and

over-joyed when
the
Shri.
Shri.

showed
of

him

commentaries

TEEKACHARYA RAGHAVENDRA-SWAMI and Notes by CHHALARI Narashimhacharya and kept

Shri.
for a

them with him

of

opinion that,
in

that Shri.

few days for study. He is Madhwa wrote his

is

Bhashya
creditable.

ANUSHTUPA VRITTA
The book
is

most

exceptionally excellent.

He
"

also appreciated

my

Poorna-Brahma. name and

Poornatwa theory. "

It is

a pity that our own Pandits should compThat only shows the depth of letely neglect it. degradation to which they have fallen.

[25]

Madtiwa-Pioneer of Research: Madhwa is the first and foremost of Research Scholars of India. This is evident from his another stupendous

(5160 Shlokas ) work called

rya-Nirnaya." In the first has given the essence of not only Maha-bharat, but of all Shastras and in its 32 Adhyayas in all,

Maha-bharat Tatpathree Adhyayas, he

composition of this, Ms original work, he has shown his great Research Scholarship. As a matter of fact, he was the first to collect all possible palmleaf and other manuscripts, travelling through-out
In the
India, even in those hard days, in search of them. He found that there were many interpolations,

he has summarised the Tatparya i. of Mool-Ramayan and Maha-bharat.

e.

the essence

many omissions, posely made and

alterations through error or purin this

way, the whole book was in a very mutiliated condition. ( Bhagavit book was not 5o ) He collected and compared them
:

meanings works of Veda-Vyasa and then wrote this huge work. All this is stated in the book itself. (Maha-

fixed their

in

accordance with the other

Bharat

II. 3).

Really

Madhwa

is

the true Founder

is

of Research Society in India.

a great pity that such a recognised body like Bhandarkar Research Institution should not even the courtesy of
It

acknowledging

its

debt to the real founder of Rese-

[26]

arch work
terms.

e. g.

Madhwa

in

fitting

and glowing

Difference of opinion there may be. It is but natural in such matters. But it should not be

a bar to fairness of mind and research mentality. Madhwa's Avatar-hood:- 1 have already referred to Madhwa's AvatSr-hood arid to his mysterious dis-appearance from our sight. These inci-

dents also are unique in his life. About his Avatarhood, I may here note that Madhwa has mentioned
the fact of his Avatar-hood in the following works of his:- (1) B rahma-Sootra- Bhashya (2) Anu;

Vyakhyan

(3) Vishnu-Tatwa-Nirnaya

(4) Braha-

daranya Bhashya; (5) Chhandogya Bhashya; (6)

Taittifeya Bhashya; (7) Gita-Tatparya-Nirnaya;
(8)

Nyaya

Vivarafia; (9)

Maha-Bharat-Tatparya-

Tantra-Sara-Sangraha and.(H) Krishnamrita-Maharnawa. I have already referrNirnaya;

(lo)

ed

to his

mention of the measure-ments of the

body and the marks of Chakra etc. which an Avatar Purusha should have. Besides, he has quoted

some other

"Swabhawa" etc. Hanuman = Anu-Mahan ? Here I may mention

authorities such as

a curious coincidence.

very old Kannada book called "Shri-Bhu-Valaya" of 783 A. D. is published. It has been written by one
Recently,

Jain Kavi called Kumuderidu.

stical

book which,

is

said to

myhave been writt&Kn

It is

the most

[27]

Kannada language
languages of the

so as to

fit itself

in

many, many

world such as Sanskrit, Prakrita,

Telagu, Tamil, Maharashtra, and Bengali, etc.

The

clue to discipher

them

also

is

given there-in.

In this printed book on page 21, there is also an inscription, a very old inscription and an image of

Age. Here I am concerned with that image only.I was wonderstruck to read there-m the word Hanuman as

Hanuman

said to belong

to the Iron

in my opinion exactly fits with the mythological story of Hanuman that in, as soon as he was born as a child (Anu) he at once

"

Anu-Mahan " which,

became
orb of
hand.

Mahan ) and jumped to swallow the the Sun. Is not Hanuman really Anu-Mahan?
big
(

Vastness:-

Now

to

Vastness of his

proceed with the topic in works and their originality

also entitle

him

to the respect of the

whole world.

In his works you will be surprised to see that he has

occasionally treated almost all important subjects

not only of Vedanta, but other subjects such as

Nirukta, Logic, Prosody, Etimology, Science of Images, Science Psychology, Jyotisha, of Yoga and numerous other subjects. He has

Vyakaraiia,

drawn quotations from hundreds

proficient in Sangeeta

of books.

He was

idols

good songster. and presented them to his

He

ShSstra, himself a very himself prepared seventeen

disciples. In short,

have found no one who equals him and originality of subjects treated.
I

in the variety

Madhwa:- His Style :- *Now to come to his Style:- Here too he is unique. He has written
many styles, according to the subjects In Rhugweda he adopts Vedic and dealt with. mystic style. In Bhashya and Anu-Vyakhyan, we
his books in

see he adopts a very condensed and cryptic style. To me,there,he appears to follow the Sootra style. He had to say too much, which he could not do
unless he followed Sootra
style
to

some

extent.

mention only one instance. In Anu-Vyakhyan, while discussing about the author itativpness of Vedas, he has this smallest sentence.
I
,

Here

PRATYAKHA WACCH PRAMANYAM SWTAH EVA" ( Anu- Vyakhyana - Sudha 1.1.66 ) "And the evidence of Vedas is as self-evident as " Please see how short that of direct knowledge.
and simple the sentence
to nearly
(

is!

But, you will be sur-

prised to see, that little sentence serves as

a reply

twelve or more schools of opponents

1
'.

SUDHA on

66

).

The
in detail

famous
-

Jaya-Teer-

thacharya on that book explains

in

NYAYA-SUDHA

his

commentary
it

how

refutes all
.

Here I may be allowed other opposite schools to say that but for Jaya-teertha who is popularly v books called TEEKACHARYA, Madhwa's
,

[29]

have been remained as sealed books. Nyaya-Sudha of Shri. Teekacharya deserves to be ranked
'

with one of the highest books of the world. Its style is not less flowing and beautiful than that of

Well, this much is certain, Madhwa's cryptic style has been stood in the way of his books not being read even by scholars. Another diffiShri. Shankar.

commentaries he has touched only those points in which he differed from others. But, though it is a virtue, it makes the reading difficult. Moreover, he is so tolerant that he does not even mention the name
culty about his books
is

that in his

of his opponents.

Madhwa

has

in his

works refuted

in all,

twenty -

one old Bhashyas and not only Shankar-Bhashya. The scholars would do well to separate them and write different brochures consolidating in one place
all

the arguments advanced against a particular

school.

Madhwa

has adopted a different style

in

such

books as Tatwodyota, etc. In Upanishad Bhashyas his style is differnt. Stotras have been written in

a very fluent and easy

style.

In his great

work

on Mahabharat, we shall fully read his most beautiful poetry. His Dwadasha Stotra is the most soulstirring sonorous song. If he had written in elaborate style, his works would have

grown

at-least to

[30]

tan times in volume.

Another hindrance to the

study of his book is due to the neglect of his followers. Printed books or manuscripts are not available

now-a-days for study.

Pithy sentences of

Madhwa

contain a volume

of meaning.

Numerous

instances

may be

given.

Many

alternate meanings also are given.

Some

times he corrects seemingly plain meanings by giving deeper connotations; for instance in Gita
(

VIII. 12

),

it is

stated that at the time of death,

in

mind should be concentrated

says,
it is
if

Hridaya.

Madhwa

ordinary meaning,' not quite true, because, he says it is against Yoga, for, the mind of a Yogi at the time of his

Hridaya be taken

in its

death remains always with ATMA, which is at in of death is the time BRAHMA-RANDHRA
i.

e. in

or above the head, for, the rule

*

is

mind

is

So, mind cannot always there where Atma is. be then in the heart. Madhwa quotes 'Vyasa'

Yoga

for his authority

Therefore, he translates

and not PStanjala- Yoga. Hridaya as meaning God

and gives authority also for it. Of course, the ordinary meaning of heart may be also true in the case of common men.
Here,
I

give another instance of a small but

important correction. You know that Bhagayadgita is supposed to be authoritative, because t&e
C

3i

verses ther,e-in are

the words of Shn. Krishna,

But

this is not technically true; for,

Madhwa

says

Gita-Shlokas are not Krishna's at

dly they are the not of Krishna.

all; for,

admitte-

composition of Veda-Vyasa and

Maha-Bharat,
of

so,

And Gita is only a Chapter in unless we prove that the whole

an authoritative work, its chapter cannot be authoritative. Therefore it is, that

is

Maha-Bharat
first

Madhwa

proves the authoritative-ness of MahaBharat itself and reconciles the above inconsi-

stency by stating that Veda-Vyasa is also an Avatar of Narayan, hence there is complete identity of
thought.

This statement of

Madhwa
critics

removes

many

objecting to the faithfulness of Gita on the grounds of the in-

of the doubts of

modern

appropriateness of the occasion and length of tiire required to repeat all Gita Shlokas.
Originality of Interpretation
special trait in
:- If

there

is

any
-

him

it is

this:-

He

never imitates
( I.

any body

in anything.

In

Chhandogya

.13

II

Chapter ) he has explained the 13 so-called Stobha syllables which are used while singing Santa Songs and which had been left un-explained before

him by any body. He has stated that they are all names of God' and in doing this he has shown He has interpreted Mahahis skill in Etymology.
bharat
in

three different ways.

He

says that

[32]

Maha-bharat
-

is

written in

three different^tyles

namely Darshana, Guhya and Samadhi'Bhasha (Maha-Bh-ta 11-123,139, 140) and has three different meanings such as (l)Manwadi, (2) Uparicharadi and (3) Asteekadi. Darshana BHasha is that which gives only apparent meanings, and will be dissolved when contradictions are shown between the previous passages and the passages in question. Guhya is that where the real meanings of words are hidden by apparently opposite meanBut Samadhi Bhasha is the most important ings. portion,because it proceeds purely from inspiration of the author. Manwadi meaning is that which explains the ten virtues sucn as JnSna(Mana-Jnane) Bhakti etc. You will be surprised to note that
understands Maha-bharat not only as a historical document, but also as a war between

Madhwa

Vice and

Virtue.

Yudhisthira

represents pure

Dharma; Bheema represents ten Virtues-such as Bhakti, Jnana, Vairagya, Prajna, Medha, Dhriti (Courage), Sthiti ( Protection ), Yoga, Prana and Bala (Strength). Arjuna is the embodiment of Shravana and Manana; Nakula and Sahadeva are full of fair conduct (Sheela) and modesty (Vinaya)*

On

the opposite side, Duryodhana

is

the

personif-

ication of illusion etc.

ngs to Duhshashana.

Perverse knowledge beloShakuni is Atheism.

etc etc.
f

thSma

is

Egotism

itself

33

College students will derive much benefit by reading his small book called "Katha-Lakhana" in which he has treated the subject of conducting

The

debates, the rules which should govern different If the controversy was to be kinds of discussions.

conducted purely for the sake of arriving at the

manner of conducting it was separate. If the debate was merely for gaining victory over the other party, then the procedure was different.
truth, the

In his works, you will also collect a fund of information about different words in Sanskrit for
instance,

Sweetness of milk
is
'

is

called

Vishad
is

'

that of
*

Ghee

Sthira\ that of Jack fruit

called

Nirahari

etc.

He

has mentioned the names of

varieties of gold such as Suvarna, JSmbunada. He has a special science of symbolism. In his works,

there are reflections which

will

throw

light

on

Behavourism (Anu-Vya. Sudha III. heridity, sub-conscious states of mind etc. Puranic Terminology :- Lastly, I mention how
3-100) on
proper -understanding of the terminology of Madhwa and others remove a good deal of mis- understanding and prejudice by quoting only one instance. You know that there is always a war bet-

ween Shaivas and Veera-Shaivas on the one hand

Vaishnavas on the other ^bout the
Highest God.
All the

name of the Gods have melted away, [34]

but Shiva or Rudra and Vishnu or Narayan have stood the testx>f times. To me, it appears to be

a war of mere words.

just

This

will

6e clear

if

we

Both go to the connotations of those words. want a God who is the highest. Then what harm is there if one calls HIM RUDRA and the other
c
'

calls

HIM

VISHNU

'.

the phraseology of those schools. No doubt, Madhwas have given a lower place to Rudra than Vishnu. But why?
because, in their vocabulory and in nany Puranas too, Rudra is the deity of Egoism (Ahankar Deva-

simple, why at all we do net try to ^understand

Then, if the matter is so this keen quarrel ? Yes, because,

who is decidedly lower in psychological scale than Mahat or Brahma and the principle of Mahat In the same is certainly higher than Ahankar. way, higher than Mahat is Mool-Prakriti or Rama
ta
)

and

in this scale,
is

Vishnu becomes the highest. This

hierarchy generally the accepted hierarchy in many Puranas. But the essence is the same.

Rudra Sarvottama or 'Vishnu Sarvottama' does not much -matter. What- is essential is Sarvottamatwa, which is the same in
call

Whether you

both.

As a matter cf

fact,

Madhwa

ction to call
if

God by
in

the

name

has no objeRudra or Pinaki;

their etymological

stood and used

meanings are correctly underSarvottam Sense (Brah.-Soofrk

[35]

I....IV-7

ally

His objection .is that those words partiexpress Hirri. Madhwa has accepted Vishnu
)

because

He

is

the Highest

God
is

in

Vedas (Rhug
in the

VII-40-5; X. 125-5.) In one way, the work that

of religion

done

field

more important than the in his first and second Avataras of Hanuman and Bheema. For* then, he had performed works more of strength and other virtues (Bala Karya), while Madhwa's main mission was nothing but Knowledge ( Jnanais

by Madhwa

work he

is

considered to have done

Karya

) in

his third Avatara-

Maharshi

DAIWARATs

Opinion:- Here,

ad d the purport of some extracts from the opinion in Kannada of Maharshi Daivarat on Rhugbhasya of Madhwa, which I have just now received* I
had, long before written to ARAVINDASHRAMA that

no one can give any other better interpretation of Rhug- Veda than that of Madhwa. Of course, it was- a blind belief of mine since I was not a student
of

had arrived at my PoornaBrahma theory from the works of Shri. Madhwa which included Rhug-bhasya also. But now, I am
Vedic
literature.
I

glad that my intutional belief is supported now by the opinion of an Authority on Veda as Maharshi Daivarat. In his letter

dated 14-7-53, he writes

thus :-

'

regard

it

as a benefit of

my

visit to

you

[36]

after a

long time,

that

got the opportunity to

read Rhug-bhashya etc which you showed to me. The Vedas are the self-proved productions in
the form of the expressive power of words (VACHAKA SHABDA SHAKTI ) of Paramatma's breath
:

Paramatma who
activities
(

is

perfectly

full

of

knowledge

power, independent
SHAKTI
vision,

).

and power of JNANA SAAKTI, ICHHA SHAKTI and KRIYA These are revealed to us in their Godwill-power
like

by great Seers

and VISHWAMITRA etc. TAPAS and when they had been absorbed in natural SAMADHI Fortunitely for me, I had the opportunity to read Rhug-bhashya in the house of Shri. ALURVenkatrao.
Shlokas.As

VASHISTHA, VAMVDEV and after their un-broken

The Rhu?-bhashya
it is

is

a small book

in

Sanskrit in Anushtup Chhandas.

poetry,
it is

There are 489

them by
k.i

heart.

We

may

convenient for making call it a Karikaor V<irt\-

Bhashya.Shri.GoUDA-PADACHARYA had written Up. But no one has yet written in poetry -Bhashya like this to Veda Mantras. This is the first of its kind. This is no exaggeration. Because all commentaries in Sanskrit literature such as PANINI SOOTRAS, M AH A -BHASHYA of PATANJALI, SHABAR- BHASHYA on DH^E^AM&EMAMSA etc and ail Upanhhad~bh?hy&3 ire
such Karikas to Mavduk.

[37]

prose and not in poetry. Hence, this Rhug-Bhashyv of Madhwa deserves to be ranked a?
only
in

the most ancient and only one

VEDIC BHASHYA
making a mention

GRANTHA. MAHARSHI DAIVARAT,

of 'three

after

meanings

given to

every Mantra, procee-

ds to say :- YASKA was of opinion that there are three meanings, only in some Mantras. But Madh-

wacharya has asserted and proved that every Mantra is pregnant with three meanings and has supported this his statement by quoting SKANDA.
Further-on, after giving the details of the three meanings, the Maharshi goes on :-

ARAVINDA and Shri. DA YANANDA SARASWATI have inter-preted Vedas in ADHYATMA meaning. But I,in my book called VEDA-HRIDAYA' have affirmed that there is much more in Vedas. -The Mantras are full with exceptional, extensive and noble secret meanings. There is in Vedas an
Shri.
.

extra-ordinary style of speech and of singing art

in

every Mantra.

mapped Vedas in all " Now to come to

in

have also very beautifully above details.

the book
in

hand.

No

doubt*

comparison with the vast bulk of Vedic Lore, But since it is a this is but a very small book.
guide to know the meanings of Vedas, this small book of 489 Mantras deserves its unique importance.

[38]

Because the book reveals the etymological meanings of many Vedic words, which are not to be found in common Sanskrit literature, and which had not been understood, even in out-lines (RUPA-

SWAROOPA

RESHA) by any body. This book explains the of such words and the method of explaining these un-common words and using them in their philosophical sense is really most beautiful. Madhwacharya has given the VISHNU-PARA meaning in the broadest sense and not in its restricted sense. But,we cannot deny that it became sectarian in the eyes of the

people.

Really speaking,
all

Rhug-bhashya.

is

equally
all

important for

Vedic

Sampradsiy^s and for

Vedic R<;-seB.rch ScAo/ars.

The

Shlokas of this book are composed in

very easy and f4owing style. Such Bhashyas on Vaidic Mantras are very rare, or we may say it, is
the only one.

Though
in
its

it is

easy

in style, it is

very

meaning. Pandits cannot know easily its deep philosophical meanings. Because the PRAMANAS and examples
given are to be found only in Vedas. Hence, mere Sanskrit Pandits cannot know its secret meanings.

very deep

Even

well- versed

Another special feature of the book is that this book on Vedas is composed by a Sanyashi. Of all the
Sanyashis,

Madhwa

is

the only Sanyashi

It is

who has
wrongly

composed Bhashyz. on Rhuk-Mzntrzs.

[39]

thought tbat Mantras are not MOKSHA-PARA. So, this book is an excellent and exceptional book from
this point of

view

also."

At

last,

Maharshi quotes

Madhwa and

gives

his full consent to

Puman

etc. as

Madhwa's interpretation of Aunt, Poorna which are the names of God.

CHAPTER 4

MADHWAS MAIN PROPOSITIONS

All Schools Mis-understandings about God : before Madhwa mis-understood God. So after

Madhwa's claim as an Universal Teacher, let me now come to the proper subject of this hand-bpok namely Madhwa's Special Philosophy '. Though his philosophy had its origin in Veda-Vyasa's books, and Vedas, it had been
establishing
*

completely mis-understood by different schools of

thought and mutiliated in many respects. Darshanakaras such as the founders of Nyaya, Vaisheshika,

Sankhya, Yoga and Meemansak Schools, who admitted Vedas

in

more

or less degree differed

as to the existence of God,

some denying God

altogether while some allowed HIM a hort corner:

E40]

some admitted few, that too only hesitatingly: some argued HE was a Creator but not a Destroyer, some denied to HIM Governorship, some made HIM an arbitrary Dictator; some placed HIM somewhere in Kailasa or Vaikunthn, from there, issuing orders
to
infinite

some denied

HIM

qualities,

and bestowing salvation to those who praised HIM and throwing into hell those who despised others denied both Vedas and God, and even the very world in which they lived, attributing illusion to HIM and made HIM an ignorant imaat His pleasure
;

ginative object.

So,

there were so

many

false

views and half views.

clear off this jungle

Madhwa

therefore had to

of false

and imperfect views

by severely cutting the wood ruthlessly. And this he has done, as no one before him had done. Madhwa has himself summarised his main conclusions in a corner of his greatest work Anuc

Vyakhyana

III. III.

82-87 into four proposition?.

propositions are four

They are as under :Madhwa's main

1,

Full of

all

attributes

and

multiplications,

comp-

letely free

from any

least defect.

All else beside

Himself being under His direct control, Direction and Dictatorship. This, in short, is the only chief est
III.

and expressly stated conclusion - (Anu-Vya III. 82), This is the only proposition

[41]

PARA-BRAHMAN, to expatiate on which Madhwa had to write 37 books. His second proposition about Para-Brah2.

man, which, though not expressly stated, Madhwa has himself inferred from all the writings of Shri.
Veda-Vyasa
"
is

this :-

Absolute Independence of

God

Vishnu and

His uniqueness from every thing

else in the world-

but for these, Vishnu's absolute defectlessness cannot be proved (Anu-Vya- III. 3.83). For, Madh-

wa

says

if

there

is

the least

identity between the

of objects

objects and

God, the imperfect nature

must

affect

God

also.

Madhwa

is

firmly of opinithing (leaving

on that the original nature of any

apart the questin what

that original

nature

is )

can never be changed.

Anu. Vya.

Ill-Ill. 84-86
for,

Even

partial

identity

is

not allowed,

partial

identity between a thing

affect the purety of

with defects cannot but

Hence, Madhwa says he must have complete jf God is to be untainted, Him and then only God is really independence in

God.

God."
His third main proposition is not about Para -Brahman, but is about RAMA, or Nature. It
3.
is

this :"

to

or Nature to none and Vishnu

Rama

is

next to Vishnu, next only

else.

She

is

like

Him,

in

[42]

being free from faults.

like

She

is

not completely

full

Him
4.

in all qualities

(Anu. Vya. 111-111-87).*

Madhwa's last main proposition is about the hierarchy of Gods from Chaturmukha Brahma downwards differing in grades and degrees. (Anu.
Vya. III-III-S7-89).

When,

in

my

long study,

came

across these
I

four main propositions of

Madhwa,

Was over-

joyed, all my doubts about Madhwa philosophy vanished like mist when I applied these four pro-

Now, in this positions to the intricate questions. my hand-book, I use this key to unlock and solve

many
of

of the riddles of

philosophy with the help

numerous commentaries- of Madhwa School. Those authors have rightly understood his philosophy and have left copious notes for our guidance. Popular Errors about Dwaita :- But before doing so, I must clear some popular errors in which Madhwas have fallen, by not properly understandI mentioned my ing Madhwa, philosophically. Dwaita about 20 years doubts about the word
c
'

ago, in

my Kannada
state

book'Gita Prakasha' (P.361)

Siddhanta
"
is

Here
(

some

of those errors :-

1 )

Madhwa

generally and

Dwaita Siddhanta." My only recently called contention is that it is a misnomer.lt is not wholly
true.

For,

it

does not

fully

connote the

first faagin

[43]

proposition which is rightly called Pradhan Pra" weya while all the other three propositions are
not so

They
If

are inferior one c

as

compared with
Tippanis on

this first.

you

just

read the

six

Sudha (the greatest commentary of TEEKACHARYA) you will see all of them agree to what I say. I hold that the word Dwaita Siddhan( 2 )
c

ta

'

has no basis at

all.

No where in

a:iy authorit'

ative books of

Madhwa,

has the word

Dwaita

Siddhanta' been used for the

I

Madhwa

Siddhantn.

words Dwaita and Adwaita came into vogue in times of keen controversy between Madhwas and Shankarite?, which raged afterwards and were probably used by the opposite parties Shankarites calling Madhwas - Dwaitas in order to lower them and madhwas c illing Shankarites
think that the

mayavadis. epithets used

We
-

see even,

in

modern times such

Moderates and Extremists, Sanatanees and Non-Sanatances -etc. They are only So, even taking partially true and not fully true.
it

at its best,
(

Dwaita is only a partial truth. This term Dwaita has no historical

basis at

all,

On

the other hand,

it

appears that

contempt for that word for, in his Manduka Bhashya on the authority of " " " " books called Mahatmya and Sankalpi he has Dwaita expressly and repeatedly stated that
definite
*

Madhwa had

'

[44]

means

false

knowledge,

perverted
to
his

Certainly,

Madhwa would never

like that such

knowledge. a

word should be applied

whole.

philosophy as a

(4) No doubt he has used in few places the word Dwaita as against Shankar but that is for compelling Shankar that one other object also
;

must be admitted by Shankar, on the irrefutable grounds advanced.

no unanimity of opinion among the Pandits themselves about what they mean by
(

There

is

the

word

"

Dwaita.

"

Some

say

it

refers to the

permanent difference between Soul and. God. But Madhwa also advocates the difference between God and Matter. Others say that it refers to two
one Swatantra and another /\-Swatantra, and some others bring both under the category of
objects
-

Adwaita

meaning thereby something else than Shankar's Monism. But, all these should have absolutely no objection to hold that the only Pradhan Prameya of Madhwa is his first propcsition which has been most beautifully called by Madhwa
himself as
11-185
)

POORNATWA SIDDHANTA. (Maha Bh.ta. which I have quoted in so many of my

books on

philosophy (See* my moolaShiddhanta of Madhwa, its Vivaraiia and Madhwa; Siddhanta Praveshike which are all in Kannada.)

Madhwa

[45]

The word Dwaita is defined thus in dicti;

onary (See Apte's Sanskrit Dictionary):- Dualism in philosophy the assertion of two distinct principles.

Really Madhwa's two principles are not one being the Highest, entites, the other two, Soul and Matter being completely
irreconcilable

dependant upon HIM. Such a relation cannot be properly called Dwaita relation. Moreover, we are not the only Dwai( 7 ;
c
'

tees.

'

Almost

all

the real existence of are

*
'

others except Shankar admit Gcd and Soul. Christians

'
'

Dwaitees in that sense, Mahommedans are Dwaitees Jains are Dwaitees. So, it cannot
;

be the exclusive monopoly of Madhwas. " " In short, the word Dwaita as applied ( 8 ) to our Siddhanta as a whole, is completely unjustifiable.
ta.

It

does not fully connote our Siddhan-

We
it

had 21 opponents and not only Shankar. Hence, we must cease from using that word,
has given scope to
I

as

many prejudicies in comm-

on usage.
the
"

myself have called our Siddhanta by

name POORNATWA SIDDHANTA " and Madh" " w'as Brahma POORNA- BRAHMA the most beautiful and pregnant words, on the authority of Madhwa himself, which Madhwa has repeatedly used
works and has given cogent proofs with copious arguments, the full import of which will
in his
[

46

be explained by me in iry next Chapters. Here, it is to be noted that Madhwa, in his very earlihood when he took Sanyasa was prophetically

named by

his

Guru

as

"

PooRNA-PRAJNA."

It i?,

Madhwa's Poornatu\i theory was already fully ripe in Madhwa's mind You should remember that Madhwa's Guru then. had belonged to other sect, yet, Madhwa mu?t have impressed upon the mind of his Guru, his
therefore, quite clear

that

theory.

BRAHMA
sing this

VISHNU
I

NARAYAN

Chapter,

shall say

Before clofew words about the

:

names " Brahma,

Vishnu,

and Narayan.

"

Of course

every body is familiar with the word Brahman, used in Upanishads and Sootra Bhashya of Shri.

Veda-Vyasa.
is

enquiry there, about Brahman-about His characteristic^ and

In truth, the whole

His relation with the world.

Perhaps, Vedantins preferred that word Brahman of neuter gender, in order to make it clear that He is neither male

nor female nor really a neuter nor is He a Person or Creature, in the ordinary senses of those words
(Paingi Shruti and Bhag.

& Bra.Soo.Bha. UV-6).

seems
to

have given occasion to riany other questions. Whether he is not a person? If not what is he? Has He any
this negative description

But

attributes of any kind or not?

Whether

HeT'i& a

[47]

we admit at all such a non-entity as our God ? So, Madhwa came forward to prove that, that Brahman which
mere zero or Shoonya.
should
is

Why

spoken of

in

Upanishads
first

is

none else than Vishnu

proved is the identity of Brahman with the Vishnu of Veda?.

of
(

Vedas and

so the

point he

Br- Soo. Bhashya 1-1-1 ). Unfortunately, I cannot deal with this topic at length besides drwing
attention of scholars towards this subject.

Another favourite word of Madhwa isNarayan. This Vishnu-Narayan and other epithets used for

Him

such as Govinda etc. are also the favourite

of

names

Shankar who was the most devoted

in

"Bhakta of Vishnu, though academically differred

from Madhwa

Madhwa
reasons.

theories pertaining to it. has chosen that word Narayan for many

many

That word
to
is

fully expresses all that

wa wanted
Narayan

say about God.

In fact,

Madhthat word
i.

a short and safe substitute for the very

first proposition,

which

have stated above

e.

The
God.
is

absolute perfectness of
(

God

or Poornatwa of

Anu. Vya. Sudha - 1-1-1 ). Madhwa's God not only Poorna but has got all the attributes

complete
if I

may

himself which go to prove His Godiiess, use that word. So, Madhwa's God is ALLin

FULL and His God-ness or God-hood consists in His bsing completely and absolutely full in all respects.

[48]

Madhwa,

at the very outset of his

SootraBha-

shya begins the subject by emphatically asserting that the Para-Brahman of Vedantins is no body

Vishnu who has been proclaimed in vedas as the Highest Deity (Rhugweda X-82-1-6). Ambhrani Sookta (Rhugweda X-125) also supports.
else but

So, the word Vishnu

it

came into vogue. Veda-Vyasa, was, who made this word popular. Veda-Vyasa's
"

two Sootras ( Aphorisms ) - Stf, Vishnu rahahi " and Tarn, Brahmetyachakh^te " the 2 sootras of

"

Daivee
1-1-81).

that Vishnu and

Meemansa proclaim in clearest terms Brahman are identical (Anu, Vya.

has woven the

Madhwa

web

of his

whole phi-

losophy round these four propositions only. I finish this Chapter with two extracts from Madhwa

Bhashya
mentality.

which

will

further elucidate

Madhwa's

"I
pure,

meditate -upon that Hari, whose bliss is infinite and un-mixed with evil, whose
(

knowledge

Jnana shakti

is

infinite

and great (and)

all-embracing, whose light ( flame ) of thought is steady ( not capable of being distracted from its one-pointed concentration ) who is Almighty in

His Lordly energy and enjoyment, whose IchJia and Kriya Shaktis are supreme and who is Allpowerful, whose Bala-Shakti is also infinite, whose

[49]

Divine

higher than that of Brahma and of the rest and who is the essence ( Atman ) of all

Form

is

He is the Creator, the Preserver and the Destroyer. He is the Ruler of the Eternals. He is the light of the knowledge. He is the liberator from
other forms.
ignorance, darkness,

and non-release

(bondage,

I Samsara ). worship that Hari alone *. ( Chh. Up. M. B. 1-1-1 ) a Vishnu do I always adore, Vishnu who rules over the Pr&na and other Vay//^; who is the trea-

He

is

unborn and Eternal,

sure-house of Eternal Bliss\

ched by any
times;
full

sort

of impurity;

things in the world;

in all
is

who is not at all touwho pervades all who is The Full ( full in all

Vishnu who
birth,

places and full in all qualities). the Lord of Prakrati, who knows no

who is not at all like anything that we know; Vishnu, who is eternal and knows no decay. He. who is Omniscient and Omnipotent, Vishnu who is
all

Vishnu all the all adored the always by Devzs, Munis and all sons of Ma.nu; Vishnu from whom
sorts of energies;

Himself the source of

is

who

proceed the creation and destruction of this world, and all the movements and the changes that are
going on in it and Vishnu from * Eternal Bliss to all (Br. Up.
.

whom cpmes
M. B.
1-1-1
),

the
*

*
cts,

N. B.
I

;-

am

For the above 2 and some other extraindebted to Major B. D, Basu, I M ,s

[50]

CHAPTER 5

POORNA-BRAHMA
A- GUNAPOORNATWA
A:
I

GUNA-POORNATWA;doctrine of

In this

chapter,
opinion

deal with the main

Madhwa namely
to

Poorna-Brahma which, according

my

forms his central thought. God is the first thing to be known, but the very last thing to be realised All that Vedas and other books can give, is indi-

knowledge ( PAROKSHA ) only; even a Guru cannot give more. One must himself take steps towards that end.
rect

GOD is KNOWABLE But, the question arises. He really knowable at all ? Madhwa's emphatic reply to this is- YES- He is knowable. Some say He is quite un-knowable. If God is really unknowable, why should we worship such a God ? Madhwa does not want us to worship any God unless we know what He is. If we worship Him, without knowing what He is, it is blind worship which Madhwa hates. At the same time, you must remember that God is not fully knowable. Even Vedas cannot describe Him fully. ( Ana Vya.
:

Is

III. 2, 3.

and Tait
is

I.

1. 1 ) t

ness and vastness.

He

is

because of His greatabove description^not

because

He

un-knowable but because of His

[51]

nity
to

(Ann. Vya.
logic
(

I.

1.

II).
I. II.

He
9).

is

not amenable

human

Katha.
is

Secondly, though not fully but

(

God

not only knowable partiailyHe is also really attainable

Fully

GAMYA) according
u

to our capacity.

He

is

never attainable.
attainable
respect.
"

God

is

the

God if He is Fully conclusion of Madhwa in this

is

no

Merely because God is not fully knowable, we cannot say that knowledge about God is not rational. It is rational and not irrational. It may
be said to be above cannot
reach
'

Reason
c

i.

e.

human
'

reason

Him ( Kath. II. 19. ) There are and we must Reason grades also in degrees look to God's power of reasoning which is un-limited and if we do so, we shall find that statements made in Vedas and Upanishads are quite reasonable from God's point of view. His logic also is "- Reasoinfinite. It my be called "BRAHMA-TARK
.

nable according to God's logic. many times from a book called

Madhwa
"

quotes

BRAHMA-TARK ".

SCIENCE

of

NAMES:

Now

let

me

say a few

words about the science of Names. In common parlance, words are used in-discriminately. For
instance,

we name a
is

person

because he

really a
to

we wish him

keep

Rama or Krisna, not Rama or Krishna but because Rama or Krishna as his ideal
[52]

and

try to acquire atleast one

or a

few of their

virtues, in infinitely small degree.

No doubt, I know*
which
is

that the

word SHIVA

'

is

another name,

among 'SHAIVA' and 'VEERA-SHAIVA' sects. we remember the fact that many of these But, * SARVOTTAMATWA " i.e. sects recognise the fact of Supreme God-hood of God, the name by which we should call God becomes a minor point. For, the meaning is more important than mere name. Any name for God is welcome if we but remember
popular
if

HisSarvottamatwa. Sanskrit

is

the most scientific

language in the whole world, which is not equalled and will be never equalled. English and Sanskrit are the two languages which have the largest vocabulary.

But except for some words which have their

origin in

Greek

or Latin,
so,

the English

has,

grown

up

at

random; not

the Sanskrit.

In Sanskrit,

objects are
pDSsess.
ties.

named according

to their qualities they

Abstract names especially indicate qualiMadhwa has taken the fullest advantage of
I

the science of etymology as This much about names. In that

shall

show further.
it is

my

opinion,

time

we should

substitute

some such name as PARA-

MATMA: PURUSHOTTAMA, orBHAGAWAN ( Bhag 1.2, 2. ) which will be conceded by all -generally. Even Jains shall have no objection to use the word Para''frfy*

matma

since that

word

is

frequently used by

them

[53]

for their
*

who

is

Atma when man becomes a PERFECT. God ? The reply is " God is He who is
*

really
n

Sarvottama - The Highest. VISHNU

<

is

HIS
'

name What is God ? Now, to come to

Madhwa's answer who is ALL - FULL fullness sums up
i.

This

is

about
-

'

Who
-

is
is

God.

the question
"

what
is

to this question
e.

God ? God is He
All

POORNA.

"

POORNATWA Of
other

all his

characterstics.

propositions are secondary as compared with this primary one. And He is of firm opinion that it

was He and He alone, who has proved this main proposition to the hilt. Until he revealed it to the
world, it had remained a mystery. Here, I give four references only in this respect :- ( 1 ) Maha.

Bh. Ta. 32-174; (2) Maya. Kh. (3) Maha Bh. T. I. II. Maha. Bh. T. 1-11. course, of (4) Madhwa confesses that he is not the originator of

was Veda-Vyasa, who advocated works such as Brahma-Sootra theory and other works. This theory had its origin in Vedas and Upanishads. But, it lay there dormant until Veda-Vyasa explained it. Then too, it was not fully understood. Its true importance had been missed and Madhwa corrected it. Therefore, Madhwa's main proposition may
that theory.
this
It

in all his

be stated again as fellows

[54]

Fullness in

all

qualities, attributes

and

in all

His multiplications; absolutely free from all sorts of defects and every -thing else* under Vishnu s
will

and government. This

is

the completly and con-

clusively proved proposition. (Anu.

Vya.

III. 1.82).
all

Madhwa
this is

has combined in this one proposition

that he had wanted to say about

God.

As

usual

a very short but pregnant sentence. TEEKA CHARYA has explained its full meaniner in his way

Sudha-on any-Vya. III-III-82). Madhwa warned us ( Ami- Vya. Ill -1.81) that every one should be very careful about one thing namely he should
always keep before his mind, this- his fundamental This is, as he himself says his only proposition.
proposition

about

Para - Brahman every other

proposition being brought in, merely as arguments and essentinal proto strengthen this central
position.

GUN A - POORNATWA explained :-

Let

me

therefore explain this chief proposition at some This proposition contains three clauses.:*" length.
(1)

Guna - Poornatwa
(2)

i.e. Fullness of

all qualiall

ties etc.

Absolute

freedom from

faults.

Himself being under control of and the Vishnu. - Poortiafrva Guna What does he [A] mean by Guna Poornatwa ? He means
(3)

Every

thing else besides

direct will

55

is

the fountain-head of

all

auspicious

qualities

and excellaneces. Every good quality in the world is to be found brimful in God. Every quality raised
to
its
c

th

degree

i.

e.

Anant degree

is

infinite

.and

He

is

the

repository

of all qualities- without

any exception. The second thing

like

he noted

is

this:-

These
mental
85

his qualities are not material or physical or

OUR good
called

qualities but purely spiritual. Hence,

(

He

is

A-PRA-KRAT

Maha. Bh. T.

II.

),

(Mah. Bh. T. 118). GUNA-GUNI-ABHEDA:- The third thing to remember is that there is absolutely no difference in Him as regards his qualities ( GUNA ) and qualified ( GUNI ). Poorna - Brahman is the substance of which Poornatwa or Fullness is the attribute.
This
there
is

is

regard to Brahman, no difference between the attribute and

His speciality

with

substance.

same.

DHARMA and DHARMI are the Brah. Up. IV. 1 Bhashya ). With regard
In fact,
it is

to others,

not

so;

quality

is

always different

from the qualified. But Madhwa's God is ADWAITA AVAYAVA-AVAYAVI-ABHEDA:- Not in himself.
pgly
in

qualities

form, but there is of body, such as eye, ear, face, feet

and other attributes also no difference in

is

He UniSo, His arms are

His organs

etc.

eye

is

not different

from

his feet

and

his

[56]

not different frcm his eyes etc. While in the world, you see that such differences between the different

organs do exist. So also, even among organs themHis eye is His feet. selves, there is no difference. His body is His eye. There is ABHEDA in respect
to his

body and limbs etc. This description of Madhwa's God sounds strange no doubt and so it
cannot be grasped at once.

But

if

God

is

to be

extra-ordinary, He must possess peculiar powers, not found at all, in the world. It only means that

God

can perform the functions of

all

limbs that

performed by different organs of human or any divine beings. Gods' feet can think and His mouth can meditate. But then, why make this difference in his body and limbs etc ? And how do you know that it is His such and such a limb that performs such and such functions?

are ordinarily

The answer
cular

is

we can
He

activity. If

recognise it by the partiexibits the activity of walking,

say God is walking by His feet etc. This is His Vishesha i.e. speciality. He is SWAGATA-BHEDA

we

VARJITA, that
Himself.

is

He

is

without any difference in

Identical in all His organs etc.

as well as Multi-form

BAHU-RUPA & .AVATAR-RUPAS -He is Uniform That is He is not only All'

Form

Rupa

but All Forms.

infinite forms.
[

He

can assume

and has assumed

For

57

He has taken many Avatar as ( Incarnations ) such as MATSHYA, KOORMA, etc. All these Avatara-forms
also are Full like Himself.
11

Moola-Rupa ) is full this ( Avatar-Rupa ) is full; from that Full, this Full emanated and when this Full is withdrawn into that Full, what remains is the Full alone.
i.
;

That (Root-Form

e.

(Brah. Up. I-V-1-Bhashya). This means that the Avatara-Rupas

such as Matshya
cts that
is in

of

Vishnu
respe-

etc.

are

all

identical

in all

knowledge, power, etc. with of Vishnu. Then, if you ask the original form again what is the specific difference between them?

their

Why
all, if
is

should they be called by different names at The answer in fact, there is no difference?
is

prior in time and Avatara-Rupas are posterior. This is the only difference. KOORMA

MOOLA-RUPA

AVATAR has come

after

MATSHYA

etc.

and

so on.

But, so far as manifestation is concerned, one is All are equally full in not superior to the other.
their
(

GUNAS (RUPAS
).

SHAKTI

and KRIYAS) and Powers They are all full and perfect. Neither

power, nor in qualities are they superior or inferior to one another. When the Full of Moola-Rupa with-draws the other Fulls,
in time, nor in space, nor in

One Full namely Vishnu i. e. Poorna-Brahma alone. The Laya of an Avatara [58]
there remains only

does not mean dissolution but mean?, invisible to

perform the functions proper to that particular Avatar, namely that of

sight'
to

human

and ceasing

Protection, etc. of the world. The same is the case with His other Avataras such as VASUDEVA,

SANKARSHANA, PRADYUMNA, ANIRUDDHA, We said He was not only Uniform

homogeneous substance, but He ( Guna also means Multi-pliers
is

etc.
i.

e.

one

also Multi-form

mathematics). has multiplied Himself. He has assumed many forms in the Universe such as Agni, Varuiur, Indra,

in

He

But in His multi-forms, He has not endowed them with all His full powers, but only some. But remember that He Himself is full there also. The Lord is infinite in His Glory and always full. It isagains* the very notion of God-head of the Lord to say that He is only partially there. So wherever He is present and He is present every where ) He is
Vayti,
(

Rudra, Brahma and others.

present with all His fullness. This is so, not only with regard to Gods such as Agni, Varufia, etc., but also with regard to human beings, nay, this
principle applies even to every insentient object, either - Macro cosmic or whether

Micro-Cosmic,

they are large objects such as Sun, Moon or insignificant objects such as an atom of dust, or
le. /In this

a^ggbbi-

connection,

may [59]
I

note that HIRANMA^A

VAPU Of Our SAN'DHYA-VANDANA and HIRANMAYA PURUSHA of Upanishads offer no difficulty to Madh\va

because the orb of the Sun

is

is

the

body

Sun

the Soul of that body and God is the Soul He is the Soul of Souls. In short, of Sun God. whether it is God or man or beast or any other

God

trifling insinttent object,

object.
is

this,

God fully pervades that But here Madhwa gives one warning. It merely because God pervades all the obje-

cts of

world, that does not justify your worshippThe worship of the Sun as ing them as God. God, of Fire as God is prohibited by Madhwa
(

strictly

Brah. V-I-

Madhwa Bhashya ). Imper-

fect is the worship of that person who worships the Lord as Sun, Fire, Air, etc. for, these are merely

the different aspects of

all

His

qualities.

do not express Thus, Agiii or Fire-God represo

;

God and

sents one aspect of his activity

so also,

Sun-God

represents another aspect. Prithwi stands for some other aspect. Therefore, words like - Agni,

Soorya, Vayu, Prithwi, etc. though they express God, do not express all His attributes. Thu?, God

This word expresses only one aspect namely God's power of energy Prana i. e. breath( MUKHYA-PRANA ) or the lower and and not all qualities. powers ing Consequentis

called

PRANA or LIFE.

ly,

the person

who worships God as Mukhya-Prana [60]

or Prana does not worship Him fully. He is an imperfect worshipper, not because God is not present in
all

His fullness
(

or Prana.

Mukhya-Praiia or inferiPRANA, APANA, etc. ), but because, the

in

worshipper does not realise the fullness of God,

In fact, all partial names under while doing so. which the Upanishads, some times teach the worship of

as Breath, Sight, Hearing, Taste, etc.only describe a portion of the activities of God
of

Brahmzn

and consequently, no worship

God

under these

aspects can be called complete or POORNA,

God Vishnu should, Full-Worship: in names which express be therefore, worshipped

What
is

Such names are BRAHMAN/ATMA, AUM, NARAYAN, PURUSHA, PARA, SARVA, etc. many others, which are the favourite
the fullness of
all

qualities.

names among Vaishnavas, which are chosen by them because they all mean Fullness primarily.

Madhwa
explains

in various places

emphasises

this

Poorna-

twa and gives

the

etymological meanings and

they all mean fullness and quotes authorities for the same, from SHRUTI, Itihasas

how

and Puranas (HARI-VAMSHA ). When God really has all qualities, and every quality infinitely,' to know but a part of His qualities, is only to have an incomplete and imperfect knowledge of Him,
Further,
all

these

qualities

are

conv^utotly

[61]

grouped together

in

SAT-Existence

or Perfect

Goodness, CHIT-Perfect Wisdom and ANANDA Perfect Bliss - SATCHIDANDA. Thus, we have proved the Poornatw.i and have shown perfect identity

between His Avayava-Avayavi\ His Gii'ia-Guni-, His Avataras\ His powers in short - His Dharmas
and Dharmis.

From

the above

summary

explanation,
of view.

the

readers will have some idea about Madhwa's

God
I

who is really Poorna from all points know the explanation about His being
ous Substance
is

homogene

not sufficient but you shall have to wait for further explanation in future Chapters

to

know about His ACHINTYA SHAKTITWA

i.

e.

imex-

measurable extra-ordinary powers.

The above

planation will also convince the readers that the Vaishnavas are not arbitnry in calling their highest

God with only some names, rejecting other names. They have no objection if other names are used
for their

God,

if

only they
that

remember
is

that

what

is

most

essential

is

God

All-Full and that

HE

pervades the whole Universe in all His Fullness. The above explanation will also clear what ignorant Europeans ascribe to the Gods of Vedas-saying that Vedas ask us to worship huge natural pheno-

mena

ignorance and bias. Stupid people amongst us also, not knowing the
only.

Enough

of

this

[62]

real

interpretation
!

follow
If

these
is

Westerners

in

condemning Vedas
it is

any body

against Idolatory

emphatically Madhwa. Not

only

human made

idols are idols in his view, but all

Gods, Souls, and

every insentient object are but also idols of God and hence should never be worshipped as such
(

Brah. Soo.

Objection answered ;- Lastly,

will

clear one

more

objection.

One may argue

that

we do

not

worship mere insentient organs such as organ of speech, eye etc. as Brahman, but we meditate on
in the organs of speech, mind etc. consequently such worship of senses is not a false worship; it is really the worship of Brahman, in these
reply, really this is a false argument. organs. For, the sense organs of speech, eye, mind, etc. have never the chief quality which constitutes

Brahman

We

Brahma-hood namely Fullness or Poornatwa. So, false worship. When you worship Him in those organs what you should do is to meditate on
it is

not merely as that particular sense organ; but reflect upon Him as All-Speaker, All-Feeler
All-Seer, All-Thinker, All-Life-giver, etc, ( Brah. IV-1 1-2-7).

God

All-knower

Method of Proof :- In conclusion, I must say a few words about the evidence upon whichMadhwa bases his theory of Poornatwa of Poorna-Bra&ma.

[63]

Madhwa
( 1 )
i.

has depended upon three kinds of evidence

Shruti\
(

in this respect :-

X) Yukti and

Apta-Vaky*

evidence of those great men like VASHISTHA and other Rhushees and Veda-Vyasa and others
e.

who have
strongly

actually seen

God and Madhwa

).

affirms
of

HE has also fullest vision always before him ( Brah. Up. B. I-I-I
that
his books, there his

God
In
all

are hundreds of quotations for

Poo rna- Brah ma theory.

passages,
state

Here
I

am

tempted

to give Sanskrit

but

must with hold

my

pen.

shall

Take

the very

first

a few only as samples. Sootra ( Aphorism ) in Brahof of

ma-Sootra.
.enquiry

Brahma is the direct subject and Brahma word itself means Full
in
its

qualities,

derivation.

So

also,

the words

Atma, Aum, Purusha, Narayana, Bhuma, Para, .Aja (Any. Vya. 1-1-199 1-1-234 235). In fact, every Vedic word primarily mean Vishnu who is the Emporium of all qualities and only secondFor instance, arily is applied to other objects. Indra primarily means Vishnu because of all the
Lordly qualities
Indra
is

God

possesses; while the deity

merely because he possesses an inf initevely small quantity of God's Aishwarya. Full in all. In Short, Vishnu is All-Full. He is Full in physical world; mental world and
called Indra,

[64]

spiritual

world and yet

He

is

Himself absolutely

and infinitely exceptional. ( CHETANA-CHETANAVILAKSHANA ). Here I again give one quotation " from Madhwa-Bhashya. The Lord is verily one times ad in all objects. He and identical, in all
is

un-limited (NIR-VISHESHA

) i.

e.

does not possess

) energy and His Glory any specific ( never increases or dicreases, with objects in which he may be. Still, owing to the difference in his

VISHESHA

activities,

He

gets

different

names and forms,

though He Himself is not different and is one in His full Lordliness every where. He, on account of His infinite powers, produces different results
in different bodies,

without
is

any change. particular power ( AVISAESHA ) because, He is All-Power and therefore He produces always the
effect of particular forces,

The Lord

Himself undergoing verily devoid of any

though Himself remains un-modified, un-contaminated by pleasure or pain. (Chh Up. I-III-12-Bhashya ).
. .

r\ \j

CHAPTER 6

POORNA-BRAHMA
B.

NIRDOSHATWA;
In the last Chapter,

C.
I

TAT-TANTRATWA.
description

gave the

of Madhwa's Poorna- Brahma and Guna-Potffnatwa

[65]

as far as possible in the very words of Madhwa. But I am conscious of the fact that it is very diffiBut as stated there, God is cult to grasp it fully.

the very

first

thing to be

known but the very

full

last

thing to be realised.
is

Correct and

the

first

necessity for

knowledge Moksha, hence it is that

it.

Madhwa strongly insists on and MADHWA are one on upon JNANA for MOKSHA ( Some others preach Jnana
for instance,

SHANKAR, RAMANUJA
point. All
insist
).

this

Jnana-deva Mokshah
-

Karmjs Samuchhaya
so.

Bhaskar does

strongly advocate Jnana.

But these three Jnana, you must rcme-

mber,there means APAROKSHA JNANA (Direct -GodVision) and not merely Paroksha Jnana i. o. indirect knowledge.

That

is

the

state

of

JEEVANis

MUKTA
If

of

SHANKAR.

The
of

further path

safe.

you reach the stage

gate

Aparokshn, you reach

of the grand ( Maha-Dwara ) from whence you may see God temple of God, at-least can you directly, peep in, through the small

the central

hole

in

that door.
to simpler terms, the conclusions
of

Reduced
the
is

Chapter may be summed up thus:- God Poorna in all qualities, attributes etc. Madhwa
last
is

has, as
its

his usual habit uses this

It is

meanings.

word gufia in all a very elastic word and means

excellence, effect,
efficacy,

quality, merit, virtue,

[66]

attribute, property in general, Satwadi Gunas and also means multiplication (See Apte's Sanskrit

Dictionary

So, every thing that contributes to practical affairs is called a Guna (Ma-Si-Sara). By using this one word Madhwa has stated all
).

that he wanted to
is

very

difficult

Therefore, it To to translate Madhwa works.

tell

about God.

give you some rough idea about Madhwa's God, I may say Madhwa's God is the sum-total of all
excellent qualities and virtues

do you expect from any

there

God ?

What more What God can be

etc.
is

who

is

more than

this? 'He

Guna-Samu-

daya ( Anu. Bh. III-II-211 212) But you must also remember that He is not merely a bundle of
these,

not a

mathematical sum

of

these.

We

must take these Gunas both horizontally and vertically. Here, I must warn my readers about one
point.
All the similies, analogies, illustrations etc.

which have
shads
etc.

been used

in

Vedas and

Upani-

are merely suggestive only and so should not be taken too literally. They give but a glimpse Such instances of the truth, not the full truth.

For example, Samudra, Spider, Tree, Sparks of Fire, Salt, Sea and so many others which abound in Vedanta books. Highest-pitch of these Gunas is another kind
are many.
of Poornatwa.

Moreover,

in

God

there are 'Some

[67]

guna's

which are
for

imagination.

beyond the reach of our They are immeasurable (APKAME-

YAR
all

);

instance

He

is

identical in all limbs, in

organs of senses, that His stomach holds the whole Universe; His feet can parform all that
His eyes can perform

say

God

is

Hence, it is that both knowable and un-knowable and

etc.

is

beyond un-knowable. Madhwa has compared this We cannot have the state to the mountain MERU. full view of Meru or Himalaya at once, before
our eyes; only one part is visible. are human limited beings and have powers; hence, impossible to get the whole view, much less can we scale it
up.

We

That requires a Ten-Singh or a Gita, God is described as a wonder

Hillary.

In

of

wonderr-

(B. Gita 11-29). Madhwa says that God is not fully knowable because of His ADBHUTATWA i. e.

He is beyond our Tark i. e. inference and for the same reason He is also ACHINTYA beyond our imagination ( Anu Bha. I. 1. 153 ) and not because He is un-attainable. I may simpof his

Grandeur.

lify

yet further by the illustration of

its

and
his

actions.

human body Man performs many actions by

Yet really it is the Soul that organs. limbs. the In the same way, Vishnu acts through

many

Himself really performs

all activities

of the world
it

through separate channels.

Therefore

is

that

[68]

Universe
this
is

But body of Vishnu. only an illustration. So you should not

is

said to be the

stretch

it

too

far.

For, really, Universe

is

not

His body as we have our body. Universe is while Vishnu is immaterial, spiritual. So, He is body-les?. Vishnu in His essence has no
material

such body.

For, consiousness (CHIT) and Bliss

constitute His body.

(ANANDA)
to

Ths world

is

said

be His body, because it is under His control (TAT-TANTRATWA), under His will and government.

So the readers should remember and believe these few statements at least:- (1) That God is the Emporium of all Gufias; (2) That He is Poorfia
in all
(

His attributes; (3) All His multiplications Gufias) are identical i. e. All His Avataras like
in. all

and Krishna and all His infinite forms sentient and insentient objects are eqally
(4) Partial
ties only,

Rama

full

Guna-Yuktas i, e. who have few qualihave got partial names such as Vayu,

Rudra, Indra, etc; (5) In short, God is present in all His fullness whether He is in the hearts of men
or in a bl^de of grass.

So,
is

God

is

Uni-form and Multi-form.

This

what is really meant by Adwaita and Dwaita. God's identity in Himself is ADWAITA and God
has BHEDA or

m inn

DWAITA in one sense. BHEDA really KAHU-BHAWA (SHAT-PRASrifNAmultiplicity:

is

[69]

BHA. 6) according to therefore I say that

Madhwa

himself and

it is

both this
is

God's Poorfiatwa includes Adwaita and Dvvaita principles. Vishnu

both Adwaiia or Adwaya and Dwaita in this His Poorfiatwa combines both of them sense. and is also far above these. As stated already,

Madhwa

himself had a contempt for the word Dwaita because in his MANDUKA UPANISHAD, he has
false

explained that word as meaning

(

knowledge,

Man. Up. II-Bha ). So, if perverted knowledge Madhwa was present now, he would never have
tolerated
its

use by his followers.

:-

NIRDOSHATWA

Madhwa

says

God

is

He

who is Absolutely free from all sorts of defects (SarvaDosha Samuzziti) (Anu. Vy. III-III-83). This is His second characteristic. We may sum up these defects in four words - ( 1 ANITYATWA )

not being eternal;

(

DEHA-HANI

Destruction of

DUKHA - PRAPTI - Pain - Misery etc. ) body; (4) APOORNATWA - Incompleteness ( Sudha I-I-88) God is completely free from all these. This is
3

proved by Madhwa of Brahma-Sootra.

in his

Bhashya 2nd Adhyaya There were only 21 Bhash-

have also the names of yas before his time. those Bhashyas such as Dramid TANKA & Some
of the
ntija

We

names are found

to be referred to in

Bhashya and other books.

RamaBut they are now

[70]

extinct.
site

However, we can find what those opposchools had to say by our reference to MadhFor, Maclhwa
is

wa
all

works.
the
21

said to

have refuted

school

opposite schools and established his which is the 22nd and it is opined that

there will be no
systimatically

other

independent

Bhashya
the

refuting Madhwa Bhashya (MADHWA

VlJAYA); and at least, upto the present time prophesy has remained true.

God
Eternals
I. (

is

ever Eternal.
-

He

is

the Eternal

of

NITYO NITYANAM

Kath. II-5-13; Kena.

There are other eternals such as time, ). So also, He space, but really He is the Eternal. is the CHETANA Consciousness of all CHETANAS He alone is absolutely free (Kath. II. 5. 13). from any sort of misery such as anxiety, anger,
3

pain, attachment of merit

ful), birth, death, etc.
ess
(

and

sin

(both are pain)

Anu. Bha.

Incompleten-

Apoornatwa has alredy been removed in the In fact, He is Poorfia in all last Chapter. auspicious qualities such as ANANDA (Bliss) JNANA
(

Knowledge

),

DYUTI

Illumination),

BALA (Ener-

gy ). Atidarya ( Liberality ), Veerya ( Strength ) which are the 6 Aishwaryas, which include all other excellences. ( Maha. Bha. Ta. I. 1. 13 ).
of

The problem of evil has troubled the heads many teachers and has taxed their brainy since [71]

the beginning when man began to reflect and to this day it has remained to many an un-solved
riddle.

No

problem
easily
is

is

so vital as this

problem

to

human
all

interests.

Madhwa

has cut this

his

Gordean
free from
is

Knot assunder
evil.

by making

God

God

absolutely

free

from these

Madhwa's firm
is full

conclusion.

No

doubt the world

apparently only. we see that

of misery, pain

and

evil but

If

we go

to the very root

of these,

It is we, men they have no basis fundamentally. conceive who these things. Both good and evil are our imaginations if we analyse them properly.

Gita says

and

all

Cold-Heat, Pleasure - Pain these our connections with elements come

(

11-14-15

and go

of themselves,

it is

just possible to

make
natural

them quite

in-effective.

They
these,

are

the

consequences

of

opposite

forces.

Because we
feel pleasures
i.

identify ourselves

with

we

and

pains.

Cut assunder the ABHIMAN

e.

our

with them, then there is neither pain nor pleasure. They are really the weakness of our flesh not of soul. can and should rise
identification

We

above both pleasure and pain, good ( Shubha ) and evil ( Asubha ). The whole 'of Gita bears
witness to this truth and advises us about the

means

of

rising

above

these.

Here
It is

lies

the

superiority

of

our ancient culture.

no use

[72]

saying that a

all

cultures are one and that there are

It is

no different cultures.
half-truth.

a misleading statement,

asserts that
ful

The MOHA theory of Madhwa half-truths & illusions are more harmFor, falsehoods can be

than even falsehoods.

easily detected but not so these misleading statements. Yet, the world abounds in such mislea-

ding theories. Here is a quotation for God's clefectlessness:" Oh Gargi, the knowers of Brahman describe

Him
is

as the

AKSHARA

the Indestructible.

He
not

not gross.

He
is

is

not subtle.

He

is

short.
is

He

not long.

He

is

neither red nor

He

Semi-fluid.

has no darkness.

He has no shadow. He He has no resperation. He

He is
not adhesive.

has none of the elements

He

has no taste.

no material eye. He has no material speech. He has no material mind. Ha has no energy of a ijiaterial
thing.

He He

has'

no scent. He has has no material ears.

He has no INDRIYAS for perception and work. He has no material shape. He has

He has no outside. He does not eat anything and no one eats Him." ( Bra. Up. III-8 ).
inside.

no measurement.

He has no

This does not mean that

substance at
all

God Vishnu is not a and has no SWABHAVA or existence [73]

of his own.

These simply mean

in
in

that
is

He

is

not

coarse and fine etc

the sense that He

not coarse

worldly well-known ordinary significance of these words and not that the Lord has no body of his own etc. The Mantra does not
nor fine etc.
the

describe the non-existence of

all

kinds of STHULA-

TWA

independent. He is not devoured or killed by any body. ( Brah. Up. III-8

etc. since the
is

Lord

Bhashya ). TAT-TANTRATWA:

Now
/. e.

the third clause of the

central

PRADHAN
cf
"

PRAMEYA

the

proposition
It

Madhwa namely

Tat-Tantratwa.

means,

Himself is under Vishnu's will and Government Dictatorship. Here, I give only
All else besides

indeed, owing to the bidding of this AKSHARA, the Indestructible, GARGI, that

one quotation.

"

It is

BRAHMA and RUDRA remain

pective places
of this
).

It is

up-held ( in their resindeed owing to the bidding

AKSHARA, O GARGI, that Shri. and the God of Earth remain upheld ( in their respective
indeed, through the bidding of this Akshara, Gargi, that the Gods of the periods of time of the twinklings of the eye, of moplaces).
It is,

ments, of the days and nights, of half-months, of months, of the seasons, of the years, all remain

upheld ( in their respective positions ). account of the bidding of This AKSHARA,

It is,

on

GARGI

[74]

that

some

of the rivers flow to the East

)

from the
It
is

West ( snowy the West in

mountains and some rivers flow to

their

respective directions.
this

through the bidding of

Akshara,

Gargi,

that men praise these that give alms, that Gods follow the sacrificer and the Pitrisor fathers follow

the oblation?. ( Br. Up. III-S-9 ). In fact, throughout all books, God's Rule is Glorified."

Now,
which
" is

to

come
in

to

Modhwa's second proposition

also.
It is

second

importance

this:-

Absolute independence always; and always of exceptional essence from every thing else in the world." ( Anu Vya. IIMII-83 ).
is

This second prposition about PARA-BRAHMAN one which is not expressly expressed as is the
but
it is

first,

inferred only.
(

Hence
Vya.

its

secondary

importance

Sudha.
calls

Anu.

III-III-83).

TEILKACHARYA
c
'

the first

central proposition

expressed in so many words while the second, he calls ANUSHWANGIKA i. c. a

Vachanika

i. c.

logical consequence,
It is

inferential
texts.

or consequential.
first
i.

deduced from the

The

is

called

by Teekacharya Pradhna-Prameya

c.

Central

Proposition] other propositions cannot come up to that standard ( see all the 6 notes published

on Sudha which all support my view ). Repetition in such matters is a virtue since it concentrates the mind on their importance.

[75]

Here is a quotation for God's independence. There is not an atom of independence either in Prikriti or in Purusha i. e. matter or soul. They
"

are always under

the will of God, are

actually

governed by God.
is

What

can there exist which

not seen by

cognised
self

God ? and who can see a thing, not ? God God sees all Avataras as Himby

Jeevas as always separate. For, when one sees something as different or separate from

and

all

Himself,

it

can be

rightly inferred

that

the

seen

and the thing seen can never be one." Bharat - Ml ).

(Maha-

Now, how does God's

absolute

independence

help to prove the freedom of God from any defect? Madhwa in his second proposition asserts that this

second proposition further proves the faultlessness of God, which had been mentioned in clauae ( b )
of the

main proposition. The reason is this Because of His independence God is not involved
:

in

any of the conflicts of the world. How and why ? About independence, I may cite the example of Both are in one place. Jailor and the Prisoner. Yet, prisoner is bound while Jailor is independent.

So

Pure silk, it is said, the case with God. catch dirt does not which that though steeped mud. So is God, pure though He is in hell.
is

is

in

[76]

All

have limitations of their own.

No body
no limia-11

except

God i? quite free. God alone has tations. God remains quite free from
;

the

Fire cannot burn imperfectness of the world. Him nor can swords cut Him asunder. This is
possible

because of His independence.

He

can

remain quite free from all their effects. Many treatises such as Tatwa-manjarcc have treated
this question

of

His independence exhaustively.

all

Madhwa
quailty

has taken advantage of this particular

his

namely independence throughout works to prove NIRDOSATWA of God. Another particular quality of God
has taken for his help
faults
is

which

Madhwa

in

-proving God's

God's exceptional essence or nature. In essence, God is quite different from

all

freedom from

natures in this world.

is

Every object
is

in

this

world
letely

tainted with one or other defect.

Compin

defectless nature

never found
is

the

Universe.
of

Hence,

if

there

any identification

with the objects, then naturally God shall have to be affected by that taint. Hence, if we

God

are to

make God

free

from the tainted nature, we

are to hold that His original nature, essential nature must be quite different(Anu.Vya.III-III-87)

Thus, I have dealt with the 2 propositions of Madhwa about POORNA BRAHMA and His POORNAT-

[77]

WA. I am perfectly conscious that this treatise of mine does not explain all that requires explanation.
This
c

is

only a glimpse.
'

But as Emmerson says

is

Glimpse of Truth sometimes whole System

In

better

than a

Upanishads,

we

find

so

many

passages

which have been interpreted by Madhwi as proving Poornatwa. If we but read the introduction
(

UPAKARMA
of the

and conclusion

UPA-SANHAR

of

works of Madhwa, we find that He e mphasises only one Shidhanta namely Poornatwa.

many

commeSUDHA ntaries like TATWA PRAKASHIKA, etc, we find every where the VISHNUTWA, BRAHMATWA, POORNATWA etc.ire the last concluding statements.
In the

same way,

if

we read

the different

All his other propositions such as the reality of the

world,
Soul,
infinite

BHEDA i. e. difference between Soul and His PANCHA-BHEDA theory, His thory of

gradations and degrees, His Trividha Jecva theory, in short every other proposition of Madhwa centres round this Poornatwa theory. They

are rather props.

buildings.

This

is

the

Arch-stone of his

Here,
shads.

give a few
alone

examples from Upanifind such expressions as

In Brah.

Brahma was Madhwa alone.

Up. you (EKA, EVA).

has interpreted

Atma
all

was

of

them

[78]

as

He was In Chhandogya again we read God is alone-full. UDGETHA i. c. the Most High Chha. Up 1-1 ).God is Saman i. e. Sama. ( Chh. Up. II-l ) God is all
meaning
fullness.

He was

alone means

Good

Chh. Up. II-l ) God is All Madhu (Chh. I II-l ) sweet and beautiful. Everywhere it is the fulness, that is proved. Madhwa, you must
(

remember
chings
(

looks to

the whole essence of the tea),

Maha-Tatparya

and

not

merely

to

stray sentences.

essence of the teaching has to be determined looking to the whole of the teachings according to

The

UPA-KRAMA, UPA SANHARAand

words or sentences
(

not upon isolated Shruti \

Paingi

Brahma itself means derivatively full of all qualities. Yet, I have named Madhw.i's Brahman as Poorna Brahma and fordoubt the word

NJ

have got the backing of such a high Ka.madi Saint as KANAKA-DAS, who has used this very word Poorna Brahma for Madh wa's G:>d. In Bhagavat also this Poorna Brahrra
tunately for this
I

is

used.

Controversial topics

&

Solutions Suggested :-

From

the above

exposition of Poorna

Brahma

in

Chapter

and

in this

bletns also

become
i.

clear

Chapter some puzzling pro" SAGUNA " or namely

"NIRGUNA"

c.

the

controversey about Saguna

[79]

and Nirguna; about His Sakara and Nirakara. The Saguna and Nirguna quarrel may be solved in this
way.
one point of view, God is Nirguna meaning thereby He is free from the influence of the three famous original Gunas - SATWIKA, RAJA-

From

SA and TAMASA.
that

It

may

also

be taken to mean

God

has the power to become both Saguna

and Nirguna as He pleases. The greatest Kannada Saint and devotee of God - PURANDARADAS has taken it in that sense. He says when God
has infinite powers, He can, at His will become both at the same time and separate at any time.

SAKAR & NIRAKARA

also

:-

In the

same way, the

of

controversy about His Sakara and Nirakara

be settled.
i. e.

From one
is

Sakara
is

He

point His a Personality.

view

may God is

Moola-Rupa

such a personality. While He may be said to be NIRAKARA in the sense that His whole AKAR
being infinite cannot be grasped. Sky or GAGANA is Nirakar in that way. cannot grasp infinity.

We

When God comes

before our vision, He

is

called

Vishnu or Narayan etc. In PURUSHA-SOOKTA, we have the cleanest description of both. He is impersonal in
this also,

the sense
I

He exceeds
of

personality.

In

have the backing

Purandar-Das,

" who has explained thus :- Being an impersonal So, if we child, He is also a personal child etc.

[80]

just fix

our mind not on

essence and spirit of us the names are un-important as compared to the characteristics - Anu. Vya. 1-1-9) many of these riddles will be perfectly and correctly under
stood.

mere wordr, but on the the teachings, ( Sudha warns

DWAITADWA1TA
Poornatwa
of

From my
will

exposition' of
to

Madhwa, you

come

know how

Madhwa's Poornatwa theory includes both the ideas of Adwdita and Dwaita and also how it
Up. IV-3-23 is explained by Madhwa in non-dualist ic sense, by showing that the Adwaita of God in Himself is the real AdwaiBrah.
ta.

exceeds both.

So many

of the

so-called

opposite texts are

explained by
in his sense.

Madhwa on this principle- Adwaita Madhwa has transferred the Adwaita

God's identity in Himself. So, the real difference between SHANKAR and MADHWA was not so
to

the inherent nature or essence (SWAROOPA) of God, but was about the characteristics

much about

Adwaita or Adwaya God. Madhwa does not hesitate to call his God Adwaita ( See Manduof the

kya Up*

II.

6-9 Bha.)
:-

nces thus were

The chief points Whether God had

Protection,

of differe-

really

the

powers of eight kinds of activities such as Creation

Knowledge, Ignorance, Bondage of Souls, Salvation of Souls
Dissolution,

Destruction,

[81]

Anu. Vya. 1-1-90 )about the SAKARATWA of God's hands and feet etc; and about the reality of His
(

organs of sense; about His Omnipotency etc.

doctrine
of

The

DRAVYADWAITA, BHAVADWAITA and CRIYADWAITA is familar to Madhwas, So, Madhwa's chief contention is that Shankaras Brahma
is

not

Poorna

'

chiefly

ject to

MAYA. Madhwa

because of his being subtherefore challenges Shan-

kar on this one point especially.

How

can such a

Brahma be
na
(

called essentially(Mukhyatawena)Poor-

Anu. Vya. I-I-5-136 ) ? Hence, every thing will be all right if Maya be taken to mean PRAKRITI or Nature ( Brah, Sootra. Bh. 1-4-6 ; and

Madhwa
fied.

says

Maya

has

many

senses.

Madhwa

proves that

in all

those senses
it is

Therefore

that

Maya can be justithe three KHANDANA

Out
of 37
of the
is

Granthas refer to
Granthas.
greatest

this

one point only

of Shri.

MADHUSOODANA SARASWATI, one

Shankar

not Commentators enamoured of NIRGUNA BRAHMA ( GitaTeeka. VII

Adhyaya ). The Maya presentation of VIVEKANANDA or TILAK or some other moderners is not
strictly

Maya

in

the original

sense.

have read

that even an attempt is made to defend Shankar by saying that Shankar also was not really a MAYA-

IST but

it

PAKSHA

to

was simply as ANUVADA or POORWA attack Buddha.

[82]

prefer to take her

a historical view.

This

kind of controversy was not very keen before BUDDHA, at-least in the form, in which it was raged afterwards. For, if it was so, it would have app-

eard

in that

form

in

Brahma

Sootra of Vyasa and

Bhashyas of Shankar and Madhwa. But as a matter of fact, we do not find this controversy in them. There is no direct refutation of Dwaita or Adwaita in any of them. This strengthens my I hold that it was after view. BUDDHA that the Maya theory was brought before the world proin the
iflinetly.

Then Buddha's
to

Sftoonya theory

it

which was chiefly

be combatted.

The

was, best

way

of combatting

that

theory was to embrace

him down to the ground and this Shankar did. Next imporShankar tant point was about God and Vedas.
the opponent closely and bring

completely succeeded

in establishing

macy

of

Vedas and

God

the Supreand this he did, by not

disturbing un-necessarily

the balance as to the

of the world ( KSHANIKATWA J tempoaryness which SHANKAR admitted in much more extended

form

of

it.

This

is

but natural.

That

is

the true

procedure of religious reform. So, no use in attributing motives to religious reformers; they
are not merely political reformers,

F831

SH OONYA & POORNA

'SHOONYA.'
in

:-

Now

about BUDDHA'S
to

Madhwa

thinks

Shankar

be Buddha

some
is

there

For, respects but not without reason. very little difference between Shank&r's
S/ioonyz..

God and Buddha?s

in

Madhwa's

criticism

this

respect

un-answerable.

Brah. Up. IV-111-10 Bha.) is He has completely proved their

(

identity except in

words

in this particular respect,

by quoting actual texts of both Schools. Readers would do well to read this portion. But, even
taking S/zoo/tya of Buddha,
philosophical understanding

we can come
if

to

not
is

compromise. BUDDHA, you know,

complete regarded as an

to a

AVATAR
not
is

Whether

it is

the historical

Buddha or

a small point.

theory of

What is of SHOONYATWA ). Why

importance is his is he regareed t\s

as Avatar?

Here Madhwa's explanation of Buddha

as an Avatar though appears far-fetched,

may

become

useful in bringing

BUDDHA, SHANKAR and

MADHWA, nearer each other. Madhwa has defended Buddha (Mah. Bh. T. 32-153-158 and Brah. Soo. Bh. 1-4-7 ) in many ways. By Shoonya, Buddha did not really mean void; he really meant by that expression that God was Full and it was people who mis-understood his real meaning
or did not fully grasp
it.

Whatever

it is,

here

take

its

assistance to

[84]

prove that SHOONYA,

-really

POORNA.

My
is

elucidation of

means nothing but Shoonya is like this.

number.
It
is

Shoonya

really

Poorna
first
it

in

our

ancients that have

put forth
in

zero as one of

the numbers, and give

of fullness.

mathematics the value

Really Shoonya is full number. Shoonya has no value in itself, but it gives completeness to every other number upto infinity. So, Shoonya
is

infinity.

RAMANUJA & MADHWA :- The difference between these is thinest. Ramamija attacks Shankar
ruthlessly

up

to the end,

but unfortunately,

con-

ceds the point at the last moment by 'asserting that God has worn a subtle body of CHIT and ACHIT

and therefore He is VISHISHTA a particular kind Madhwa argues there is no meaning of ADWAITA. There was no necessity of doing so in saying so.
according to his
(

Ramanuja's view

is

Ramanuja's ) theory. In a sense conceded by Madhwa ( Anu.

Vya, 1-1-63 Sudha ). The controversy about mere name is immaterial as Sudha says.

SYMBOLISM
few words about

:- In

my

SHANKHA
by me as
losophy.

in

them.

must say a symbols of SHALIGRAM and These have been designed

conculusion,
I

to express

the essence of

Madhwa

Phi-

Madhwas

necessarily worship
it

SHALIGRA:

MA every day, bathing

with water poured through

[85]

SHANKHA.

Why

so

? I

hold that because Sh&li-

grzm represents Full God and Shankha, represents Madhwas are not allowed to worship Lzxmi
Highest God and that but too,not independently through LAXMI only.

any

God

except

the

We

have no ADHIKARA
worship of
etc. is but
all

to

other

worship HIM directly. The Gods such as MUKHYA-PRANA

like

formal 'worship,

the
is

worship of

great souls.

Now Shaligram

also

IMPERSONAL.

VASUDEV SHALIGRAM and other Shaligrams are

determined by the CHAKRAS in it. I have inserted in it Vishnu God's Moola-Rupa. Shaligram has not such forms. Shankha is admittedly the symI have so designed it as to be the bol of Laxmi. number one of Sanskrit.

The world begins from LAXMI who is sented by SHANKHA which is nothing but
krit
c

repreSans-

One' number

in

form.

Vishnu

i. e.

Shoonya

when He comes before one and other numbers, " The cipher or zero He completes the values,
was an invention of our ancients an invention that has been described as one of the
to denote nothing

greatest importance in the history of Mathematics. The cipher or zero placed before other numbers

makes them

full

numbers.

The

index of any

power often is equal to the number of ciphers following one." ( Gokhale's Mathematics ). This is

[86]

when Vishnu

the

Unifrom or Formless assumes

Himself such Avataras as Matshya, Kocrma, etc. They are His Full Avataras. o, 1, 10, 100,1000....
infinity
).

His Avataras are

1000, upto infinity.

infinite

in

number

10,100,
if

The same Shoonya

placed below one and other numbers 0/1, 1/10,

Gods such as Brahma^ Vayu, Rudra and Indra etc, who are all His BHINNANSHAS or fractionate. As the researchers of zero we take pride in Shoonya. It is also in another sense the Shoonya of Buddha
1/100, 1/1000 upto infinity represents other
;

only his

Shoonya was completely void Shoonya, devoid of any value, while our Soonya is of Fullest Madhwa has skillfully defended the value. BUDDHA AVATAR in other ways. Madhwas' defence

Buddha has been given in various ways for which we may see his book Maha.
of

32-153-158.
also
this
;

and Bra.

Bhashya

and

to

me

appears to be a true satisfactory interbecause, Buddha's chief characteristic

pretation

was his

absorption in meditation of Shoonya; so, it is just possible that Buddha also took Skoonya to be full. He fully engrossed himself in all
fullest

his fulness in that meditation.

In conclusion, I assert that Madhwa a/on0has got the full orb of Truth. In short, SHOONYA and POORNA are one. It

[87]

is

Shoonya Circle without circumference i.

infinity as
full:
.

e.

Poorr
It is

na Circle with
not a void but

its

cirumference.
is

Mere void

un-thinkable as

Bergson says.- It may be compared to a Round Table Conference or rather to VEENA with its
round part -representing Brahma with void in it full void with full powers of all sorts of manifestations

when

a string representing one or LAXMI

,It

is

attached to
or sounds;

it.

can produce

all

sorts of

NADAS

Poorna means Shoonya or

cipher; for,

zero;
is

An

infinitely full zero or

zero
"

full

&

" perfect jnumber. Poorna is also the Poo/ya Most worshipped, and in Kannad language, therefore Poojya is zero. AlsoBindzi is a FuLL-Point;God is a

FULL-Point and

God

is

FULL in a

point too. In short

Gunapoornatwa or Poornatwa means and includes

the Connotations of
all

sorts of expressions denoted

by the word 'Poorna,' as defined in Madhwa Sidd" hanta Sara Bindu is also Sitidhu. Hence God is
both an Infinetly big zero as also an infinitsimally

small point.*

So, our.Gpd

is

POORNA-BRAHMA and our SHIis

DHANTA

POORNATWA SHIDHANTA.
verily
-

SHWUTI describes HIM thus:- GOD

POORNANDA, POORNA-BHUK, POORNA KARATA, POORNA-JNA^A, POORNAT BHA, and POORNA-SHAK TI

(Amu

Sudha Vya. IV IV-2jind "

).

MY SYMBOLS
PARA-BRAHMA OR VISHNU

OF VAISHNAVISM
LAXMI

See

P.

268

appears that the so-called PHALLUS or ISHWARA-LINGA installed in our temples may
it

To me,

be taken as symbols of Poorna-Brahma and his wife - PINDA or the round stone re -rep resenting

Poorna or Shoonya and the lower part with its shape as figure one representing Laxmi wife of Vishnu or Parvati wife of Shiva. At one time, it
appears that Karnatak tried this method of bringing the 2 sects nearer to each other by erecting
temples for HARI-HARA and SHANKAR-NARAYANA
etc.

The stone inscription at BELUR CHANNAKESHAVA temple on which the SHLOKA "YAM SHAIVA SAMUPASATE etc " bears witness to this
fact.

CHAPTER 7
4 k

NATURE " (RAM A OR LAXMI.)

The sum and substance of the Chapters is this:- God is All-Full and

RE-VIEW:

preceding 2
Full in All.
.

variety of

Teachers have propounded^ all* the answers about God that are still current.
all

Madhwa
in

says

these Schools of thought existed

He

ancient times and will be existing in future. is out, not to knock them out of existence. All
-

that one can do

even what VEDA-VYASA has done

[89]

perfect idea about God, and support it as best as one can do, by strengthening it with PRAMANAS OF VEDA, and by putting forth
is

to put forth the

stronger arguments in favour of his own theory and this is all that he has done ( Anu. Vya. II -2-3). the preceding Chapter that I have shown in
the description of

God

as

POORNA accomodates

many schools. We can at-least have modus vivendi a way of temporary arrangement if not, modus operandi. Shoanya may stand in the sense of POORNA-SHOONYA, for, Shoonya means perfect and full. So. it is Full-Shoonya. God is One may
stand; since

God

is

really only

one

in this

sense.

Ramanuja^s clothing Brahma with a very thin and subtle cloth of CHIT and ACHIT PRAKRITI need not be given up, if underis

He

a Full-One.

stood in

proper sense namely after all CHIT PRAKRITI and ACHIT PRAKRITI are riot God, but
its

are

mere clothings. So also the qu.irrel about SAGUNA and NIRGUNA etc. and many others may be
little

solved with a
ideas about

better understanding.

Common

Omnipotent, Omni-scient etc, may remain there, if they are understood not in Because really our God their crude consception.
as

God

ABSENTEE Land-lord as the common people think. Our Land-lord is both - a LORD and HIMSELF a RAYAT. SARVA-KARATA [90]
is

not merely an

So, Madhwa refines and brings out prominently

is.

He

all
all

these rough ideas the characteristics

of

God

as

Poorna-Brahma.
until

Madhwa

says

it

had

remained as a mystery
reveal
it.

he came forward to

God
in

is

HIM.

a Homogenius Substance, with no parts So, He is One and Full. That one limb

perfprms the functions of other limbs etc. really appears strange and un-believable. But, to give some idea of its possibility, I may state that even
in

nature

we

perceive this:-

Eye can measure

distances at a twinkle.

can weigh weights. So, the functions performed ordinarily may be performed by other organs of sense, if they are

Hand

now hear and see from properly developed. A distance with the assistance of instruments.
time
ficial

We

may come when we can

instruments and

dispense with artiitself

mind

be

its

own

battery,
others.

and can be able to read the thoughts of PATANJALi YOGA had devised means for
such as

ASHTA-SlDDttlS

DOORA-SHRAVANA

etc.

by Yoga Sadhana. But, they were prohibited by Madhwa and others ( Madhwa Sara Aparoksha Ch,
)

for

those

and

salvation, lest

are after purity of life they may be degraded by such

who

It was meant only for high souls. ARJUNA had been endowed with DIVYA CHAKSHUS

SIDDHIS.

[91]

Gita XI-8

).

Well, here
is

all

that

want
just

to

convey

to

my

readers

that in

God
virtues

it is

possible,

nay, necessary powers. Vices

to

conceive such extra-ordinary

in

become

God.

BAHU-

BHOJANA may be a
a
virtue in
is it

a BHEEMA
in
(

vice in -ordinary men, but it is or BAKA. Much more there-

fore,

a virtue

God.

So

also
)

those which

appear
9,

AMANGAL
1

in-auspicious

in others,

are

not so with
10 f

regard to God. (Anu. Vya. I-IV-1 and also see Tatvodyota 16 ). God is

ADBHUTA, ATARKYA and ACHINTYA. POORNATWA is an Abstract Idea does not want any one to bow down
unless he
is fully

Madhwa
to

God,

convinced about HIM.

His chief
this char-

feature

is

Poornatwa.

But after
is

all

acteristic,

one must admit,

an abstraction, so

can not be easily grasped. Hence it is, that Vyasa in his second SOOTRA gives the more concrete
characteristic
is

of

God

namely

God

is

He

the author of Creation, Destruction etc. who But before coming to that question, I must treat

the subject of Nature or

Rama or Laxmi
activity
of

because,

God

conducts

all

his

the

world

through His wife i. e. Nature or Rama. Here we tread upon some what more firmer ground and need not therefore trade upon mere imaginations and abstracts. For, Nature is not so un-

[92]

acquainted to us as God.
in

Nay,
c

that language,
c

We

know
'

always speak Natural laws.' we are

we

familiar with

natural

tendencies in

man

etc.

VEDANT TERMINOLOGY: In Vedanta, Nature is represented by RAMA or LAKSHMI and by other names. Here I have to say a few words about
Vedanta Terminology
cal
i. e.

the Science of techni-

terms.

terms of

You know that Vedantins speak in Gods and Goddeses. What is the reason ?
is

The
(2)

reason

this:-

that
-

the whole Universe

consists of 2

main objects

(1) Living or

CRETAN A

and ACHETANA or
gods,

non-living.

come
or

human

beings etc.

Among Chetana, So we are to beGods

(3)

lieve in four things- (1)

God,

(2)

JEEVAS

SOULS and

(4) Insentient objects.

Those, who

have got consciousness are spoken of, generally in masculine or feminine gender and not in neuter.

That
or
is

is

the

underlying

principle

of

Vedantic
ruled by

Every insintient object is presided over, by a God. What nature, Vedantins call Rama or Laxmi. Definitions of Male and Female :should also clear one more point. Why is called male and another Goddess as
Terminology.

we

call

Here, I one God

female
is

Matter

is is is

female and energy or

visible visible

Life

male.

Matter
a wire

and energy is in-visible. Just as and the electricity which flows

[93]

say that electrons are the wives and Proton the husbands? Krishna

through

it is

invisible.

Shall

we

it is

said

had 60,000 wives.

Why

not

We,

Indi-

ans are used to this kind of language. In the prceding chapters it is used without explanation. But we
are not used to
it

in

other cases.

Hence the

ex-

planation. Madhwa hss given in brief the definitions of male and female thus:- ( Brah. Soo. Bha.

- She who gives birth directly is female and He, without the assistance of whose energy she will not be able to produce is male. So, female
I-IV-6
)

dependent on male. The reverse is not natural, but un-natural. ( Will not this natural law be a
is

clue to solve or at-least to understand

social

many

of the

problems?
in

God
is

of course

is

both Male and

an exception. He is really He can assume all neither Male nor Female.

Female

One.

He

powers.
i. e.

He

can become ARDHA-NARI

in one.

NATESHWAR
So,
of
I

Prakriti and Purusha

Charcteristics of

Ram&

or Will:

may
or

sum up

the chief
:-

characteristics

Rama
is

Naturejthus

Rama

or Nature
is

is

His Will.

Rama

not

God's Swaroopa. She is subordinate to none else than God. God puts forth for the creation of this Universe only an infinitely
different but

small port ion-of His Will,

Since

Rama

is

pait

[94]

and parcel of God, she is not inneed of MUKTI; is Because Mukti NlTYA-MUKTA. pre-supposes Bandha or Bondage. According to the definition of male and female given above ( P. 94 ) she becomes female and the wife .of God. She is also called CHIT-PRAKRITI and is the presiding
Deity of JADA-PAKRITI. The enjoyment of God in Rama or His Will is not for His own pleasure ( for He has pleasure always and All Full ). Yet,

by giving various forms becomes fully satisfied, i.

in

to

His Will,

Rama

e. takes pleasure in of Will use His creating the whole making Universe. She is the subject of His enjoyment

God

and not the bestower

is

of

enjoyment on God.
or
His Will

He

SWA-RAMANA.

Rama

manifests

many forms such as Shri. BHU, DURGA, AMBHRANl, SAMAVIT, DAXINA, RUKMINl etc. Just as God has no material body she too is without
itself in

Her body also consists only of knowledge and bliss. She is all pervading like God only in TIME and SPACE; All pervading also means fullness, but not in GUNAS or qualities. In
material body.

Gunas she
Here,
narily

is

far below

HIM.

we must means DIK

note one thing. Space ordior direction. But Madhwa

does not give to Dik independent existence. Diks are but parts of far extended and un-mamfested

[95]

Space

AVYAKRAT AKASHA and

not

mere AKASHA ).

AKASHA according to Madhwa is of 2 sorts - (1) BHOOTA-AKASHA - material Space, (2) AVYAKRAT AKASHA ( Mad. Si. Sar. Ach. 14 ). AvyakratAkasha
is

eternal,

VYAPTA.

Laxmi's birth im-

plies simply her

pregnancy
(
I

her identification
all

( SiSRUKHATWA ) and ABH MAN-TAT WA ) with this

extended Spac'e and her being endowed with many powers of Creation etc. (Mad. Si. Sa.Ch.14)

The symbolism
worth studying. signifies Laxmi.
krati.

of

Rama

or

Laxmi

is

always

Vapour or
It is

form of Jala nothing but Chef ana Prasubtlest

is

Her

Shri.

form

1-2-38).
Will.

Prakrati

in

Chit Prakrati (Br. Soo. God's Heart represents

or on His side
all

Laxmi on

His lap
if

repre-

sents Bhu. In this way,

ls

we study

the symbo-

Sapta Samudras etc. they can throw light on our philosophy, and make it easy to understand it.
of

Since

Laxmi
like

is

Deha-laya her inactivity

others.

Nitya Mukta she has no Her Laya means simply

God's un-manifestation of Will.

always there and so no Samana. - eternal like Him in
is

But Will or Laxmi

Laya.
there
her.
is

So she

is

Time and Space.

She

is

Nitya Mukta, hence

(

no necessity of Upasana
is

worship

for
is

She

the subtlest

except God.

She

faultless

and always pure.

[

96

Hence, the conclusion

is

that

Nature

is

not

independent but ia always and fully controlled by God. Natural laws are therefore unavoidable

and always

So God Himself normally never interfers with natural laws, which He Himself has f ramed.He is the Sole Legislator.Nature's powers are limited; that means natural laws have
faultless.

a limit while

God

is

unlimited.

He

can annul any

natural law and upset it. Yet, do so (Bra. Soo. II-1-6).

He

does not ordinarily For God follows the

procedure which He Himself has fixed. (Bra. Soo. 11-92). Nature forces you to follow her ( Gita
Really Vedanta language natural than the language we use which
18-59
).

is

more

is lifeless

and has no meaning. I emphasise this point because all through Vedanta books, we read this kind of phraseology and really we must train ourselves to use it since it is more correct. But for
the convenience of

my

readers,

use both kinds.

Universe created through Laxmi: God's Glory lies in his grandest creation namely Nature.

By Nature

it

is

meant that system

of creation

which consists of the powers that carry on the He created the whole processes of Creation. Universe through Rama or Laxmi - His wife
alias Nature.

The Scheme may be summarised

alone before

thus

:-

God was

Creation

i. e.

in

[97]

PRALAYA.
enjoyment.
in

He was

then

fully

absorbed

in

His

full

There was then no Rama or Nature, the sense that it was un-manifested. He could
Himself even without Her.

fully enjoy

Then God
in or-

Willed that

He

should create the Uulverse

der to give benefit of enjoyment to

wife,

Rama

his

by creating all objects. So God willed to create and there was Universe. This-His Will i?

Vedanta parHis Will took many forms and so also He lance. Himself tcok many forms. Of course, He is every where full and in-dispensable. Yet, He prefers to

what

is

called

LAXMI or RAMA

in

work through
President
(

her.

In Gita,

God

is

said to be the

She His Executive or Chairman, or Ambassador DOOTI as She is called by JAGANNATHA - DAS of Karnatak.
8. st. )

Gita IX

10 +

and

The whole

Universe

is

the out-come of these two.

We

said His Will has taken

( 1 )

two main forms

SRI.

:-

PRA-PRAKRATI or

(Bra. Soo. 1-2-38)

AND
(

We

APARA - PRAKRITI or JADA - PRAKRITI. shall reserve Apara - Prakriti for future
Let me treat
is

treatment.

of Para-Prakriti here.

His Chief will

called by various names:-

MAYA,

AVIDYA, NlYATI, MOHINI, PRAKRITI, VASANA, ABHEDYA, JUTI, PRAJNA, ANANDA ( Bra. Soo. Bha.

[98]

God's own Swapoora and so You and your Will not at all different from God. are really one. God is said to be sleeping when
1-4-6
).

All these are

He keeps His Will dormant. Then He is in YOGANIDRA i. e. not sleeping like ourselves, but fully awakened. His will also is there, but it is then
not active.

Forms of Will: Madhwa, as usual, takes the words applied to Nature in its widest senses. Thus God's WILL is called PRAKRITI; which means will is nothing but His own nature. MAYA also means His ICHHA; again MAHA-MAYA, AVIDYA, NlYATI, MOHINI, PRAKRITI, VASANA etc are all different forms of His ABHIDYA i. e. WILL or ICHHA only ( Bra. Soo. Bha. 1-4-6 ); so also Abidya is called JOOTI because of His SARVA PRERAKATWA All Inspirer. Laxmi is not Swatntara, for Swatantra really means power of acting as one pleases
(

Anu. Vya. II-II-1-20) which power she has not.

is

AKSHARA. She is Un-changeable and perpetually the same ( Gita 6-8; 12-3 ).
called

Laxmi

In Psychology, Will which has not yielded

is

one of the mysteries

mind.
faculty

It

seems
have.

to be

material theory of the most spiritual kind of

to

we

Will dominates matter.

Free-

means to act as we please. There, we are free from the laws of cause and effect.

dom

of will

[99]

So,
lties.

it

is

more independent than other

facu-

Hence according to Procedure of Creation: Vedanta the whole nature is nothing but the outcome of His Will. God does not require any out-

When God Willed to create He assumed the form of Vasudev and His Will assumed the form of Maya. God delegated to her
side agency.

some form
in

special powers.

of

Then again he SANKARSHANA and His Will

instance certain creation

took the
took the

form ofjaya and so on.

the
first

This simply means that

was
as

effected

and they are merely different stages

of creation.

There

SHUDDHASHRISTI, PARADHINA-SHRISTI, MISHRA SHRISTI and KEVAL-SHRISTI. This much is sufficient for
are four chief stages such
the present.

Except

God and God's own

other deity including His wife or Rama,

forms, every all are

that

only presiding Deties.

That simply means

every object whether animate or in-animate is presided over by Gods, who identify themselves with those objects and carry out the functions of
the objects.

So presiding deity means

that

power

of God, which presides or rules over that object. Those conscious or un-conscions objects have no

power of

their own.

All

energy comes from the

[100]

Fountain Head.

He

is

the Electrical House.

They
Ele-

are mere Telephone Exchanges as it were. ctricity or any energy is really invisible.

So

is

God
ess

These Gods and Goddrepresent different degrees and grades of power, that is, God and His energies are all We see only their effects and we infer. invisible. So we need not wonder if God or His Will Power LAXMI is not visible to us. We do not deny anytoo; so is

Laxmi

too.

thing merely because it is invisible. In short, God, for the purpose of Creation of

the Universe

bestows some

of

His powers to

Laxmi. She has no

is

real independent power. Yet

She

said to be in-separable Power-Riiergy or JVi7/are

never separate from the person. Hence LAXMI is called AVIYOGINI. She is also Eternal ( NITYA )
like

God.

She may be

said to be

the Permanent

Chairman

of the Executive Committee.

CHAPTER 8
FULLNESS
Madhwa
economy
ssary.

OF

GOD
it

IN

THE UNI VERSE.

a gross offence against the of words to use more words than necethinks
is

So, he
is

very laconic

in

his

Bhashyas.

But he

very clear

and
[

precise.
]

In

his opinion

101

GOD
some

can not be defined, but can be described to

extent.

NATURE

is

not

so

abstract.

We

can see HER, in HER effects, and discover natural laws and we must discover her laws and take
pleasure
in

mother.
like

obeying those laws. She is your So, she does not run away from you

a coy-maiden. As a mother, she, many time? hides herself and takes pleasure in your sports.

As we said GOD and NATURE are not Nature means God's Nature-His Will.
efficient cause of the

separate. It is the

Universe.

It is called

CHIT-

PRAKRITI or Intelligent Will.

sider about the material

Now, we

shall con-

cause of the Universe or

Here we are on it is called. UPADANA KARANA more firmer ground. For, Universe is actually
as

spread before our eyes.

shall

We

can trust her.

We

have

to

believe

in the

evidence which the

world provides.
ly

deceive

us.

Our experience cannot purposedIf we do not rely upon that evi-

dence, we shall be cutting the very ground on which we stand, from under our feet. Our senses
in their
is

pure state
in

will not

deceive

us.

If

there

any deformity

them,

it

can be detected.

Of

course, the proper development of our senses is necessary. Even if our physical eyes are extinguished,there is the mental eye,which is the third eye
of

RUDRA, called

in

my

opinion,

SAKSHI,

in

Madh-

[102]

wa's philosophy.

yet a higher spiritual eye which is, I think, called the MUKHYA- PRANA. In fact, there are higher ranges, which are the
is

There

guardins of our world and which will correct our

experience.

JADA-PRAKRATI which

is

also
)

called ACHITis
I

PRAKRATI
mind
but

(non-intelligent

matter

then the

natural cause of this Universe.

Here

must

re-

my
it

readers that

JADA

is

used by Vddantins

not in the sense in which the materialists

it,

simply means non-intelligent. VAYU, also are JADAS. Since the main characteristic of

now use AKASHA,

God namely GUNA-POORNATWA

is

too abstr-

act, another characteristic of God given by VYASA in his second VEDANTA SOOTRA (Bra. Soo. 1-1-2)

thus

:-

God

is

HE who

is

the actual

CRAETOR, DIST-

ROYER, PROTECTOR, etc. of this world. So, we can solve the riddle of the world in both ways.

We

can assume

FULL GOD and then

descend

downwards along with HIM, using His FULLNESS to explain the problems of the world, or, we can
proceed from the
to
visible

world before

us,

and

.try

manifestation (really the world is a manifestation or emanation and not creation in the ordinary sense. Yet, I use the
origin of its

know the

common word

Creation

also).

God

is

not'~ortly

[103]

the Creator, but

roller,

is its

Bestower
Binder

of

Protector, Destroyer, ContKNOWLEDGE as well as IGNO"

RANGE,

Thrower of Souls in SAMSARA as well as LIBERATOR. These eight kinds of His

i. e.

activities also give

us

His Chief Characteristics,

more safe ground. By this we can rise up and up until we arrive at the SAMMIT-GOD. Madhwa has taken advantage of both these methods to prove
So, here, we are on method of enquiry,
the fullness of God, for, the
activities of

God

above eight kinds of comprise the whole of His acti(Br. Soo.

:1-2).
is

vities in the world.

PURPOSE OF CREATION
of

What

the purpose

Creation? Variety of answers have been propounded. Some said the Creation was merely
for His (God's)
it

own enjoyment; while others argued was simply to while away His Time in sports.

(Ami. Vya. II-1-5). Madhwa modifies both these views and asserts that it is neither for His own

BHOGA (Enjoyment) or
For God is the real answer
is,

SPORT (Creeda) APTA-KAM, always full satisfied. So

for His

that

God

does

it

because

it is

His habit or nature to create the worlds.

It

is

His SWABHAVA
ral for

Him

Anu. Vya. II-1-9 ). to create worlds as it

(

It is as
is

natufor

natural

the fire to burn, &for the

but help Creating.

Sun There is

to

shine. He

cannot

no" benefit to

Him

[104]

simply His LEELA (Bra. Soo. II-l9-34). Just as an intoxicated person revels in dancing and singing or if you do not like the simile,

from

it.

It is

just as

PURANIKS and Lecturers are

their

in

the habit

hands without any purpose (Ami. Vya. II-1-9) so, it is God's PRAVRITTI i. e. actiThis is about Himself. But, certainly, vity.
of

waving

there
is

is

an object for others.The object of creation

too
is

to give JEEVAS, an occasion to get their

or LIBERATION. This
in that

suggested

MOKSHA by VYASA

very SOOTRA quoted above. It is for the benefit of JEEVAS, There are some others who WilV to create. They deny to God even the is say, no will necessary. The Universe has come
l

out

an accidental up-shot. They too It is the out-come of are wrong, says Madhwa. God's Will (Ami. Vya. I-IV-66). It is there, ber
itself.

It is

cause

GOD WILLED
:

it.

JADA-PRAKRITl
Tl or Root-matter

What and how is

is
it

this JADA-PRAKRIborn? The answer

Madhwa to born from God

of
It is

His own
of

question is that Universe is Himself, but as a separate thing. Form, but is His Outer Form. For,
this

when we say
question
sting of

that

God
not

is

Full,

and alone Full, the

4

any other thing independently exiarisa at

all.

HIM does

There cannot

be anything, which

He

Himself has not willed to

[105]

be. So, God willed that there should be Universe and that it should be separate and yet one like sha-

dow ( CHHAYA

Ami. Vya. 111-11-10-124), completely dependent upon Him. If God's one Form of will took the form of CHIT-PRAKRITI or SHREE, ano) (

ther form of His

of
(

own

will
is

takes

the

outher form

the Universe.
of

It

His BAHISHTA ROOPA

God ) as the author of SHODASHI calls it. It is the UPADANAKARANA of the world. God is POORNA, so He cm assume any Form He Then why should He not, why can He not likes.
assume
willed
it

Outer Form

form, or outward form? He There can be to be material that is all.

material

nothing there, whose existence, knowledge and activity (SATTA-PRATEETI and PRAVRiTTi) are not

due to

). (Anu. Vya. I-II-12 Therefore, PARAKRITI, KALA, KARMA and even their SWA-

God
i.

BHAVA

e.

essential nature all these

depend upon

God's Will.
Here, an objection may be raised thus Why posit another separate substance as the Universe ? Why not say, there is nothing but God and God

only and every -thing else an Illusion and ANITYA can -not permanent? The answer is - No.

We

It i? disprove ANITYA - we admit in the ordinary sense; but not an Illusion or MAYA. For, there is no evidence to

not easily deny or

the

Universe.

[106]

Madhwa prove that it is MAYA meaning Illusion. admits MAYA, but says MAYA is but God's power.

Why

should

God

create a false
to create?

Universe when
is

He has Full power

He

not merely a

magician who produces only false mangoe?. He is ALL-POWER and so has the magic power to create true objects. Madhwa renders MAYA to mean Power of God. LAXMI of Madhwa is MAYA of

SHANKAR. Madhwa

asks 2 questions here

1)

Why

POORNA SHAKTI ? (Mun, Up. Bhashya Anu. Vya. I-I-136). If BRAHMAN is affected by MAYA, how can HE be called BRAHMA chiefly,for Brahma itself means POORNA.
attribute illusion to one
is

who

It is its

derivative sense.

Other wise

He

cannot

be called prominently POORNA

136). riddle

So, all that is to transfer

Madhwa MAYA from God

In fact, this

(Anu. Vya. 1-1-5does to solve the

to

Soul and

Madhwa

has

inter-preted

accordingly,

on the

basis of authorities.

appears to

me

and important point of differance between MADHWA and SHANKAR as is evident from the fact that, Madhwa's refutation-books

to be the only chief

KHANDANA books) all refer primarily to this one subject and if we remember that the idea of MAYA has undergone many changes and is made fluid, we can see how they can be brought nearer to
(

each other.

The

concession given by Shankar to

[107]

the world, as conventionally true (VYAVAHARIKA). SATYA is a great step forward. Madhwa also admits

VYAVARARIKA SATYA

in his sense.

For,

Madhwa

admits world as ANITYA not permanent like God. It is only PRAVAHATAH NiTYA i. e. Its current or
flow

Greater NiTYA (NlTYOKatha. NITYANAM) ( Up. II-5-13). Others argue that God HIMSELF gets transformed into World
is
is

NiTYA while God

or as
of

RAMANUJA says, World is God. The objection to these

to

part and parcel

is,

where declared

be

God is AVIKARI and SUDDHA

is
:

every (Anu.

Vya. 1-4-58-60). Hence, their assertion wrong. PROCESS OF CREATION There was nothing
indeed before
Creation.
this
"

All that

was

there,

had

been enveloped by
there

Then He thought came

-

World-Destroyer (MRITYU) Let me have a body and

in its

APA (Water)

subtlest

state,

So, the first creation of God is highest ether. not ordinary water, but matter in its most subtle

& refulgent

state.

This

is

the Root-matter (JADA-

PRAKRITI) (Brah. I-II-l). There was foam of those waters in which when God laid His seed

(VEERYA),
so-called
I-II-2
).

This is the became condensed. BRAHMANDA." ( Cosmic Egg ) (Brah Up.

it

The same
First, there

thing

is

told in another

form thus:for a wife.

was NARAYAN.

He wished

[108]

This was for Her enjoyment.

that there

For,

it

was not

was not Shri. for, She is ever existing* Though Narayan and Shri. are both existing, yet, when He is separated from Him, He is said
to be alone, joining with Her,

and

He longed for BRAHMA (CHATUR-MUKHA ) was born.

a son

(Bra.

Up. I-V-Bhashya ). " Those that have forms and those that have
not, these 2 are the

symbols of Brahma, but none

of

them

is

^His real

Form;

for,

He

is

both of them. All except Shri. Vayu are called MURTA i. e. possessed of sin; while these 3 are sinless" (Brah. Up. II-III-Bhashyas ).

superior to and Viranchi

"Then

in

fested form.

PRALAYA, world was in its un-maniThis became evolved by Brahman.

Un-differentiated

JEEVA-PRAKRITI became differentiated, andun-evolved became evolved through name and form. In PRALAYA, Brahman was in a
condition
nature.

when there was no change

This
state
of things
is

of

form or

called
it

the casual form of the World.

Then

by some, was made

manifest by God,through names and forms. Every object was distinguished from another object by

means

of

names and forms

only.

(NAMA and

Original nature of any object whether The sentient or insentient is never changed.

ROOPA).

essence always

remains un-changed;
[

while

the

109]

names and forms change and God

these

after

creating

objects entered into -them and energised

them." (Brah. Up. I-VI-1 Bha.) Thus, after creating the whole Universe,

God

bestows upon the objects certain of His qualities i. e. they are His partial reflections; but always at their back.Even in an atom stands Himself fully

He

Hence, He is fully full in all ADHIBHOOTAS (Bra Soo. I-I-8 ). ADHI-DAIVAS (Bra.
is

Full,

Soo. I-I-7

and ADHYATMAS

Bra. Soo.
in

I-I-9

This

is

completely proved by VAYSA

1

his

first

Adhyaya of Vedanta-Sootra. STEPS IN CREATION :- There is not much diIn details only, fference about the main steps.
there are differences. First there isANGA-SRASHTI, when 5 BHOOTAS ( such as AKASHA, Ether ) and

PRANA and Manas &

different organs.

in

all

17

come

out of God's

In

this first

of

Laxmi

is

taken.

The

Creation, no help various members of

VishmSs body themselves are called DHYU-Luminous.

These

17 are all luminous. All these

ANGAS

Cosmos (Mand. Up. III). Second step is the Cretion of 24 TATWAS directly from JADA-PRAKRITI. Here we that TATWAS do not remember mean must absare corelated with the world or
tract principles

but are actual Substances (DRAare at

first

VYAS).

They

in

their

subtle

state.

[no]

With
kriti,

the help of these 24 Tatwas and Jada-Prathe 25/A, God has created BRAHMANDA (the

These 24 Tatwas Universe) with 14 Worlds in it. are (1) MAHAT, (2) AHANKAR (3) BUDDHI, (4)
MANAS, (5) 5 jNANENDRiYAS-Organs of knowledge (6) 5 KARMENDRIYAS Organs of action. So 10
in all, (5

BHOOTAS

dense elements.
I

In

all

24

including Prakrati 25th.

need not dilate further

on

this subject.

FULLNESS OF GOD

IN

THE UNIVERSEHVladhwa

again reminds us to realise God in matter or Universe. Minutest and most essential knowledge
is is

to

know

that this matter

is

not

itself

God, but

pervaded by God. VYASA deals with this question (Bra. Soo. I-I) and proves that ether^air, fire, water and earth in themselves have no power
fully

to act unless

they are

moved by God.
Up.) This fact

All
is

motion
given to

comes from God

the

(Issha.

being fully present in every atom, particle of dtist, in a blade of grass or wood Trina, Kastha, Vyapta \ ( Anu, Renu,

common

people

as

God

So

also

HE

is in

big mountains like

MERU

etc. nay,

bodies of SUN, MOON, STARS, etc. are nothing but dead matter. It is the
in all

They

too

presence

and

by God that gives them power. SYMBOLS & THEIR SIGNIFICANCES :- In Gita, 10th Chapter treats ViBHUTi-RooPAS. Ther e
filling

[in]

are included insentient objects too. The best of each is considered as VlBHUTl. SHALI-GRAM
in,

such a stone, selected by our ancients for such sacred worship. So I have selected it for the
is

symbol

of Vishnu.
it.lt is

throug ( Self-manifested
artificial

for this very reason that

)

we must see God UD-BHAVA LINGAS are more sacred than

There
also

LINGAS.

Both
etc.

of these
for being

do not require
touched.

any special bathing

You
in
is

know CHANDRA-HASA used to carry Sluiligram his mouth anywhere he liked. Vithal Murti
perhaps such a Murti
certainly of
this

Bala- Krishna of Udipi is These are the two type.

&

most sacred
Karnatak.

&

special

.Gods of Madhwas

&

of

Artifical

We

are ordained to

come next to these. carry with us SUDARSHANA

idols

(piece of Shall gram stone rings

silver
)

either

of gold or

wherever we

go,

in

order to remind us

always of God's presnce.

that

It is for this

very reason,

LINGAYATS carry Lingas on their body. Both objects are sacred. The mere artificial a
thing
is,

the

fication.

more it requires ceremony So, human beings require more

of puri-

of these

observances about bathing and wearing of sacred clothes. SANYASIS are free comparatively from
these.

Some

others never care for these.

realise
this

Raw

minds do not

underlying principle.

[112]

can and should adjust without giving up the The late Hon. GOKHALE advised us to principle.
spiritualise
politics.

We

We

should do

so, instead

of dragging spirituality to

the level of

politics

and economics.

God
SHNAVAS

is

in

represented on the forehead of VAIfull red mark while the black line

below (CHHAYA) represents LAXMI. Here, I may note that the idols of Laxmi
are generally made rather too shorter in comparison to Vishnu idols such as Rama > Krishna, Vithal
etc.

compared to God His will which is represented by Laxmi is too short and little. Mother India is sacred to us not

Why ?

think because

as

merely because we are born in it, but because our ancients have taught us to see the FULLNESS OF GOD, through HER. Berefit of this sentiment,
patriotism has no value.

Symbols :- Anuswara - Zero or Bindu = O = Vishnu Visarga - Two smallest points, one represents Shri, the other

Bhoo, from these two the

first

further particular creation (Visarga) proceefls.

BRAHMA (CHATUR-MUKHA):- The

stion in Pra.

Up. refers

to

cosmogony.

It is

quea very

general and comprehensive question-namely who creates all these creatures? It is a well known
fact that creatures are born.

There cannot be

*ti

[113]

Non-inteligent matter (JADA-PRAKRITI) cannot be the cause. For, matter has no power to create. Insentient objects can
effect

without a

cause.

never be turned into sentient beings. (Anu. Vya. 1-4-59) and no intelligent being can be turned into
an insentient object (Anu. Vya. 1-4-68). No amount of laboratory experiment can turn life-less and
consciousless things into creatures with life

and

knowledge.
in these
is

DARWIN'S bridge

is

broken at-least

2 places.

The answer
born of

this:-

The
i.

first
e.

given by the union of

Madhwa God and

of

His consort
rally

His will was

Brahma
to

called gene-

CHATUR MUKHA. God .entrusted the matter

His
son.

creating the actual this world

But,

Brahma

did not

know how

to create.

For God

could 'create by His extra-ordinary and full powers by his simple will and did create by His body
(

ANGA-SRASTI
its

many Gods.
If

ButChatur-mukha
the

could not do
with

so.

he has

to create

world
like

beings and objects,

he must do so

an

ordinary being.
soul
-

JEEVA.

If

For Chaturmukha, after all, is a he is to create he must follow

combination of husband
So,

the ordinary law namely

and wife.

But he was alone.

to split himself into

God endowed

him power
This
the

2-maleand female.

wasboin.

Chatur mukha did and SARASWAT 1 Before it, he was alone, he did not

[114]

any pleasure. He wished for a wife but there was no other woman except his own daughter i. e.
feel

Therefore, there was no production. other alternative except to co-habit with her and
his

own

un-hesitatingly he

and from that union all Gods, men and other beings, demons too were
did
First,
just as

born.

CHATUR-MUKHA
an
artist

created them

in his

creates pictures, at first fully in his own mind and then gives them shapes. So, this creation was on a mental plane only.

mind,

They

are, therefore,
(

called
I

MANASA-PUTRAS
-IV
)

i.

e.

mind-born sons.
are not
I

Brah. Up.
of

Chaturmukhtfs

main function was

in

Therefore, we direct connection with him. This is,

his planning.

think, the reason

why he

is

not

worshipped act-

ually in the world.

MUKHYA-PRANA :- With these brief remarks I come now to the most important subject namely is the part thru played by MUKHYA-PRANA in the
creation and

the conducting of the world. Chatur-Mukha Brahma and this PRANA are both equal
in

Brahma This Prana only. of Brahma in the

in grades,

being a
is

higher in rank said to come to the position

little

next

KAL>A (= 1000 Yugas).

most popular God amongst worshipped by almost all without any difference of sect or Cast. If Brahma be

Mukhya-Prana
Gods.

is

the

all

He

is

[115]

Superintending Engineer, this Prana Direct Superior, our Executive Engineer.

is

our
is

He

the architect of the

it

Temple of God. MADHWA & MUKHYA-PRANA:- It appears that was Madhwa who has contributed most to make
deity loved

by all. No doubt, there was mukhya Prana even before Madhwa. But he was
this

not so prominent.

One

special

feature

of

this

God

he has a temple and Permostly the wordhippers are non Brahmins. haps, this is because next to God and Laxmi, he
is

that in every

village

is

the one person

who

is

quite un-touched

by any

). (Baah. Up. So, next to Shaligram, this God also does not require any special obser-

sin

II-III

vances

of worship. As

have already

said, the

more

impure you are, the more you are bound by the laws of touchability and un-touchability. Highest like Sanyashis-are free from such restrictions so
also the lowest

who

are below social rules,

both

are free from any restrictions. This idea appears to be at the root of that custom.
to proceed. be the third AVATAR

Now

Madhwa
of
this

himself claims to

VAYU

or

MUKHYA-

PRANA. In every book of his, as an Avatar of Vayit. he bows to God. Here, I give a sample of his
prayer:- To HAYA-GREEVA the form in which HE is always present in the heart of HANUMAN."

"

[116]

"

To HAYA-GREEVA
which

in

the form of

KRISHNA
in

the form in

HE

is

always present
in
in

the

heart of
of

BHEEMA." "To HAYA-GREEVA

which
in the

the form
is

VEDA-VYASA, the form

heart of

HE
I

always

present

MADHWA.

VISHNU, who rules over the central

bow to this Praua (Brah.

,

Up.

M).
It is

God spread his influence through-out India. Though Madwa sect is small, Vaishnavism of which Madhwa is
mostly after
that this

Madhwa

the Pioneer, is very wide-spread thrcugh-out India. So Disciples of VALLABHA are all Vaishnavas.
also,

philosophy counts among its devotees such high souls as RAMANANDA, KABIR, NANAK

Madhwa

TULASHI-DAS, and all Dasas of CHAITANYA School in N^rth India and the revered Saint RAMA-DAS in Maharasthra. This Dus-cult is especially the
production of Madhwism. It originated in KARNATAK at the time -of Madhwa in 13th Century. Karanatak is the HOME of DASAS. It counts many

hundreds of Dasas who sang devotional principles The temples to Hanwnan of Madhwa philosophy. then became spread to the nook and corner of the The most learned VYASARAJ SWAMI country.

m in.

himself installed nearly one thousand idols of HanuThree or four centuries after Madhwa i. e. in
17th Century,

wj

find

in

Maharashtra, Rtfaxdas

[117]

devotee

of

MARUTI

installed
(

Maruti
in

temple?,
')

an Goa state Mangesh

Hantiman

Kannda

is

the chief God. Thus, Madhwa's mission in this respect has been fulfilled.

MUKHYA-PRANA'S BIRTH &

OCCUPATION:

he born? Pra. Up. says - God does not create the world like a potter in the presnce of all but entrusts that duty to his son Mukhya-Prara Will-Power, ( Pra. Up. VI-4 ). If Lzxmi is Gods
is
1

How

Prana is His Energy-Power. RAYI popularly BHARATI (which is the name of this country She represents subtle maalso) is Pranas wife. It is the combination of this husband Prana tter. and his wife Bharati that has actually given rise to the Universe. This pair was the real cau^e. Then was created Great space, then Great Time and so on upto the creation of husband and wife.
this

called

In short, energy

is

husband and matter

is

wife.

The Great Cause, the Great Space and the Great Time in course of time-14 worlds (7 above earth
and 7 below) were created and were filled with the creatures in this order. So, you see why VAYU
occupies that highest post.

He
in

is

the Electrical

Power House. This Prana

is

extolled

many Upanishads

and Vedz for instance, Brah. Up. I, II, III, IV, V, VI, Chh. Up. I, II, IV, V, Bran. Up. III-7-B; Rhug. 1-156; M61; 1-179; VII-82-2; X-168-4.

[118]

Description of PR AN A :- He is the up-holder All the fourteen worlds are suspenof all worlds.

ded only through

all

the worlds.

Prana and He has pervaded The Sun shines not through his
this

own power,

but through the power of Prana, inside the Sun and makes him shine. resides
also

who The
Agni
).

Moon

gives light

in the
(

same way.

burns because of this Prana

Brah. Up. I-II-3

He

the pet child-S/wVw(Brah.Up.II-l) of God. This central Prana is the infant. His abode is in
is

subtle body.

Gross .body is his outer abode. He is calf. This calf is attached to the peg who is God and Laxmi is the rope. (Brah. Up. II-2 ). He is the Sootra, (thread) because the whole world
is

sewn

in

him (Brah. Up.

1-51; III-7).

is the Up-holder. Uoktha (Brah. Up. IV-13). Sama mediator (Ish. Up.) He is i. e. harmoniser He is the most High (Brah. (Brah. Up. IV-13).

He He

is

the

Up.

1-3).

He

is
(

the supporter of
),

the universe-

VISHWAMBHAR
of actions
all
(

Brah. Up. 1-5 Brah. Up. 1-5 ). He

He

is

the thread

is

superior

among

Broh. Up. i-v-22 ) because, Pranadoes not fade even in Pralays while every other deity
deities
(

fades away. Prana does not lose his consciousness even in Pralaya while every other deity loses its consciousness. (Bra. Up. ii-m). He is the God
of Gods; Prana

was born

God [119]
of

(Pr.

Up. Vf-4-and

Mu. Up.

n-1-3).

He

is

the leader of

all

senses:

without his presence no sense organ can work while he can alone work without their assistance

and perform all their functions (Brah Up. vi; Chh, Prana is called Amrata ( Brah. Up. v-14 ). 1-7-3).

He was the leader

of Deva.s

in

their

fight

with

Asuras (Chh. 1-2; Many of the Vedas Upanishads

such as VAYU-VIDYA, MADHU-VIDYA,

SAMWAARChh. Up.

GA-VIDYA (Chh.

iv-3),

treat of -him.

in Khar.da^ describes his cosmo-logical aspects, Chh- Up I. vni and ix treat of the hierarchy of

Gods-

MUKHYA-PRANA & OTHER PRANAS

Mukhya-Prana
Pranas
Udana.
is

:-

This

not to

be confounded with other

such as Prana, Apana, Vyana, Samana and

They
some

are

lower ones.

They
(Chh.

are called

the sons of this Chief Prana.

shall say

i-xi)

Here

thing about

PRANA-YAMA (Control

of Breath).

Madhwa

tance to breath-control.
in

does not give suprme imporOf course, it has its place

the exercise which helps us to control our body and mind. But Madhwa's chief advice to us is
that

we

should control
It is

the whole

Prana

i. e.

this

Mukhya-Prana.

the

Grace

of this Mukhya-Prana

It is this Mukhya Prana that gives SALVATION. who carries on, the functions of all senses in MUKTI

and after MUKTI (Brah. vi-1). So, no eccentric f 120]

.=-'.
_

.-

/-'

-/

feats of

Hatha-Yoga or even
for*

of

Raja-Yoga

are
that

allowed
is
is

their

own

sake.

The Vayu-Vidya

Upanishads is of higer type. Pranayama of mere control of breath - the lower breath or
treated
in

Prana.

Mukhya-Prana represents the whole stock of energy. He is the treasure house of

this

While

energy as well as wisdom. energy or power.

himself the
It
is

For,

clear
of

Wisdom also is that Madhwa was

wisdom and power. In Brah. Up-vi-i it is taught by Shruti, that if you were to tell to a pillar, branches would grow, and leaves spring up from it. Why should it not? For

embodiment

it is

vacuum

possible that there of that pillar.

may be many souls in the Madhwa has twice shown

miraculous powers by mere singing (for He was a very good songster) certain hymns, he made the
seeds grow
into creapers

with flowers etc.

It

must have been due

In conclusion,

to such
if

Vayu Vidyas. Brahman is Para-Brahma, Mu(

hhya-Prana
is

is

Apar-Brahma-

Chh.

IV

).

If

Vishnu

the Root-Soil
is

and Laxmi the Root.

-

Mukhya

Prana

the

Rasa
-

essence flowing through every

:-

branch and leaves.

HANUMA BHEEMA & MADHWA

these three

Lastly, about

AVATARAS.

These

Avataras are of
essential teais

Vayu who

is

the highest God.

121

The

ching of the

whole BHARAT- asserts Madhwa,

[

Maha. Bha. Ta. II149). Madhwa says Harm means wisdom in Br. Soo-n-4-9 Prana is Anu. So may Hanuman not be
mainly spiritual
(

Adhyatma

) (

Anu-mahan

Perhaps

it is

in

consideration of this

that at Dicholi in

Goa

State, the

Madhwa Mut

is

called Aiiu-jeevottam

mut.Goa Province

especially

has big

Hanuman (Mangesh.) Templs Hanuma

really

and Bheema are

the embodiments of the

true

following virtues :- Jnana,

Vairagya

Hari-

Bhakti-Bhava. Dhruti (Courage). Stiti (Steadfullness), Prana-bate, Yoga and Buddhi ( Maha. Bha.

Ta. n-153). So, Bheema is really the hero of Bharat after Krishna and not Arjuna as is generally supposed. For, Arjuna many times wavered He was a man of fullest but never so Bheema. and truest convictions. Madhwa has quoted the
authority

of Krishna for Bheema's Supeiority, (in

Yudhisthira\ and of Duryodhana Udyoga-parva, also in Virat-Parva ( Maha. Bha. Ta. 11-159 ).

Of Course, Madhwa

is

silent

here about himself.

SYMBOLS:- The central Vayu is of really invisible. So his first Avatar only is symbolised.
opinion, the shape of Hanuman has a signiIt is so shaped as to assume any form. ficance.

In

my

It is plastic.

His face
his

is like

that of a songster
float in

while singing at
the air but he
is

best.

Hanuman can
a bird,
for,

not

merely
C

he can

122]

walk on earth

too.

He
it
'

ma. But whatever

has the strength of Bheeis certain we are not is, it

Darwin V physical ancestor but are the descendants of Hanuman's spiritual ancestor i. e. Vayu or Brahma. So Hanuman assumes such extra-ordinary shapes.
the descendants of

CHAPTER 9
THE FULLNESS OF
Summing up:
I I

GOD

IN

MAN.

have, in the preceding few Chapters, tried to explain the theory of POOR-

NATWA which

had dimly envisaged long ago, but, which had remained simply as an idea, until I I came across MADHWA'S main Propositions.
.

have tried to explain it in terms of mathematics But we must remember that GOD is not also. mere mathematics. GOD is really a substance, in whom all possibly conceivable and in-conceivable qualities inher.

We

cannot accurately define

HIM, but we can conceive that behind these qualities there must be some permanent Person. His
qualities are not material;

of
to

all

qualities,

KNOW-

LEDGE and BLISS appear

So,

be more

spiritual.

God

is

generally described as ^CHIDANANDA-

MOORTI.
r

1231

The theory of God's Poornalwa explains in a better way the conception about God than any
other theory. Various Teachers - all perfectly honest - have propounded all sorts of theories. CHARWAKA advised us to dismiss thinking about

GOD and
ver mind

to enjoy the
if

world spread before

us,

ne-

you are a glutton. NAIYMKAS argued No, Sir, You cannot easily do so for, you are a thinking being and think you must, and find out by reason the Cause of this world and they posited God as the CAUSE. VAISHESHIKAS knocked at
the head of that

God and

the world to find out

what they contained and came to the couclusion that they contain nothing but atoms and thus reduced

GOD and

the

brushed aside both

strings of our

WORLD to atoms. GOD and UNIVERSE

or ideas.

Others
as

own imagination

mere SANKHYAS

were more rational and took the Universe seriously and tried to group things of the world under different heads as now the chemists and scientists do
and came to the conclusion that all things can be brought under only 2 SANKHYAS i. e. numbers namely PRAKRITI and PURUSHA. They asserted that
Prakrit* or Matter
is

the real LORD, while PURU-

Their analysis of the world is a very valuable contribution and VEDANTINS have generally accepted it. But, Vedantins F 1241

SHA or SOUL was her slave.

did not admit the superiority of PRAKRITI over PURUSHA. MADHWA thinks that our greatest oppo-

SANKHYAS not even CHARVAKA for he admitted a modicum of independence to Purusha while SANKHYAS completely denied it to Purusha. With these few remarks, let me come to the
nents are
subject of the present

JEEVA-TATWA
ted in the last
in

Chapter namely JEEVAS. The subjects that were treaChapters were rather remote to us
:

For, God and God's Will are invisible; they are rather theories only, though ofa certain sense.
course, their
is

Knowledge
to us

is

indispensable. Universe
visible also.

more near

and

to

some extent

The

SUN, the MOON, STARS and PLANETS is real, yet that too is remote and too subtle. But, not so is the case with JEEVAS. Here
influence
of the

we come

to a subject with
If

concerned.
in

God

is

which we are directly the centre of the whole

a sense, JEEVA is the centre even of Universe, God and Universe. For, it is for the sake of Salvation to Jeeva that the whole Universe is
created.
to us.

Hence,

this

is

a subject most important

of

SHASTRAS, all WORLDS, all objects the world exist for Jeeva s Salvation.
ctions of

All

What are these Souls ? They are mere refleGod in JAD-PRAKRITI, which is as it were
So, naturally, the
impurities of

a mirror.

[125]

PRAKRITI appear

to

be attached to these Souls.

In their pure state, since they are reflections they have the inherent capacity of The Great Lumianry.

Because, as pure soul these reflections possess in whatever infinitesmally small quantity all that God
possesses.

But,

in

souls,

these qualities are

in

their potential state.

So God

gives Jcevas an opfaculties, to

portunity to develop

these potential

their utmost capacity.

WORLD
culties give

IS

A GYMNASIUM HALL:
It is

Potential fa-

no pleasure to man.
that give
is

that

you actually use

sures.

Soothe World

only powers you highest pleacreated by God as a

Hall for Jeevas, for taking physical, mental and spiritual exercises and thus by deve-

Gymnasium

loping them,& use those faculties for the good of the world. The happiness thus derived is real happiness.

These

souls are

floated

into the world-cu-

rrent in order to learn the

art of

swimming and

thus going on swimming and swimming, join the source from which they came into the world i. e.

God. JEEVAS loose their knowledge of themselves and of God, when they are thrown into the worldflood.

In order, therefore, to he\pjeevas to learn

the art of swimming,God gives them some adjuncts such as Pumpkins,or life-boats,Ropes,etc which we
use while

we

are learning to swim, These aregeneF 126 1

they should be If they are boncjs, they are bonds called helpers. of marriage. For, really, I think the joining of JEEVA with PRAKRITI is a marriage bond, in which
rally called

bondages but

think

no divorce

is

allowed

until

Salvation of both.

Matter is wife and Soul is husband. KALA-Time, AN ADI -KARMA - past actions and others assist us
in

exhausting
free

all

our
'

fruits of action

and thus be-

come

from every bondage. It appears that this Definition of JEEVA in two senses word is used (1) Pure Soul and
'
:

(2) the

Soul
in

that

is

found

in this

world.

Pure

Souls are
are
all in

some

respects,

just like

their original essence

They JNANAand ANANDA

God.

only.

Just as

God's body

ledge and Bliss only. fference between them in their degrees, but no difference between God and Souls in kind. Our

nothing but KnowOf course, there is vast diis

Souls too are as NITYA i.e.eternal as

God.God is the
).

Eternal of

all

Eternals.

Katha. V-5-13

Because

Souls, though eternal are born in this world, while God is not born like Souls. So, God is more eter-

the souls again become pure and join God. This is one kind of Souls. JEEVAS & their 4 Bodies:- (1) SWAROOPAnal than souls.

After MUKTI,

DEHA.

But, pure souls are not to be found in this world; when they are ushered into this world, they [ 127 ]

are besmeared with matter or PRAKRITI. At there

soul.
is

first,

the thinnest layer of

as

PRANA over pure

is

Just

MUKHYA-PRANA

the

first

born

son of God, in the Universe, so also in this world souls are at first covered with the thinnest layer
of

MUKHYA-PRANA who is also himself a all of us. MUKHYA-PRANA is in his essence

But
it is

soul like

Prakriti

This
nce

is

most transparent and full of illumination. the first body or cover over the pure soul.

It is called
is

SWAROOPA-DEHA

of Soul

i.

c.

its

esse-

pure PRANA. This Swaroopa-Deha conception is not to be found in other schools of thought. It is peculiar to MADHWA. Madhwa has got the
authority of Upanishads for conceiving such a body (Chh. I-II-9). You should remember that

MUKHYA- PRANA is not mere lyreath. PRANA or BREATH is quite inferior. It is grosser. PRANA,
APAN A and others are, therefore, called- sons of MUKHYA-PRANA. Though they receive their energy from MUKHYA-PRANA, they are not themselves MUKHYA-PRANA. This BODY - essence of MUKHYAPRANA remains attached to the soul till the soul
gets salvation.
It
is

through the
all
is

GRACE

of this

MUKHYA-PRANA,
tion.

that

the souls get their Salva-

In short,
this

MUKHYA-PRANA
first

the presiding
in

Deity of

body

i.

e.

SWAROOPA-DEHA.

There are no other organs of sense as yet born

[128]

JEEVA's body. It is this Prana alone who performs the functions of all other organs. This Prana being always pure, never gets defiled by any imabsorbs only good smell, good food, good colour etc. This is also the reason why between the fight among all senses MUKHY-PRANA

pure touch.

It

was declared
Here,
I

to be the Victorious,(Brah.

Up.

etc.)

may
all

also

suggest that at the time of

death, though

PRANA
this

the senses, fade away, MUKHYAremains upto the last. And I think a dying
full

man, therefore, must be

of

knowledge which

Prana preserves though the dying man has no power to express his feelings then, because he has
lost all

other senses thro ugh which he could express in words, what he feels in his he:irt. The custom

of keeping a thread tied to a

peg for 10 days may have some thing to do with this PRANA. Is it not ? While all other senses depart and partly join their

original stock

and partly follow JEEVA

in his

jour-

ney

to other worlds after death,

MUKHYA-PRANA

alone docs not go to join his original stock buffoHows wholly, JEEVA in its journey to other worlds.

LINGA-DEHA

Now

let

me
c

second cover over pure soul is more gross form. It is called LlNGA
is

go further. The that of matter in

DEHA
is

'
!

This

the symbol of JADA-PRAKRITI attached to soul

it

when

comes

to earth, just as

Universe

born of

[129]

Jada-Prakriti.
1

This minature Universe that

is

born exactly in the same way as the Universe. This Linga or small portion of Prakriti

PINDANDA

'

is

is

the real cause of other 2 bodies such as 'SoOK'

SHMA-DEHA
born
in

and

STHOOLA-DEHA.

'

From

this

Linga-Deha, Mahat, Ahankar, Buddhiand

Mana

etc. are

the same order as in the Universe.

e.

In

all

go to form the Lingas and other 2 Dehaa. Now, about the constitution of the Linga-Deha. It consists of 16 Parts Shodasha Kalas namely, 5 Organs of Know'
'

24 Tatwas L

Subtle

Forms

of Jada- Prakriti

ledge

and

5 Organs of Action -in their minute

t

and

5 Gross Pr&nas,

and Manas Mind. to be found in LlNGA-DEHA. This Linga-Deha gives birth to the third body called SOOKSHMA or
c
'

forms Prana 'Apana^nd others namely in these 16 parts are all, Thus,

ANIRUDDHA DEHA.
Deha
is

The
i.

speciality of this Linga-

that
its

it

remains attached to Jeeva up to the

e.

end of
last

SAMSAR

Worldly existence.
c

At the
'

moment, man becomes liberated from this little mud of matter by bathing in VIRAJA RIVER of PURE SATWA and gets Salvation. SOOKSHMA DEHA OR ANIRUDDHA DEHA: (3)
c '

Over the Linga - Deha, there is this subtle or astBetween Linga Deha and this SOOKral body. SHMA DEHA there are the 2 minutest particles of MAYA or GOD'S WILL POWER, Ichha-Shakti and
'

'

'

[130]

AVIDYA
its

Ignorance. These 2 areas if they are curtains, the Maya curtain hides from Jeeva,
~,

Knowledge
Jeeva
its

God and Avidya curtain hides from own knowledge. They are called PARAof
i.

MA-CHHADIKA and JEEVA-CHHADIKA

of 2 kinds of
of all 24

e.

curtains

ignorance.

Sookhama Deha consists

5

Tatwaa.
Teja,

Akaaha, Vayu,
c

But the Apa and

gross elements

of

Prithvi

are in

their

subtle forms as yet.

(4)

STHOOLA-DEHA
all

':-

This

is,

of .'course,

the visible body with forms.

24 Tatwas

in their

grosser

NATURE OF SOULS--Pure Soul

or part of

is
c

but an

ANSHA

God
(

God
is

is

Anshi

a separated part BHINNANSHA. * Gita and Gcwapavana Shruti ) Jeeva

not God's SWAROOPANSHA which means God Himself exhibiting forms such as Vaaudev etc. Jeeva from CHATUR-MUKHA down to an insect or a

Jeeva

in

a blade of grass

all

are equal

in size

and

are separate Anshas ( Bhinnamshas ). In short JEEVAS have 2 characteristics one, Jeevas are those pure souls over whom there is the

cover of ignorance and secondly they are ushered into the world for gaining experiences of the world

and then fully

es. All

realise

God through

these experienc-

]eevas from Brahma (Chatur-Mukha) downwards come under JEEVA-KOTI. All of them are

[131]

bound up with Prakriti

like

i.

e.

mud attaches itself to be washed off before one gets Salvation.

Their Number

This matter their souls and it must

matter.

number.

Size:- Jeevas are infinite in Vedznfa asserts that in fact, there is no

&

space in which they are not found. Even such a small space in the tip of a nail is sufficient to accomodatq, numberless souls, ( Vishnu Tat-Ni ). Then think how great their number must be. As to the

you cannot even imagine it. I do not think even the most powerful instrument now designed
size,

or to be ever designed will ever be able to see .with your eyes these souls. The whole Universe
is

fully filled

with these

souls.

Another fact

to

be

remembered is that there are various kinds, degrees and grades among these souls. E ich soul is different from the other ( Brah. Soo. II-3-28; II3-43; III-2-18; 2-1-14
).

The

souls are eternal not

born at
will

all.

They

continue to
of

womb

God.
in

PRALAYA and they exist even after PRALAYA in the God gives a coating to them and
existed before

pushes them
in size,

the stream of

13-18; II-3-29; II-3-30).

(Brah. Soo, IIThough they are atomic

life

they are powerful enough to obtain the experiences of the whole world, by the Grace of
God.
ture.

They
It

all reside in the hearts of every creaserves as a mirror to refleet God's

BlMBA-ROOPA.

[132]

'

ADHYATMAYOGA

'

:-

Among
say,
if

all souls,

man

is

the most important being;

man's pure so, because

selfishness.
if it

you want, prove that it is not had been selfishness, man would
I

it is

shall

not have yoked himself with the havy task of SADHANAS; for, we find that there are more restrictions for

man

to obtain Salvation than toothers.

Insentient objects have no care; their

evolution

is

secured.

Gods

also

need not

troubles

themselves

with Vedant for Gods are

are those
their future path
their duty

APAROKSHA JNANIS*. e.
got

who have already

is

quite safe.

God-Vision, and They go on doing

and comparatively speaking need not trouble themselves with Vedanta. Of Course if
they take more trouble to know more of Vedanttheir already secured happiness is intensified.
excluding these
2,

So,

we come

than
also

human

beings.

We

on earth other can exclude other beings

to souls

it is only can intelligently practise the SADHANA, necessary for SALVATION, For, this human body

from our serious consideration; for

Man who
is

alone

meant

for intelligent

Sadhana. For these

utmost importance declared to be the

various reasons,
to

MADHWA gives
is

ADHYATMA which YOGA

BEST OF YOGAS.
Importance of MAN:may dismiss God & also the Universe as mere airy subjects. But we

We

[133]

cannot treat

Man

so lightly.

God may

or

may

not

be the centre of Universe, but certainly Man is the In fact, all our Vedanta, all our sciences centre.
are merely for the sake of Man. the existence of every other object but
etc.

We

can deny we cannot

deny our own existence. So, it is quite incumbent upon us to know what man really is; What his aim should be and other allied subjects. MAN is a
combination (SANGHATA
)

of body, mind, soul,

and

God,

Let us leave aside God

feels that

for

the
r

present.
'

The
is

other three are not strangers to us like God.

first
I something. a man makes. pronouncement

Every one
the

he

is

times the expression

for soul.

is

used for
-

-AHAM SomeSometimes body,

this
c
'

Let us try

to

know what

means.

Body is matter undoubtedly no one questions it. So also, its limbs and organs are matter No one doubts it. As to the mind modern scien'

'.

'

',

and philosophers are divided in opinion. Some deny any mind' apart from body. Some admit it All that I want to do as independent substance. is to place before my readers - what the ideas of
tists
c

MADHWA

are in this respect.

for,

cannot enter into

readers to read

arguments,
'

which

refer the

MADHWA' s WORKS.
BUDDH1
'

or 'Intelligence
is

':-

Buddhi or gene-

ral intelligence

of 2 kinds-

(1)

Buddhi-TATWA

[134]

which

not a principal but actual matter and which forms one of the constituents out of 24
is

TATWAS which go

to

form the body

of

Man;

(2)

Buddhi which as a faculty is not matter but KNOWLEDGE in general. Here we are concerned
with the second kind only. It may be called Higher Reason, or simply Knowledge in general. It is
also of 2 kinds
-

(1) Eternal

Knowledge and
it is

(2)

Temporary Knowledge.
into true

Again

sub-divided

and

false.

The

original nature of

good

permanent and true knowledge. It is the essence of High Class JEEVAS. Such High Class Jeevas are essentially of true and permanent knois

JEEVAS

Eternal and true knowledge constitution of such virtuous JEEVAS.

wledge.

is

It

the very forms the

very stuff of their constitution. While all other Jeevas have not this true and permanent know-

Such high souls always possessing true ledge. and permanent knowledge are exceptional ones. In general, all Jeevas are subject to ignorance and
wavering knowledge.

The
of

general
c

intelligence

or BUDDHI
'

two sorts

(1)

ANUBHAWA

again or Experience or
'

is

Realised Knowledge; and (2) SMRITI i. e. Memory or indirect Knowledge or Bookish knowledge we may call it. It is also called PAROKSH JNANA.

Therefore,

ANUBHAVA or actual [135]

realisation

of

real importance. (Vishnu so strong in this respect

T. 1-111). Madhwa that he holds that

that

is
if

AGAMA

contradicts

ANUBHAWA,
(

AGAMA
).

also,

should be brushed aside

Vishnu Ta. 1-99

Anu-

bhawa means that which is tested on the anvil of SAKSHI ( which is treated else-where. ) MANAS OR MIND:- Now about Manasor Mind. In the west, there is confusion between mind and But in Vedanta, it is not so. Manas is quite soul. another and inferior faculty. Mind is not only an organ of sense, but is also a Talwa like BUDDHI Tatwa i. c. it is a substance which goes to form But now, we are here conthe body of man. cerned only with the organ MiND This organ of mind is to be found in all JEEVAS. It is of two sorts - (l)Eternal Mind and (2) Temporary Mind. Eternal mind is the stuff of all Jeevas. It is the essence of ]eevas ( SWAROOPA-BHUTA ). It is n account of this essential mind that we are called While the temconscious beings ( CHETANAS ). porary mind is the outside mind which is- not CHEc
'

TANA, but matter.

c

We
and

may
the

call

the

first

kind
or

Natural Mind

'

other

Artificial

Matter-Mind,

So MADHWA holds MANAS to be of mixed kind CHIT and ACHIT combined ( Anu.Vya.). This matter mind is an outside organ i. e. it belongs to the body of

man and not [136]

to

the soul of man.

One

is

soul-mind, the other

-

is

matter-mind.

It

has

5 faculties in all

namely (1) MANAS; (2) BuDDHl ( lower intelligence); (3) AHANKAR; Egoism; (4) CHITTA or Purified mind or feeling or heart, and

CHETANA - Consciousness. The nature of Manas is doubting, it is not steady, that of Buddhi
(5)*

determination, that of Ahankar ting to oneself which is not really

is

is

of appropria-

his; for instance,

man
thin.

calls

himself that he
c
'

But, really,
is

red or black, fat or here does not mean Soul,

is

which he really is not. Chetana

but,

means body, which JEEVA

all

is

the total effect of

these.

It

comprehends many things at once. Source of KNOWLEDGE :- Let us try

to
-

know

It is in this way Soul at get Knowledge. first comes in contact with the mind, mind then

how we

with organs of sense; organs of sense come in contact with objects. When this takes place, the inner

organ that
into

is

mind

itself is

of

Knowledge Knowledge. The first condition is that ATMA or SOUL must come in contact with the mind. It is
i. e.

mind

itself

changed or transformed assumes the form

for this reason

in sleep.

that

we do

For, then mind

not get any knowledge and all other senses cease

their activities.
tact with
possible.

mind and
If

Hence, Atma cannot come in consenses. So, knowledge is not

you ask

What is [137]

the necessity of this

Soul
is

mind

contact; Is

it

not sufficient that there

contact between objects and senses ? replj No. For, if that was sufficient, we should get knowledge even in sleep, for, in sleep there is the actual
contact of the sense of

We

touch with our bed, yet

there

is

no knowledge.
is

So contact between ATMA

and MIND

quite necessary for Knowledge. In the sanie way, our rule is that the particular sense

organs which has the capacity of knowing that object must come in contact with Manas. If mind
is

absent,

it

cannot know the object.

3rdly the

contact between object and senses is necessary. If there is a wall between my eye and table, I cannot

see the table.

NA1YAYIKAS say that Knowledge is born in We do not admit it, soul itself and not in mind. because Atma is AVIKARI i. e. is un-changeable like

Atma cannot be transformed into knoSo, mind is the instrumental cause UPAledge. DANA KARANA ) of JNANA and not ATMA. All knowGod.
(

ledge is, therefore, produced in the ANTAH-KARANA " We shall have then no i. c. mind. If you ask again

knowledge of Atma
all.*

itself; for,

according

to

your
at

theory, there should be no knowledge of

SELF

The answer
right.

mingly

Your objection is seeBut our answer is Atma or Soul

is

YES.

being the lord of the mind,

Atma [138]

appropriates the

knowledge born in mind to himself. Mind is subject to Soul. This is what we call KNOWLEDGE OF

ATMA. Means of KNOWLEDGE

about the means.
-

:-

Now, we

shall

speak

They

are mainly three (1) PRAInference and are the chief -

TYAKSHA - Direct Knowledge; (2) These three (3) SHABDA f Words.

causes (KARANAS).
of

These are mere instruments

Knowledge and not knowledge itself. The real knowledge means the knowledge of a thing as it But these instruments may also be actually is.
giving us falbe knowledge, if there are defects in the instruments. So,unless they are further tested,
their
is

knowledge cannot be guarranteed. That test made by SAKSHI which is called SWAROOPENDRIi. e.

YA
tial

natural

or essential organ.

Besides these

artificial organs, soul itself possesses its

own

essen-

organ which
it

is

technically

termed Sakshi.
only

Every knowledge becomes

after
is

true knowledge
this anvil.

has been tested on

When JNANA
then only
it

passed

through

this testing

tube

becomes true JNANA.

tial

The evidence
is

of this essen-

organ

Sakshi

then becomes as strong as

sufficient.

direct knowledge.

This much
well-known.

The
called

subject of

inferential knowledge
is

which

is

TARKA

or Logic

MADHWA

has raised

here also specific

objections to
[

the theories of

139

many

other schools.

Scholars would do well to

Mad/twa says the above three are the only means of knowledge; others such as ARconsider them.

THA-PATTI, UPAMANA are un-necessary. " can be included in the Inference." We

do not admit
'
'

They

all

MADAWAS

NIRVIKALPA JNANA
'

'

which NAIYA-

YIKAS and SHANKARITES admit. We say all JNANA NIRVIKALPA means Knowledge is SAVlKALPA. which contains no particular knowledge. There is
absolutely no such void knowledge. Mark also that PRATYAKSHAor direct Knowledge then is of eight
sorts. six

Six kinds of knowledge produced through

organs of sense including mind and SWAROOPAINDRIYA and the eighth is the True Knowledge

YATHARTHA JNANA

).

True knowledge
the other

only

is

the

final

authority while

knowledges are

only instruments to produce true knowledge. They are ANU-PRAMANAS and not KEVALA PRAMANAS.
c

BIMBA-PAROKSHA ':of

This

is

cial subject

MADHWA VEDANTA.
of

a very speIt means the

reflected in

Vision of that the Heart of

Form

God which

is

ROOPA.

It is

every JEEVA. It is called BIMBAfrom the knowledge of this very

BIMBA-RUPA
God.

that

man

gets

the knowledge of any other

MOKSHA and not from Form or Forms of

This special
the

Hence,
is

its
'

particular interest.

JNANA

called

VIJNANA.'
[

No doubt,
]

UPASANA

140

Worship )

of other

Forms

of

God

also

is

nece-

But, they are useful only to remove all the obstructions that surround our Souls and bind them.
ssary.

Vision of this

BIMBA Form gives us Salvation.

souls
fit

At

to who are be created for getting liberation, in that KALPA (Brahma's day) God dwells with his consort RAMA

the time of creation of those

in

that subtlest

soul
this

when

it is

matter, which is attached to pure floated into the world current and

combination of
that

God and Rama which

4

dwells

in all souls is called

LINGASHAR1RA. So, Lingathe surrounds which Jeeva body soul and in, which God and His wife dwell. I have stated already that this Linga body or Root body consists of 16 KALAS or parts namely 10 INDRIYAS
Sharira
is

'

of

and

of the

BHOOTAS plus Manas. This body consists 3 GUNAS i. e. SATWA, RAJA andTAMA. This

Linga-Sharira has the power of concealing the pure light and action that inherently belongs to
souls

and

it

is

this

PINDA
Soul

round mass which

(

is

the combination
(

of

CHIT )

and

matter

ACHIT ) which is commonly called JEEVA. Is not the ISHWAR - PINDI that we see in temples a
symbol of
this
?

Perhaps,

this is

nation of Phallus mythology matter of fact called Lingatma. forget

for Ishwara

the real explais as a

Unless

we
to

God

for a time

and

turn

our

minds

[Ml]

we cannot have any experience of the world and unless we pass through the ordeal of For experience, we shall not realise God fully.
the

world,

this

reason there are 2 curtains created over this

Linga-Deha - one of Maya or that power of God's will which makes us forget God and 2nd AVIDY\
i. e.

which makes us forget our own souls. When there are these two covers over our Linga-Body, we begin to forget God and
that

power

of ignorance

begin to identify ourselves with the out-side world. For actual contact, of world two more dense bodies
are created

body, ve toha are able or Gross Thus we (2)STHOOLA body. In these bodies contact with wordly experiences.
( 1 )

SOOKSHMA SHARlRA-Subtle

there

is

AHANKAR TATWA

i. e.

Egoism which app-

ropiates to the

body that which does not really be-

long to body but to soul; for body is pure dense Thus after creating insentient matter in itself. Linga and other bodies, God Himself enters into

JEEVA, just as fire enters into coal; and thus gives man the opportunity to realise God through all
the worldly experiences and get himself back to God. If we are to get the enjoyment of worldly
pleasures,
(

we

shall

though wrongly ) through world realise

have to identify ourselves with with material enjoyments and

God and come

KARTA.

to

'

NA AHAM

KARTA

'

but HARI

is

real

[142]

Conclusion :the theory of

in

Thus

have tried to sketch out

as far as possible
will not

POORNA BRAHMA
But
it

the space allowed. unless I deal with the

be complete

TION of that

SADHANA for the REALISAPOORNA BRAHMA. That subject will

be taken up by me in the second part of this book. It will be evident from what I have said that

God fully and

absolutely pervades every particle of

its

CREATOR, PROTECTOR, CONTROLLER and DESTROYER and it is God alone who is

the Universe,being
not

only responsible for world and of JEEVAS, but

every
is

activity

of

the

the real and only one

CONDUCTOR, DICTATOR, DIRECTOR and BESTOWER OF both KNOWLEDGE & IGNORANCE and Binder of Souls with bondages and also
Loosner
In
of those

bonds and LIBERATOR OF SOULS.

short,

God
all
I

is

POORNA BRAHMA and POORNAT-

WA sums
At
above

up

last,

imaginable qualities. may be allowed to illustrate the

will,

fact with a

nion bring to
or the Idols
'

symbol which the mind of even

God's
activities.
in

in

my

opi-

the nature of

common people The Doll's Play

Kannada
)

play

(Gombi Ata

which

was very common in Karnatak, the home of that play, and which still survives to some extent, best illustrates the nature of God's activities as much as symbols can express. It may be called one jnpan's

[143]

Dhar holds all images of KRISHNA, BHIMA, ARJUNA, DRAUPADI and also the idols of DURYODHANA and otbers with number
play, wherein

the Sootra

of strings attached to the limbs of these images, to facilitate their different movements. He alone

conducts the whole drama, by moving all the strings in his hand, himself standing behind the
curtain

and making all the speeches himself and making the idols dance in accordance with the sentiments and speeches. Even the female parts
are played by himself imitating the female tones Is this not what suitable to different occasions.

Really God is the ACTOR of in the world's Drama. Sootra represents

c

God does ?
'

all

parts
future

MUKHYA-

VAYU.

This play was the root of

all

dramas are but poor imitations; for the Sootra Dhar and Nati (God's wife i. e. Laxmi or Will of God) are in those dramas are visible to spectators. Yet, the idea had been preserved by making Vishnu & Laxmi descend as That scene also has been now if from heaven.
Sanskrit Dramas. Those
dismissed.
vision.

So, the drama has lost its original Cinema is the improved edition of that

drama.
the
cate

But

it

is

given to the audience without

teaching. idea through

life of its original

We

must

incul-

Poorna Brahma

all

our custo-

ms and manners.
[144]

To Conclude :- Let

us

all

be

NARAS (Highest

according to our capacity) and let us be always singing the GLORY OF Goo NARAYANA.This
-

men

MADHWA has given to man and VEDA-VYASA and MADHWA are both CHIRANJEEVIS
is

the message that

this

at-least

in

sense,

namely

their

message

of

POORNA BRAHMA TATWA

will last for ever.

.Q.

CHAPTER
CONCLUSION.
Re-call to

Memory

Let me

recall

to the

memory
of

of

started in

readers the objects with which I The -main aim writing this little book.
in

my

my

book as mentioned

Chapter

is

the re-

presentation of MadhwB. Philosophy as I have under-stoood it. My second object was to bring nearer to each other, the different prominent and

current schools, on the basis of three borts of co ill-

promises
cal far, I

- (a) Practical Compromise (b) Philosophiunderstanding and (c) Spiritual guidance. So

have dealt mainly with the second

that of philosophical

sort,

namely understanding and have shown how they can be brought together with a little spirit of give and take. Of course, I

[145]

myself have the fullest faith and firm conviction in Madhwa's Poornztwa. Siddhanta. But, I have tried to show that others too should have no objection
to that theory as

does not violently offend any of their convictions. For, no school would like to
it

call its
-

God* Not Full

its
still

'

apart from the other de-

tails

about

conception.
arise

Then, why
if

so

many
is

schools arose and

the

solution

so

very simple

Here I try to answer this question. It is the whirlWhirlpool of Hum-in Logic:

?

pools of human logic that are responsible for diffeAs long as there was complete faith rent schools.

and as long as the people lived actual life in that atmosphere, there was no difficulty. But, -in course of time, the vital knowledge on which it was based was lost and so new presentation was
in Vedas,

Fpr, the Pandits found various contradictions in Shrutis and Upanishads etc. and they
required.

required a solution. This dilemma of contradictions between different texts was removed by Vyasa in
his

Brahma

Sootras and other books. All went well

some time. But Buddha zndMahaveer came on the stage and cut the basement itself by denying Vedas and questioning to satisfy them on rational grounds. So, the controversy then was Vedas'^Vs.
for

Reason. Buddha resorted to meditation to find out the truth but could find no God; Mahaveera depen-

[146]

ded upon
without

logic or reason

satisfactory

and raised many doubts and definite soultions for

those doubts.

So,

again, there

was whirl-pool.

Yes, Such whirlpools are bound to come into existence when we depend mainly upon human logic.

But they begin

higher.

to vanish

When

you

rise

higher and up and up, your horizon

rise

when we

of reason goes on widening

and things from there,

reach
the su-

appear quite

different.

When we

mmit, we come to God. Then, the whole field comes before our view. That kind of logic is called
'

BRAHMA-TARK

'

'

i.

e.

DIVINE LOGIC

'

logic

from

the stand-point of view of God, who is all knowIt appears that there was a ledge. big book of that name, for, Madhwa has drawn many of his

arguments from that book. The book appears to be not available now. But Logicians would do
well to collect

available passages

a regular shape, not solve any problem satisfactorily,

and give to it Vedic injunction is that we can

much

less the

problem

of

God, merely depending upon human

logic. So, the teachers again fell back upon Vedic texts, which were not mere logic but actual experiences,and asserted the existence of God boldly.

was Shri. SHANKAR especially who installed God on the throne. But what about the world ? BUDDHA had denied both God and the World.
It

[147]

Shaiikar brought

in his

theory of

MAYA OR

ILLU-

SION OF

BRAHMA

to solve this

riddle

and denied

even the world before our eyes. So, there was again the dilemma as to whether world was real
or not.

when

In short, whirl-pools, are bound to arise, we resort to logic. Logic is verily a veritble
I

whirlpool.

have tried

to explain

it

also

by taking

a historical

view

of the matter.
:

(Page

83, 84).

MADHWA'S METHOD
depending

Madhwa

has tried to
(

resolve these riddles as stated on

page

83,84) by
(a)
i. e.

upon

three kinds of principles

i.

Shruti; (b) Yukti evidence of those

e.

Logic;

(c)

Apta Vakya

(Sakshatkara). light of the above three principles

rts that
it is

who had got actual God-vision If we read Brahma Sootras in the

-

Madhwa

asse-

main proposition that is exThis is about God. But the presfly^stated there. question about the relation between God and the world is not so explicit in Brahma Sootra. Madhwa
his first

admits this

fact,

and we too can see

it

because, as

a matter of fact, Sootras have not touched this much as they have done about God. point so

There

is

neither refutation ofShankar'a Maya theo-

Adwaita theory nor is there the rery or so-called futation of the so-called Dwaita theory. Hence,

controversy in its present form was not so very keen then. Whatever it is,
I

conclude

that this

human
and
so

logic

has landed us

in

this

new

.whirlpool
rising

we

shall

have to devise means of

up

from that whirlpool; fortunately, the whirlpool is For doing sr, Shankar, Kamanot now very deep. nuja and Madhwa have depended upon hypotheses. Shankar depending upon Maha-Vahyas i. e. a few sentences ( important in his eyes) and propounded
the one-ness theory. Ramanuja depends on another devise of CHIT-PRAKRITI and ACHIT-PRAKRITI and

advocated difference here and non-difference

Muhti.

in

While Madhwa sets aside both these hypotheses and advances his own hypothesis namely that of difference here and also in mukti. Shankara's hypothesis that

God is one, necessarily leads world and souls must be that the to the theory illusory. They are the effects of the temporary

Avidya or Ignorance which covers Brahma. The only substantial change proposed by Madhwa is to transfer the Ignorance from God to jeeva. Ignorance can never cover

Brahma,who is the Greatest

Luminary. Can darkness cover the Sun? No, a globe can obstruct the light of a little wick. It is

from

this

changed hypothesis that

Madhwa

has

in-

ferred his other theories. Between Ramanuja and Madhwa the difference is still narrow; Madhwa's
contention
is, if

there

is

inherent difference here

it

must be

so, also in mukti; for

mukti means' getting

[149]

back to one's own inherent nature.

Here
is

want

to enter into that

controversy.

do not But I want

I

to state this

much.

Every teacher

obliged to

have recourse
deff ended

to such hypotheses. Naiyayikas have their God on some hypothesis of their

own.The question which hypothesis is stronger must

ultimately depend upon individuals themselves. I therefore merely state that Madhwa has at-lea?t

proved

to

my

conviction

his

pends upon Malta tatpraya i. chings as a whole and not upon stray sentences
here and there.
is

He dehypothesis. e. the essence of teaevery Vakya of Veda

To Madhwa,

maha-vakya. The essence of the teaching should be extracted by having recourse to the acca

epted rule of interpretation namely Upakrama,

Upa-samhara, etc. With these few observations, I leave the matter to the readers themselves, imploring

them first to read (without-prejudice) Madhwa's main objections raised against the other theories before they come to any definite conAfter
all,this first part of
i. e.

clusion.

my book has

treated

only Paroksha Jnana

of self-realisation

indirect knowledge.
of
'
f

The
view
I

more important question from the point

is

that of

Sad/tana

which

take in

my

II part.

[150]

SADHANA

CHAPTER
FULLNESS
"

1
IN

OF

GOD
live

SADHANA.
enough to
listen

OM.

"

'

May we

long

with our ears the most auspicious news, and see with our eyes, always the most beautiful.

Oh

Holy one May we, with healthy and strong bodies and firm limbs extol you always and live full length of life ordained to us
!

'

Rhugveda
I

1-89. 8

).

as conceived

God was Madhwa is God not by given. only One, not only many but Full, fully Full was the conclusion. God comprises both Unity and
In Part
of this book,

the conception of

Multiplicity
Multiplicity.

and

also
is

is

above both Unity and

He

all

SAGUNA
ely

in this sense.

possible attributes. He is He is also NIRGUNA in the

sense that he has none of the 3 main qualities-nam-

SATWA, RAJA and TAMA. He

the sense that

sense that

He
is

is

beyond
:

all

Nirguna in Gunas and in the

is

also

He

Infinite.

FIELD

OF SftDHANA

In the first Part,

trea-

ted about the theory of POORNATWA. theoretical knowledge cannot give us

It is

But mere
Salvation.

the Sadhanas or methods of self-realisation, which give us MOKSHA. So, I shall deal with this

[153]

subject.

The

field of

Sadhana

is
-

too

vast, for,

it

covers

all fields

of our activities

physical, mental
field
is

moral and
here

spiritual.
is

Though

the

vast,

my

task

comparatively easy.

nas have been fully

worked out

in

For, Sadhabooks like GITA,

BHAGAWATA,

etc.

which are popular among coof

mmon

people. Moreover, in this field, fortunately,

we have

the greatest hope

practical compro-

mise, between different existing schools ( which was one of the objects I had placed in writing this ttook of Vedanta. The main schools now existing
)

are only 4 or

MADHWA;

namely, SHANKAR, RAMANUJA, and BUDDHA and JINA too because they
5,

really belong

to our

fold.

ration to Vedic culture

and there

They owe their inspiis much in co-

mmon

in their

Sadhanas.
into

have been beaten

TOy scope but in

Other schools of thought the background. I have not

as
it
is

tackled with western

philosophies

beyond

my analysis, there are many sidesuggestions, which will reveal the initial defects of the West. Its approach itself- is wrong. I write

for average readers.

readable and at the

My aim is to make the book same time, to include facts

of

which are outside the reading

I

shall try to put old things in a

many scholars. new way.

Sadhana neceIt is individuli-

GOD FULL ALSO

ssarily

IN

SADHANA:
efforts.

depends upon our

ri54l

stic.

Madhwa
all

does not believe

in

the Salvation of
In PRA1.A-

the whole world at any time on earth.

YA

JEEVAS are dissolved. If we are to get MUKTI we shall have to strive for ourselves. Humanity may help; Society may assist but after
only,
it

all,

is
is

we who
a world

are to
full

realise.

The world

to

Madhwa
is

of in-equalities.

Equality

a myth.

No two men

are equal

in any-thing;

no two objects are equal. There is a regular graAll that one can dation of quality and quantity.

do
is

is

to prescribe

rules

his fate.

that

The first God is full in Sadhana.

and leave every body to and most important principle

You cannot

dis-

pense with HIM at any stage of your practice. Whether it is your physical exercise, mental or
moral, you shall have to depend upon God's help and favour. You are not free. Freedom of will
is

half-truth.
all

For,

if

dom,

the

SHASTRAS

you had absolutely no freeetc. would have become

useless.

So, freedom you have, but only to a It is circumscribed with so many limited extent.
conditions.

pervades all your Sadhanas. CONSENSUS OF OPINION AMONG VEDANTINS:

fully

God

SHANKAR, RAMANUJA and MADHWA

cally in

agreement Shankar has enumerated the chief Sadhans thus:They are four - (1) NiTYA-NiTYA VIVEKA, (2) SHA-

are practias to the chief Sadhanas, Shri

[155]

MA-DAMADI SAMPATTI
moral virtues such as
born of faith
(3)
in
-

(
-

Wealth

of

the

supreme

SHAMA, peace of mind God, DAMA, control of senses etc,

VAIRAGYA

a spirit of renunciation for plea-

sures of this world and also of other worlds, (4) MUMUKSHUTWA i. e. longing for MOKSHA, or in

tense desire for Salvation.

These are generally

admitted by Madhwa, though there are differences in order and details according to the emphasis on
final

views of their respective philosophies (Ann. Madhwa further adds that Vya. III. III. I).

Ekanta-Bhaktas
tees of

those
to

who are one-pointed devo-

remain always as the most obedient servants of God - Dasas or Sharanas never aspire for Mukti even. They long for being
born on earth again so that they
ortunity of serving

God,who want

may

get the opp-

(Ami. Vya. III. Of course, such souls are exIII. 1 and Sudha). are They ceptional. gods born on earth to help

God

always

God

in
IS

His endless LEELA.

SADHANA NECESSARY ? :- Sadhana natuThe summum boiium is adrally involves effort. mittedly Mokshz. What Moksha is, we shall see afterwards. Whatever it is, we shall have to discipline ourselves

for
is

attaining

that

state.

The
is

path to be followed
simple matter,

called

Sadhana.'

This

If this is so

very plain as sun-shine,

[156]

why then
'

this strange question

Is

Sadhana nece-

question really appears wonderIt is not so light a question. ful. But, no. For, even accepting the principles of Vedanta, many obssary
?

Yes.

The

jections

na

is

be raised for showing that no Sadhanecessary for Moksha. They are :- (1) admi-

may

ttedly Jeeves are of the

same

stuff

as
in

God

i.e.

Chldaiiada
if,

essence, though lesser

degree and

as

Madhwa

asserts that the original stuff of

any

object can never be changed (see his second proposition in Chapt. IV. P. 42), after once God manifests

them, what

is

the necessity of

Sadhana on

man ? For, man cannot change it now, why, even God Himself will not wish to change it. So, God must give man Mukti or Salvation, if not today, on some day, without our effort. God cannot deprive me of my duss. Moksha simply meathe part of
ns getting back to

my
is

essential

nature.

Nothing

that original nature is completely covered by ignorance, so effort is necethis :-

more. (Bhag). The answer

objector argues; Why ? Inanimate Salvation ' as we may call it objects get their without any Sadhana. The energy that is endowed
ssary. (2)
'

The

to

them by God
it is

will

work

itself

out and as soon

as

spent up there in an end of the matter. So also we see that the evolution of lower animals is

[157]

secured.

They

too are not

any intelligent Sadhana. and do get Mukti. In the same way, why should

required to perform Yet, they too must get

we

not suppose that

fault has

man too shall get it ? What man committed so that he alone should
i.

be burdend with these Sadhanas

bles.

c.

extra trou-

No

Even
nally,

doubt, the objection appears to be valid. Gods are not required to have recourse

to these

Sadhanas compulsorily, but only optiofor, they are already APAROKSHA JNANAES
of

(have got the vision Yes course is safe.

doubt.

God).
is

So

their future

man

thus burdened no

He
so,

is

obliged to struggle
will not get mukti.

hard

in

order

to

remove the
not do
benefit of

thick

cover of ignorance.

If
it is

he does
for the

he

But

man

himself.

special gift of
for

God

This body of man is a to man. It is mainly meant

Sadhana, so that he
the
gift is

sures from

may get the extra pleaexercises in this gymanssium hall.

we hundred times more
pleasure

This

not given to others.

The

get from these exercises is than the pleasure that we get from merely posseThat is like the treasure of a ssing these powers.
stingy man.

Mere

possession
-

is

no pleasure.

The

objector may again argue suppose, I refuse to take any exercise and suppose I insist upon not taking exercises, but be satisfied with the pleasures

[158]

get without them.

What
The

will

be the result? Cergetting

tainly,

God

cannot prevent
not
?

me from
is

my
you

Moksha.
are right.

Is it

reply

this:- Yes,
all

God

also promises in

Gita that

men

and are sure to come to Him one day (Gita IV. li). But take care, until then you shall have to suffer the miseries, throughout your
follow His path

innumerable births and deaths. Are you prepared? Even when you are happy throughout the year and suffer only for one day, you cry aloud for God's

Grace

Death

is

not

the end of

life,

rather

it is

the beginning of new life. Moreover, even to wish or not is not within your choice. Gita says - nature will force you and will saddle you with Sadhanas

(Gita XVIII. 59, 60). So, it is better to be wise beforehand. Moreover, you forget one most important thing. It is this, the more speedily you
take up to Sadhana the sooner you get Mukti even after this one life. So, why not begin at once and save all the future miseries ? Vedanta gives you
this assurance
if

you wish

to

work and worship,you

are saved at once. Is this not a great consolation and an impetus to take up to Sadhana ? It is a great boon given to man alone. So, the question of time
important; otherwise, you will have to wait up to PRALAYA (492 millions of years)!
is

WHAT

IS

MAN

Man

is

a complicated

[159]

machine lorded over by God (Gita XVIII-61 ). Of all the bodies, human body is the most perfect body. It is not a dead machine. Every part of it,
sciousness.
bristles with life and condo not know and we can never know what life is, nor can we know what CHIT or consciousness is. Body of man is generally comit

every atom of

fully

We

Certainly, a very useful idea; but not a true idea. Parts of the body are parts of the clock. The function of the heart is to pump

pared to a clock.

up blood,
unless
etc.

all

through the body.

raises a lot of questions,

Nervous system which we can not answer,

we

take
is

There

system.

poor to
in

Language is too express the relations between the parts and

?

Who made

some hypotheses such as God, Soul a planned economy throughout the

the plan

the whole.

We can
fairly

express

it,

unfortunately only

terms of

complicated Vedant terminolgy.

Primitive

thought that breathing and life were one and the same Really it is not so. can

men

We

stop breathing yet live for long time. Life or Prana is only one function of chief Prana or the Fountain-

head

Vedanta therefore asserts it is a machine constructed, conducted, dominated and directed by God and God alone. In fact, in every Sadhana we shall have to depend upon God priof energy.

marily
fact

if

we are
is full in

to succeed

in

our Sadhana.

In

God

every step of our

Sadhana.

[160]

quotation given the beginning of this Chapter fairly expresses our aim in Sadhana. Does it savour in the least
:

MADHWA'S OPTIMISM

The

in

of pessimism

No.

It is also

the message of

Madh-

optimism, tempred,of course with The highest humility, modesty and faith in God. aim of man should be to extol the Glory of His

wa.

It is full of

Majesty. Madhwa is a full believer of the world and also other worlds.

in

the reality

His idea of

Mukti means fullest life possible for man. His special aim of religious training i.e. Sadhana was to
completely spiritualise every branch of human activity without giving any undue importance to any one branch, nor dragging it down too low. A
sense of proportion

He

the hall-mark of his system. never looked upon life with contempt, nor did
is
it

never descarded physical strength, mental equipment. His is a mefor of the World has been creassage good. hope ted to give good men an opportunity for doing
to the skies.

he raise

He

their best, for

bad men
is

to get themselves

damned.
seated
in

Man

is

the centre of the world.

like a lotus

God
with

is

our heart. Heart

many

petales

mental and spiritual faculties are located. Open up those petals, one by one, and Sadhana therefore is not our BirthMukti. you get
different
right but
is

where

our birth-duty.

The

conditions* that

are involved
the

modern

getting our Mukti are such that ideas of humanism and social service
in

are ipso facto

fulfilled.
:

THF GOAL AND THE PATH Humanism is a is now which much the in brains of modern subject If we look to the mentality of the world youths. We are yet living in BUDDHAalso, this is clear. AWATAR and therefore it is but natural that BuDDHI or Higher Reason should be. pre-dominant. Modern age is moved in its highest levels from ideas that were the values of BUDDHISM, namely Ahimsa, Satya etc. and other moral virtues. Of
course,
if

a nation
it

is

to live true high life,

it is

but

incumbent upon
to say that
it is

to inculcate these virtues.

it is

But

the whole of

to say that spiriIt is, if

tuality there

can be none without these.

lie,

not a flagrant
half truths

at-least

is

a half truth.
to

Such
spiri-

have done mischief

God

and

tuality and so they must be carefully guarded agaiNo sane man is generally deluded by falsenst.

hoods.

Half truths on

the other hand attack you

from behind your back.

They harm you

without

your knowledge. Even cinema Natis (barring a few bare-bodied exceptions in some countries) dare
not

come on

the stage with open

naked-ness.

So,

from the historical times, we BUDDHA'S AVATARAwhich followed BUDDHA.

should learn a lesson
[

162 J

was not unrecognised by Shri. Shankar and others. But, they were far-seeing seers and and God-idea. so saw the dangers of it to spirituality Head long rush into it would turn us up into mere Indriya-Ramis and Kama-Kamees (pure materi-

HOOD

alists

of Gita.
in

There are other

factois which

come

the way of our Sadhana and temporarily us deflect from our right path. Our PRARABDHA, ADRISTA (invisible effects) and our temporary associations etc

may impede

our

way some
is

times.

Moreover
all is to

to say that

humanism

be

all

and end

which

is

say that silent spiritual not the truth. In short,

is

life

has no value

humanism though

a virtue

who

not the true test of spiritualism. are believers in future life, in faith in

We
God

need not loose heart from such accidental derangements. They need not disturb us in our path. We

have the assurance of Vedanta that we can exhaust them by our PUNYA and so need not despair. Madhwa advises us to see God in the world and through the world. He asks us to accept life
as
it is. with

lities.

imperfections and responsibiNever to shirk your duty and run away

all its

with the object of never returneng from there, but to be completely absorbed simply in meditation on featureless God. TAPASCHARYA, no doubt, is necesssary for selfdevelopment. It is only a Sadhana and not* 'the
to mountains or
to caves,

even

[163]

path presented by Madhwa for that purpose is a royal road to the temple of God. Straight walking
goal.
is

We

should not ignore the goal.

The

recommended.

No

eccentric feats of

Hatha

Yoga, no extra-ordinary SIDDHIS of PATAN.TALA

YOGA.
etc.

No

queer ways of realisation are tolerated

such as intoxication for the sake of concentration

It is

not

complete Tyaga
is

renunciation

or

fullest

Bhoga (enjoyment). Yoga as Gita says simple. There is no (Samatwa).

It is

Yoga pure and balance of mind

bifurcation between

At the same time, public life and private life. public good and social service are not indispensable conditions. The stress is not so much on the field
of life, but

on the quality of work.

(Field of

It

is

both the

DHARMA-KSHETRA Dharina) and KURUof but Kuru-Kshetra in KSHRTRA (field action), accordance with Dharma. The way of Madhwa
is just like

layas.

the climbing up the summits of HimaKeep the peak of the mountains steadily

before your
so

eyes and climb up with your feet

firmly on earth.

The Highest Peak

at each step

is

God and

and at every moment. It is like the walking over a wire. It is like dancing with a pot of water over your head-mind in thepot; feet firm on earth. So, let us try to dance It is the dance of SHIVA; it is the in that way. dance of BALA-KRISHNA on KALIYA S
[

remember Him

164

CHAPTEK 2
BASIC PRINCIPLES OF SADHANA.
4i

OM May
!

all

my

bodly organs such as organs

of speech, smell, sight, hearing

and vigour (BALA)

and their senses be fully developed;

and Upanishads be

my

all in all;

up the study of the sacred lore; sacred lore abandon me; let there be no break

May all Vedas May I not give and may not the
in

my

studies

let all the

Dharmas

that

are taught

in the Upanishds be mine; let them be mine; OM! SHANTIHI -SHANTIHI-SHANTIHI."(CHIIUP.I. 1)

MADHWA & THE WORLD

timisti of

optimists,
is

like

an opthe old Rushees. His

:

Madhwa

is

name

itself

ANAND-TEKRTH.
If

He

is

himself a

Rushee or
quotation

seer.
of
this

you
also of

read

the

heading

and
full

other

you

will

know how

were.

The

credit of
to

this gift of

given again

the

optimism optimism being world goes to Madhwa.

quotations the Rushees

They are ungrateful if they dont acknowledge it. To Madhwa, this world and all the worlds, the
whole universe

ROOPA) of God So Madhwa regards the world with great respect and never with contempt. It is God's LfcELA-

but the outer-form (BAHISHTAand therefore as sacred as God*

is

[165]

This body of man is Deva-Sadana - temIt is the ple of God ( CHH. VIII. II Bhashya ). Ratha (Car) in which God and Soul are seated.

BHUMI.

The

this fact.'

car-driving ceremoney in temples symbolises God is said to pervade the whole body

and not only the heart ( CHH. Ill XII.7 ). The same idea is conveyed in ISH. UP. 6. 7. when it asserts that we must see all being in ATMAN,
because when every-thing exists in the SELF, the must also exist there-in. So, Madhwa heart
gives
heart.
"

special

importance to

human

body and

SAMSARA OR CIRCUIT OF WORLDLY LIFE ":The first point to remember is that world is like a continuously flowing sea, in which we are thrown by God to obtain our Salvation, by our own efforSAM-SARA or JAGAT which both mean ts. It is
*
'

'

continous flow.
its

No body knows

its

beginning and
is

compaBut its roots are upwards some where above in ViSHNU (Gita XV-1). It is a tree turned downwards. About the future, we know this much only that it will one day come to an end in the coming PRALAYA which comes after 492 miilions of years. This world is like the river Ganges, We do not know whence Ganges has come to the earth. We know
red to a big tree (ASWATHA-VRIKSHA).

end.

We know only

the present. It

[166]

that after
mile?,
it

continuously flowing for hundreds of

will

pour

itself into sea.

been

let into this

current,

have we have been bound

When we

up with certain bonds, which also are eternal. These are the bonds of actions, of time, of our own inherent nature, of our JADA-PRAKRITJ. As
I

said before,

assistants in
this flow.
th'ese

they are not really bonds but our learning the art of swimming through

We
is

need not wait

till

for the

bonds up

PRALAYA.

these bonds

that, by our

The own efforts, we can

life.

loosening of pecularity of

learn the art of

swimming very soon and throw

this

them

upon our

depends and energy. Here lies the importance of SADHANA, TEN ETERNALS & THEIR UTILITY :- MADHWA
aside,

even after
efforts

one

All

own

says that there are do not things.

NITYA We know and we cannot know the sources of these, because we cannot trace them to their origin in time. They are immemorial. These
in all

ten eternals

i. e.

are

(1)

GOD;

(2)

RAMA

i. e.

God's manifest-

ation of

WILL; (3) JEEVAS or SOULS; (4) KALA i.e. TIME; (5) PRAKRlTl i. e. subtle matter with SATWA, RAJA and TAMA in it; (6) Good or bad K ARMAS of JEEVAS which also cannot be traced to their sources; for, JEEVAS must be doing some
sort of actions, before they are born in

this,world.

[167]

But we do not know

is

its

nature; (7)

PRANA

which

a peculiar force of

AHANKAR

-/- ness

or Egoism;
state);

(8) Senses
(9)

(Organs of sense
/'.

in their subtle
/. e.

SAMSKARAS
left

e.

residual potencies

impreI-

ssions

on our mind;

BHASHYA).
-

Of

these,

(10) four are

VEDAS (BRAH.

attached to our

body They are (1) PRKRIT1, (2) KALA,(3) KARMA and (4) SANSKARA. When these are attached to
our body,

we

turn our attention towards the world

and begin to take pleasure in the worldly affairs and forget God. But when we learn by experience then

we

turn our

wards God. We freedom just enough to know, that freedom given is a myth and that there is a higher sort of free-

torch of inner Soul again tohave been endowed with some

dom

For, souls are essentially of the same nature as God, for JEEVAS are the partii. e.

MOKSHA.

al reflections of

God.

But the

original nature

is

hidden by ignorance and it is to teach the JEEVAS that they too have got essential knowledge and Man bliss that God has created this real world.
is,

therefore,

architecture of his fortune in this

sense.

WHAT
this book,
It is
I

IS

SADHANA ?

In

the

first

part of

treated about the

the science of VEDANTA.

is

BRAHMA-JNANA. Sadhana is an Art.

Science

co-ordinated, arranged andsystimatised.

[168]

knowledge.

Art
to

of

SadJian

is

the use of employof

ment

of

means

answer those Vedantic principles

the right

of knowledge;

it is

employment

means

accomplishment of a particular end. Here the end is MOKSHA. So, Sadhan means a system of rules and observances to facilitate the
for the

performances of actions leading to the goal. The whole essence of this art is summed up by MADH-

WA

thus:-

upon man

greatest consists in the

mart,

The

DHARMA

(duty) enjoined
to

performance of actions

proper to each

with full devotion

God,
you
in

aiways bearing

in

mind, that whatever

action

perform

is

but Worship of So,

it

God and
consists

nothing else

(Gita-Ta-Intro).

mainly
in

three things

:-

(1)

KNOWLEDGE OF GOD;
PROPER ACTIONS,

(2) FAI-

TH

IN

GOD; and

(3)

accor-

dance with them.

The

combination of JNANA-

SHAKTI, ICHHA SHAKTI

quired.

and KRIYA-SHAKTI

is

re-

Here lies the great difference between EAST and WEST. In the west, a philosopher need not be a man of good morals and good conduct.. It is not so Yet, he cm be a great philosopher. We do not regard such a man with any ho re.
respect,

hower great he may be

So, there
is

if

he

is

not aS\

dhaka.
initial

great

difference in

the

outlock

itself.
:]

SADHAN & SELF-HELP

[

In this field, self-help

169

is

the rule.

GURU may
to act]

advise,

may

guide, but

it is

you who are

It is

Sadhan

is

severely indivi
universal.

dualistic.

not collective or

The

promise of some to redeem once by bringing heaven on earth

the whole world at

is

a chimera.

Sadhan meaThe world consists of numens individual effort. rous JEEVAS. Every JEEVA has its own part to play. Other JEEVAS may cooperate. Aparoksha-jnanees
Salvation means individual Salvation.
only are Gurus. Others are masters of primary or secondary schools or College Professors. Equality
not the real fact, at best it is similarity. In-equality is the true fact. Everywhere you see innuis

merable

in-equalities.

One man

is

quite different

in all his limbs,

organs, features etc. from another man. Where is the perfect equality ? The first impression is of identity or equality. When you

you cannot dibetween Britishers But etc. stinguish Germans, on close attention, you learn to know the numerous

look*at an

army

of western soldiers,

Apparent equality is a gross idea. Science consists in knowing the numerous differences between gross and fine. Afterwards, you co-ordinate and then make a whole of The it. Then your knowledge becomes POORNA. at first was of sceinces to separate. Now tendency
differences

amongst them.

the tendency

is

to unite.

First, analyse

and then

[170]

synthisise.

Gita's
but,

ROOPATWA;
is

SAMA-DARSHANA SAMA-BHAVATWA.
is
I

is

not SAMA-

not the law but equanimity

So, equality the law.

said, there
is

GENERAL REMARKS

:-

As

have

a general agreement about SADHAN among our teachers. So, I shall note specifically wherever MA-

DHWA

differs

from others

in details.

We

are to

take 5 things into consideration about any action. They are :-(!) ADHlSTHAN e. our body; (2) KAR/:.

TA

(3)

KARANAS

/,

e.

instruments such as our ori. e.

gans of sense

etc.

and also other instruments,

UPA-KARANAS(4)The

activities performed by these

organs (5) And DAIVA i. c. ADRISHTA invisible influences or we may take by DAIVA God (Gita 18.
In short, the above five again can be grouped into three - (1) JNANA - knowledge; (2) JNEYA - the
14).

known and

KNOWER (Gita 18-15). WHO IS SADHAKA ? SADHAKA is one who No one can give it serious about his salvation.
(3) the

is

as

a boon.
*

SADHAKA
cult of
itself

is

different

from a Pandit.

Our
it

DASA

'

Karnatak which after some centuinto

ries

spread
as
'

Maharasthra,
'

where
kind.

is

known

SANTA-PANTHA was of such

to this cult

who belonged or belong

actual living
of
life

emphasis

is

according to on conduct rather than on learning.

'

Those care more for JNANA, Their

The so-called VYASA'

cult

(Study of VyasaVworks)

[171]

in

ancient times had

combined
cult
is
is still

in itself

both the

features.

Now DASA
cult

and VYASA
tent,

which

slowly dis-appcaring surviving to some ex-

does not give due importance to conduct. Modern youths are mere-critics, with no definite

programme
short, in

of

religious

work
is

to

substitute.

In
is

my

opinion, old

lifeless

and new

aimless.

CANDIDATESHIP OF A SADHAKA

:-

Like every

other course of education, a Sadhaka also requires preliminary training and must pass the entrance

examination.
tues
-

He must

acquire the ordinary vir-

and universal such as SHAMA, DAMA, TlTlKSHA. Out of the requirements prescribed by PATANJALI YOGA, YAMA and NIYAMA
moral, social

are quite necessary an.d sufficient. PRANAYAMA to some extent for ATMA-SAMYAMA. (The sixth

Adhyaya
Yoga).

of Gita treats

about thi?

Atma-Samyama

Long term PRANYAMAS which are now

Long
is

practised are not only not

jurious.

necessary, but are interm fasts also are not required.

fasting

MADHWAS
and that
joyful

have only one

strict;

day

in a fortnight

no half fasting. Every other as RAMA-NAVAMl SHIVAoccassion such

t

RATRA etc. are to HATHA YOGA and other such Yogns are condemned by MADHWA. Many of the SHIDDHIS of
[

us holidays and not fasting days.

172

PATANJALA YOGA are expressly prohibitted

for a

Higher or MUKHYA PRANA is to be developed by the methods prescribed in UPANISHDS (Brah. Chh. Up,)The most important requisite for a student is
(
).

SADHAKA

of

MOKSHA

Mad-Si-Sara

that of

study
all

(see

the quotation

).

SHRAVANA

includes

indirect
i. e.

the highest
i. t\

of

knowledge from primary to VEDAS. Next comes MANANA

is

contemplation. The injunction of Veda-Vyasa that these must continue until you get God vi-

sion

and even afterwards (Brah. Soo.)

ASANAS

says any easy Asana which gives you straight posture for concentration is sufficient. The chief thing is that your mind

are un-necessary.

Madhwa

must be

So no Gita condemns such KARSHNA ( Gita ). Shrcwana and Manana are open to all without restriction
of caste creed or colour.
laid

pleasing condition (Bra. Soo. IV Bha) teasing or torching of limbs and senses.
in a

upon a student
(2)

Only two conditions are Sham.i and other wealth (1)

:-

of

Sadkana;

ADHYAYANA. ROYAL ROAD TO THE TEMPLE OF GOD

has sketched out the

MA-

DHWA

map

of the

whole path

leading to the temple of God. It is a straight Railway line with inter-mediate small and big stations,

reversing station?, central

stations
of

leading to the

Grand Terminus

The temple [173]

God,

Sdcthaka

can take a ticket at any station and catch any

train

Janata or Mail, slowly or quickly. It depends upon so many other factors such as
-

all

his

past

Karma

present Pur.ya

etc.

There are

Air-

ways and
All these
in

air-stations for higher class of

Sadhakas.

whether small or big strengthening not only your

lines will help

you

faculties

but also
the

your MUKHVA-PRANA Powers,'

all

for,

there

is

Mu-

khya-Prana energy or electricity flowing through

our faculties.
In

Madhwa

School there are

various books

like HARI-KATHA-MRITA-SARA a Kannada work which gives fullest description possible about many details of Sndhana. That book is

one of the greatest works. have yet to know many of

must confess that

intricate points.

its

But

any casual reader will know that it is one of the most wonderful book which deserves translation in
all

languages.

WHAT
(1-1-7),

IS

THAT ROYAL ROAD

? :-

In

Chh. Up.

we have

the clearest expression of

how

our Sadhanas become most powerful and energetic. Therein it is stated that knowledge and ignorance are quite opposed to each other. The man should

worship God, with full knowledge, that is possible to him. Knowledge is endless, hence study also is
endless.

The more you

study, the

more you

will

know about God.

Definite course of study

from

[174]

primary to D.Lt. such as SHRAVANA, MANAMA, NIDI-DHYASA etc. are prescribed and described in our works. MOWNA is recommended but Mowna.
is

not

tive.

mere silence or void, but it Mow. ia is Manana i. e.

includes

is full.

It is posi.

silent

thinking^

DHYANA

concentration,

meditation and

Concentration excludes It is UPASANA, worship. all other objects and fixes your attention on one DHYANA or meditation includes all that is point.
within the object of our worship; while worship welcomes all the Gunas that are in that object i. e.
it

draws the essence

of all

the

Gunas
all,

UFA SAMis

HARA);

When
God.

you come to know

world

inclu-

ded
all

in

Worship
It

inspires us with admiration

and reverence.

illumines all our faculties; for

is

these, the chief torch

the torch of BHAKTI.

VALUE OF BHAKTI :- MUKTI can be attained by BHAKTI only. What is BHAKTI ? It is the firm and un-shaking love for God, It must be backed
up by full knowledge of God; otherwise, it would be only a. blind belief. The love must be constant. There must be continuous flow of love; you must love God, more than your wife, children or wealth.

Not that you should forsake them, but that you must love them for the sake of God only (Brah.
Up.)to
Bk<\kti

must be

fully

your capacity.

The [175]

sign that

developed according Bhakti is fully

developed in you is when there is in you direct vision of God. That only is perfect Bhakti. DHYANA or Meditation is not a sufficient sign, The performances of routine ceremonies such
as

SANDHYA-VAN-

DAN or

of occassional

rites,

such as

SHRADHA

etc

or visiting of holy KSHETRAS or holy shrines, YAJNA or DANA O r TAPA O r JAPA, O r VRITAS study of VEDAS

NAMA-SMARANA, o r TULASI PooJA and other acts of religious devotion, all these have only one object,

God in your heart. When TULASI our women worship or pour milk over the carved figure of a snake, they are not ignorant of No one the fact that they worship God in them.
that of generating love of

need teach them

less if

this fact.

All acts

there is.no real love for

become fruitGod. Those Shasare paths that lead

notions.
It is

tras that do not teach Bhakti

you astray.

They produce wrong

not possible for one to recognise fully the Glory of God, unless one knows the greatness of the world

which

is

His own outward manifestation.

Even

merely by conquering mind and other

internal

organs of sense or subduing the external organs, by kindness to all beings, by speaking truth, by acquiring knowledge by meditation, a man cannot
attain Mukti-if they be

(Brah/Up. 'I. V, means BHAYA.

11

performed without Bhakti Bha. Padma-Pu) BHAKTI

176]

HAND-HEAD-HEART
fectest

:-

Human body

is

body that is created by BRAHMA. Sadhan-Sharoera. Even Gods shall have

the perIt is the

to

come down to earth for the sake of Sadahnas. Heaven worlds are mainly meant for BHOGA. All the physical actions are summed up in KARMA- YOGA; all the mental actions, in JNANA-YOGA and all actions of love in BHAKTI-YOGA. Hand represents KARMA; Head represents mind and heart represents- love.
importance in these. You cannot place all physical actions on the same level with mental and mental with spiritual.
of

But there are grades and degrees

Proportionate importance to every subject

is

the

is main principle of MADHWA philosophy. inferior to head and head is inferior to heart. So, we must bear in mind their comparative values. Secondly we must remember the underlying prin-

Hand

ciple.

The lower
You

faculty

is

always controlled by

the higher.
sical actions

devoted

cannot, therefore, say that phyto God are equal to mental

see

and so

on.

Now, we

there

is

tendency to
all

bring them to one level.

No
is

doubt,

are welit

come

to

God.

But Karma

welcome because

gives Knowledge; knowledge because it produces in us love or Bliakti. All occupations are not equal. Physical occupations are decidedly on a lower level.

Those which

irivolve

mental faculties are

[177]

superior.

So

also in education.

Education through
levels in
it is

hand
also.

is

inferior.

There are

education
not

Moreover, many forget that

:

mere
spirit
is

It is the occupation that gives it its value. it do and which more than. that it with you

the

devotion with which you do it. If you turn CHAUKA thousand times a day it does not become YAJ-

NA or worship, unless you have that worship of God in your heart, and not worship of wealth.

Not merely because you take up to plough can you become a YOGI ? BHOO-DANA becomes YAJNA if you do so in right spirit. Even with the religious observances, it is the same thing. Mere mechanical

repetition
is

of

Rama-Nama
is

is

not Japa.
of

So,

what

essential in all these

BHAKTI

God. That

spirit of

devotion to

God must be

inculcated through

out such observances.

DEFINITE STEPS IN SADHAN

to take

:-

One who wants

up to SadJian must first study to the best of his ability all the Vedas and have correct knowledge about God. He must be a JlJNASU i. e. he must have an inquisitive mind and therefore by raising
sorts of objections himself, get them solved so that, his faith in God may become firm and
all

then

he finds a proper Guru, well and good. He will advise you properly for which Sadhan you are fit by nature and- study. But in these days
if

[178]

it is

very

difficult to get

such Guru?,

who are

really

APAROKSHA-JNANEES. My community is pitifully lacking in APAROKSHA-JNAN^ES, for, there are very very few who have taken up to long UPASANAS. Mere parrot-like or gramophone repetition
either
of

sentences or substances
of such
'
'

is

of

no use.

Hundreds

completions of SUDHA etc)will give no benefit either to the hearers or to the speakers. A real P<mdit or Guru is he

Mangals

(/'.

c.

who

is

capable of answering

all

the

doubts

raided

by a disciple.

and so
Vya.

was conscious of this fact has advised us what we should do (Ann.

in

MADHWA
case

III. III. 1)

we do

not get any Guru.

Then, he should himself go through the Shasiras as far as possible and get his doubts cleared. In any
case,

we should
:-

warning
ral

MADHWA

not give up our studies. But one gives us here when we read for

ourselves

We

should always

remember the
I

cent-

thought of

MADHWA

philosophy which

have
first

already given (Chan. IV). preparations, he must sit for Sadhan.

definite step
ciation).
is

After this preliminary

The

that of
if

VAIRAGYA

(spirit of

renun-

you have a keen hankering only about things of the world, you cannot turn your mind to God, You need not become a BAIRAGEE
For,

or SANAYSI.

Vdiragya
C

is

the spirit of indifference

to worldly things for their

own
]

sake.

You

shoulld

179

not be engrossed in them. Fight without fever (Gita)-without feverish anxicety is Gita's injunction.

'

'

discrimination between eternal and non

eternal things gives you this power of renunciation. The second step is that of firm devotion. Bhakti

which you have, before Vairagya

kti.

is is

not firm Bhablind

belief.

Blidkli

before

renunciation
/. e,

Bhakti includes

JNANA

KNOWLEDGE

about

The third step is UPASANA which means DHYANA or deep meditation. It is this third step that gives you direct vision of God i. e. SAKSHATKAGod.
This UPASANA stage is a very, very long one. This is the last stage. SAKSHATKARA is the .direct There ends your SASHRAMA fruit of this stage.
RA.

SADHAN

i.

e.

SADHANAS

in

which you are

essential

to struggle
all

hard. Afterwards Karma, Jnana and Bhakti

these
i. e.

become your

natural and

habits

Sahaja-Sadhanas (Ann.
religious observances
If

Vya.. Ill-Ill).

SADHANAS & CUSTOMS

:-

Customs, habits and

have a great part to play. we just consider deeply we shall see that all our

observances such as daily Sandhya-Vandana, (public prayer is a poor substitute) 5 daily Yajnas,

bur Pooja details (worship should be in secret Chh. Up. I-I) and occassional duties such as Shradha, numerous other practices have been based not only upon religious principles but have at their

[180]

and other Shastras. There are mainly triple objects in each of such customs - (1) Physical, (2) mental and (3) spiritual
basis
-

AYURVEDA, YOGA

Take

for instance,

bathing.

It

has three objects-

physical purity, mental purity and spiritual purity. The Mantras to be repeated at the time, will con-

vince you of

it.

When

in

large

gatherings,

it is

impossible to accomodate bathing in a sacred tank or river, we find that physical purity is un-avoi-

dably sacrificed for the sake of mental purity. Those who are not properly imbubed with the
basic principles of our culture do
this.

not understand

The same

is

the case with POOJA.

is

Bathing

of

for our spiritual purity. Shaligram give great attention to the custom of wearing sacetc.

We

red clothes and

we do

not

even touch any one

the

when we worship.
of a

Why ?

Even

remembrance

bad person or even language (YAVANA-BHASHYA) disturbs our concentration and so we prohibit it. Such and other precautions about un-touchability have in them principles which must be
preserved when making new adjustments.
they have
lost

Now,

the ancient spirit. Such restrictions

are chiefly necessary for middle class men. The classes that do not care for spiritual purity have no such restrictions. So those of the highest
al^>,

class

who can

intelligently

guide themselves* are

[181]

also comparatively

free from

these

restriction?.
like

These

restrictions

around ourselves are

hedges

to a field to protect the corn from cows and other animals. can afford to bzKarma-ljhnslas. i.e.

We

lacking in our action-, hut

we should

not be JNANAall

BHRISHTAS.
actions quite

For, no one can ever perform

faultlessly.

his

Every one
is

is

prone to

commit

mistakes.

But that

no reason to cut at

the root of the principle. There is no denying the obvious fact that mechanical repetition has now

become

habitual.

Old customs have become

lifeless

pet-

rified, or have

become

police

parades or

necessary for discipline. It is necessary that there should be written brochures explaining the customs and their prin-

routines; yet parades also are

The modern more intelligent cannot be expected youths who are to observe them without explanation. So books on
ciples

mere

texts are not sufficient.

Sandhya-Vandana, various Samskaras, should be written as far as possible explaining them from the points of hygeine, Ayurveda and mental sciences.
For, even in these degraded days, they have powerful hold on the minds of the people- Fullest

scope

our ShustrsiS for adjustments of Bathing, Bhajana, time, place and cirumstances.
is

given

in

Yajana (worship),

Stfriy;

Manana

(digesting)

Dh-

yana are common

to all

and so they are the true

[182]

ways

of

Mere
to a

not merely a spirit of revolt. change of dress & name will be of no help
secret of our

reform

&

Sadhak.

The

customs

is

to

make

all

our
to

senses keener

and keener.

We
and

do not want

make them

blunt, but sharp

sensitive, so

much

and dogs we smell bad smell from a long distance. Our eyes cannot tolerate even to look at bad flowers. God wants good flowers, fresh That is the secrot of all our ACHARAS. flowers.
so that,] ike cats

CHAPTER
SCIENCE
OF

VEDANT & MODERN

:

SCIENCES.
VEDANT & OTHER SCIENCES Vedant is spe- SHASTRA and I have MOKSHA so far treated cially
it

has not neglected other sciences, for, our Seers held that the knowledge of PARA-BRAHMA includes all other knowledge and
in that light.
It

that to

know God

is

to

know

All.

No

doubt,

it is

not within the scope of this book nor am I an 'expert in those sciences.' So, all that I want to do is to indicate the lines on which our ancients tried
to bring in, the fulfilment of other sciences; at the
[
v

183

same time,

shall

show how the further growth

of

those sciences suffered owing to the neglect of our people and how that gap is now being filled up,

by modern

scientists.
in itself fullest life;

MOKSHA means
from
all

So,

it

must

ipso facto include the fullest

benefit to be derived

other sciences.

It is for this

reason that

we

find in

most

of the prayers of
full

VEDAS and UPAfull

NISHADAS, prayers for

tellectual

physical health,
full spiritual

in-

knowledge and

bliss.

VE-

DANTEES have, for this purpose, developed many VEDANGAS, which treat other sciences such as SHIKSHA (science of proper articulation\ CHHANDAS grammer, NIRUKTA (etymology), Astronomy and KALP (ritual); these were regarded as auxiliaries. Such was their scrupulousness in guarding the
sacredness of

VEDAS

referred to in

Other secular sciences are Upanishads. In CHH. UP. (VI I -I),

!

NARADA mentions
SHi
-

other sciences they are:-

(1) ITIHASA, (2)

SHRADHA

Science;

(3) RA-

Mathematics and Algebra; (4) Science of

i.e.

DEVATAS

their gradation;(5) Science of finding

hidden treasures; (BHOOGATA-DRAVYA) (6) YEKAYAN-supplementary science of ROOT-VEDA which

was only one and which was afterwards divided into 24 branches; (7) DEVA-VlDYA i. e. Science known only to Gods(8) BRAHMA-VIDYA UPANISHADS

[184]

(9)

PoBHOOTA-VlDYA KSHATRA-VlDYA i. -^10) litics (11) NAKSHATRA-VlDYA Astronomy (12) SARPA-VlDYA or GARUDA-VlDYA (13) DEVA-JANAVlDYA - science of officials of DEVAS. In many
.

other works, there is mention of many Sliastras such as Dkarma Shastra Artha-Shastra Kama-

Shastra etc.

They knew 64 KALAS.

In short, there

were works dealing with all PURUSHARTHAS. There was strict order that the thread of producing children should never be cut off (CHH, irpj There was
the special science of Life after death etc. Science of Eugenics is taught in BRAH. UP. etc (VIII.

the plainest language possible. Sextual science was not kept as a secret. But, of course

Chh. Up.)
its

in

was pure and noble, not merely emotional. Its object was to control passion and preserve Brahma -chary a. Ayurveda was an important
object
science.

In short, no branch was neglected; As to the physical sciences, such as Chemistry, Physics, we find no special mention. To me, it appears

they regarded in-animate objects with indifference, if not, with contempt. Perhaps, the time was not then ripe
for the growth
of

that this

was due

to the

fact

that

these

sciences.

Even

in the

west,

it is

comparatively very recent.

man body was human being

not neglected; for, required a human body.

[

But, hufor MOKSHA, a

Modern

185

sciences have

supplemented
it is

this

great want of

VEDANTA and now

blish their claim.

prove their theories as

VEDANTISTS to against Scientists and estathe duty of

:-

SCIENCE OF VEDANT

Science of Vedanta

is

a very comprehensive scince. It treats of the creation or formation of the whole* universe-Cos-

whole and gives in detail the chief steps of creation from the birth of BRAHMA up to

mology

as a

the creation of

all

inanimate objects. VEDANTINS

have dug the earth and found out the roots of this world - tree called 'ASWATHA' in Gita. They
found that the roots of the world which they right-

JAGAT (moving) were upwards in VISHNU. In fact, it was a tree turned downwards- roots upwards, branches and flowers and fruits downwards. The source was called GOD. Modern science asserts that the source is in matter. VEDANTINS made further discoveries about thejir science and asserly called

ted that, that

first

principle of the creation of the

world namely God pervades the whole creation through and through. BRAH. UP.(I-II) says from
this

God VAYU was

born.

He

is

the essence of
'

all

energies of the world. This chief VAYU divided ' ' himself into three - ADITYA (The Sun), VAYU c I need not enter into(Air) and AGNI (Fire).
' '

details.

God was

always associated with his wife

[186]

i. e.

JADA-PRAKRITI

in

the work of creation of the

world.

Originally, this

MoOL-PRAKRiTl was unPrakriti

is

differentiated (AVYAKRITA). This

the

causal form of the world.

are born from this CHIT and

After creating

Both JEEVAS and JADAS ACHIT-PRAKRITI.

entered into them

them,

God

through and through (BRAH. UP. I-V-1) upto the very end of their nails - just as a razor fits into its
case or
a

sword enteres
all

into

a scabbard or as

In this way. the living bodies. our evolution proceeds. The evolution of VEDAN-

PRANA pervades
is

TA

from

subtlest to the
is

the scientists

quite evolution or involution.

grossest, while that of the reverse of it - call it

But Vedanta

is

emphatic

when come

it

declares that by

BRAHMA-VIDYA men beand perfection accorTheir promise is that by

all

and attain

fullness

ding to

t.heir

capacities-

BRAHMA-ViDYA, direct perception of God as opposed to mere belief in God, man obtains every thing (BRAH. Up. I-V-3). In this way, Science of Vedant has co-ordinated, arranged and systematised
all

sorts of knowledge, pertaining to the world.

It

does not make water-tight compartments, such as

science of matter,science of mind, science of spirit etc; but it treats them all as one science and seeks

Hence, we find that in Vedant books the treatment of subjects begin with G6d
its

source in God.

[187]

Gods, than to man. Wixnt God is the centre of faces existence us a whole

and then descends

science;

to

complete without being traced to God ultimately. We must knowMADHWA asserts two things about God. His transthis
is

no conclusion

cendantality and his eminence in the world, There are two ways of knowing this. (1 ) may out the the of world to all and objects say point

We

God
is

is

not this,

God

is

not that

NETI

NETl. This

the negative method and (2) we must know God thus, in this way (Bu. UP.) that God is full in all
physical, mental

and

spiritual
in

objects.

The

con-

ception of God's fullness

the

flux of this
It is

world

must be
of
all

first fully

comprehended

the pivot

our philosophy, physics and meta-physics. MADHWA does not regard the world as phenome-

nal in the sense in

which many others understand it CHALLENGE TO SCIENTISTS :- Here is a field

for scientists

to their fullest extent.

is

where they can exercise their brains The field of modern science

matter.

Vcdant too has not denied matter alto-

gether.
(2)
TI.

Vedanta deals with four things:-( 1) Goo; Goo-SoyLS (3) Other JEEVAS; and (4) PRAKRIJADA-PRAKRITI

aside,
able.

Let us leave the first three as in visible, and not fully knowBut certainly MOOL-PRAKRITI or Rootis

pure matter.

matter

is

nothing but matter.

It is

knowable.

From

[183]

root-matter downwards every thing in th e universe is nothing but matter, so MADHWA has absolutely

no objection to consider about matter which

the
actual
field

is
is

also

of
in

scientists.

MADHWA

therefore a materialist

this

sense.

Vedantins
etc.

admit

why,

they assert
at-last to

that the whole universe

can be reduced
so,

MOOL-PRAKRITI

and

they welcome modern scientists in their attempt to solve the riddles of the world on that basis^ But their challenge to scientists is that they can

never be able to demonstrate their pet doctrines

without the help of the other three, namely, God, Gods and other souls. Scientists too admit that
matter, more delicate instruments will be required to discern its components. So, do evolve such instruments and reduce the world to
the finer

the

its

root.

We

welcome

it

gladly.

But

inspite

of

all

their finest instruments

will

they

and their experiments, never be able to explain the world-proIn the

blems

satisfactorily;

meanwhile, their

fai-

lures will be our success.

The

instruments of Ve-

dantins are mainly mental and spiritual; with those the Vedantins have fully worked out their sciences

and have

also

shown that one JEEVA

like yourself

myself called CHATURMUKHA-BRAHMA (for, he also is a JEEVA) has created this world. OH scien!

&

tists^

you too are JEEVAS like Chatitrmukha.'* His

[189]

not bigger in size than yours. So, want, you can construct the whole universe,
soul
is

if
if

you
you

have the power.

Our JEEVA

Chaturmukha con-

fessed, at the beginning of creation that he could

not create the world without the help of God and But you live in an sought for his help by prayer.

age of sceptiasm and general weakning of religious standards which have made you atheists or at best
agnostics.

One JEEVA called Chaturmukha or MUKHYA-PRANA as he is called in his executive capa-

city

created the world and VEDANTlNS actually honour him as our worship HIM, as creator.

We

So, they will be glad if you yourself become BRAHMA or MUKHYA-PRANA and reconstruct the universe and then they will

Great-Grand-father.

worship you also. PRINCIPLES OF VEDANT SCIENCE

:-

In the

an while,

let

me

state

a few principles

meon which

they proceed.

MADHWA

has laid

down

these three

propositions(Anu.Vya.I.IV.6)(l) Matter is the outIt is pure JADA i. e. in-animate. er form of God. There is a real difference between JADA or ACHE-

TAN A and CHETANA - animate. An Achetana can never become Chetana. (2) Secondly on the other
hand, Chetana also can never be reduced to Achetana. Hence soul is different from matter. (3) Thirdly, there is one other extra-ordinary principle namely God who is neither CHETANA nor

[190]

ACHETANA and
principles, the

is

above both.
of

whole edifice

On these three MADHWA PHILOSO-

PHY
laid

is

built.

Scientists are free to prove the fal-

sity of

any of these principles.

MADHWA

also has

down other

auxiliary principles such as grada-

JEEVAS, difference between the above three etc. Matter in its subtlest state was the first thing
tion ot
It is called APA (BRthat was produced by God. AH. I-II) APA is not gross water but matter in its

subtlest state:it

the nebulae of Astronomy. It is the priemeval cause of the world. Second is of that VAYU or PRANA - the step in the creation essence of all sorts of powers and energies in this
like

was

world.

It is

the next

finest
I

matter. Another spe-

ciality of
in

our Vedanta as

said is:is

The

subtlest

is

of

power the fullest. The subtler more virtues than the grosser.
all

the store-house

MUKHYA-PRANA

the qualities such as wisdom, power, will, intelligence in more degrees than the grosser.
possesses

Here therefore, the readers should not be misled by mere common meanings. Prana really means
power or energy
energy of
of

intelligence,

energy of
all

will,

mind, short, energies or SHAKTIS are represented by the word PRANA. So, corresponding to this Vedanta had got the Science
of

etc.

In

Prana and Art of Prana

called

PRANA-ViDYA or
I

VAYU-ViDYA

(CHH. Up.I. II. 11.22).

have already

[191]

how from MOOL-PRAKRm other principles such TRIGUNA, MAHAT, AHANKAR, BUDDHI, MANA, and others and organs of sense were evoldescribed

ved and four kinds of bodies, sheaths of body.(Chh VIII) This in short is the line on which VEDANTA
has proceeded.

VEDANTA &
one
full

ITS

SUB DIVISIONS

:-

Vedanta

is

and complete science which comprises

such as (1)

many branches
of

BRAHMA-JNANA
of

vision

God.

It is full

you from which you can

eyes

directly to the

God which brings knowledge Gate of God's grand temple,

see, of course,

with your inner

It is

the

figure

of

God

directly.

called

SAKSHATKARA
ledge.
It is

or

often spoken of in

APAROKSHA JNANA. The JNANA VEDANTA is not ordinary know-

the actual presence of

God

felt

in our

heart of hearts seen with our eye of eyes - mental must note this distinction between eye.

We

the knowledge of objects in the world and the knowledge of God; so also, the distinction between
indirect knowledge

only bookish

PAROKSHA JNANA which knowledge and APAROKSHA which

i.
'

is

is

actual experience

e.

BRAHMA JNANA MA VIDYA which

by Sadhan.
spoken
of

is

ANUBHAVA. Science of God/

'

In
(2)

short,

BRAH-

is

the art of obtaining

as
[

BRAHMA

In Upanishads, often

such

many Vidyas are PARA-BRAHMA VlDYA,

]

192

APARA-BRAHMA VIDYA, SAMVARGA VIDYA, PRANA

VIDYA
etc.

or worship.

VIDYA means method of meditation As you worship so you become,-is the

general rule. According to the capacity of one's enjoyment, the objects of enjoyment are different. One may wish for a thing, but mere wish is not
sufficient.
It

knowledge.

must be backed up by effort and Meditation without Knowledge is not

IN

real meditation.

MADHWA

philosophy there

is

no room for blind worship. So, we must worship with knowledge, faith and according to our capacity and to the utmost of our capacity and then

becomes fruitful (CHH. UP. 1-1-7) VIDYA is full knowledge and not half knowledge. Those devotees who pose themselves as Sadhakas
only,such worship

but do not at

care to acquire the full knowledge to be had from the VEDA, UPANISHADS and various
all

explanatary, notes upon them are simply misled. Half knowledge is a dangerous thing. may

We

worship God, under any

mber

that the

name butiwe must remeinferior Gods are only inferior Gods.

The method
down

getting any desire fulfilled is laid thus:- (1) Intensity of that desire; (2) Praof

yer of that particular deity which has got jurisdiction over that desire. (3) But we must remember
that lower deity is but an agent of God and (4) that we must have faith that it is God alone who

[193]

the bestower of that desire. (CH. 1-3-12), and Besides those Vidnot the lower God or Gods.
is

yas which are mentioned

of

in

the

first

four

Adhyayas

BRAHADARANYAKA and CHHANDOGYA, there are many others mentioned which are subsidiary
Vidyas.

EXPERIMENTS
dhan.

Vs.

EXPERIENCES:in

ments with truths are allowed

experithe field of Sa-

No

the beginning to the end, Sadhan is a field of personal experience, and the regular stages

From

have been marked out by our Seers for that purSo, no amount of Panditya in the field of pose.
physical
sciences
will

make
the

us real

Sadhakas.

Sadhan depends upon

use you

knowledge you get in any field. any extension of knowledge in are three greatest wonders in this universe as Gita
(II

make of the Vedantins welcome any field. There

Chap) says. They are :- God; (2) Soul; (3) World. So the extension of knowledge about the
add
is

world derived from the experiments of scientists

knowledge of the universe and thus aid the Sadhan of men, But what Vewill certainly

to the

dantins protest

that there are certain handicaps

jn the very methods of scientists,which debar their conclusions from being taken in to in Sadhana; for

instance a suregon

may
-[

add

to the science of

body and and anatomy surgery etc. but

disect or bisect a

194

the

intitial

mistake

is

as soon as

out of the body, it dies. of scientists is that scientists make experiments on

ng

cell

you take any liviAnother mistake

frogs, dogs,

mice and try to draw conclusions about This is quite wrong. the body or mind of man. For, the human body though it is also a machine

absolutely different from the bodies of other liSo, ving beings. Their structures differ widely.
is

no amount of experiments of scientists will help us in Sadhan. Thirdly, the experiments that are con-

ducted regularly in some American Universities about the reach of mind, take abnormal men for
there experiments and draw conclusions about normal man. That is a wrong method. For,no amount

knowledge derived from such sources will be of use for a Sadhaka. On the other hand, our Seers also seem to have made mental experiments not only about normal man, but about supernormal
of

men.

For, in our Vedanta and other books,

we

find that there is

mention

of extra-ordinary births

such as that of DRONA, CRAPA,

who were born

in

DRUPAD and others extra-ordinary way and so it is

not impossible to have births without sex-combiBut that is in super-normal cases. That nation. is the difference between scientists and Vedantists.

To
in

say that because we find that in certain cases lower beings there is an arrangement in the .very
[

195

where there are segments of both male and female and to apply that conclusion to man and say that for man also sex is unnecssary All that I want to is a wrong way of procedure.
body
of the animal

drive at

is

that the experiments of

scientists will

For one who not help you much in your Sadhan. is after Sadhan, experience is the true method.

Expand your phys

ledge in go not only to Mangal-Loka but to many Lokas without the help of any material instruments. As

mental and spiritual knowaccordance with those Sadhanas. One can

:

cal

a matter of fact Vedantins assert that those who

,

have got God-vision do go to even higher words such as Maha, Jana, Tapa & Satya. must remember that the structures of men in this world

We

from those living in other worlds. Our bodies have more of water while the bodies of gods arc more of Tejis.
differ

What
are
like

is

wrong with Vedantins

is

that

they

men simply inheriting big but making no use of that wealth. spiritual treasure, They are content with mere possession. But they
the sons of rich

must know that mere possession of such wealth Actual will be of no use to them in their Sadhan.
experience is the true test of knowledge. Scientists are at least serious in their serach after truth.

But how many pandits are there who have taken

[196]

up to actual Sadhan and have got through experience ? At best they are

God
like

vision

hooded-

serpants guarding the hoarded wealth of experiences of their seer-forefathers. But it is a very

poor consolation indeed.

CHAPTER 4
SPIR1TUOLOGY - PSYCHOLOGY & PHYSIOLOGY.
"

From

all
"

Asat

i. c.

un-real lead

me

to

Sat

i. c.

Real

From Tamas i. e. darkness, ignorance lead me to Jyoti i. c. light, Knowledge." " From Mrityu i. e. death lead me to Amrityu
i. e.

"

The

Immortality." (Brah. Up. I-iii-28). prayers are for the full enjoyment of all
fullest
fullest

joys of physical mental and spiritual planes.

Mukti means
life

physical

life,

So, mental

and

fullest spiritual life.

At

first,
I

some obser-

vations of

my own

are necessary.
"

have used the

word "Spirituology in a particular sense of my own. The word spirit in English has many senses
such
as, soul,

those

who

life, ghost etc"Spiritualists" are believe that, intercourse may be. held [ 197 ]

with departed souls or spirits and they have been too have a trying to have a new science.

We

science of

life

after death.

But

it is

quite diffe-

means our Jeeva. derived from Spiro to breathe and Originally, I have used this rather new word spiritualogy in
rent. Spirit in the sense of soul
it is

order to express the science which deals with the

functions of

Cheif Prana. Asu i. e. Prana (from As to breathe; Ish. Up.) Chief Prana is the first
begotten
of
/'.

e.

spirit.

mother space
also in

Ish.

Matarishwa (son of Up.)Mukhya Prana is in cosis

He

mos and

human body.

It

may be

called

Pranology, Prana-Vidya or Vayu-Vidya.

Creation begins with God and Jada-Prakriti. God does not create the universe like a pottar in
the pressence of
all.

He
is

first

creates

Vayu God
business.

(Highest Soul) and entrusts to him

this

This Vayu (Prana)

associated

in

this

creation

with his wife Rayior Bharati (Matter) (Pras Up.); it has the power to animate. This power or ener-

gy electrifies as it were Bharati:- thinnest matter. Prana is life and also consciousness. Prana is called

husband and Rayi or Bharati is called wife. Prana is invisible, Rayi is visible. Prana is the active printhe Passive principle. Rayi in itself is incapable of motion. So, the world is indwelt by God by his representative Prana (Brah. Soo.
ciple;

Rayi

is

[198]

Bha.I-i-12)
created.

Sun, Air, Fire & other Gods are also These Gods are souls like us: but are

Inanimate objects higher in power and degree. such as sun etc. are illumined by these gods and hence they are able to act. This is about cosmos.

Now, about human body. God and Laxmi take their seats in the human body together with soul. And this chief soul i. e. Mukhya Prana stands there at the feet of God with folded hands to carry out God's commands. He is the Das of God (The idol of Mukhya Prana on our worshipping bells represents this fact). Mukhya Prana fills the whole body
with his various energies and power conducts this machine of man. Sheriff saheb, a recent muslim

Karnatak a Vedantist, saw everywhere nothing but God. He has beautifully described a gin factory at Hubli when he first saw it, in terms of Vedant.A weaver-woman's loom also taught him
Saint of

Vedant.

Mukhya Prana

is

the

motive power of

all spiritual,

mental and physical organs of senses etc. In this way, we descend from upwards down-

wards - up to all the physical limbs and Sapta Dhatus i. e. Mamsa (flesh), Majja & Bones etc, Spiritulogy :- This subject has not been exhaustively treated in any of the modern sciences or even in old sciences. Chief Prana is not the

elemental

air.

Mukhya Prana, who [199]

occupies" the

whole body has nothing to do with Prana, Apana,

with Pranayama directly. They are the sons of Mukhya Prana. Here, I may be allowed to
etc. or

bring to the notice of

nion, this

Mukhya
is

readers that, in my opiPrana occupies almost the same

my

position as that of
this our

Atma

in

Prana

also said to
in

For, Jain philosophy. fill up the whole body

enters. (Brah.

of

any creature

which he

Up.)

Whatever the

body may be, Atma of Jains that boy fully. body of a bug the Atma becomes small as bug, and in the body of an elephant Atma becomes as large as an
fills

size or nature of the

In the

Modern scientists are quite ignorant cf elephant. all the functions of this Mukhya Prana who is
vitality total.

He

does not die with the death of

is

human body.
in
"

There
death

life

after

."

a regular series of worlds, Mukhya Prana takes the

spiritual is foreign of this other All science worlds. planer to the west. They depend upon material instru-

soul through physical, astral,

mental and

ments.

We depend

upon our head and heart as

our laboratories.

Our experiences are our experi-

ments.

Mental, moral and spiritual faculties are

our instruments.

Mukhya Prana nourishes or protects the universe and also human body. Pindanda (body) is similar to Brahmanda (universe). It is formed
[200]

same way the 24 Tatwas. There

exactly
in

the

as

Brahmanda with

all

are also 7

and 7 planes below

I

in

the

human

planes above body. In the

rurnan body also there are mountains, rivers, etc.

have

in

my

possession a Pindanda picture

in

drawn

by a Pandit long ago,

which he has combined

h sciences such as Vedanta, Yogn, Ayurveda, Ast6onomy, Phyisology and Geography, showing the
particular places of Shat-Chakras, of
stars, of places in

rivers,

of

which fevers and other diseases

I

are born.
details.

must confess
all

have yet to know

its

Well,

the laws

that apply to the unicalled Ti jo- Rasa

verse apply to this Pindanda. He is the first born and

is

(Brah. Up.

II

).

He

is

the prime

mover.

He

the see rets of Praiia-Vidya becomes a Mukta, through Mukhya-Prana's Grace and then he can go wherever he likes, as long as he pleases.
All
first

who knows

the life-breaths are but

there are

the 5

lower Pranas. At forms of God Himself as

God, assumes 5 forms and rules over the third set of Pranas i. e. Prana Apana, etc. So, Mukhya Prana is Pancha-Mukhi and is of three kinds. The lower Pranas are indialso like

The Prana himself. He

Chief Vayu.

second 5 forms are of

Mukhya

vidual entites.
fold aspects of

higher Pranas are the fiveMukhya-Prana and so are not sep-

The

[201]

rate entities.
ones.

The

higher prcina appoints the lower

Lower Prana performs the sensory life-functions; Apana digestive functions i. e. execretory functions; Samana is assimilative; Vyana - the circulation of the Chyle and Udana's function
is

not

accurately known. Perhaps it has something to do with the taking of Jeeva at the time of death.

There are

101 chief Nadis and each

has 100 sub-

nadis and each sub-nadi

has 72000 branch nadis.

contact with the outside

Jeeva does not come

in

objects directly. The objects are perceived through 7 rays or wires. They are called 7 flames. The food that is digested by the gastric fire Vai-

shwanaragni is carried to them through these nadis. This is the function of Samana, These 7
flames are called Kali, Karali, etc. (Mund.Up. II). So, the seven modifications of the perceptive senses or organs of

Knowledge are

called seven flames.

These are all connected with the heart. In the same way, Mukhya Prana's function extends to Mind and Buddhi Chitta, Chetana or Tejas. Chethe pervasion into the objects of Chitta; so Chetana is full consciousness. There are 5 Koshas.

tana

is

(Mundak.Up.)InMadhwa Vedanta they have been

classified in all their details

grees and gradation. na has more of all auspicious qualities such as

For

according to their deinstance, Mukhya Pra-

[202]

wisdom

etc. in far greater

degree than others; so

on with other lower

that subtler
qualities.

faculties.
is

The

principle

is

more powerful &has more The grosser has few and specialised
and
finer

qualities,

for

instance lower

Prana,

is

wisdom,

Apana

is

mere strength and

:

so on.

Evolution then descends from Phychology heart to mind. Mind or Mams and Prana are both shadows of Jeevas. They always accompany

As they are born together with Jeeva, no separate cause of their entering the body need be Mukhya Prana is spread out from God, sought. like His shadow so by the mere mental act of God
Jeeva.

he enters the body.

Swaroopendriya or SakhiIt is

organ consists of Mukhya Prana.

of direct self perception.
is is

the organ

But in human body, it If our Swaroopendriya not yet organised fully. well organised, we could have full sense of intui. e.

tion
ly

we can know

at once

what a thing exact-

without the intermediary sense organs. All mental faculties as also all organs of senses
is,

such as organs of touch, smell etc. and cells and tissues etc - are Pranas. The^e sense organs
are called Yasho-Viryas
i. e.

Glorious energies.

Phyisology like Psychology in Vedanta is noAll our limbs organs, thing but Prana energy.
veins, artaries, flesh

and bones-in

fact

ourjanatomy

[2Q3]

mainly governed by Mukhya Prana. So, there is no distinction in Vedanti between physics and
is

meta-physics. All other senses are powerless wiThis fact has thout this Mukhya Prana energy. been described in many Upanishadsin the form of

an allegory as a fight between

in

all

senses,

&

Prana,

which Prana became victorious.

Without him

no sense can perform any function, while Mukhya Prana is in no need of any of these senses and he

can perform the functions of all senses himself. Pranas are by swir-npi atomic (Ami); yet, by
their Prakaslvi
i.

e.

illuiTViutio.i,

they are perva-

ding just as souls are. So, there is the possibility of our getting the powers of Djora-Dirshan;i,

Door-Shravana
not dwell

etc.

by

this

Modern

science has

much upon much advanced and

so,
it is

Pnma-Vidya. I need physiology and anatomy.

finer in-

struments have been invented;

that their
.

but natural

observations are likely to throw more Vedantins should not hesitlight on the subject. ate to take the benefit of, these sciences and

own system in modern terms and correct if necessary. Any how, every one will be wonder-struck to see how the anc ents have arriexplain their
:

ved
tails

in

those remote days at so

of the heart
[

many minute

de-

without the

help of such instruments.

is

The

importance

not yet fully recognised

204]

by the

scientists.

culation centre.

them, it is only a blood cirBut to Vedantins it is far more.

said to be in
is

To

Manas or mind
in

is

the heart

and not

the head.

Head
is

Exchange. At ma is. Soul

For, mind
in

perhaps only a Telephone is said to be there, where

the

heart and

particular

places have been marked out in the heart as the This subject seats of particular mental faculties.

needs further consideration.

may

yet doubtful

about the exact locality of heart. Ayurveda also needs in my opinion ^-consideration. The three

Ayurveda are based, mainly on Sdnkhya. No doubt, Sankhya is admitted to some extent but not totally. Mukhya Prana is
text-books of present
certainly different from

Vayu

of

Ayurveda.

So,
to

Ayurveda should be revised and brought up

date by reference to Upanishads.
of stars
dies.
is
is

The

influence

also calculated,

think, in

tissue

reme-

This science

of spirituology or

Prana Vidya
:

the greatest of our sciences.

cial

Prana Vidya & How to Develop it No speSadhana is necesssary for this Vidya. All the
that are prescsribed
for

S idhanas
Vidya

Brahma-Vidya

are the very Sadhanas which develop this Prana

namely Shravana, Manana, Dhyana etc. So, Mukhya Prana Upasana is the immediate and direct means of getting the Sakshalkar-i of

also

[205]

Mukhya Prana.

Ramanuja seems to regard ChitPrakriti most and not Prana. ) Mukhya Prana is A para-Brahma: God is Para-Brahma (Chh. Up.) A poor Sadhaka like myself, who does not know himself and who does not care to know on what rung of the ladder of Sadhana he is, cannot and should not dare to tell more and must point his
(
4

fingers to
lly

Upanishads and Gurus, who have actuarealised that Vidya also. In Chh. Up. as stated

by

Chapter VIII, it is emphatically stated many times that if you (ise. of course a proper Adhikari) were to tell this Prana Vidya to a dry

me

in

stick, it will

flowers.

Such

sprout into tree with branches and is the wonderful effect of this Prais

na Vidya.
souls

Mukhya Prana
is

called

Sootra (He

is

real Sootra) the

and

human

soul.

through all the connecting link between God and Mukhya-Prana has by his Sadhana

thread which

runs

attained to that position,

In Brah. Up. (II 2- ) is Prana declared to be the pet child of Mukhya God. Brahma and Prana are equal in status; &are

mutually dependant on one another.

If

there

Brahma's body, his body would become putrid and without Brahma the body of Prana would dry up (Brah. Up-V. 12-1). The
in

was no Prana

laws of conservation of energy,

protection, distruction of

its

the total

production, stock of our

[206]

our body and also in the universe all belong to this branch namely spirituology.I think research on proper lines in this Vidya will substantiate

energy

in

many

of the

Yoga-Vidyas now practised and

also

explain extra-ordinary cases of living without food.

The

perhaps the destructive power of this Vidya and so must be immeThis Prana-Vidya on proper diately prohibited.
discovery of
is

Ami-Bomb

lines will enable us to

develop

all

the planes above

mind such as Buddhi Tatwa, Ahankar Tatwa and Mahat-Tatwa, which will take us to higher planes
of the

universe such as Maha-Loka, Jana-Loka,

Tapo-Loka and Satya-Loka.

CHAPTER 5

KARMA
"

JNANA

BHAKTI.
Self

Expand my knowledge of
to see that

and

intensify

my
is

knowledge I may be able

of the non-self, so that

by Thy Grace
which

Form

of Thine,

the most auspicious/' (Ish. Up.) Before I take up this and other Chapters, I must explain their groupings. The whole Path of

Sadhana ( though

it

is

really a

continuous one

may

be divided into the

following broad stages.

[207]

They

are halting stations,

Dharma-shalas for

fu-

ture progress. (1) Preparatory (Poorva SadhanaV, (2) Practising with effort (Sashrama Saclhana

(3) Frution or Aparoksha; (4) Realised or Siddha. In all these stages, Karma, Jnana and Bhakti, are
to be cultivated.

Aparoksha or Snkshatkara is the central Station, and Moksha is the Terminus. Upto Sakshatkara or God-vision, Karma, Jnana and
Bhakti are compulsory; after that, they are optional.

In this Chapter,

treat these
I

3 together, in

their secondary stage.

have alredy dealt with

the

previous chapters. The real Sadhana of a Sadhaka begins with this stage.
first in

VAIRAGYA The first important requisite a Sadhaka is Vairagya - spirit of renunciation

:

of

of

wordily

pleasures and second

is

the attachment

or love for Godly pleasures.

It is

not giving up

absolutely of any of your duties.

rights;

We

have no

birth-

we have

birth-duties.

They

are not rest-

ricted to any caste or colour or nation, nor to any

Ashrama.
Sanyasa
-

Madhwa
Ashrama
is

does not mean by Vairagya

only.

Some

sects

emphasise
to
all

Sanyasa
others.

to

the utmost and deny

Moksha

Madh\va
all.
is

sha

is

open to
of

against this view. His MokSome refuse Moksha to women.

This too
spirit

So, in short, Vairagya is the It is a negative virtue. renunciation.

wrong.

[208]

It

must be joined with the positive virtue of doing all your proper Karmas i. e. duties proper to your station and nature.

Life after Death:- But, this spirit of renunciation requires faith in future life. Life after death
is

an essential factor of our

us hope.

That gives religion. much however you strive, Otherwise,

you cannot, speaking in general, hope to achieve in one life the full Sadhana. Hence, our religious
books have fully mapped out the path after death. This is the crucial point on which our religion differs

from
all

that

other religions. religions are one.

all

It is

We

no use saying must note down

In short, the bondage of Elements (Bhootas) do not end with death.

the

special

features.

Karma:
vity
-

Karma

physical,

generally means any actimentdl or spiritual. But it is

to physical activities

commonly applied
into account.

only.Those

actions done before the

It is

age of 14 are not taken age of ignorance. From that

age onwards, every action is taken into account. There are no fresh actions done after this death.

Otherworlds are simply for enjoying the good or

bad
you
this

fruits of action in this life.

After enjoyment
of this

shall
is

have
that

to return.
this
is

The importance
is

world

world
the

human body

Sadhana-Bhumi and Sadhana- Sharira. EvSfy

[209]

one

shall

have

to be born again for

performing

Sadhanas.

Even Gods are

not exceptions.
is

The

chief characteristic of

Karma

that

it

contributes

Punya (no proper equivalent in English) i. e. merit and Papa - sin. Dharma and Adharma mean the same thing. So also,
Adirashta
is

directly or indirectly to

nothing but

these' are invisible.

Dharma or Adhrama. They are the effects

They are
e.

All of

Karma.
Divisions of Karma : three kinds- (1) Vihita i.

divided into

Nishiddha
indifferent.

i. e.

prohibited Again Vihita Karmas are divided as

proper for you; (2) and (3) Udasina i. e.

(a)

Kamya
-

i. c.

desired or

selfish; (b)

Akamya

i. e.

not only un-selfish but Godly. It is a The utility of positive and not merely negative. Kamya is not much. It can at most assist you in
Un-selfish

But, Akama or Nishkama acquiring knowledge. Karma, if it is done with knowledge God helps

you

to realise

God.

Such a Karma

is

called Ni-

vritta Karma (Bhagwat). Many people take It is Nivritta Karma to mean Sanyasa Karma. wrong. Madhwa always understands Nivritta Karma in the sense given above. Many great men

understanding because, they have not borne in mind the proper meaning of that word used by Madhwa.

have committed the

fault

of not

Madhwa,

[210]

Hence.this caution. Nivritta therefore

is

is

that which

done with no other desire except Moksha. In Such Karmas short, it is positive Godly Karma,
are compulsory for all Sadhakas. there is a great difference between

On this point Madhwa and

protests such a view. In his opinion, even Sanyasis have to do their duties. They have to do 2 most important

some

others.

Madhwa emphatically

duties

(1)

Swadhyaya
all,

Jnana-dana.

study of Vedas; (2) These 2 Yajnas are prescribed for

i. e.

them.
this

For

Sarva-Samar^ana
is

i. e.

dedicating

every thing to

God

the culminating
short,

Sadhana
is

in

Karma

path.

In

Sa-Karma

to be

transformed into

Niskama, Niskama into Nivritta, Nivritta into Bhagawat Karma. Bhagawat Karma becomes Sarva Samarpana in Aparoksha and
till

continues

Moksha.
or liberation
is

of

Karma-Kshaya Karma:- Here

original

from the Chain a dilemma. The chain of

Karma
its

has no beginning.
source,

We

cannot trace

it

to

and as stated above, if every action of yours bears fruit, good or bad, where is the end to this Chain ? For, unless you end this
chain there
is
is

no liberation for you.

the

first

kind of liberation.

Karma Kshaya The way out of it

acts

lies in this :-

There are

certain actions which bear

no fruit good or bad.

They are [211]

done without

you and if you go on doing such selfless and godward actions, you stop the further effects of any action and then all that you are to do is to exhaust the fruits of those which are already ripe for bearing fruit, by compby enjoyment. So, the letely exhausting them
the least desire for any benefit
to

future chain

that
also.

it

cut off.The peculiarity of Vedanta is wants you to exhaust the Punya Karmas
is

For, good actions too have fruits and you

shall

have

to

bear their consequences.

In short,

Godly actions are the only actions and they must be performed. There is no scope in Vedanta for accidents. Every thing has some cause, known or
un-known.

Unknown cause

is

called

Adrashta.

God's hand in any action also is not known to us, ind cannot be known. Birth in a particular counVolcanoes, try or family etc. is not an accident.
If proper garth-quakes etc. are not accidents. these be can known- GodSadhana is practised,

vision gives fullest

knowledge

of

these.
'

Just as

:he

disturbance in any of the wheels of ;lock affect the whole of the machinery, so is the
smallest
:ase with this
iery.

All

world-machinery and human-machithese subjects belong to Karma and

to

Sarma Kshaya. Jnana :- Now

cnowledge-

It is of

come to Jnana. Jnana means 2 kinds- (1) Paroksha Jnana -

[212]

Indirect knowledge; (2)

knowledge.

The

first

Aparoksha Jnana - direct kind of knowledge gives

you only wordly happiness. It does not give you If you do good acts you will get good liberation. But these will help you fruity if not, bad fruits. to give heavens only and not Moksha. The subject of Psychology has been already treated by me at

some

In Rome or Greece, there was a length. custom that he who had no light at night should be

allowed to light his lamp from the lantern of In the same way a wise man his who had.
should
give the light of his knowledge
to the

ignorant.

Ignorance is the root of Knowledge .--This may sound strange, yet it is a truth. If you want to get
must, for the time being, forget God and soul. In order to get one thing, you should forget all other things. So,
world, you
forget before you get
is

the knowledge of the

norance about

God Root-Ignorance. God

is

the rule. This kind of igcalled Mool-Ajnana i. e.

together with the heart of every man.

shines in the inner temple, His partial reflection i. e. soul, in

But the illumination

of

God
ctly.

is

too strong for the soul to gaze at Him direSo, the soul comes out of the heart as it

were, and gazes at the world with his dim light. He is over- joyed with the beauty of the world
'

[213]

become wholly engrossed even his own self. This

in
is

forgetting God and the natural ignorance

it,

(Swabhava-Ajnana). When you turn your eyes towards the world, God hides Himself from you,
in the so-called

darkness

in

the

inner temple

i. e.

your heart; for, the soul has no eyes in its back. The body of the soul hides the self with its thinnest globe.

The

little

wick of

soul's

illumination

(for, soul also

its

has like
is

God some

illumination) with

not strong enough to penetrate through the thick body. In this way soul loses both the knowledge of the self and knowledge of

weak power,

God.
is in

God and soul both disappear as it were. It this way that Root-Ignorance covers over

souls.

you forget both yourself and God you look outward and get the experience of world knowledge. You see the sun-shine and you are But you do not then realise that, that delighted.
sun-shine
"
is

When

merely

Moon-Shine.

"

The

light that

you see

is

really

the light not of sun, but of God.

But, you have one advantage; there-by your mental faculties are developed. You get the power of many candles and so if you sit for Sadhana,

you are likely to get the vision of your own self and that of God sooner. This in short is the
utility of ignorance.

[214]

Gradation of Mental faculties

fully
all

:-

Madhwa
has

has

worked out

this subject.

He

classified

these faculties in regular order f in every detail. Next to Prana, MANAS occupies the most impor-

tant place.
to be this.

The

difference between the

two seems

Chief Prana can work without the help of organs of senses. But, ordinarily Manas cannot do so. It must work through the organs of senses.

There
is

a higher and subtler kind of Manas, which called SWAROOP -INDRIYA or Sakshi. Every soul
is

has got Swaroop organs, which are Nitya - eternal. There are as many such Sakhi Indriyas as there are

There are in all 12 organs of knowledge organs. and so there are 12 Swaroop Indriyas. They are
all
tial

Pranas.

They

are called Sakshi.

These essen-

organs have the power of knowledge of the For instance, the Sakshi particular organs only.
Indriya of hearing can only hear, that of eye can only see; that of mind can only know. In this world
pleasure, pain etc. so also Avidya, Kala, Eternal Space are the subjects of direct perception of

Swaroop Indriya. While other outside things become known to Sakshi through the medium of
their respective senses.

The

mental

field is

very large (Desire, deter-

mination, curiosity, faith, un-belief, steadiness, intoleration, modesty, intellect, f ear-these and others
[

215

are mindonly(Brah.Up.I-V-3).In many Upanishads the gradation of numerous mental faculties are
given.
this.

Here you have

Gradation
list is

to

note one

tiling.

It is

given in the form of gradation of Gods; for, every nuntal faculty is presided by a God. He is in charge of that particular

mental faculty. There are various kinds of Gods such as Dharaka Gods, Prakashaka God^, Preraka Gods, etc. It is they, who illumine your mind;

when mean

it is

said that

Gods

inspire you,

it

does not

that they whip you into action just as a cow-

herd whips a cow, but it simply means,that in your mental faculties, fresh illumination is seen which
intensifies

that faculty

(Maha Bhag.). Psycholo-

gists would derive great benefit from the study of Madhwa's exhaustive list of gradation of Gods and

the corresponding faculties they represent,, since no one except Madhwa has worked out in their

minutest details in this subject.Here,! give a small list of Gods in their due order. Gods here may

be taken to mean their respective mental faculties. Before beginning to worship God, we are required to remember this list of Gods presiding over 24 Tatwas. It is called Tatwa-Nyasa. At first we are
required to

bow down
of

to

Bhu

i. e.

Agni form

God

God's own forms. To in our heart. His form

His Pradyumna form

there

is

Form

of Anirudha,

[216]

BHUVAHA. His Sankarshafta form is also there. His Vasudeva form in all tfce three i. e. BHOO, BHUVAHA and SWAHA. His Narayan form is Satya form. Then Tatwa-Nyasa
is in

the head.

It is

is

to be

we can approach God

performed through our Mukhya Prana, for only through our Mukhya

Prana and not independently. The following 12 mental faculties have their seats in our hearts.

They

are:- (1)

Shakti (Energy)
Pravritti

(2)
(4)

Pratishta

(Stability) (3)

Samvit (Experience)
(5)

Sphoorti

(Inspiration)
(Skill) (7)

(Progress) (6)

Kala

Vidya (Knowledge) (1) Mati

(Self-restraint) (10)

(Intelligen-

ce) (9)

Niyati

Maya

(Will-

power); (11) Kala (TimeV, (12) Purusha (Soul). Then begin the actual 24 Tatwas in their due - Brahma order: (1) Purusha Vayu; (2) Avyakta

Brahmani and Bharati; (3) Mahat Brahma and Vayu; (4) Ahankar deitiesdeities Garuda Shesha and Rudra; (5) Manas deities Skanda and Indra; (6) Shrotas - ear deities of Directions; (7) Touch - lower Prana; (8) Eye-Sun.
-

deities

Tongue - Varuna; (10) Smell - Aswinis; (11) Spech - Fire. (12) Hands - Daksha; (13) Feet Jayanta; (14) Payu Mitra; (15) Upastha - Manu; (16) Shabda - Brahaspati; (17) Sparsha - Apana; (18) Roopa Vyana; (19) Rasa -Udana; (20) Gandha - Samana; (21) Akasha - Ganapati; (22) Vay\i(9)

[217]

Pravaha; (23)

The

Varuna; (24) Prathvi - Shani. Sadhana for Jnana begins with Shravana,

Ap

Manana and Nidi-Dhyasa (Dhyana); but this is all Paroksha. Dhyana gives us the fruit i. e. Aparoksha that gives us Mukti. BHAKTI :- Bhakti is nothing but love.
for superiors
als, is
is

Love

called Bhakti or devotion; for equfor inferiors

is
is

called

Sneha and

called

Daya
peace

Krapa compassion. erence between love and passion.

i. c.

or

There

a great diffis

Love

of

mind, passion
of

is

excitament of mind.
Bhakti
is

substance

real

love.

So,

The God

is

can be defined thus; That love for God which a continuous flow, and which is unobstructed by

any other obstacles, and which exceeds all other sorts of love and which has no other object except

God

is

Bhakti.
all

Bhakti

end of
barren.

Sadhanas.
It is its

both the beginning and Sadhana without Bhakti is

is

own
in

end,

while:all

other Sadhafirst it is

nas -have an end

belief as
it

Bhakti only. At

blind

developes,it becomes firmer and firmer. The true test of Bhakti or devotion is whether
fri-

you love God better than your wife, children,

ends, wealth, etc.

This kind of devotion

1-1-12).

is

expl-

ained
that that

in

Sudha (Anu. Vya.

The knowledge

God is the repository of endless virtues and He is quite faultless should arise in your mind,
[218]

and should be rooted firmly. It should be fully ripe. Such an extreme love of God does not arise in
you go on doing your daily duties, it slowly crops up, and as you go on practising the Sadhanas, it goes on becoming firmer and
firmer.

mind

at once.

When

The more
love for
that for

the knowledge about God, the

more the

God.

Therefore, one

must

re-

member
etc. are

true Bhakta,

ever

required.

You

study, meditation should not deceive

yourself that you know everything about God and therefore no further study etc. are necessary. Those GURUS who advise you to stop studying

and

begin sadhana are deceiving you; for knowledge of God is endless. This world itself is like an examination hall to test your devotion.

at once

Numerious calamities occur tested. Very few pass that

there

in

your

life

when

it is

test.

How many

are

who bear with calmness and

fortitude the

Poverty, diseases etc. should be turned into opportunities for increasing your love for God. God is not different from the world.

shocks of life?

He is in every particle of the world. True love of God is not different from love of the world. So,
a strict
illusionist

can not be a Bhakta.

it is

Always,
is

one must think that

real

really

God

that

the

performer

of

all

actions

and that every

bit of

action you do

is

but his worship.

In short, BKdkti

[219]

begins with Vairagya. Bhakti

into
kti

is

then transformed

Dradha-Bhakti (firm Devotion). Dradha Bha becomes Pakwa Bhakti which futher is turned
Ati - Paripakwa Bhakti after that Bhakti gives us Moksha-

into

Aparoksha,

and

CHAPTER 6
UPAS ANA - APAROKSHA & MOKSHA.
I.

UPASANA

This subject
I

ted generally. In the points.

Here,
first

already treashall touch a few special

is

stage,

moral virtues such as

Shama,
lties

Dama

etc. are

necessary and mental facu-

are to be developed by
i. e.

ADHYAYANA and MAIn

the second stage, Contemplation. begins real Sadhana with VAIRAGYA spirit of renunciation and cultivation of Bhakti and then you sit

NANA

(Bfah-Soo-Bha. III). This third stage is the real stage of Self-realisation. This Dhyana includes concentration, worship etc. and directly -leads to APAROKSHA or SAKSHATKAR. You come to the gate of the temple and begin to

for

Dhyana or Upasana.

peep in, through the hole and see the figure of God. This Dhyana can be done in 2 ways- (a) Shut your eyes and bring before your mind nothing but God. Of course, you shall have to concentrate
[

220]

your mind on the essence of some of the qualities

of God-for, that
is

Upasana-and then meditate; (6)

a higher kind of Dhyana, It is through the study of Shastras (Anu. Vya.). But mind, this Dhyana also is not mere parrot-like repetition of
is

There

Shastras.

It is self-absorption in

some

qualities of

God. You must imbibe those

It is

qualities in yourself.

mere study. It is Dhyana through study. This Dhyana requires higher powers; for, it goes
not

on developing the mental and spiritual faculties.

expands your consciousness and intensifies your knowledge of the world also (Isha. Up.)- In this
It

Dhyana, you need not necessarily shut your eyes.

You

can, with open eyes,

God

think of the glories of and feel His Presence at every moment. At

requires seclusion, but after a time, you get the habit of concentrating your mind, even in the bustle of a train or market; your Aradhya Defirst, this

vata comes at once before your mind (Mental eyeRudra). How God comes before your eye is a
mystery.
does.

But the

fact of

experience

is is

that

He
In

As you worship,
that

so

you become

the rule.

Then
Chh.

Qod

or

god

fulfills

your desires.

Up

I-iii,

this point is explained. It is also the

secret of

Faith-cure.

becoming. Woildly wealth etc. also are mentioned

thinking is intense desires such as wife, sons,

in

Intense

Upanishads.

[221]

But

for Sakshatkara of

God

the real

desire

is

to

get God.

In the case of

other desires, your past

may impede your ways and you may not get your desired object. So, you should not blame God, for not fulfilling your desires. But, when you desire God, and see God by
your intense Dhyana, you get
pleasures etc.
it

actions and other 'factors

rid of all other

lower

were,

in

They are completely immersed as Bhakti for God. Madhwa does not ask

us to retire

time.

No

completely from the world, at any eccentric feats are allowed. Live in the
is

world, love the world and conquer nature

his

message.

Method of Meditation:-

Yama and Niyama

are necessaryjfor, without these no concentration is Owing to excess of sensuous pleasure, possible.

your mind
of course

will

be wafted away from God. Bhakti

an indispensable factor in all stages. Bhakti means love. If you have no love you can
is

Every one has got some secret desires lurking some-where in his mind and heart and they pounce upon you and disturb Dhyana. What a man wills, he thinks, what he thinks he utters, and what he utters he sends it forth in a name and meditates upon it. So Sankalpa (determination) is necessary. There are various grades
never meditate.
of

Upasana. One higher than the other.

The lowest

[222]

is

Nama
last

(name); above that there are fourteen

Tait. Up. II-8-1)

objects

more (Chh. Up. VIM4-2;

and highest
is

Mukhya-prana. So, Prano-pasan.i is the best; and it is through this Upasana only, that you can come at once to the presence of God.
All the objects

The

mentioned such as
sense cf

Nama

etc. should

be taken

in the

Gods

of

those objects and not insentient objects. For, it is really gods that illumine the f acuities (Rhugveda

X- 11 2-9; X-33-2; VI 1-47-1; X-6-9). The inanimate

objects get
all

their essential

attributes,

actions,

powers and various modifications from sentient beings and the sentient beings get their power

from the Supreme Prana and Supreme Prana gets God do not whip you as his powers from God. a cowherd whips his cow; they illumine and inspire
your mental faculties (Maha Bha). Dhyana and Samadhi :- Others make a sharp Some say, in distinction between these 2 state?.

Dhyana
filled

complete void; some say it is with featureless God onlyjsome deny self-conthere
is

sciousness in that state;

that our state of

some(Ramanuja etc,)argue intense Dhyana itself is transfor-

med

into God-vision.

Samadhi or mere silence, aloofness from the activities etc. are recommended. But Madhwa differs fronj.aH
[

prescribed for also are various. Hatha-Yoga, mere void

The sadhana

223

these with some, on principles and with others in details.To Madhwa, Dhyana is nqt a state of Godvision in itself,

however

intense

Dhyana may

be.

Dhyana

after

all is

mental. So,

it is

a kind of Jnana

after practising for long time,that man only. Sakshatkar. So it is the fruit of knowledge, gets
It is

derived from Dhyana. To Madhwa, Dhyana and Samadhi are not quite independent states. Both

mean Anu-Chintan
ring.
If it is

constant thinking or

remembe-

readers
I

will

The un-interrupted it is Samadhi. remember that on page 1 Part I,

had to use a rather climsy sentence about Samadhi. Here and in the next sections, I have given
the explanation.
faculties
I

attach here a

list

of

mental

and

their presiding deities.

After
is

Nama

Swahacomes Vak (speech). Presiding deity wife of Agni. Then comes mind (Deity Parjanya).

Then Sankalpa (will - Deity Mitra). Then Chitta Then Dhyana (Varufleikering memory Agni). Soma). Then na). Then Vijnana (Understanding
-

Bala
ha).

power both physical and

spiritual

spiritual (Pravai.

Then Anna(Aniruddha). Then Apa

-

e.

Pra-

na-Satisfaction of

knowledge.
-

Then

Teja (genius)
of
-

Indra.

genius- U ma). Then

Then Akasha (Steady light Smara- memory Rudra).

Then Asha Hope i. e. Bliss of devine vision. Lastly, Vayu or Mukhya Prana-Sum- total of all the
above powers.

[224]

II.

APAROKSHA:
steps of

So

far I

have considered

the main

Sadhana.
it

upon Aparoksha,! must make

Before launching clear that I do not

claim myself to be an Aparoksha-jnani.

Upto the

end of Upasana, every Sadhaka

like

some experience in a more or less perhaps also some sort of realisation.

myself has degree and has

All that
I

write in this and in the next section of Moksha from what I have learnt and practised a little.

is
I

am

yet a Sadhaka living in a corner of a bye-lane

of Sadhana.

With

this apology,
? It
is

begin.

perception. In many Upanishads various Brahma -Vidyas are mentioned. They are various sorts of Upasanas

What

is

Aparoksha

direct

that teach you

how

to obtain the presence of

God.

The promise

is

given that by such Brahma-Vidya

you get supreme, happiness and perfect knowledge This statement is furof God (Brah. Up. 1-5-3). ther strengthened by removing certain objections and mis-conceptions. Brahma-Vidya is not mere This vidya enables you to get uot belief in God.
only Moksha, but
"

all

Purusharthas according to

your fitness. The essential nature of Jeeva is to be free from pain and misery. The pains and miseries of this world are accidental-due to ignorance and past actions etc. Remove the thick veils and you get back to your original nature. -God C 225 ]

you to do this. All your miseries end as soon as you are in the presence of God and you get your innate freedom from pain and full Brahma -Vidya enables you to do this. You bliss.
vision enables

do not acquire by Brahma-Vidya any new thing;. Other Sadhan-is cannot do this. When one gets Sakshatkara he gets all knowledge directly without the intervention of other kinds of evidence
;

such a Jnani alone can say what the essential natures of other souls are. Moreover, such jnani gets
miraculous powers.

He

can have Dooia-Darshana,

Door-Shravana

etc. but Midhwa*,has warned us In Gita, not to be led astray by j-uch powers. Arjuna was given Divya Chakhsu and then he

could see with his

verse.
to

own eyes

all

that

is in

the uni-

But such high

in

class Aparoksha-Jnanis are

be found

gods or their Avataras only, There

are other examples of Yashoda etc. In short, Sakshatkara has got several ranges. God must come before my eyes is the Pratijna of

man.

can make

Him sumd

before

my

Of course, God's Grace is eyes, by my Sadhana. necessary. Grace does not mean mere whimsical favour of God. I do not beg any body in the world
too not without deserving. except God; but Him a of right for my deserts. matter it as Rather, I ask It is a sanction and seal for my sacrifice, just as a the sanction for his freedom. jailor wants

[226]

Effects of Aparoksha

All our actions except

Prarabdha Karma are burnt away by such Jnana, such a Jnani shall have knowledge not only of thi3 world and of its awakening state, but he will get the knowledge of all planes of the universe and of
other states such as dream state and sleep-state.

He
to

can

rise

most.

All

above these states to Turiya- Upperthese dreamland and other lands are

real lands, having access to a Aparoksha Jnanee, as true as that of Jagrat Avastha. All

Madhwa

these states are real

to scientists.
is

dream lauds and so are closed

in

The

highest Aparoksha J name's State

Upanishads. He can swim too and fro through this world and other worlds (Brah. IV-3-34) like, a Hamsas (flamingos), of
beautifully

described

course-not those

persons who undeservedly apply before their names a long list of such names and
titles.

Not even the thought or ambition of beIt is disa jnani crosses their mind such coming posed of, by the remark that this is Kali Yuga,but
!

when they claim honour. Kali Yuga Madhwa ask? us

not

They

forget th^t in

to do acts of Krita

Yuga(Atha-Up-Bha).In short,an Aparokshi throws away all bonds attached to him except that of Prarabdha Karma and Linga Sharira and begins
to

swim

freely

like

that beautiful bird

Hamsa.
'

An Aparokshi

can get over the effects of

[227]

grahas.
faith in

He

does not care for their bad effects, for, God is a sufficient antidote. On others

they shall have some effect; for, in the clock of the body and universe, the least derangement in any
part of the machine must have some effect, whether we know it or not. Aparoksha Jnani would take all diseases to be so manv occasions to exhaust
his past

karmas and occasions for service of God. He is not in need of Shradha by his sons. Instinct and Intution:- Instinct is not only not
intution but
is

the very opposite of

intuition
is

it.

Instinct

is

blind. Intution is open-eyed. Instinct

is

the faculty

of lower animals, while

is

the faculty of

highest souls.
is

Instinct

animal nature. Intuition

divine.

Intuition,

Inspiration

and Revelation
is

are far higher.

It is called

After Aparoksha the path

i.

safe.

Sahaja-Sadhana

e.

natural Sadhana.

No Guru is wanted. You become your own Guru. All Aparoksha-Jnanees are not of the same grade.
According to different grades, they get different
kinds of Lokas, before they get final Mukti. The first three planes Bhoo, Bhuvah and Swah are

planes of enjoyment and you return from after exhausting the fruits of your actions.
you, by your deeds deserve higher

Swarga But if
i. e.

worlds

Mahar-Loka, Jana-Loka and Tapo-Loka and SatyaLoka, you never return. You live in those worlds

[228]

doing actions

fit

for

those Lokas.

The

bodies of

human

beings have more of Apa or water, while those of Gods are Tejomaya. So, your body be-

comes more illumined in those planes. Some say that even from Mahar-Loka, Jana-Loka etc.
Jeeva returns to the earth.
kinds of

Mainly there are two

Aparoksha Jnanees. (1) Those who get general God-vison (Samanya-Darshan) and (2) those who get Vishesha Darshan by BimbaParoksha.

Kanaka-Das
give

&

Aparoksha

Lastly,

wish to

my own

spiritual

explanation and historical

imagination about the story of Krishna idol at Udipi turning its face from east to west, because as an
un- touchable

Kanaka had no entrance

stated that

in

Krishna's

temple.
na.

It is

God Himself

turned his
his

face towards

Kanakadas and gave him

Darsha-

Hence, in Udipi, the face of God is turned towards the west, though the front gate is to the east. Hence, I give my own spiritual explanation of it. Kanaka was admittedly the most revered of Da-

Purandar-Das was. In those days some Dasas and Saints of Maharashtra, who were nonbrahmins never themselves insisted upon forceable
sas just as

temple entry. They obeyed the customs then prevailing. Moreover, what do they care for such trifling things? They were themselves true Apa-

[229]

roksha Jnanees and so could see God at any moment they wished. Especially Saints like Kanaka,

Tukarma etc. luci lull God vision through their own heart. In Madhwa philosophy, I have already
stated that

worship through the heart

most important. harashtra were also, in my opinion, followers

Paroksha'
is

BimbaThe saints of Main

'

practice of the tenets of Madliwa,directly or indirectly, knowingly or un-knowingly. There so-called Adwaita is not exactly the Adwaita of Shri. Shan*
kar, for, they

were more or less Sagunopasakas. Jnaneshwara, I find was an out and out PoornaBrahmawadi like Kanaka and Purandar just as I have described in my Part T. So, Kanakadas must have been seeing God at any time, through the window of his own heart and this fact was nlso
admitted by the then Gurus of Muths and
it is

think

this fact namely that they too - that worth they of themselves recognised his allowed him to see God Krisona through a window

tocommemoiate

specially prepared by Gurus for Kanaka's seeing the sacred image of Shri. Krishm at Udipi. The

window, therefore, represents the heart of Kanaka, It is a symbol of his heart. This my spiritual explanation tallies with the
historical

fact

that there

was absolutely no revolt on the part of Kanaka or any body, at that time. Historical research may thr6w further light on the subject.

[230]

Adhyatma Yoga:- In many Upanishads, worship in the heart is stressed. You get all the knowledge as sence of
if

by a snap-shot of your

spul.

The

pre-

gives you that power. It is not mere Mere emotional tendencies excitement. spiritual are sometimes mistaken for Sakshatkar. That is

God

not true vision.

the world
is in

To know God

is

to

know

all; for,

God's wornb.

True Knowledge

is

inseparable from true devotion. Fullest knowledge therefore is fullest Bhakti. Though such a state
of

Bhakta appears
'

to others as

'excited

'

Intoxi-

cated

really

it is all

peace and happiness within.

Mere excitement is feverfsh. Fill yourself with featureless Brahman says Shankara; with full God says Madhwa. Madhwa's Yoga may be called
Giti Adhyatma Vidya is declared to be the best (Gita X. 32). For a long time, as an admirer though not a follower of Shri.

Adhyatma Yoga,

for, in

Aravinda,
it is

himself must have been practising.

nion,

was wondering what Yoga Aravinda But in my opi-

really this

25-13; Bhag. IX-2).

Adhyatma Yoga (Bhag. IIIIn this Adhyatma Yoga your

in

own soul becomes you rlense,th rough which you can

peep freely through the world and see God every object. MOKSHA :- This is the culmination of III.
our Sadhanas.

all

According to

Madhwa,

it

is,

*as

[231

have repeatedly said, fullest life. It is full exiIn such a stence, full knowledge and full bliss.
I

freedom, Jeeva enjoys his highest spiritual

bliss

(Bhag. n-10-6). In Moksha Jeeva is in the embrace of God. To give a worldly illustration of that bliss, Upanishads have compared it to the embrace of wife by the husband (Brah. Up- iv-3-21). Madh-

wa who
(left

has commented upon one such Mantra without comment by others) of the great
Rishi has explained in details the spiri-

Vamadeva
tual stages
is

involved

in

it

(Chh. Up. ii-xm-2).

It

not only freedom from all bonds, as some schools Suppose, nor is it a negative state, but a positive

perfect state of knowledge and bliss. All souls are God gives us an opporessentially of that nature. tunity of getting the experiences of this world and

then bestows this highest spiritual full life. What is Moksha ? :- It is here that acutest differences exist

among

all

schools.

But

am

of

firm opinion that we need not trouble ourselves with a discussion about it. Because, no amount of wrangling will settle the point finally. A Veerashaiva Sharana has compared that state to the dream of a child in a cradle. The child dreams and

laughs within

Sharan says that as soon as you open your mouth, you fall into Dwajta. Moreover, a Mukta is he who never returns again. So he
itself .The

[232]

cannot
state.

you what his Even if he conius

tell

real experience
to this

is,

in that

world, by his

own

His work, he comes in the form of human being and so you cannot recognise him as Mukta. So, after all, this
will as

servant of

God

to

help

God

in

question must depend upon faith and Vedas. It is not so upto our Aparoksha - Central Station. Our

journey

is

safe there.

Aparoksha Jnana

is

our quota

of ration of food due to us.

There

is

no use begg-

ing for more.

Aparoksha gives us

all

knowledge

and

all bliss

that

we deserve.

Objections answered :- Here, some objections can be raised against the position I have taken. It may be asked - Is it not the nature of sutnmum

bonum

that determines our

idea of freedom affect

Path? Does not our our Sadhanas from the very

beginning

It is

the ideal that

we place before
It
is

our-

selves that guides us in our path.

the goal

which gives us

way

the

final

our journey. So, if, in 'this idea over-shadows the whole of our
light in

journey how do you say that the discussion about the nature of MUKTI is useless ? Yes. I do admit 9

some
there
I

part of
is

what you say andjyet contend that

in

no use

have given above the main '.reason.

wrangling over that question. But there

I

are other reasons

discussed

why

held that opinion.

have

them

fully in

my Kannada

books.

Here

[233]

give only their purport

(a]

There are

practi-

cally very few substantial differences until we come to Aparoksha. Madhwa. lias accepted in the main,

the

four

Sadhan.is

Shankar.

Chatushtaya) of There are some differences about the

(S.idhana

emphasis.(/;) After

Aparoksha there are

real diffe-

They are mainly about 2 points:- (1) Whether Karma is necessary after Jnana;Brahmarences.

Jnani

is

necessrily a Sannyasi s.iys

Shankar and

so

no

according to Ramanujasuch who one absorbs himself in Dhyana hence Jnani While Madhwa's no necessity of Karma. stand is that Brahma-Jnana and Moksha are not
is

Karma is necessary;

the monopoly of Sanyasis. They are open to all without exception of creed, country, sex or colour. So, every one must continue actions proper to his
or her status.

Moreover, no human being can absorb himself for all the 24 hours of the dayand during all his life either in meditation or in knowledge. Hence when he comes down from his Dhyashall

na he
is

perform the duties proper

if

to him.

It

sufficient

continue

down these differences and our Sadhana till we become Aparoksha

note

we

Moreover, Shankar admits Karma until Jnanee?. almost the last stage in Sannyasai.. Parama-hamsa
stage;

he holds that a Sannyasi should perform Loka-Sangraha actions and he himself has actually

done so throughout his life. I am of opinion that Shankar has advanced his extreme theory of total

extreme logical conclusion from the hypothsis from which he started. It is an academical discussion.Shankar was Vishnu Bhakta

Karma-Sanyasa

as the

and did Loka Sangraha. Karma Sannyasa is allowed in some manner by Madhwa also for, we can ignore even our Sandhya Vandan etc. when we are really absorbed in m ^ditation
throughout his
life

on God.
Points of keenest differences :- I simply down the keen differences without discussing
in detail,

note

but shall

give

the views of

them Madhwa.

Those are

as under :- (1)

Whether
is

self-conscious-

ness remains in Mukti or not

contention; (2)

the chief

Whether the world world to a Mukta; (3) Whether Muktas return to the.world at times or not (4) Whether Mukta
Purusha enjoys worldly happiness after Mukti etc. According to Madhwa, there is Bheda between
Jeeva and Jeeva and God etc; self-consciousness remains in Mukti. Consciousness of the world is In fact Mukti according to Madhwa is a not lost.
state of
fullest
self -consciousness,

point of exists as real

fullest

worldFor,

consciousness and fullest God-consciousness.

according to Madhwa God includes self They are in His womb. Moksha consists
[

and world.
in

knowing

235

Vishnu and

in

knowing
If

all

objects and enjoying bliss

by Mukta Jeeva.

there were absence of such

knowledge, where would be there happiness in Mukti ? There can be no knowledge in the absence
of an object of knowledge. In the absence of

know-

ledge, there results

Therefore, Moksha

is

Shoonyatwa or annihilation. always accompanied with

objects of knowledge (in the shape of various forms of God) and the nature of Moksha is full eternal joy

and happiness. (Brah. Up, IV-V and Bhashya). Immortality or Moksha of the ever-conci-

ous Jeeva consists in this; that the Mukta Jeeva should know in Mukti the wisdom and the activities

and of the supreme God and in order to emphasise the fact that At ma is eternal that YAJNA-VALKHYA
'

cries

AVINASI VA ARE

AYAMATMA

'

So

also

to re-

move the false notions about Mukti of Vaisheshikas who hold that Moksha consists in the extinction of all
specific-

knowledge of God, that Yajna-Valkya says

'

God
fic

ANUCHHITTI DHARMA, etc knowledge is never destroyed.

is

'

i. e.

So

the specialso, the

hold that pure consciousness without any object of consciousness rermins in

notion of those

who

Moksha
44

is

misleading and to emphasise this point

Madhwa
of

Bhashya emphatically affirms that There can be no consciousness without an object

consciousness."

in his

He

quotes for his

position

[236]

(Brah Up. VII-25-21 plus 26 plus 1-1-6 and Katha Up. IV-15 and Mund Up. IIM-5 etc). Muktas are bodyless in the sense that they have no material bodies.

Their bodies consist of pure

just as that of
in

bliss

and knowledge,

God, only no have Muktas lesser degree. sense-organs they nor excrete food consume not do any anything. As to the Bheda in Mukti, it follows ipso facto from the premises. Here I wish to remind my

a far

Madhwa
state
state.
all; for,

brotheren that this

this

Bheda
Bheda

refers to
in

Mukti
Mukti

and
It

Bheda

is

experienced only
in this

does not refer to

world at

Shankar was not a fool to question Bheda in the present state nor was Madhwa such a fool Bheda meato attack Shankar on that ground. ning Bahu-Bhava is what Madhwa means and which Shankar admits. About self-consciousness

Madhwa

is

very emphatic.
in

He

says there

is little

wisdom or knowledge knowing that the dead have no consciousness so,that was not what YajnaValkya meant.
Moreover, the attainment of comAVIDYA cannot be the aim of plete Neiscience or any school. It is rather the attainment of knowledge that every school covets. What can there
be a more dreadful thing than the condition of a drowned consciousness ? So ,Mukta must retain conousness.

They have no
[

contact with Jada-Prakri-

237

creation begins, Prakriti has no Madhwn admits that there P9\ver over Muktas. are various anomalies in scriptures but they are
ti

and when

new

apparent only; they disappear when the texts are read in the light of difference. Then all contradictions melt

away. Ne ther a word, nor a syllable nor even an accent in the Mantras of Vedas is
;

redundant.

It is

to be noted that

are not quite definite ti and so make doubtful statements saying that it may or may not he Adwaita or Dwaita. If these

some great men about the exact idea of Muk-

had studied the works of Madhw,\ who has raised definite objections and <*iven' his clearest conclusion on the matter and aimed that condition as Poornatwa, they would not have wavered in that way.

Some

and and give no definite leading. They are wrong. They have raised same objections against Shankara's Maya-vada and yet are not liberal enough to accept Madhwa's decision on the matter and to acknowledge their debt to him They pass re!

others.strangely enough say that Upanishads Brahma-Sootras too,are not clear on the point

marks without even caring

original.

to study

him

in

the

Some petty politicians assume a patro- all sects are true, all nising mood and say well of them lead to the same God I have already
!

answered

it

clearly. All these persons would

have

[238]

changed their opinion if they had carefully studied Madhwa works and would have expressed their opinion boldly if they were frank and sincere and
if

they had not assumed the tone of undeserving

patronage.

The

so-called
is

Adwaiti

of

and some others

not exactly the

Vivekananda Adwaita of
!

nankar.

Let us not quarrel about mere words

to the substance.

Let us look

CHAPTER

VARANASHRAMA DHARMA.
Sadhana
is

purely personal.
congenial

But, for fullness

of Sadhana, a

atmosphere is needed. Such an atmosphere depends mainly upon two factors;- (1) Free country and (2) Free Society.
Politics
ligion
is

is

the body; Society represents mind; Rethe Soul. Bharat-Desha is our country.

Its Social structure is its

its

mind.

Special culture

is

Prana and Religion is its soul. Our Rhishis have succeeded in developing all these factors except the first. They did not build up the freechief

dom of the country. This is the first we have again freedom; and it is for the
to utilise this

time that

statesmen

freedom

fully.

As a

nationalist

and

[239]

philosopher, I can only suggest the basic principles of such a freedom in a philosophical book like this. The future of a country finally hangs upon the
religious, national

and

social philosophies.

Group of Souls ;- Here, in our Universe, there are no group-souls, but there are groups of souls. A group is a miniature universe consisting of variety of souls

together.

Satwika, Rajas and Tamas mixed In the scriptures, there is mention of

-

Samasti (Collective) Jeevas but they are of Gods

such as Brahma, Prana, Shesha, Garuda, Rudra etc. (Bra. Bha. Bha.) presiding over groups of
souls.

Prana or Bharat
Bharati
-

this country.

is

the presiding deity of the wife of Prana and we

is
-

are her sons

of

Earth

is

Bharateeyas. The presding deity called Bhoo-Devi. We have Samasti

etc.

Devatas such as Jala-Devata, Vana-Devata, Gra-

ma-Devata
unit of

The Bharat- Bhumi

evolution of administrative

as a whole

was checked by

foreign in-roads.
I

Under the changed circumstances

suggest the following principles :- (1) The fault committed by old Empires of over-centralisation

should be avoided; (2) Linguistic groups which have now become living units should be formed;
(3) inter-provincial links should be created to check the growth of over-provincialism and to foster

ationnalism; (4)

it

must

be

remembred

that

[240]

and not people for the administration; (5) Government in these days
administration
is

for the people

duty is to keep peace and order and see to the economical prosperity; (6) it should not intermeddle with religious or social problems; (7) a secular Government
Its

has to be a secular Govt.

means the protector

affair;

of

not the destroyer (8)

(9)

and sects and Govt. should not be a party

all

religions

Real

Congress
it is

parties; otherwise

the congress of all purely a party affair; (10)

is

the manias of one language and no religion should

be abandoned; (11) Hybrid Hindi should be purified, perfected and allowed to grow and become
at best

Lingua Franca; (12) no higher place should be allowed to it and it should not be forced upon
it

people; (13)
stages;

should be

made

optional at

all

(14) sacred Sanskrit should occupy the

it is

place of honour as

the only one language in the

whole world which

is

most

scientific

and

fully

developed; (15) Sanskrit should be made easy and should ever remain the language of the learned; ( 16) English is necessary for the educated and for
cry of Akhand-Bharat has a meaning, though not exactly that which is given to it by a party. Country as a whole administrative unit is yet in the formation. This subject
inter-nationalism.

The

belongs to politics and

[

is

the field of
]

Kshatriya

241

should be guided by the Brahmin or Brahmin is the Hridaya (Heart) Religious class. and Kshatriya is the body (Bhag. III-22-3). BrahClass,

who

mins therefore should be

i. e.

satisfied to

remain inside
to

heart

and allow Kshatriya-Anga

its

work

in

accordance with

dictates.

God

Social system of Bharat:- The Eternal law of is that the whole world should be evolved as

far as possible, in
of creation

accordance with His

is

first

plan

opportunities vas to redeem themselves by their Sadhana. The whole world is, knowingly, or un-knowingly -proTo regressing towards that destined ful-filment.
alise this eternal

which

to offer

to Jee-

law

in all its fullness

requires the

highest wisdom and greatest Tapascharya and Our Rhishis as Superfullest love for mankind.

men moulded
to
it

the destinies of our country and gave The first principle of our a particular shape.

social

system
-

is

that

it

makes only two

divisions in

(1) good and (2) bad. Occupations may vary, but Sadhanas need not vary. So it wel-

mankind

comes

all

those

who accept

its religious, social pri-

nciples without any distinction of country, caste, creed or colour. It does not insist upon conversion

either by force or by inducement.

Root Principle of Varnashrama :gion

is

Our

reli-

Sanatana-Dharma.

It is

in-separably mixed

[242]

up with Varnashrama.
first

To
the

explain
is

creation.

The world
world
is

must go to born from Trigunait I

Raja and not of Shuddha Satwa. But this Raja which is again the combination of the three gunas has Satwa in predominance. Varnashrama system is born out of this Raja in which Satwa is predominant. All the four Varnas Brahmin* Kshatriya, Vaishya and Shoodra have Satwa in abundance. In the
Prakriti; this
result of
-

state of equilibrium of these qualities, there

Sristi;

is

no
the

when

the equilibrium

is

disturbed,

There is infinite variety. Out of creation begins. endless varieties,Varnasharma takes satwik variety.
It

presupposes certain amount

of

culture.
it.

So,

aboriginal tribes etc.

do not come under

Those
cul-

only
this

who wish
system.
left

for four

Purusharthas come under

Those who did not accept our

out of account.

Varnashramites even their good qualities upon do not want to force lead a model lifejothers himself One should others. may copy it. Compulsion even in education is not
our method.
i. e.

ture were

One must

be, so to say, sanskritised

cultured before one can be taken into the fold.

Souls are like pearls in the sea or diamonds or gold in mines. They must be taken out and cultured.

human

Organisation of Varnashrama :- Society institution; So, must have constitution

[

is
-

a
its

243

The first rule is that it based upon Guna-Karma (Gita IV). By Guna
rules

and regulation?.

is
is

understood, not the apparent virtues and vices etc.-for,no one can be sure of them and there
to be

can be no safe test of them-hut upon inherent guBirth has been taken as the only nas and karmas.

and uniform criterion, under the circumstances and for more than 10 thousand years, it is
possible

firmly rooted in our country.

not the monopoly of India. over the world. But they were

Varnas, really are In fact, they are all

there as here.
the fact that
fect test, yet

The

not organised Sanatanees are conscious of

it is

it

not an ina voidable test and a peris the only possible and safe test
It is

for continuity.
ries

a convention. Other count-

have tried other method?, why, even in our country there were revolts against it from the beginning.

But none have stood the

its

test

of times.

So, in order to bring men in line with virtues, the second principle of Ashramas has been adopted. In my view, it is

Birth has

obvious flaws.

more important;

for,

it

trains

men on proper

lines

and can be adopted by all Sadhakas. Sects also have or rather had the same aim. They were
a good training In besides ground. Bhagavat, birth, nine or ten qualities are mentioned to develop the virtues
is

training centres. Tradition too

[244]

necessary for particulr standards.

ma, Yajana, Deshn, Kala, Dhyana, Mantra, Sam^kara

is

They are AgaKarma and Janma,

Janma therefore
All these
it.

etc.

only

one of them,

1/10 of

go to

least

develop real gunas required for each Varna. At* one thing is certain- Varnashramites were

sincere and honest.

Do

not judge the value of

degraded condition. Can you blame it because there are so many violations? No, certainly not. Principles should be judged on their own

principles from the present Take for instance - Ahimsa.

Brahmins burdened themselves more with They prohibited Vedas not duties, than, rights. only to Shoodras but to Brahmin-bandhus (false brahmins) also. Sift the principles from the A thick fog has been gathered over this chaff.
merits.

subject owing to recent political and social revolu-

tionary
It is

spirit.

Freedom

of society
life
is

is

in

danger.

It is

a new danger in the the first time that it

-

history of this nation.

interfered with by a

Philosophers like Shankar had sufficient patience and confidence to wait for their
child

Govt.

ideas for being percolated through, down to the masses. So they allowed the Smritikaras to be-

come Law-givers,

Madhwa and
well

Castes ;- Varnashrama

is

too

known and

so needs

no further

elucidation,

[245]

Here, I state what Madhwa thinks about Varnas. He does not regard birth as the sole test. Heredity too according to

Madhwa

is

not the

te-5t.

Nj

doubt some constituents of the parents' body descend to children - some through father, some
through

mother; some diseases are hereditary,

But it is descending to number of generations. not a uniform law. Past actions of Jeeva. that is born has its own part to play. Environment is a
great factor, but
tent
it

can be combatted to some ex-

by Sat-Sang.
is

More than
is

all'

these, the inhe-

rent nature of the soul

eover, there

the greatest factor. Mor-

the great influence over heredity, of the ideas prevailing at the time of actual union
of

husband and wife.

Hence, the injunction to

perform it in a spirit of Yajna. In short, it is a most complicated subject. Madhwa says a Brah-

min

in this life

may be born

in

next

life

as a Shoo-

dra or Antyaja according to his actions in this life, or a Shoodra today may be born as Brahmin.
Birth

The

not merely accidental. It is Daiwayatta. cause may be unknown and unknowable too,
is

to ordinary

men.

So Madhwa makes a
-

division of

Varnas into 2 classes (1) Bhaga vat Varnas (2) Varnas by birth. The spirit of his teaching is thisthat f original Gunas, Karmas are the real tests. He has no objection to regard with respect Shoodra or

[246]

a Chandala
of

if

he

becomes a Bhagavat

i.

e.

has no objection to give Vaishnava Deeksha and honour him equally with

God and he

Das him

Brahmins (Bhag. VIM 1-35). But following Shankar and also tradition he did not want to disturb
the structure of society.
is

For
for

real

really

wanted

is

field

Sadhakks what Sadhana. He was

not a Smritikara for the whole country.

He

has

given Smriti for his sect.

My Scheme of re-organisation :-\ am perfectly aware that am writing against the modern trend
I

of thought,

when
in

speak about the re-organisation

on the basis of Varnashrama.

bold to write,
the interest of
world.
I

Yet

make myself
belief

my

religion, count-

ry and also of the

have a strong
is

that until the whole

human

society

re-organised

on the

fundamental principles of Varnashrama,

with suitable adjustments, according to changed Every devise must times, there will be no peace.
fail,

whether

it is

communism,

-ism.

The

society

may

or any be disturbed for a short or

socialism

long time; a period of one or two hundred years is nothing in the life of a nation. But, apart from
that,
ion.
I
I
I

give below

my own scheme
it

of

reconstruct-

have based
of

on as broad lines as possible.

shall

be glad to re-consider

my

tentative
I

scheme

in

the light

new

suggestions.
C

recommend

247

(for, I

do not want to assume the role of a dictator or Smrtikar) two kinds of societies:- (1) based

upon the Varnashrama, by birth; (2) new kind of Varnashrama societies based upon any other principle or

deeksha, education, occupation etc. This will ^ive an opportunity for peaceful experiments without distrubing
principles such as virtues,
social

frame.

If

Varnashramites themselves are

unwilling to organise, let

Brahmins organise

their

separate society (not for political power, but for

their Tapascharya) for acquiring Brahma-VirH'as and for becoming true Brahmins.Let them see that
at least one fourth of their

society
let it

devoted to Tapascharya and

others
if,

completely be supported by

is

Kshatriya-Brahmins, Vaishya-Brahmins,

they are not supported by others. To support such an intelligent sacrificing class, completely devoted to religion is not merely a
is likely,

as

charity but
tion.

is

Now
(for,
I

the bounden duty of the whole nathat Bhoo-dan is practically closed to

do not wish that Brahmins should take up to plough whole of their life) let them organise their own Dewa-Daya, Brahma-daya funds. But the whole Brahmin class must remember that
their goal of life is not to
to serve

them

charya.

become rich but always whole the community by their TapasIf the commupity does not develop that

[248]

mentality, they have no right to exist. So, oppression of Brahmins, I regard as a boon in disguise. A

Brahmin has no right to become rich and he is not a real brahmin, who does not sacrifice to his utmost. In Bhagawat a rule is laid down that every one must
spend at-least
rity

1/5 of his

wealth for Dharmai.e.Cha-

(Bhag. VIIM9-37), How many rich men are there who observe this rule? Let capitalists keep
their charity

fund

in

public

banks and give

will
!

its

account to the public.

infinitely

Then they
charity

small

is

their

know how fund Those must

be ashamed

or two coins to a poor brahmin or beggar and boast that they have done
their duty to religion
!

who throw one

Meanwhile,
for

let

me

Government and reform, by law - apart from the question whether

it is

small warning bell social reformers. To force

ring

my

good or bad - without the authorised consent of those concerned is nothing but mere puisalanimity and pride of power. Such a policy is fraught
with danger
!

Hnnds

off

from such

reform

Compulsion, conscription, concentration of power are but indications of intoxication of excessive

arrogance. In the west

Clergy ruled the country

here
is

Here

it is

not so.

The Government

not a

representative body for religious and social reformReligion is too sacred a subject to be touched* by

[249]

defiled
is

hands of mass mentality.

Mass mentality

useful only for feeling the

Customs should be allowed

be
killed.

pulse of the country. to die but should not

In the meanwhile, I also warn my religious brethern that a new Smriti is an urgent neIn the absence of a great Manu or Yajnacessity.

valkya, the task must be taken up by religious congress or by a select representative body of

Mathadhipaties and religious experts. Re-construction of society is hundred times more difficult
than political reconstruction.

Sadhanas

:-

For whom

?:-

This question may

appear strange. But really, it is not so; for, the Sadhanas prescribed by all our teachers are meant

Here I shall only for a particular class of people. have to answer what those people are, I prefer to call them Vaidics, Sanatanees, or Bhagavatas
and others as Hindis.
not definite. Yes;
difficult to define
I
I

know,

this

my

answer
is

is

cannot define.
thing.

It is

always very

Such a

class

now

generally called
c
'

Hindus and our religion is called But these words connote nothing. Hinduism. Therefore I have suggested the above names as some of the best. This question did not seriously
arise as long as our

were

one.

religions

and country Bharateeyas. But other and cultures have entered this land, so we
religion, culture,
all

We

were

[250]

want some other word

Bharteeya's
define
rately nition
c

to

express

who

the true

are.
'

Hinduism

few great men have tried to but have failed to do so accutried to define
it.

Loknunya Tilak
is

His

defi-

tried his

imperfect. My friend Mr. Sawaikar has best to define it. It is both vague and
It is neither

defective
ption.

a definition

nor a descri-

when word Arya was

Vaidics became out of place, Buddhas and Jains adopted our culture. The

The name

in use at the time of Sanskrit dramas. But 'Dravid' word disturbed its use. If I re-

stinction

right, Shri. Aravinda holds that the dibetween Aryas and Dravidians is a myth. Any how, another word is required for common use. Sanatanees accurately describes it because
c
*

member

according to Madhwa our religion and culture are Sada-Tana - Eternal. It is eternal wisdom. The word Bhagavat also expresses it beautifully and is
meaningful.

Madhwa
who

distinguishes natural varnas

from

artificial
c

varnas based on birth.

'

But the
1

are we, is comparatively of less question * What are we ? importance than the question

Common
vey.
c

words conceal more than they can conSo, I would like to follow the method of
in
c

Madhwa
Poorna
',

this

respect.
*

He named
'

his

God

Vishnu

',

Hari

etc.

more importance

to the characteristics of

But he gave Gotfand

[251]

so

we

find in his

main tenet

i.

e.

Poornatwa Siddh-

anta about Para-Brahma the chief characteristics

God. Therefore, here also I try to give Lakshanas i. e. characteristics of our eternal reliI have made them as elastic as gion, possible. Characteristcs of Bharateeya culture :- There are two aspects to our Sanatana Dharma (1) Its
of that
-

eternal or

Sana-tana aspect; (2)

Its eternal

Its

special

or

Vishistha Swaroop.

aspect is such as would be acceptable to all the world. According to this, there is no division of country, race or

religion or nation or province.

One may even

dis-

But the Sadhanas advised therein believe God. can be practised by any one. But they shall have to
accept the fundamental principles,underlying Sanatana Dharma such asMoksha; Life after death etc.

come into our society. Unless they accept at-least some minimum number of tenets we shall not take them into our fold and call them Sanatanees, Here I am confining myself to the
if

they want to

second aspect;
those

for,

this

book

is

miinly meant for

pride themselves in being called true Bharateeas. If the first aspect embodies the spirit
the second aspect determines

who

of eternal religion,
its
its

form.

necessary for every religion to frame constitution in order to distinguish it from all
It is

others.

So

far,

no such special characteristics [ 252 ]

have been fixed.Hence

my attempt.They are these:of

its

(1) General acceptance

universal aspect as

stated above; (2) Faith in four Vedas, Upanishads etc.etc.at-least in Vedicculture;(Jains are included.

They

too have got

(3)
life;

four Varnas and sixteen Sansin

karas;)

Faith

four Purusharthas
in

i. e.

chief

ends of

(4) Faith

four Varnas by birth or

varnas according to guna and Karma. So, only 2 main classes of societies each being allowed to

have their own sects, constitutions and (5) Four Ashramas i. c. orders of life. Belief in the above
five principles is the

called a true
is

minium requirement for being sanatanee or bharatiya. Mere birth

a very poor consolotion unless we have respect for the special culture. So, we are Bharateeas
for 2 reasons :- (1) Birth; (2) Special Culture.

CHAPTER

UPASAMHARA- FINAL CONCLUSION.

SADHANA & SELF-SACRIFICE
quires highest sacrifice.

Sadhana reSelfishness and Godliness

:

are quite opposite to each other. The spirit of self-sacrifice is beautifully described by YAJNA-

CHAKRA (Gita

111*16) in Gita.

Every Jeeva depeffds

[253]

upon another Jeeva.

We cannot

live in this

world
art

without the co-operation of other Jeevas. of harnessing others to their own work
to

The
is

known

many; but very few know the

themselves

art

and pleasure
work.

of harnessing
is

to other's

That

the secret of Madhwa's Jeeva-Jeeva-bheda - not opposition between the two Jeevas but co-operation.

We

are

all

sons of God,
to

condly,

we have

and so are brothers. Sesacrifice our lower nature.

Every
too. It

however, great, has some lower nature has its use in the economy of life. But lower
soul,

passions need no licensing; thus no permits need be

granted.

rather require controlling and rationing. Conquer your passions and desires means

They

control them.

Lower nature

is

the real Pashu to

stop to the

be sacrificed.

Madhwa

boldly put a

practice of sacrificing a real Pashu in Yajnas and substituted a Pashu-animal made of flour - Why ?

order to bring before the minds the necessity of sacrificing lower nature. In village Jatras of Durin

ga and Dyamavva, a buffalo

killed
?ilso

is first

fed fat and

is

real

by the lowest class of people. Holi festival is of the same kind. Lower passions are the demons in our body - Asuras which mean
'
'

revel in purely worldly pleasures (Asulife) lovers of this life; while gods are lovers of

those

who

light (Brah.

Up.

III-l).

This

is

the secret of the

[254]

fight

between Devas and Asuras, in which at first Asuras become victorious and afterwards are defeated. Ashwa-Medha-Yajna also means the same
thing.

Ashwa means

senses (Katha. Up.).

The

example of Chatur-Mukha teaches the same fact. The first thing he desired was to worship the All Full God with All full sacrifice (Brah. 1-2) and this All Full sacrifice was Ashwamedha i. e. of Ashwa i. e. senses. Other Gods have other Vahanas such as goat etc. The principle is the same - sacrifice of

lower nature.
:-

BASIC SYSTEM OF VEDIC EDUCATION

Sadha-

na requires a proper education. Consolidated, of and revised our religious improved publications
books and the over-hauling of our studies are the

very

first

necessities.

Different

fferent classes of people.

institution

We

systems for dishould have separate

up our intelligent classes and special institutions should be opened for special Sadhanas. To the intelligent class, health is more
to train

important than physical strength-spiritual strength should be aimed at. I see the danger to our Sanatana
the pretext of mass education. Universities should give universal education of all

Dharma under
while

philosophies
I

Ashramas are

for Sadhakas.

understand Aravind-Ashrama, Guru-kulas So, etc;<but I cannot understand Aravinda University,

[255]

where

special perference

is

to be given to

Aravind

philosophy. The relationship of Guru and Shishya is a special feature. One Guru for one Shishya. So, the

modern system

of secular education

huddling together hundreds of students in one class without even sorting according to different capacities should be condemned.

The
fill

education

now given
if

to our boys

is

to stuff or

their heads, as

they

are waggons,with bundles

&

parcels of information

or with baggages useless to their future life. The duty of giving knowledge together with the duties
of mercifulness

and humanity

is

the

first

necessity.

Those who must learn to

Isha,

are learned should not be egoistic;

Up.

control themselves (Brah. Up.V-3). goes further and says that sin is incurr-

they do not do so. So, it is the bounden duty of the learned to give the benefit of their

ed

if

Knowledge
himself
Strict

to the

ignorant,

Second virtue
right to

is

that of Dana.

One has no
than bare
point.

keep for
Gita
is

more
this

necessity.
is

on
I

He

a thief

who does

So.

may

give the

The

boilng rice

example of a boiling rice. throws away the extra water

from the cooking

The third virtue is compassion, Daya for those who are less fortunate. SAMANWAYA METHOD:- Veda-Vyasa and Madhwa were great harmonisers, Veda-Vyasa had [256]
pot.

several Shishyas such as Jaimim, Badari and others.

worth noting how Veda-Vyasa has compromised differences between them. He has not denied the different interpretations put by them
It is

but has explained them away,by pointing how they are all partial and not full; and has given his own

and complete explanation. The three Acharyas were all Shishyas of Veda-Vyasa and therefore if there are differences, they must be due to
full

some other
will

cause.

think a

historical

view

also

go a%reat way to clear the point. Madhwa regarded Veda-Vyasa with the greatest respect

un-equalled by any body.

is an Avatar of

He

regards Veda-Vyasa

Narayan Himself and Madhwa is also known to be a Samanwaya-kar himself and

see that

we can

how

beautifully he has
all

welded

into

one whole (Poorna)

all.
I

the different trends of

is

thought. Sadhana especially

almost

common

to

have tried therefore, to find out the greatest common factor among Sadhanas of all schools.Let
all

do our Sadhana and get our best. No one should be Zero and no one can be infinitely, perfect in Sadhana. The path is narrow From every one and difficult (Brah. Up. IV-4).
us
try our best to
<l

according to his capacity and to every one according to his deserts and in accordance with universal
justice."
is

Madhwa's motto.

[257]

My

Attitude :-

When

made up my mind

to

write this book, I determined to take my stand on a high pedastal, and from there, to look at the
reverential
figures

and

his three

Veda-Brahma, Veda-Vyasa recogised Shishyas SHANKAR, RAetc.

of

MANUJA and
of all

MADHWA

Karnatak

is

the

these Schools except Buddhism. was born in Karnatak. Shankar has his Chief
at Shringeri

Home Madhwa

and Ramanuja is the Guru of King Vishnu-Vardhana. Jainism has its chief Di gambar Sect here. So, I have got naturally a
motherly and respectful affection towards all these schools.I do not think that any philosopher can give
anything more in our philosophy than what these teachers have given.To assert that one is more ad-

Math

vanced than even the great Rhishis of old is a preposterous claim.Such a person must justify .'his claim

by actually pointing out the defects of the above. Madhwa,as being almost the last,had an advantage over others and to me at-least he seems to have
brought religious philosophy upto-date to his times, But new times require new adjustments and new
presentations and also
that
that
I

new

attitude -and 'this

I

is all

have tried
is

to

do

in this book.

mustjadmit

mine

rather a

new approach.
and
to

To

sectari-

modern men ans,! appear I appear to be an out-and-out orthodox. But in

to be a heterodox
[

258

only a re-assessment of old values and nothing mere. So far, the emphasis was mainly on differences
fact,
I

Tarn neither and

am

either.

Mine

is

between these schools and now

points of similarities. In

want

to turn

it

to

my opinion,the days

of con-

troversy and mass con versions are over,thedaysof

compromise have come, and I have shown how we can do so without giving up our faith in our own
warfaring attitude has been sufficiently thrashed by both parties; with greatest zeal/ and

Guru.

The

we

forth the

should be grateful to them for having brought No use brandishing best they could.

those old weapons now. Pandits are now doing nothing but repeating the old arguments. In short,
this

therefore
I

is

my

attitude.

As
call

yet,

no body,
so.

as far as

know, has tried systimatically to do

this

Hence my Attempt. You may

new. But
I

attitude

have myself the

fullest faith in

Madh-

wa and

have not

artfully or skillfully -concealed

that fact.

THE BASIC PRINCIPLE OF MADHWA PHILOSOPHY:-A11 names are names expressing one or more There qualities or attributes which they possess. is no word without a meaning and there is no obGod is He who 'possesses ject without a name.
all qualities

of all objects
is

and

also infinitely

more.

So

to

know God

to

know

All.

But

the'.reVerse

[259]

is

not

true.

A
i. e.

limited

being

cannot'

know

fully the Infinite

God.
to

God, His

All

But man can know about his utmost capacity and by

Sadhanas secure that goal. This is the basic principle on which the whole structure of Madhwa Philosophy is built. So, all names can be shown
etymologically to be the names of God primarily. They are names of objects secondarily. Madhwa

has shown

how from every

object,

properties belonging to God Shruties declare (Aait. Up. and Anu. Vya. 1-4-2) that all Vedas, all words, letter*, accents, declare
the Glory of God. All sounds-the roaring sounds of sea, the thundering sounds of clouds, the mild

property or can be extracted.

murmurs of waves

of rivers,the flashings of lightenall

ings-nay, the lisping sound of lizards even,

these

proclaim the glories of God. They .are but partial expressions of His qualities. Therefore, God
is

the only person who is Poorna. He is the sum total of all virtues (Anu. Vya. III-2-212), God is
infinite

an object of

demensions.

Parallels between

Madhwism and Zarathnst-

rism:- Now, I wish tcx draw the attention of my readers to some of the striking parallels, between

Madhwism and Zarathustrism i. e. the religion of Parsees. ZENDA AVESTA supports many of the socalled strained interpretations of Madhwa. Atten[

260]

tion has already been

drawn by some

to the inter-

Aham-Brahma-Asmi by Madhwa as the three different names of God. These words have kept their original meanings as names of God
pretations of
in that

Parsee Religion.

Like Madhwa, Parsees

also believe thnt all

the different deities worshi-

pped by them are but facets of One Supreme Being (Rhug 1-164-46). Here I give some extracts " from The Gathas of Zarathustra " edited by
Irach.
J.

S.

Taraporewalla,

B. A., ph. D.,

Bar-at-

Law

(1947).

"One

Supreme Being bears the

names of Ahura-Mazda.This is a double name, and " it means The Lord of Life " (Ahura) and the
Creator
is

of

Matter (Maz-da). The Supreme Being

thus recognised as the Lord of Life as well as In the words of Hindu teaching, He of Matter.
is

the Iswara,

from

whom

have emanated both

Purusha (Spirit) and Prakriti (Matter). "(Page 20.) These 6 Holy Immortals are grouped in 2 triads,
representing the active or Father-aspect of the * Supreme and the other the passive or Mother'

'

"

Bhagavat (X-l-17-18) of the Krishna birth have got almost foretelling parallel verse in Gatha Ahunasvarti and in Iran,
aspect.

The

verses in

answer to this appeal of Mother-Earth, Zarathustra was barn/' (Page 8). So, Madhwas would
in

do well to study Zenda-Avesta which

is likely*

to

[261]

throw more
ples.
"

light

on some of the

Madhwa

princi-

The same

author draws the attention of the

readers to the opinion of.'Maurice Maeterlink thus:The famous Belgian author Maurice Maeterlink
in his
" work on "The Great 'Secret has proved conclusively that the ideas and ideals embodied in

and by the ancient Sages of the Aryas, have never been surpassed by mankind, since their" days; indeed, these have been seldom even equalled." (pages
their

Sacred Books by the Rishis

of India

15-16).

Dark-age with New -light :- A dark shadow of agnosticism hangs over the intellectual world to day. The youths have rejected, rather hastily, some of the most sanctified ideals and customs. Even morality has been questioned. Old customs

which have
is

lost life

are crumbling one by one.

It

but natural.
in

The

present age

is

certainly an

advanced age
past.

some respects,than the immediate The youths are more sincere and honest.
to

You cannot expect youths

de of dead ceremonials. new customs have yet been established

go through the paraOn the other hand, no

in

the

despair. For, already beginning to see a change in the hearts of the young. If they are shown a new philoso-

minds

of youths.

But we need not

we are

phy and

religious path, they are sure to

be redee-

[262]

mmed. The
eyes.

cruel wars must

and

will

open their

youths find that the new substitutes for religion such as democracy, communism, socialism etc. and other remedies have faild
the

When

completely, they are sure to turn their eyes towards religion. The sooner they do so, the better
for them.

The

evils

vdry hearts of men.

today lie deep in the Unless these false notions

of

are eradicated root and branch evil cannot perish; and'this can only be done by Sadhanas prescribed

by Vedic Religion. In the fight between Bhoosuras and Asuras Fight between brains and hearts with brute force-Asuras always win first. Devas
envoke the help of
victorious at last,

earth unitl the last

God and by His Grace become God does not descend to the moment. He gives the longest

rope to Asuras to hang themselves with and gives Bhoosuras the greatest opportunity to increase

Tapa. When the sin the brim and when the Tapa
their
plete, yet

of
of

Asuras

is filled

to

Bhoosuras

is

comHis

becomes

in-effective

without His help

fulfils

then

God Himself

takes His Avatar and

mission of redeeming the good souls.

MADHWA
he
is

IS

A HEROIC PERSONAGE:-The whole

it.

of his life bears witness to

In the whole world,

the one person to declare his

own Avataraenough to

hood very

early in life,
[

and
263

to live long
]

justify

it

by

his

actions.

When

once he was con-

vinced of any fact, he is unsparing and bold in his criticism. He raised a revolt against some of the
old schools.

Madhwa

revolt

was inspired by

his
;

convictions. His were, certainly not the out-burst of wrath but were the cool convictions, after Ion j

contemplation. That he was most humble and tolerant is evident from the fact that throughout
his works, he has not

even taken the names

of his

opponents. All that he says is that others had misunderstood the facts and that he would correct

them.

In the interpretations of
Specific

some Upanishads,
against

he has raised some

objections

other schools (Kath. Up. Isha. Chh. Up. etc ) Impartial Scholars would do well to ponder over

them.

Madhwa
to

has tried to weld into his solid

It

Structure various phases of philosophy from Char-

waka down
role

Ramanuja.
I

took

me many

years

to discover his real greatness

and

to discover his

and mission.

have tried

my

best to put
I

it

into this nut-shell of

my hand

book.

am

confi-

dent that- scholars more learned than myself would do full justice to the subject. Madhwa philoso-

phy, understood in its right spirit and according to times would be a beacon-light to all scholars
of philosophy
is

and

religion.

Madhwa,

certainly,

not only a

Guru

of a particular

sect, as is

now

[264]

supposed, but a World. Teacher of first rank. His 37 works will ever remain as his monument.

Madhwa
"

Siddhanta should properly be called

POORSA BRAHMA SIDDHANTA " "POORNATWA SlDDHANTA " w HARI-SARVOTTAMATWA SIDDHANTA " " PURUSHOTTAMATWA SlDDHANTA " (1) AnuVya. HI-2-16-211. (2) Maha-Bha. Tat. 11-185. (3) Maha-Bha. Tat. XXXIM74. (4) MayaVada-Khandana.
Upa-samhar
book
is

:-

The sum and

in

substance of

my

this :-

theory of

PART I that the Poorna-Brahma can accommodate many

I

have shown

schools of thought, with a little spirit of give and In the concluding chapter of Part I, I have take. brought to the notice of my readers that the main

due to the different view-points and that such differences shall have to remain as
differences are

long as we depend upon human logic and that there so we should learn to look at is a divine logic;
things from the divine point of view. logic is embodied for us in Vedas and

That divine
our Rishis

have actually got God-vision by following that path. Madhwacharya's method especially is such as would satisfy every one, whatever the differenAs to philosophy Madhw'as ces may be in details.

He asks us to depend upon is faultless. three things (1) Shruti (2) Yukti and (3) Aptamethod

[265]

Vakya.

The few

differences about which there

is

acute controversy belong to Moksha which, I have stated, we need not now bother about. Bacon has

more you drink of the world, the more you are intoxicated. But a Sadhaka has no fear of such a poison; and since he has faith in future life he need not fear death also; for, moksha
said that the
is

the death of deaths.

Our

faith in

God

can turn

that worldly poison into ambrosia.

We

are in the

midst of fight between Devas and Danawas; no

doubt, this curdling ( Manthana ) must bring out strongest poison (hala-hala). But we need noc - our Prana enfear, for, there is Mukhya Prana

ergy which will not be tainted at all by this poison and Prana will soften its effect even on our human
body. That softened poison Rudra
for our sake will
will

keep

it

in his

own

drink and so a throat;

will

Sadhaka

will

be safe, since that poison

not

descend down his throat. In this way, Bacon's But the chief thing proposition will be falsified.
a Sadhaka should do
is
-

to

detach his compartit

ment from the world

to God-line.

railway line and attach

symbols of Vaishnavism explained :- These two figures (see the plate inserted near page 89)

My

have been specially designed by me to express Madhwa philosophy by symbols, as much as symbols can express. The first figure is shali-gram

[266]

stone (shali = resplendent, gram (grawa?-stone). This sacred stone which is worshipped througout India is supposed to be symbolic of the Presence

(Sannidhya) of Vishnu.

have inserted in the shaligram the beautiful figure of Vishnu who is the Moola-Rupa of Para-Brahma. The second figure is that of Shankha (Conch-shill) (see P. 86) which
I

supposed to he* symbolic of the Presence (Sannidhya) of Laxmi. I. have therefore inserted
also
is

in-ihc-Shankha the beautiful figure of Laxmi, in order to remind the readers that Shankha represents Laxmi. The whole universe has emanated from Vish-

nu through His

will

&

Power. (Laxmi

is

God's

will

& Power

according to

Madhwa

Philosophy.)

Shaligram represents zero number (P. 85-86) which is Poorna-number. It is a circle without cir-

cumference (For,

God

is

Infinite)
in

and shanka

is

Sanskrit. nothing but number one + the whole make one Poorna up philosophy in and 85-89 113.) symbols. (See pages

So zero =

bring to the notice of my readers that Kanak-das himself has called Para-Brahma

Here

may

as

Poorna-Brahma and
is
is

that Purandar-das has

stated that Vishnu

in

both Sakar

&

Nirakar too

a sense;

for,

He

beyond the grasp of any

body.

He

can assume saguna form [ 267 ]

& may become

Nirguna too at any time he Pojrna.

likes.

In

short

He

is

The
that
of

sec

md

picture

(see near

page 121)
at

is

Yantroddhar Prana-Deva
It is the
all

Hampi

or

Vijayana^ar.

most sacred

Prana, among

idols installed

Mukhyaby Sri Vyasaraya

idol of

swami,the Guru of the greatest king Krishna-devaraya of Vijayanagar Empire. The speciality of this idol is that it represents all the three Avata-

Mukhya-Prana namely Hanuma, Bhima & Madhwa (see page 121) and it has got mystic
ras of
letters in

an yantra-mystic

circle.

(It

is

for the

Pandits to discipher them). In conclusion, I finish the book with the follo-

wing prayers from Isha Upapishad. Oh AGNI, (The First Leader) the
11

first

Ani-

mator (of my body) lead us by that path (from which there is no return); the good path,-in order
that

we may

obtain that treasure of SALVATION."

all

Oh God,
na.

thou knowest

our efforts for Sadha

Remove from us the sin attached to us. We offer Thee Salutations over and over again. " Oh Thou of the Form of Pure Knowledge do remember me; do remember my deeds. Oh Thou, of the Form of Pure Knowledge, forget me not;
!

do not forget what I did for winning THY GRACE." OM SHANTHI SHANTHI SHANTHI
!

[268]

INDEX OF NAMES
Achyuta-preksha 5
Agni59,
60,

186
49, 95

Crapa 195 Daiwarat 25,

Das-cult 171

35,

36

Ambhrani-Sookta
Anand-Teertha
5,

Darvin 114.123

20, 165

Andhra
96

Apte Aravinda

.Dayananda Dramida 70
21, 25,231

21, 38

Ashram
255

Dravidians 185

24, 36,

Drona 195

Ashwa-medha 255
Badari
4, 5,

Drupad

195

Baka

92

Drowpadi 144 Duhashasana 33

Bala-Krishna 112

Bala-Ram 112
Balitha-Sookta 10
B. D.

Durga

95,

254

Dyamowwa
Europeans
Gargi
74,

254
44,

Basu 50
10, 33,

English language
65 36

241

Bengal

75 185

Bergson 88

Bhandarkar-Inst 26 Bharat - Bhumi 21 Bharati

98,

Garuda -Vidya Germans 170 Gokarna 25

Gokhale86,'113

118,240

Britishers 170

Buddha

20, 21,

82, 83, 84,

Hanu

112;

Hanuman

9,

27,

87, 116, 147,

154

Badari 257

28,36, 116, 121, 122 Harihara 89

Chakra

10,

27

Hari-katha-mrata-sara 174

Chaitanya 21 Chandra-hasa 112 Channa-keshava 89

Hari-vamsha
Hillary 199

61

Hindis Hindu 241

Chaturmukha

15. 42, 46, 74,

Indra

59, 69..,.

105, 113,114, 115, 131,

189

Ishwara-Iinga 89

ChhalariNarasinhacharya25

Jagannatha-das 98

11

Jana-loka 196
Jaya-sinh 7

Mangalope 4, Maputi 118

Jaya-Teertha 29
Jina20, 21, 154, 196 Jains
200 Digambar Jnaneshwara 230
Jaimini 257

Mepu

88

Manu

250
60, 61, 86,

Mukhya-Ppana
Nakula 33

115,121. 128, 190, 198,239

Kabip

1 1

Nakshatpa-vidya 185

Kama-shastpa 185

Kanak-das 79. 89,98, 112,229 Kapnatak 25, 143, 199

Nanaka Napada

117

184
6

Napahari-TeePtha

Koopma
Krishna

87
32, 52, 69, 94,

113,

Napayanachapya Napayan 8, 13, 32,

Orissa 6

4
35, 46,

117, 122,

144,261

49,60,80, 108, 109

Kumapali-bhat 20

Kumudendu

27

Kapali-shastpi 20

Padmanabhacharya 2 Padmanabha-Teeptha
Paingi 97

Kupu-kshetpa 7

Laxmi (Rama)
Lights on

86, 92, 93, 96

Pandits

25, 39, 135, 145,

179

97, 98, 144, 261,

Veda 20

Papjanya... Papvati 89

Lingall2; Lingayatas 112

Patanjala-Bhashya 37
Patanjali-YogaSl,
Phaulls
89, 141 91, 72,

Machha

58

Maurice Maeterlink 262

73, 100

Madh-soodan sapaswati 82
Madhwa-vijaya Maha-pastpa8
Maha-veepa
20,

Pinaki 35

2171,

Ppadyumna 52
Pupandap-das
80, 229,

146

230

Mahmodeans

46

Raghvendpa-swami 25
Raja-mahendpi
6

Mangal-loka 196

Ill

Raja-yoga 121

Shodashi 106

Rama-das 117

Rama-nama
Ramanuja
Rayi 198
2,

178

Shyma-shastri 6 Sootra-dhar 144

Rama-navami 172
20, 21,
66, 70,
85, 90, 108,

264

Tamil 28 Tarapoorwala 261 Tatwa-manjari 77 Tatwa-prakasha 78

Rhug-Bhashya 23, 36, 37, 38 Rhugveda-Bhoomika 20 Rukmini 95 Rudra 35, 69,74... Sahadeva 33
Samavarga-Vidya 126 Sankarshane 100

Teekaeharya
Tilak82,251 Ten-singh 68

25, 29,

30,

40,

55,

78

Tukaram
Udipi
6,

230

Tulasi-das 117
7

Uma
Udhisntira- 33

Sama

32
110, 172

Santa-panth

Vaisheshekas

124, 173

Sarpa-yaga 185

Vaikuntha

41

Savarkar 251

Vallabha21, 117

Sayan 24 Shabar 37
Shakuni 33
Shaligram
.Shankar2,
85, 86, 168,
4,

Vamadeva Varuna 59
Vashitha

37,

232

37,

64

Vasudeva 59
19,20.
21, 30, 84,

45,48,66,81,82,83,

Veda-Hradaya 38 Veda-vyasa OP Vyasa

17,19,23,26,
32, 42,

1, 4,6,

147,

247,258,148, 154,155,163 245

48,49,

Shankar-naryan 89 Sheriff saheb 199

54,83,89,92, 105, 111, 117,

146, 186, 191,256,259

Veera-shavais

39,

53

Shankha
Shiva
35,

85,

86

Veera-shaiva-saint 232

89
6

Vishnu 15,35,36,42,48,

49,

Shobhan&bhat

73,83,86,89, 144

IV

Vyasa-cult 171

Vasaraya-swami 117
Vyash-yoga 31 Vivekananda 82
Vithal 113

Yajnyawalkya Yashoda

17

Yudhisthira 122

Yantroddhar Pranadeva268
Zoorastrian

Vishwamitra 37
Vishnu-vardhan 258

Zero

Zend-Avesta 26

Yaska

38

INDEX OF SUBJECTS
Apara-Brahma-Vidya 193 Adhyatma-yoga 23 Attitude (my) chap 258 Bahu-Bhava 69
1

104; etc. prociss

108, 109,

113; steps of 110, 115, 198

Congress 241

Bahu-rupa 57
Bhakti 175,218

Country 239 Cimprimise 89

Custom

73,

129
79, 80,

Bheda 69 Brahma- jnana 192 Brahma-vidya 193 Brahmins 248, 249

Body-deva-sadan 166

Controvirseal topics

81, 82,

85

Common-points
Das-cult 171 Dark-age 262

18, 20,

66

Death-time

Buddhavatar 162 Bhimas superiority 33 Bimbaparoksha 140, 141 Bharateeya culture 251,252 Buddhism 87

& Prana

129

Divrne Logic 147 Dwaita + popular errors

43, 46,

70

Buddha-Avatarhood 162,163
Caste 19/245
Cipher 86, 87 Creation 100,

Dwaita-meaning 69 Doora-darshan 91 Doora-shravana 91

Divya-chakshu
91,

92

Dilemma
etc.

of contradictions

purpos

146

Dhy anal 12, 220

Epoch of Acharyas 20
English language 53, 241

Guna-poornatwa 68
al

Inde-

Evil-problem

71,

72

pendence 76, 77 exceptionnature 77 Vices becomes virtues in God 92; Poornat-

Experience 102, 135

wa an

Essence of teachings 265

abstract idea Concen trated idea given in 92

EastA West

169

Hanuman

121, 122,

Anu27,

Evolution of Vedantal 86,1 90

Mahan

28

FuUnessof God 103

Human

among senses 129 Field of Sadhana 153 Freedom of Will 155

Fight

body+ Sadhana 162, 163, a machine 195

Hatha-yoga 164
Hindi languge 241
Hindis 241
Historical view of philoso-

Faith cure

God

Knowledge & attainable 51, 52 Uniform & multi form 56, 57, 58, 59,
-

phy

83,

94

Humanism

162

60, 69, full

worship of

61

Intellectual-epoch

&

its be-

not to be worshipped as sun etc. 60, 61. Homoge

nifits 20, 21

Ignorance can never cover

neous substance

5 9,60 Full

Brahma
in

149

of auspeeious qualities

Inherent difference here

&

In objects

Full-everywhere 89, 60 & not as objects 59, 60

mukti 149

Inter provincal links 241

Jailor

&

prisoner 76

Godness of God
ta gunas 56

Aprakratotal of all

Jada defined 103

Sum

Jeevatatwa

125,

126,

127,

qualitees 67

definition 127; bodies of 127,

Guna-poorna 55
Guna-guni-Abheda 56 *Ayavoy a- A va-y awabhedaS 7

swrooop-deha 128 Ling deha 119 Sookma oa Ani131;

audha-deha 119

Stool deha

VI
their

number +

size

132;

distinction 93,

Mukhya Pracreation
115;
al-

Jnana-Paroksha & Aparoksha 212 Root of knowledge

213 gradation of faculties 215 Knowledge- Source 137

na

103 his part in

115;

most popular God

116;

Executive Enineer 116;

ways sacked
tion 117; birth
118,

Installa-

Karma meaning 209, Dharma-Adharma 210 Punya &

Papa 210 Sannyasa
vratta 210
211 Ni-

& occupation

His wife Bharati 118

Electrical

Power-House 118
superior

Relation with prana, apana

120;

Laboratory experimens 114

Sootra

119,

Madhwa
works
8;

Life-incidents 2-5

Il9

Salvation through his

1

Avatar-hood

9, 10,

Grace

20,

Vayu-vidya
1

2 1,

27,28, 115, 121;

mysterions disappearance' 4, tours 5-7

Anu-mahan
vottam Mutt
137,

22;
22,

Anu

''ee-

Pranology
Reli-

Uniqueines of works 22-49, His Rhugbhashya 24; opini:

Panch-mukhi 20 1,
1 1

gious obbervances

2,

ans26;

Pioneer of

Research

Science of

name*
its

52, 53, of
1

main propositions 41-437 Poorna-Brahma 61, 65, 149,

73:

Vedanta

&

handicaps 94

Shoony a- Perfect number 86

Sootra-dhar
1

moha-theory

his meira-

44

culous powers 121; His opti-

Saguna-Nirguna 79
Sakar-Nir-ikdr 80

mism

161, 163, 165; equality

a myth

155, 170;

Symbolism
99,101

67, 85, 96,

III,
1

Maya & its meanings

Mind
se
134. 136
1

22

organ of sen-

Social system 242

& also a tatwa 3 6;* eternal & temporary 136; Consciousness & mind 136, natural & artifical 136, My attitude 258, Male & female

Spirituology

97,

99

Santa-pan th 171
Sakhi
1

39
Field of 153 Practi154, 156

Sadhan
cal

compromise

we"

VH
stern approach wrong
Individualistic 154,
in

154
full

cess of Creation

104,

108;

God

steps 110.

Sadhan

155,

why

neces-

Vedas-Apowareseyatwa
15, 16.

14,

sary 157-159, Body specialgift 158, world a gymnasum

hall 158,

Vedant science
minology 93

183,

Cha-

God & Path

171,

162,

llenge to Scientists 189, ter-

Five factors

Definite

course 194, Self halp 169 Definite slips 178, 179, 208

Vairagya 208

Varnashram
Whirl-pool
of-

242, 246

&

customs 180, 181, Abnormal experiments 194, Tat63,

Will-the creator 97

tantratwa

74,

Universe
Pro-

bgb 146 Zarathustrism & MadhawismParallels 260-261.

body

cf Vishnu 68, 69, crea-

ted through

Laxmi

97,

ERRATA
Page
VI
VII
8

Some

corrections)

Line

Read
given

*6
14
9

Page
30
31
31

Line
6

Read
omit 'been
1

accommodate

2
15
3

books
omit
4

8
9
11

13 18

Vyakhyana Purana
been

is'

34
35

Katha-Lakshana
Vocabulary
the

12
18
1

20
9

Permanent
transcends
mutilated
'Tata* after
II-3

53

24
26

54
56

ofcourse
excellences

18

2
1

23

64
65 68

means
decreases

29

not have

2+3
5
9

APRAMEYA
those

2&
29

Madhwa
Pratyaksha

75
78

15

Upakrama

vin