| RACHEOVE DEA jo Sat seaports saith ore | Pacing Tle Page. staeust Fat ataasataferrat aeadifaet ( werent: ) Rated Rare dagel caaarsti: aiead seat | TANTRADIPIKA of Sri Raghavendratirtha EDITED with Critical text, Historleal Introduction, Appendices etc. by Vidyaratoa, Vidyabhushana Gri R. S. Panchamulhi x. a. Retired Director of Kannada Research Institute, DHARWAR.Published by Sti R.S. Panchama under the auspices of the Karnatak Historical Research Society, Dharwa Price Rs. 16—50 All Righes of the present and future edittions of the work tare Reserved by the editor Vidyaratna ‘Sri R.S, Panchamukhl Mt. A ( Peblished with financial help from ‘The Ministry of Education, Govt. of India, New Delhi. } Printed by Sci M. A. Kamat BS Jai Hind Act Press, ‘Gandhi Chowk, Dharwar- (Mysore State ), Preface ‘The Tantradspikd of Sxi Reghavendratirtha is one of the few rare works on BrahmasGtras, which I had planned to edit with critical texts historical introduction, explanatory notes, etc, The Ministry of Scientific Research and Cultural Affairs, (Now Ministry of Education) Government of India, New Debi, included this work in their scheme of Publication of Rare Manuscript works ia Sanskrit, Prakrit and Pali, and on the recommendation of the Eaitorial Board in Sanskrit, assigned it to me for being edited with critical ext, introduction, ele. Accordingly, I set to collect old manuscripts of the work from different quarters and was able to secure six copies written in Devandgari Script on paper-and two on palm-leat of which one was ia Grantba characters. There also exists ap old edition of the work in print, in Pothi leaves. Itis not at present available in the market. It bears n0 introduction ete-,and the text is not critically edited and properly arranged with punctuation marks ete. ‘The Tantadlpiké is invaluable in soveral ways : It is one ofthe few running commentaries on the Brabmasitras of Badarlyana: The gloss is ‘written in simple, chaste and easy Sanskrit and britlee with learned notes fn relevant topics it philosophy. It surveys, with brief remarks wherever nedessaty, all the previous views on the iaterpretation of the S@tras and ‘offers its own conclusions with the summary of the cootents of each Adhikarava without leaviog the smallest details about the grammatical and Philosophical peculiarities that deserve notice io the Stittas, The coatrover- lal points discussed ia higher works -like the Nyliyasudha, Chandsika> ‘Tatvaprakvika, Aouvyakhysna etc-, are iatroduced briefly at relevant places and the solutions are ottered in chaste and simple language. “Thus, the work isa great guide not oaly to the beginner who wants to know the teachings of the Brhmasrtras directly, but also to the highly learned scholars ‘who can recall to memory the several problems treated ia bigger works, ‘The work aptly deserves the encomium offered to the Siitrabbishya of tl Madhvacharya :Sraeania dhaagae giiecawi Gia: | easily accessible to the beginners and highly dificult to the learoed”. ‘The task of editing sach a difficult work was made easy with the help of several learned friends who not only offered their owe personal copies of the MSS., but suggested many important points in constituting the text and its interpretation. Tcannot but- express my deep sense of gratitude and respect forall the encouragement and help given to me by Sri Sri Suyamindra ‘urtha dripdda head pontiff of SriSri Raghavendra svami Math, Nanjangud and by Sri Sei Sujayindratirtha evipfda, the Junior Svamiji of the same Math-a Sripada putea Vidyavaibhava Tarkayvedanta. Siromani Sri Raja S. Gururaja. ccharya was ever ready to belp mewith-bis suggestions for which my_ sin thanks are due to him. He was kind enough to place the entire collection ‘of is MSS. Library for by study and consultation, Keel glad to record here may deep and respectful sense of grati- tude to, His Holiness the revered Syamiji Sri Sayaminératirtha Sripada head ponti of Sri Raghavencra Svami Math, Nanjangud for gracious permission a dedicate the present work Tantradipika to His Revered Self and for the kind words of blessing and appreciation. . ‘The dliicuty of printing such technical works in Devanagari Script, at Dharwar, was easly solved by my friend Sri M. A. Kamat, B.Sc, who offered to prt the-work in tis Jai Hind Act Press. Despite his seraplous cite, a fev printing ertors have remained which are rectified in the Errata at the Gad, ‘Thank Sri M. A. Kamat for the neat‘ artistic printing he-has -a8cotpistie-n this work. My'stn Cut: Partharathi, A. 4., (A Jagainatha Shankar Seth Sanskrit Scholas) corrected the proofs as a piece'dF service to Sei Raghavendrasvamiji, Ihave to. repard my. shanks 10, Dr. D. Ne Marshall, if 4., Librarap, Boinbay. University Library, for his goodness ing ime all Tacllies of consultation of his Library. Teel glad to appreciate the help of Pmdit Bhimasenacharya Murgod and. Sri U. B. Bidi preparing the Press-Copy of the text in Sanskrit and fatzoduetion in English edpectively. F-shall feel amply rewarded. for my labours ia editing the work, if it serves to instil love: andinterest, in the readers, for: the study of higher ‘Dynita Siddbanta of: Sri Madbvichatya. Malemaddi, Dharwar) RS. Panchamukhi = Pavaqigya Sadana” 1964 + PIGDEG SUG HGF DHS esses! atrtizentrasrdtarat dregeana, FTAA , 553_ 126-8r heat sash au aoa sheers Stet | ara Sraeiceds: gah? ‘renbia | es, rar aban ae tece om Fide Ae Tw etar wfaaret decade aRarsarend censor are are BE a cers Sntbortiaia aera Aes wut Reames Ae gar, omaTe dermerai gerdenantae | amardiegearhite andar sinregetee are emda shaegaetach See AeA vege arts ere, Graken « Remegsod” erect? eae Reores: wale om, ¢, Pay soe ge AIT eA | ee ai geeamgreden ert oy staerya Feet oe sare frie errant eRaniergermncda: aerate aviena aaeeriet ame. ae: simagt (aeag ) BeaQaar: 1 Aenea angela ot Dowco, 1 abrang | gomi: segeerhite sere goa Ret eetiirerabraceraen gore aaqaiteereet waersratranttetHOPED HADI pec seiaraioh sermaprmaarRan esha sreraaiit dpe ai ace Rranget Rgat = mergeaTh erate WRafad meranicemeatae | st seroma: sed ART qt aeeaeciT s rifts: | orcas Teearal PRB asf gant Raiemata ”, “afin RamaRtad”, xc eraccombar: ”, OmegatirmTE amen” BI Aver: goleartsionnat rgges TH Pea: gee aierdiea smingeest der: er sta Are Rctarge ee Gee fight wie amie | afimenardnag Ganga slater nergy. saRaMA | ert eer eeaeran water eh det Copa frmreg, aha gaierared Agsi.zer Tama peace (et afteneor sara ener Rig), sean: Aaa Ter werent che Atos enienegalee | abba: ae aro eorag@el stat Aas ccaneara ag ao TLL WL LAT aa arlaargPae anfiata Aaghrencar wax gestagataia | seqatoh studiaglals Saperaa: a: aol dai aaemiat tarda: | Fares mere wera: Afar: | PPR: 1 rele: water | ae area: 1ee DEKPIGD TMS PH EEE a x ¥ aiden | 4 R re Fa | i ater } { ; sircarndtea Aeaadiamossaat sereete ; afta YA aecmemtaes Agr see ge: y ane” A anhite sratietd qormctarelytint: saat arnt nant Yo main seasonal Reletaent coated Aga: = A aruteeaarteensegritont shag feral i erat RA statements Aeorenerrerea gate anfldist aetiz gearhin Area: otetes = Y gat a ; ditemeqaga: aero ysagetiasaa sien R rarer : Tariga Uti weaeaena Range : ar bet Yo Rerenegeriearat srafearrereae | ¥ amiga! ¥ g sta: | gelegedorrn: (eae WA 1 oattag® aeachnsrraeftih sefar 1 zk 4 i 1 sheers stretata : i aeons sea i ¥ y i § apace Haan Aett R Bae racing age 5 |o @ @ 3) © S) m ” o 0 an 42) CONTENTS Prefece Foreword ( sgneaaaa, ) Dedication ( saf¥6# ) List of Plates. Mss. Apparatus. Ttrodvetion, (4) Braharesutras of Bidartyay oa ) Sti Mashvackarya and his works, 418 (lily Life and Works of Sti Raghavendra tithe, 19—24 (iv) Works of Sri Raghavendratirtha, 25-30 Ci) Tanteadipita 20-31 Gi) $14 Raghavendratirtha’s contribution to Indian philosophical literature. M35 (iii) Brabmsatras : (a conspectus of conteats.) 35—36 Seutaaiel + eae | aerrerfecme i aieatt art Roaioarte | giimafniay ~ ta | aacensanearatar: simwasntyernarcdne: | worth (795) atten ( Appendix ) wad fisial qaiftsengeie seigaammarteceiag | (Soures of authorities quoted inthe Tetra) marearpen tier | sreree-amiaeie | ‘Alphabetical Index othe Brahmas: Bria Wad vie vay ete totes eas tonvt, RoweList of Plates (y seriacivterer: (sri Raghavendratirhe ) 2) Maaacilesne (se Suyamind rtha ) ) fae0 wera: CR, 5, Panchamukbi) Paper & Palm leaf manuscripts A, B, C, D. owSri R. S. Panchamukhi i. 4. —Facing Page 9. MSS. APPARATUS ‘The Tontradipika a lucid gloss on the Brahmasitras of Badarayana by Sri Raghavendratirtha is edited below witha crtitical text based on the follow ing eight manuscripts and “one old printed copy of the work, The Mss were secured mainly from Siri Raghavendrasvami-mark, Naijangue, the Sumatindra manascript libzary, Natjangud, Sri Nyayavidvan, Vidyaratna ‘A, Venkebacharya principal G'S Manévidyalaya, Mantralaya, Prof. K. T Pandurangi, professor of Sanskrit, Maharajah College, Bangalore, besides my ‘own private collection of manuscripts A brief description of the Met. used in constituting the text is given below : The alphabet wsed is Deva Naga (1) 5 (paper) is a paper Mas. copy in my private collection, conta ing only three Adhyayas 1 Adbyaya — 39 sheets (of two pages) Woy = AS sheets) my Sob sheets( each page has 2 waiting of 8 lines of 46 letters each, The average size of the letter is #". Each page measures 11" x2", The writing is bold, neat ‘and legible. ‘The mss. is well preserved apd is about 150 years old. (2) (paper). This was borrowed from Vidyaratna Sri Acharya Venkobecharya, Principal G. 8. M. Vidyalaya, Mantralaya, It contains 66 sheets (of two pages each), each page having 9-10 lines. ‘The page generally is ¥ xq and the writing is legible and well preserved. It is about 100 years old, (@)_7 Palm-leaf Ms, Received ‘from S'ipadaputra "Vidyavaibhava Vidvan Raja S.Gururéjacharya, owner of the Sumatindsa Mss library, Editor, Parimala, Nai jengud; contains the frst three Adhyayas and. the ficst three Padas of the fourth Adhyaya only. The manuscript contains 200 leaves and the size of each leaf is 17 inches x 2 inches. The writing is very small and clumsy and is in most places not legible. (4) (paper). Received from Si Raja S, Gururajacharya, Nanjan- ‘gud. The extant copy starts from page 45 and ends'at page 156. It contains © mulifiated text from the 2nd Adhyaya first Pada, first Adhikarata 2 Sutra yatrageast? upto Suir asraxdehrga: of the fist Pade ‘ofthe fourth Adhyiye. Here again pp. 139 to 153 are ising.10 ‘The size of each page is 7 inches x 4 inches while the writen portion measures Si inches x 24 inches with 15 lioes of 35 letters each. The size of each letter is approximately yf, inch x 3, inch. The writting is beautiful and neat (©) % (paper is inmay privat collection contains; 1-25 sheets (of WO, pages). The written portion of each pagemeasures roughly 11 inches x 4 inches * ‘while the size of the page is 124 inches x Sf inches. A page contains on fn average’ 18 lines with 50 loters exch. The, work commences from the 4th pada ofthe second Adhyaya and ends withthe fourth pda, of the foarth ‘Adhytya. ‘The size ofeach later is finch The writing is rather stantiog ‘and looks nect. (6) & (papery Received from Raja S. Gururajucharya, Nonjangud- Contains 1-68 pages oply. The size of each page is 7 inches <4 inches: ‘The written portion measures 54 inches x 24 inches with 9 lines of 37 letter coneach page, The (ent it preserved upto the Sitra sea) age the ninth Adhikaraya of te fst Pada inthe second Adbyaya. The writing 4s beautiful and attractive. (1) (paper) Recsived fiom Prof K.T. Pandurangi, M.A. The textis complete and covers 250 sheets dstibuted at follows :— 1 Adhyaya — 1-37 sheets (of two pages) Hoy = 174 shes) om — ia shees( 8) ioe et fl stieta| | es Bach page has 9 Tines of writting with 52 letters eache The size of the page is 12 inches x4 inches. The written portion measures 104 inches x 24 inches ‘The waiting is beautiful and neaty executed, (6) 3 palm leaf; Received from Sti. Raja. S. Gururajacharya, Nanjan- gud. Complete from the begivoing upto the Sstra staafetaincgatag in the forth Pada of the third Adhytya. The size of each page is 15° x 18" ‘while the written portlon measures approximately 13 inch. 14 inch, Each page contains 6 ines, ‘The writing is indistinct and badly executed. (9) Printed copy of the. work in loose sheets numbering 101. It ‘contains brief Sanskrit commentary at random by Pandit Reghavendracharya, disciple of katte Narasimtacharya. Tt was prinyed in Bombay and published ‘by Srinivasa Vasudeva Huilgol, Belgaum about: 50 years ago. Outiof the cight manuscripts and one printed copy of the work, only # and the printed copy are complete, But the readings recorded in other works are” belpfil 78 the correct text of Tantradtpika. The readings which are in u keeping with the style of the author as gathered from his other works eamely, Bhavad:pa, Parimala, Nysyadipa. and Chandrika Prakasa arc adopted in the text, Various other feadings given in other Mss. are pointed out in foot notes at relavent places. On-the whole, there is not much discrepancy in the text and the faithfulness and correctness of the readings given here can be safely accepted. Texpress my grateful thanks to all the libraries and seholars® who have kindly lent me their private copies of the work and offered their useful suggestions, in constituting the correct text of the work Tantradspika. Tam extremely grieved to learn that the earned scholar Vidyaraina ‘Sri Acharya Venkobacharya of Mantralaya passed away from our midst after a sudden heart-attack, on 29-12-1963, He was greatly helpful to me in editing this work.INTRODUCTION India is land of piloopberswhere intelectual iavesgation combined wih sprig! vhion has moulded the fe ané conduct of he aaa gui in teeximence ef sperensoou objet ike 1a, Das (ner), Adbarama (i) ete, i ota dogma, a mere formality but aaa ered ot hs wer lving aod cannot be dvored from bis every a ae settusde ea a tem foundation of mestal analysand See i Gonspned to ths uate is of diferent Kinds of rane ees aemnt has to be condoned 10 only a epecal cas of ae sera at sted in the Dhagvadgt, a prompted by the et a eect chanced by the divine grace of God Sel Hark Sere oe aro clowied by Rojas and Tomas, the working of iad Hee a coments suppened andthe arong and perverted knowl rae a ca Thoog Sana i imately to preva over other element a sore wil no doubt temporary ral and suber the normal Ie Rae Sic ain ‘Tha, iat hs pviod of sobvesion, thi crest fonctions oh gat matter Cod, iste and ald ee needed rom owe oe aes tote eck ofthc ganas Sat, Raj and. Tamas ca tt vedayue the evatra of God Se Her who appened 9 aor a of Duara Yuga prshed corect knowledge to the world oa cialtog the Vedat it our main group even oY a ot jada and Arona Vo 3018 tng them wtin ke 2a asic natn as thn acing avert He exlined Sa Oa span the Orumnrun a the Mahibhiros, Dhago- hes ean ae, Brabmarcas, pithy epitome. sentences rae eee ok Yale by whch the corres 08 ofthe Vedas the oot eM poncenous kaos te derived, AE sated in the Bhagavadguta : WRANRE UgerB-eFaAA the main purpose of the Sitras Phaser ete youth for the proper interpretation of the Vedas in an i ao read amumgaows manner. The matire and chmacter of the ‘a defied ia the vr srearaenifted ereaitaarge | aediannaed = a ane fag: I “The Vedas it may be observed, are the. only means to know the uth i.e. God. str Hari (Réer aiceiia Fer 1 )j° Unless ‘one knows'the gréatmess and Fipremacy ofthis highest principle Srt Hari, b6-caa not ri himself from the pondage of birth and deata which is asource of perennial misery 13 agatha i sfiat a a pier: | Bai qvagrnig gitar sa ‘The main function of the Vedas fs to provide. a remedy to the vas tobe free trom the ocean of grief for it i only the Jwvas, nether the highest God Hari,’ the Mubias (Released souls) nor the matter (#356) arn ic ineatent who are subject to the miseries of ie, Unless one knows Tataituion and subordination of the vas and world of matter to God SSeiHirl who ir the Sole Independent Tatva, he can not get emancipation from the Samsara: agra ‘a fate cesar | exarhy unary replies feat a uaenars g ata Coser | qaittua aint sareegs’ fe 4: I ‘The Vedis which are Apaurusheye and not subject to the vtiatlon ofmuman errors are the self valid source of knowledge whichis beyond the fea of Pruvyaksha, Anumeay and Agama ~ muman word. Ti the Drapora age, buinan intellect was clouded by the domination of ‘Raja ‘and Tamat and the bfarios effect of the curse of the Sage Gavtama ‘chia pupils who bad cheated him in bis Agrama a recorded in the Pura ‘Rethis period, doubt, exror aod fusion prevailed and gave rise to divergent JRterpretations ‘of the Vedas resulting’ cooflcting systems of Philosophs, Tike Charaka, Arheta, Bauddha, Mumamsa, Ny6ye et., which propounded their owa theories about the Universe, God ec net ode ah organ afte maarfetoclat saree sutra! aeteaerenegat whaatemast arene Nees somineg ccna | aster exert meen | celia am aT | “The intellectual capacity of the people in general had become weak due to the effets of time in Drapara, The four Yugas-Krita Treva Dvapara and Kalt (periods of time) mark the four stages inthe Totllectual and mental éssbi- litjes of Jas in dacending degres- So, in Drapara the third stage, doubt and ‘disbelief had vitiated. the normal feactioning of the mind, Further, posure of the sage Gautama detracted th scholarship and nusterites of the learned, students who were to carry traditions of learning to the coming Tnwnations The matore of the curee is given io Bharadipa on Tatva, prakastka is follows qffaecga wed) stowarinaraent ariawies ress 3 ee44 Faieeni geared aveft Premeaecar naicar AeA Earara raeenada siza ri aaremenaeanfed femg: | Aremecrecratid aqxanian ogo fiaial mimedea oitanaat was | ata seule far aia shat sem gear sat Le SomTeRTOS aes ment al Reaevtearsaanftaat gael at aieGsDafiaamre | aa Fencidia free Ragamenife o& Alera 79 sada wag te eis aaitie acaadi Sear agfar: 11.11. This incid:at as been graphically deseribed in Tatva- Pradipa by Trivikrama-Pandiichtrys, Hence, the Vedas had to be rendered proper interpretation. This St Vedavydsa, the aratara of Nirayaya. éid for the good of the Savika souls by composing the Brahmassivas. Tn course of time wien the contiauity and treditions of Philosophie thought of Sz Vedavyasa had been forgotea, the surar were ma-handled land twisted fo yield different ioterpretaions by diferent scholars through indepeadest play of their inelect. AS many as twenty one commentators, rose ja their tan and established difercot schools of thought. Si Madhve ‘vas the last to appear on th scene. He put the previous philosophic thought to sovere test and scrutiny, and under the command and advies of God Nevayana at Baar, gave out the real impért of the Vedas i his Sitra- BBhashya which is the last word on the satras. esniga Feoramigaia wrodea 6% gufeadamerin8a oR | sal coat eetwie fernga gt Ramage: ed garg? IE “When the right knowledge had beep suppresind by wrong interpreta~ tion of the sitres, the Gods headed by Bratme sought selier under Mukunda ive. Narayana, The God Narayana commanded Machva, the avaaira of Vay thus arated wi a8: afetgannsaet gai na | ge anenianitoting oi: gna tie oh yfaeetl “To remove the wrong committed by the bad people and to lead the good. people to their happy destination i.e, Moksha, Tcommand you to ‘write @ Bhashya (Commentary) on the sairas without delay and constru the ruts & smritis $0 as to yield a comrect siddianta, Thus commanded by ‘Nartyane at Badari, Sis Madhva, it is recorded in the contemporary Biographical work Sunadhrva Vijaya, composed his Satra-Bhashys. St Madhva inaugurated and revived the Vedie school of Philosophy called the Dvaita Siddhanta and preached its principles to deserving people in his Philosophic tours by leeturss and lessons and by composing works on all 16 the three Prasthanas ~ Rik Prasthana, Gita Prasthdne and Svtra Prasthana covering the entire range of the agama-paurusheya and apaurusheya~ litera ‘ure, besides some theologlal and philosophical manuals or Prekaranas His writings which number thiry seven are noted below with their brief contents > A. Sates Prasthana : (1) Brahmasstra-Bhasbya, (2). Anuvyakhytna. @) Apubhashya, (4) Nyayavivarays Satra-Bhashya interprets the sciras with corroborative texts from the Struti, Smit Tthasa and Purdua. Anuvyakhyana establishes the main tenets ‘of Dvaita Siddhaata with the survey and examination of the theories of ‘other thiokere on the incontrovertible reasons. Nyayas suggested by and ‘contained in the sitras themselves. It isa highly dignified monumental work oa Indian philosophy. Nyayavivarana explains the pros and cons of @ problem with their respective reatons and proves the hollowness and weak ‘9055 of the opponent (parrapaksha). Agubhashya a compendium of 32 Anushtubh verses is 8 wondrful epitomic. summary of the contents of the ‘entire mats of the sVras io four Aghyayas. TC Rik Prasthana + (1) Rik-bhashya. The Vedas are interpreted to yield three senses : Adhyatma, Adhibhautika & Adhi Daivika, ‘The ultimate meaning centres round the establishment of the supremacy of God Sti Hari (2) Bhashyas on the teo Principal Upanishads. ‘They are highly intuetive and appealing to the soul with right message, TIL. Gita Prasthina = Q) Yamaka-Bharata, ) Gita-Bhashya, (4) Gite-Tatparya Niraaya. (5) Bbagavata-Tatparya. ‘These works are the gems on the Indian Epic Literature & the Purtyas, ‘They are highly intyitive and touch the soul with right message. TV. Philosophic manuals or Prakarnas. These are ten in number Which cover the whole range of controvertial problems in Philosophy :—16 (1) Maydvdda-khaydana, (2) Mithyétvaqumiza Khaydana, @) Uptdbikkandana. ‘These three Prakaranas examine and fefute the theory of illusion of the Advaitins, May or ignorance fs shown to be unprovable in the ‘Advaita school. "So, the world is not unreal and the reality of the Gods’ creation ig not limited by Upédhi or accident. Hexe the unqualified reality fof the God's creation is established finally. (4) Tatva Samkbydna. (3) Tatvaviveka, Here the elassifcation of the categories Svatantra and Asvatantra, Prakriti and Parushe and their subordination to the vitimate principle God Sti Hari, who is Svatdntra is established: (6) Tatvodyota, “The reality and difference between God and the created world continue in the Mukti stage which beyond the range of ignorance and is.effeets, (1) Visheu-Tatvanirnaya “This is highly valuable polémical work with keen debates and’ is- ceussions on fundementel Philosophical problems and their opposing sthools Of thought, After close examination of their tevets, the correctaess of the ‘Dvaita Siddbaata i e., Supremacy of St1 Hari, the dependence of the world ohm for all its funetioes and the nature of the ultmate goel to be reached vith the grace of God Sti Hariete are propounded with admirable scientific Ttnalysis and array of corcoborative Srut! and Smriti texts. (8) Karma Nirnava. ‘Tis is an important work desighed to show that the Vedas primarily préach the supremacy. of the God Si Hari and not the performance of Karma or sacrifice ete. The homogenity of Vedic Literature with the sole Jmport ofthe supremacy of Narayana isshowa and the Karma is only a metas to knowledge. (©) Kathataksbana. Here Si Madhvicharya gives very lustructive rules on the nature and character of conducting Philosophical debates for ascertaining the ultimate tuth, 40), Pramaga laksbana. For all the investigation and research, the student should be fully ‘equipped with the scientific definitions of the eatogories and the evidence Pratyokana, Amumana & Agama and their several divisions: This is supplied jn this manwal ‘with adnirable precision and accuracy. This is the most valuable work indespentable to the student of Philosophy. aw ‘The remaining seven works deal with liturgy, ceremonials and pr os 89, cetemonials and prayers. (1) Dvddase Stoira’: A devotional poem io 12 canots with refreshing and hearttouching descriptions of ‘Sri Har's inscrutable power, (2) Jayontinirnaya : About the (8). Krishramrita maharvava: On the Keishoavatara of Nardyana (4) Nerasimho Nakhastorra : Extols the nail of Nerasimha showing that there is no difference between Himself and His nail or parts th and mission of Krishna's (5) Sadzeharosmritt: Gives Roles for daily conducts (6) Tantrasara-Sangroha > Gives Rules and Method of build~ ing temples and worshlp of image ete, with the Mantras and Moha-manivas for meditation Yad Pranavataipa Gives Roles forthe dy ie ofthe ‘These thirty-seven works of Sti Madhvtehirya. are the fundamental literature (Mula Grenthas) for. the- edifice of, the Pvaita Siddbinta. As they. are written in terse and epitomic style; their ull significance can not be ‘grasped unless taught by the Gnrus imbibing the spirit, of the philosophy being directly initiated by treditional tuitions. Ip the line of traditional scholars endowed with the privilege of God vision ¢marararenre), who cstried the torch of traditional Philosophic light with unswerving devotion and application, mention may be made with respectful homage, of the following authors to wit ~ (1) Padmanabhs kbnvanal (2) Jayatirtha or Tikacharya whose commentaries on the works of Sti Madbva are the indispensable guides 10 ‘understand the philosophy of Sri Madhva. (2) Siu Vyesatritha : 2 great polemist, revived and restored the Dvaita Siddhanta by his works Bhedoifivana, Nydya~ mrita, Tatparyachndrika, Tarkatindava and also Mandara- Manjari et. (4) Sci Vijayindratirtha : His 104 works are a memorable contribution to the Dvaita literature, but for which Dvaita, Siddémta would have been effaced from the philosophic rap of Jadia under the heavy attacks of Sr Appayya Dikshita,18 6 o ‘Sts Sudhindra-Tirtha a staunch defender of Dvaits- Siddhanta : Author of several works on Vedanta-Miina msi ‘and Alankiras. rs Réghavendratitha : The author of Tantradipiké under publication Sri Sumatindra of Bhavaratna Koga, fame also deserves & worthy mention among the galaxy of scholars who hive enriched Dvaita philosophical literature by ‘works of deep scholarship and minute analytical acumen. We give below the life and works of Sti Raghavandra- ‘irtha as gathered from the contemporary biographical works and hisiorical documents. Sri Raghavendravijaya a Mehdkaya by the Guru's Pre-Sanyfsa sister's son ‘Lakshminarastmbachérya is a work of ten cantos written in high flown classical Sanskrit. I¢sarrates the main incidents in the life of Sri Raghavendratictha" tracing is tineage from the period ‘of his ancestor Krishnabbatta the Vind ‘tutor to the great Vijuyanagara emperor Krishnadeverdya in the beginning of the 16th eentury A. D. The second work dealing with the Guru is the Gurugunarstavana of ‘reat grandson’ of Sti Raghavendra. Besides. inscriptions and copperplate - grants 1 documents are taken into considera tion in filing up the locuna Lape anp Wonks Or Snr RaduavexpRarterta Sri-Raghavendratirtha is one of the greatest ssint-philosophers of South India.” His Life brims with spiritual vigour strengthened by the intensity of averseness to materisl prosperity and unswerving devotion to God Sti Hari. His intellectual brilliance: is attested by the ready-witted challange thrown to his opponents in philosophical debates and the monu- mental works he has produced on Dvaita philosophy. In the squel we shall Drielly survey the contents of his philosophical treatises and point out the unique contribution they make to the out put of Indian philosophical Iiterature. ‘There lived in the beginning ofthe 16th centuty A. D- a saintly scholat Karishpabhatta, expert in the-art of Viol a unique stringed musical ibstrament of South India. He was endeared to the Vijayanagara Empersr Krrshvadevé= ‘aya for his brillance in playing upon this heart-soothing Vin and was enterta- ined by him as his musical tator with royal honours of pearl-graland sind tiles Hi was 2 contemporary of ‘Sti Vyasatirtha, Purandaradasa, Vijayindratirth and Vaditijtirtha. “It was a period of peak of philosophical harvest in India’ when Purandaradasa: and’ his ‘collegues ‘spread the cult of devotion (Bhaktt- Yoga) to God Sti Hlari or Narayapa through the organisation of Dasa-kuta, Krishpabhatta’s son was ‘Kanaktchalabhatta fo whom was bora Timmenya Dhatta, great scholar and musician, After the dowafall of the Vijayanegera Empire'in A. D.'I56S, there followed a period of confusion and chaos, loot and plunder. »So;"Timmanzabhitte repaired to Tundira-mavdala or the ‘Tamil country, with all his effects (bag and baggage) for safety of person and property. He had not been favoured with any issue; 60 he went to Tirupati with his wife Gopamba to propitiate god Venkateg, for an offspring. The Géd being pleased with his devoted and sincere services, Timmavabnatta was in due course of time comforted with two issues a daughter and a son. ‘The first child was named Venkatamba, after the tutelary deity Venkatéya and the second, as Gururdja. Timmavea was not satisfied with the single male issue as it was believed that one son will not bring eternal happiness Ftd ag edighe A sadh seach gdiseara: | a gar HARA died agaed_gawaien’ Il =. V. 111-20 ‘So; he-again practised sovere austerities along with bis wif’ Gopikamba and served God Venkateva at Tirupati. THe couple'bad a third issue which’ to their delight was male and was named Veokateva or Venkarna. It is this20 last child which soon rose to fame as a great scholar, saint and philosopher ‘and. wes subsequently installed on the pontifical seat as Sri RAgha vendratstha. “After the fall of Vjayanagara, the family of Krishsabhtta bad lost all royal support and patrcnage, and within a generation or two was reduced te utter poverty. So, Timmanabhatta took refuge under Sti Surendratirtha of the main pontifical establishment of Sri Madhvichirya. He is mentioned fas. recipient of a share ir the gift in the Copperplate grant of Sri,Ranga- Hiya dated A.D. 157S recording an endowment of a vilage to Surendratictha by the king. aPnsdicn Perea fear: Aerarem aad) Aandi ait fewer a! ven under great straits of poverty, Timmanabhatts maintained with scruplous care the noble stainments,of bis family viz., traditional scholarship jp Séstras and music, He married his eldest daughter Venkatimb to one Lakshminarasimhachirys an erudite scholar in the Vedas and Sastras. The Upmayana of Gururija was also preformed. But, soon they lost their parents and the young boy Venkagpa was, after Upanayana, left in charge of fis brotherio-law Lakshminarasimhichary who instructed him in the rudiments of Kavya and Alankdra, But, before the boy had completed his Studies, he was married by bis elder brother Gururajacharya with @ girl of Of respectable family called Sarasvati-ammas. Venkavpa was keen on purst ing his studies and fadicx no capable teachcr competent to teach him lessons in higher logic and philosophy, he went to His Holiness Sri Suchindratirthe the then pontiff of the prtha of Sri Madhvacharya swho was then staying at Karnthakonam in Cholaééva. Venkanna who had already been known fo his precocious intellec, pleased his teacher Sri Sudhindratirtha by bis performances as student and mastered Pyikr se (grammer), Mftmamsd (Bx- tpetical Science) and the great Chandrika of Sx VyAsatirtha. ang sisi ara a dist ie 44 nad ato suerifert iat Feeds wakd waceaeata co =R.V.VST His timetable of study and tuitions as given in his biographical work ‘Set Raghavendra wjaraa contemporary work of historical value, attests the planned and systematie programme of Veakavts's lie-career which every Student of today should adopt with respect. After morning bath and prayer he studied: the Vedina-bhdskya of Sri Madavichtrys, then the ‘Sabde (or gramamet) bhishya and lastly the Tarkarbhashya (logic). To the diter-nooa, he studied the MimAms@-Sistca, In this way, he spent some years under his Guru. agraceren arg Sataared areg qerraSaret ace: | gh wed sraaRearieg’ art gittresziateh il support. In the course of the discussion, Veok: by ‘Fara: (what then 7), This roused a keen discussion about the Pah) brilliant skill in cornering and defeating the opponents. “ samigdaraer gerai omematt ange aera, | Ua) Parasareisuatdtdeed arcane I — : assembly of Pandits, the inestimable title Mahabhas bye fenkanaa for his mastery in Vydkarana-Mahabhashya. Such wa iat ‘career of Venkanua as a student. a Such was the bilan tear of Bat aguieg: armen dime) area | aredvavent at sereeagel srerged asset afbemrara, I a Tid. VI, 15, Alter fioishing is studies, Venkanna setiled with his wife with his wife Sarasvati- ‘Amma at Tanjore, devoting himself to study and meditation, Now he was passing through upprecedented ordeals of poverty and he had absolutely oo Incas to defay the bare expenses of food and clothe He could hardly ve an oil bath once a year and was not provided with sufficient clothes to cover himself and his wife, He was driven to remain without food for four or five days in a fortnight and even on other days he could not afford to have ‘one fall meal. To add to his calamity, a few broken utcasils of cooking22 ‘hich he had possessed, were stolen away by thieves and he was left utterly helpless with nothing to fall back upon. Such was the dire dragon of poverty to which this young scholar Venkaona was copsigned and thee seemed to be no prospect of his recovering from this dismal state, But the God’ ways are mysterious. Venkanna was ordained to be the Teacher of the Three worlds, The sole lord of the kiagdom of Vedanta and'The anointed Gurv of the world of disciples. By this time, Sri Sudhindra had grown old and was seeking to find a suitable successor to his pontifical seat. He at once piteted upon his pet pupil Venkanna as a deserving incumbent and secretly suggested to him that he should accept the robes of Santdsa and cccupy his seat when called upon, Yenkanna was not prepared for this reat honour and modestly refused to accept the offer on the plea that he was not sufficiently learsed in the Sastras to justly the honour, ung sae: ga ay UeiRarersted 3 ele Resems | av furaraie ear Fae maj ae er wat Sa R.V. VE, 27 Further, he pleaded that bes still young and in-enperienced in worldly aiffaiss and that he had only one son and one daughter who were quite young and his wife was quite a young lady. So Sanydsdsrama was quite a misfit to him, weit Ba: metaretgre aral arady asia | sreang aid Hits aren Pdediitem® am, — Ibid. VE, 28. But Sti Sudbindm bad received instructions in dream to offer the robes of Sanyasa to Venkanna only, as he was the fitest person for the honour, even: shgitedisn Reversed a eiifir gait: ret Prardaeot @ aed aed ariaaue fe | Ibid, VE, 26 He also knew that none but Venkansa-Bhatta would ‘il the post with distinction as he wis by nature endowed with qualities of Sama, Dama tind Vaidgya. He fist cajoled and coaxed him to accept the offer and at last commanded him to obey his word assuring him that his bouateous blessings ‘would ever stand by bim to tide over all obstacles and steer clesr his path, ‘of philosophical compaigns with pleaty of prosperity and success. Venkuona- bata bad:also. beard a divine call in his dream and the next moraing he Jielded to the wishes of his Guru And after preformiag the due sites 20d Seremonis he was consecrated tothe pontifical sat of Vedinta Samrdjya by ‘Sei Sudhindra who was mmensely pleased, and showered upon the new Yatt 2% plentiful hearty blessings conferring upon him the unique epitchet of Régh vandra and preaching hin the secrets of Pranavamanira, of geased ager of oeieg aa ete | Aetisetier sedi ctizaere evar Ibid. Vi, 62, “May the king of Yaris, Raghavendra be accomplished like Sti Surendra in austerities, like Jayindra (Vijayindra) in the wealth of fame and like the renowned my ownself (i. e. Sadhindra) in the battles of scholastic debates.” Venkanna was thus ordained to Sanydsa at Tanjore inthe presence of | the Maharaja and the learned assemblage of Pandits with usual gblution ceremony and the auspicious name Raghavendra ‘SH Sudbjadra passed avay and left his mortal remains which were ceashrined in the tomb (Vrindavana) at the fect of Sri Vyasatistha and Sti Padmavibhatirtba on the bank of the Tungabhadra, near Anéguadi about three miles from Hospet-Vijayanagara, now known as Navavrindavana, Immediately after Sanyisa, Sti Raghavandea started on a campaign of philosophical piligrimage to the East, then moved to the South upto Cape Comorin, and took bath in the sea at Rama Seta worshipping on the way the images of the God Sri Hari at Anantayaysna, Janérdans, Madura, Sit Ranga etc. At Maduri, he defeated the Pandits in scholastic disputations and was greatly honoured by the king :— sehen dal Pafaey atteara, agai afBad nee Ibid, VI, 47. He taught his pupils all the phitosophicsl works from Pramdna Paddhatt to Chandrika several times. He then changed his route and repaired to the north, reached Udipi where he stayed for some time and wrote the Tantradipika, Nrayamuktdvali and a gloss on Chandirika called Prakasa, ‘Then be visited Pandharper, Kolhapur, Bijapur and from there to Venkatagiri, Kaichi, Sonagari, Vriddhachalam, and Srt Mushna ete. and at last reached ‘the headquarters Kumbhakonam. ‘After a brief stay atthe place, the Svamigal Started again on a religious tour of Digriiaya tothe north of the Tamil country and reached Adoni, the capital of the Governor Siddi Masud Khan who was appraised of the great mystic powers of ‘the saint-philosopher, Sit Raghavendrtirtha, by Venkanna-oayaka his minister, Tals Venkanoa- nayaka, it may be noted, owed his position of minister to the blessings of Stf Réghavendrasvamigal. One day Venkanns, it appears, was wanderingss a wayward boy in the jungle when Siddi Masud Khan was on his tour of ‘nspection in his territory, Just then, he received a message communicating the victory of bis army against the enemy forces, There was none to read the24 letter and the boy Venkanaa being a Braloin was expected to know to read and write. He was sentfor snd commanded at the point of sword to interpret the Jette to the Goversor. Venkanna was uplettered and had not received any school education. But immediately, he remembered the name of Si Raghs vyendrasvamigal in this hour of danger, as advised by the Guru in his previous meeting. And the messige was quickly read and interpreted to the Governor. Siddi Masud Khan vas immensely pleased to learn about the victory of his forces and at once took Venkaana as his private-recretary. In course fof time, Venionna rose to the position of Minister. When Raghavendrar tirtha Visited Adoni in the course of his Digvijaya, Verkanna attended on the Guru and explained the gresiness of the saint to the Governor who felt happy to receive the Guru with all honours and as a matk of respect made an humble gift of the village Manchali on the banks of the Tungabhadra, at the choice of the Guru. It is this sacrad site sanctified by the sacrifice of | Prahlada and the touch of Ahalya in previous Yugus, where Sti Reghavedra- tirtha decided to spend his ciosing days in meditation, preaching and con- solidation of the teachings of Madiva Siddhsata, Through the Minister Venkanna, the saint-phlosopher got his Vrindavana (tomb) previously cone structed under his special instruction with the stone quarried from the rock ofwhich Abalya gotrecase from the curse, by the touch of S1i Rama ‘chandra in the Tveta age. The Svamigal decided to enter the Vrindavana, alive on an appointed day which he previously knew intuitively. He instructed bis trusted disciples to close the lid of uke Vrindavana just when he would Jet down the counting garland of beads from his hands, being immersed in full Sam&chi. Accordingly, the saivt entered the Vrindévana alive and ie believed still to. remain in Samadhi granting boons and asstring protection from calamities to his devotees the seckers of Muktt, with right knowledge auidance and timely advice. The caint’s mysterious powers ave inought home to all the devotees without distinction of sex, easte or creed. The eontempo rary biographical work of the Svamigal, Sti Raghavendravijaya records with respectful feelings AUASHe maeida ggeaaaad ersrarat Ret Mae THN || -RVI IB. Even the dumb become, with his g petent to speak + with his grace, competent to speak fluently like Sesha. The poor become affluent with riches like Kubera. 1 seek shelter under this great Raghavendra, Wonks or Sat RaGHavEnpaarinsua ‘sri Raghavendratitha was a scholar’ of great depth in all branches of knowledge. The lucid plosses on the works of Sti Jayatirtha and the treatises written independently by him amply illustrate this point. We enumerate below his works i the ordet of their composition and briefly point out thet special features as guides to understand the orginal texts fnd through them the teats of Sri Madhvecharya Refore Sanyasa-cerama, Se] Raghavendrattba known as Mababbtshya Veneta Bhatia, wrote # commentary on AaueMadbva-Vijaya also called Prameya-Navamalika, of Sit Nerdyana Panditachsrya son of Trivikrama Panditicharya Ite said in the Guruguna-Siarana of Vadinde that. Str Madhva was immensely pleased with tnls performance of Vekkanna and very soon installed. him in the highest pontifical seat of his owa Vedanta Samra hed caz gahataaeedoprrg | eeu dae: eeeRieprreratiae & I ‘The work is a compendium of Sumadhvarijaya in 16 cantos, condensed jn 32 verses and the commentary reads the contents of the bigger work in these verses with wonderful power of comprehension, The commentary bristles with corroborative references from the Puranas, illuminating bio graphical details and explanatory grammatical notes of great interest. cis written in simple, chaste and idiomatic style and is easily intelligible even to the beginners in Kavya. This clarity of style is maintained by Sti RAgha- vendra in all his works. After Sanyasa the Guru made a waique coptribution to the exegetical literature of Sri Madhva's works by producing lucid commentaries and independent treatises. He is therefore fittingly called Tippanikara. The order of the works given in the Guruguna-Stavana may be accepted as cortect since the author of the poem was probably the youngest, fof nearest contemporary of Sri Raghavendratlrtha being his grandson (son of Sri Lakhmindrayanicharya),, The next work after the commentary of ‘Anu-Madhva-Vijaya called Gadhapraksigka. is stated to, be a gloss on Vadivali, of Sti Jayatirtha, ‘The author's scholar Nydva, Mimamsa and Vydkarana is fully displayed. in tne brilliant’ explanations of the terse text of Vadavali, The difficult and controvertial problems. of the Dvaita philosophy are solved with ease and lucidity in the commentary. The ‘Vactvali lias been the original on which the voluminous NytyBmrita of26 sei Vytvatirtha is bassd. Sti Raghavendratictha satisfied himself with this commentary and did aot comment upon Nyaydmrite; for its purpose had ‘been served by the commentary on Vadavali, only. tention towards the Bralmasitras of Badarayana on which Sti Madhvicharya bad composed hdshya, Anubidshya, Ant. vydkhydna and NyAyaviarana, Si Jayativtba who for his masterly commen: taties on the works of Sri Madhva is ‘tingly known as Tikakdra has written ‘Tatveprakaga on Bhaskya, Sti Nyayasudhi on Anmpakhydna and a rikd on a part of Nyayavivarana. Sti Raghnvendra has produced a fine gloss called ori Npdyasudha-Parimala on Sti Nydyasudhd, Bhavadipa on Yatveprokdsa sod an independaot commentary on Anubbshya called ‘Tatyamanjari. His Nyayamuktvali covers the ground of Nysyivivarana. St Vyasatirtha wrote Tétpatya-chanériks on Tatvaprakésika and our author wrote a gloss onitcalled Chandrika-Prakasa. Even the best stalwart scbolars in Dvaita philosophy reseive the interpetations of Sri Raghavendratirtha with reverence and trest them as inal Word on the solution of the dificult points in philosophy. They are so indespeasable to the learned as well as to the studetts of Dvaita-Sidébanta. Chandrika-Prakava was composed while the Guru was camping at Udipi the seat of Siri Krishna instalied by Siri Madh- vvacharya, Before this vas completed, the author wrote a condensed gloss on the Brahmasutra called Tantradipika and Nyiya-Maukctikamala, ‘Thea, he turned bis ‘aPewiRaed d ound aategnd Pree | earqadanreaars aeaaieariacd Ul We shall deal with, Tantradipika. the present work wader publication in desl Ines, Vadiudse who is eritical student of the works of St Ragha ‘endra observés that even the momentous work Chandrika of Sti Vyssatirtha ‘was given wide publicity among the scholars by his gloss Chandrika Praia, Aer aPemsh Pruaateact erage | Bi efadiieantiaten ae er eeray | as Sirailrly the fragrance of Sudha (Nydyasudb) was spread out in the world by his gloss called Parimala :— ae eRe: Rreareagerga or geste | Soiehalnaed aftaones: tad date —6.6.5. ai te is stated that the works of S11 Raghavendra were inteot on removing ell doubts, textual at wells philosophical, elaiying the import oF Sri Maghve's works and ti rem ig juste flyby the performance of the Guru, me wrsudagadt gedit aiayitae gediz: | ay oriptig ud sara gaa ptaendy | = RV. VE, 13. Inthe course of is philosophical tours, the Guru shifted his eamps from place to place. From Udipi, he went to Pandbarpur, Kolhapur and Bijapur giving discourses on philosophy to the students and sanctfying the country by hisstay and worship of Sti Mile Ramachandra, From Bijapur, the journey turned to the south where he obtained a specical honour of white ‘umbrella after defeating the opponents in scholastic dispotations, ari afte fees Raa Parent —R.Y. Vill, 6. The Guru took bath in the holy watéfs of the Krishnd at Sitimai (or Chimmatgi) and stayed therefor some time. Here, he wiote is gloss Bhavadipa on Téeraprakasa and the Tarvananjarl on Arubhashya :— eramiay at: ag genieameate faftame | ad wagers’ supa aitersgarean = Rv. vin, 70 Thus, itis found that Bhavadipa and Tatvamanjati were the last productions of the author, on the Brahmsitra Prahdeténa. This is borne out by the internal evidence of cross references. to Tantradipika, Chandrika Prakasa ané Sudha Porimala in Ubavadipa. Of Bhtvadipa, itis observed that all other old commentaries did n6t provide the fel import of the original Tatvaprakiea, while the Bhavadipa laid bare its hidden meaning ‘and made it fully displayed in all its aspects to the world of scholars. ore hung meptaagte he Sac | reget ara Megas gfrarasa:- Aft I 6.6.8. 20. ‘Even Sri Raghavendra, pays glorious tributes (0 sf Vysatirtha’s Chandrikt and. remembers him with gratitude whi explaining the Vetsadte commentary ‘atvaprakasika98 aang’ kere! ern’ | His Tatvamasjert ft a superb exegesis on the Anubhishys, writen inéependently so to cover the meaning of the Adhitaranas and the Sutras ontsined in the brief pilhy but significant words of the original Text ‘Anubhiehya comprising only 32 Amushtubh verses, without the help of Sayatcthe’s commentary. For, Jayatitha bas not written any sik on this ‘mall compendium. So, but for the tikd of Sti Raghavéndra, the work Temaine a closed book tothe students of Dvaitar araaiisgars (eA waaeaedattaistE | get mikg alg: wutheagar ata diet fear ¥ Il = 6.0.5.2 ‘The work caNTROODHARA a muaual on the secret Mantras. was composed as a guide t0 te study of Tantrasara-sangraha of Sti Madbv His contribution to the stidy of the Bhagavadgitf is also noteworthy. A ‘commentary on Pramayadipik& of Jayatirthe on Gitd-bhishya of Sri Maghva tnd bis Gldrtha-sangroha as well 2 & gloss on the commentary of GItd by Set MadbvAcharya, called Gtéra-atparya-irnaya make a fine addition to th Gita Literature in Dvaita. The author's capacity to compress vast meaning, in. few words is exemplifed:in his Gitirtha-sangrahe, Unfortuoately the former commentaries on the,Gitavare not available at present,. But, the GGitkrtbasangraba is wel kaowa as GitA Viveti a primer on the sense of the Git askold in the BbAsbyssTaparyt Prameya-Dipika and Gita-htparya-tikt Fa aurea lat guess ete srrea PrevatircattinaRaaseiR eats Ul - 6.6.8.6 This gloss om the Gité-esparyastika is appeicated as a wonderful work on the teachings ofthe Git == aegareia Heighten fegagpbrnPee | siharaieed ater Rarametiegs eeie! I -o.6.s.2. To the VedePrasthtna, the Guru's coatribution is also not small His Mantrértha Manjarl ox Rigartba Manjati and his anmotations on the five ‘Saas begioning with Purasha-Sukta are valuable. ‘The Principal Upanishads Were interpreted in Khandrthas—word for word in easy Sanskrit, bringing ‘out the hidden meaning ss explained. by Sri Madbivicharya and Sst JJayatirtha in the Bhishyas and the respective tikds, Further, the eotire body of Rigveda, Yajurveda and Sima Veda was'explained word for words a9 This monomental work of Sti Raghavendra has unfortunately disappeared feom our Mes Libraries in India. It is reported that in the last decades of the nineteenth Century A, D. some German missionaries pitched upon this rare work in their study-tours in South India and managed to procure the criginal copy of the work from its owner for some sumptuous price, Siace such huge and unweildy volumes could not have been copied in more than ‘one copy, the removal of the single original eopy, from Tndia has robbed the scholars ofthis precious treasure of knowledge f ‘The ten Prakaranas of Madbvacharya (Védanta manuals) were explained ‘with easy glosses on the TikA of Sti Jayatirtha. Besides thete, a commentary con the Pramalns-Paddhati of Sti Jayatirtha was also composed for the easy ‘understanding of the text. The Gurv's sctivities were extended to the two epics MAHABHARATA and RAMAYANA. His Bhavasangraha or a digest on the ‘Mabsbbarata-tatparya Nimeya of Srl Madhva, “Kehna Charla Manjari and Rama Charitra Manjari though small in extent bring outths entire details of the main story of the two epics, It may be meationed as. a crowning feat of his intellectual. brilliance that he added a facile comtiehtary called Nyfyadipa to the Tarkarandava of Si Vyasatirtha, where the tenets of the ‘Tarkikas have been refuted with clinching arguments. The versatile genius of ‘Sri RAghavéndratirth is fully exemplified in his new production in Mimsms8 ‘ealled Buttasangraba which brings the Sutras of Jaimini, under the easy understanding ofthe students of Vedanta who are uaused tothe technicalities fof the Miosimst Sista. His billance in explaining the Mim&msa-Sutras ‘of Jaimini clicited unstinted appreciation and praise from no less scholar ilakantha Dikshita grandson of Appayya Dikshita, along with a rare honour of State procession on Elephant back eae fiesesrina aftainar wgaeagaet A ag TA SM gaRerssistassateas | ee csieg algae aanegsar fesarmarwegpeanais seerswonee) fears I Sif Ragbavéndra thus enriched. the Dvaita iteratute by is brilliant ‘iia ‘wsefil commentaries and independent works. His name adorns with udlque ‘grace and splendour the galaxy of Girsirate seaior commentators in Dvaita. IH eyond the scope of ‘tie preient’intfeduction”to attempt ata #% I, Ta ete,, The sources of theve references are not traceable in all cases. (9) The most iimpértant contribution of the Tantradipikd consists in ts consideration and confirmation of the appropriateness of the present ‘order of words in the Sutras (G77¥-a8)>, The alternate words or substitutes Smee Favare eA ATS eet WH are showa to be uosuitable inthe context a reigieeast acd: wendhst amituatee | argh: evar ores eaegworsenA | (10) ‘The necessity of the Sutra in its preseat place is vindicated and its redudancy or repetition by the'use of similar Sutras in the work is (Caanfsifirar and ararar ewe) In the ead, satisfactorily met. iven and a.compreheasive summary of the contents of the Adilkaranas ‘where necessary the different shades of meaning and import of the Sutras are considered and their individual purport explained in each case. We shall note below a few typical Sutras where the author bas played his powerful personality and exegetic skill as a faithful interpreter of the original work. He has pressed into service his proficiency in grammer (s18UF )» Jogic (a4) and Mimamsa (#isi@t) and recorded his conclusions on many vital problem of Phllosophy with ease and confidence. Sti Vadindra observes about the rare. capacity of Siri Ragha- vendra as commentator and author in'general inthe following verse :Ratagaad seats oem ailiee a ofe: | 1 Aimed ma Reis aaharemcarerd ery ati A ahr ea arate Rote A Pi snaafeet eas cata? I ai G.G.8. Verse, 13. “Ho, (ie, Sct Ragbavéndra) will never entertain an. ingpraper ‘meaning in bis mind nor tazard arash statement. He will not cose words with or criticise the elders (it. good people) and will not divulge his mind suddenly. He does not repeat ‘what he has once said’ in other places, He ‘ever erases what he once writes. Thus, we admire Raghavendra for his exterty and cleverness ia composing works without faults.” Af we examine the wotks of Sti RAghavaiidra, we ‘notice that the Draise bestowed upon hint by Sx VAdindea is literally welluttered. It should “be noted that our authcr (SH Raghavendra) does ‘not indulge in. seviling lothes writers and ‘parading: his Iéarning. He ‘ig always conscious of the limitations of a commentary and confines’ “itmself to making the original Work easily intelligible to: the reader. Hie scholarship and ‘oomnsad. over the subject of his treatment are unquestionable “and is interpretations and observations are irsevoccble being founded on avcedited authorities, Hence: hho is considered as an indispensible guide in interpreting the works of st? Madbva, Jayatirtha and Vyasatirtha, by all scholars and traditional Pandits irrespective of their allegance-to opposite groups of commentators: Si Jaya tirtha's Vedavali and Tawa-prakisa-are invariably tanght-by pandits with the elucidation of S#f Ragtavendra’s glosses Bhavadipa and Pesimala,-On account of the excellence of the latter, Sti Raghavéndra is known among. the learned circle, ae *Parimaléchicja,” Similarly, Srl Vyasativina’s Tatparya Chandrik and Tarks-Tandava are better understandable only with the Prakasa, and Mpdpadipa of our-author. Sti Madhvicharya’s me ‘bhéshya on which Sti Jayatirtha has left no Tid (commentary) cannot be understood well, withoutthe tielp of Sl Raghavéndra’s Tatvamudjari, which cleverly brings out ‘the import of all the Adhikaranas and Sutras’ ot Badirayiana’teo% th fow anuihtabh verses of the Achiheya.’ Tis testifies to the wonderful powers of exPosition of Sri Raghavéndra. As regards the Tantradipika, Nadindra searks as follows: ‘radicts aeons sea) | ear ae PePeved aPeaRtiraaT meer daft. @ AbsaNe aac Hear AY se | AA ae a IER Hs Galea ie se: AG. G89. 2 33. “Oh Raghavéndea, th elderly Tenrned people are not so much dtighted with your oer works as wth the work Tatadrpikd where you hav cooste- al the ferent interpretations ofthe Stas given fn diferent works like Stira bhasiye, Tava paisa, Anavakhyine, Nydyervarana, Maye cher, Tard pradspa, Teparys chandikd, Nydyanria ele) a8 fly according with the State quoted in the works of SH Madhya", Ths hoveves doesnot detract the enellage of his other works Sif Rha tencre makes an tumble statement io fhe beginieg ofthe work, genepaisonts dnd) eeiaw: 1 aearveiteridndvsnsent ‘Though thee already ens = fine mansal on the interrtation of the Sitras composed by the Gurupddai.e., Sri Vijayindra, still my Stiempt embraces (e wider eld of contin) athe different interpretations tte ciffrene works harmoniously io. ove place." He. bas admirably fe ie wi nthe werk Sih a compe oh Sat ing all te previous Works in te eld and asvombling thet dierent steuingt bxrmonousl so ast conde fo tbe tru import of Sil Masha Tadhantsy exemplifies the author’ liberal outlook, wide scholarsbip. and outer copciy to summarise ke View fatty and resouile them ithe and condense. OF alte works of oor author, te anata is pated asthe best and most bef guide co the teacher aswel a fo the ftudent ofthe Brelmsura, Si Lakshminfrayayachaya the autor of Sie RagherndraVijyay rakes a0 apt reference tothe workin tbe folowing significant verse:— - aAeWE Bian cangleguioniea wertiangiteaed mecarient agi or Rv. VIII. “Ho (Sri RAghavénératirtha) composed the Tantradipike, a light of the Tantra i.e. Séstra, having the Sitras as its vessel filled to. the brim withthe ghee of Nytyasudb4 and furnished with the wick of the Bheshya”™ ‘This metaphorical description of the Tantradipika shows thatthe work is supported by the unassailable Nydyas or arguments of the Nydyasudh of ‘Sri Jayatrtba and has the Dhishya of Sid Madbva for its foundation. ‘The different interpretations of the Satras given in it are indicated. by &t and the alteracte views mentioned in_the course of the explacation are recorded by the terms WAG, TT, Ws Hote, or THA F From these references to different jaterpretations, it appears that there existed more ‘than a dozeo glosses on the Sitra which at pressat are not identifiable from ‘the meanings ascribed to them. ‘Sti Raghavetidn’s mastery and command ovér the science of ‘grammer (#USCATE ) are evident from the new grammatical notes added3 to explain the peculiar forms of words in the Sttras each time éifeently in bis own works Bhivadipa, Perimala, Tantradipikz, ete, not borrowed from the writings of the previous commentators, 3¥ at ae Am | ig a fitting compliment to the versatile genius of the author, The word 2 in Ssa) MEWETET is explained as made up of UEAT (some, however, derive it from €85 + 97H which lacks the support of Panini) in Parimala and Bhavadipa wheres in the present work, it is explained ay formed of 31 (RGA) FFB The apparent icegularity i usted by the P&yini otra Fest BASHIR Toe exceptional form of HIV ablative of | HAT in feminine gender, is further justified by spliting the above Sites into Aaa and Aster The peculiarity of form JME! instead of BAI in swarm | ip jastiied by Payind and Madjar} and of BRE ay inadmissible compound, as an optiowal form. Farther, our auther notes ‘aalogy in the construction of the Satras of Papini and BAdarayana and ‘thus silences the objections of pecolisrty and irregularity in the structure of the Iatter Sitras. For example, in GPR BERET | the Strath intended here does not contain the word > but has arent (aWAE wae Sreer2m, + In asin, OH CHINA Z*ATR” jiuscrated by the example ZOU 2 is used insted of O5- Similarly € is used instead of SU" jn the above Sitra, A separate Sita PE" instead of including. iin the previous Satea is justified on the analogy of a separate Panini Satra CM which could bave ‘been clubbed with the previous Sutra €e2iseatt@R. ‘The authory gramme. ttcal notes i the work bear testimony to the originality of explanations io cach case. ‘The subject requires fuller and tore comprehensive treatment ‘which unfortunately cantot be done in the short space of ths introduction, ssf Raghavendrairtha’s contribution to Indian Philosophical literature is beantfully expeetsed inthe following verse hcl is eouited to Vacindra, the author of Gurugutariznana sua sgriir yitaty mamareeonge it | sQaeaeDsaPy weyiiar avatar: shirmenecragtaenn gheasi ata | sre stone ied amaraciaaceh The soil of the Vedss was sown with the seeds (of Dvaita Sidhanta) bby Sin Vedavyasa by composing the Brabmasitzas. Sprouis appeared through the interpretations of Srt Bhagavatpada. i. e. Si Madhvacharva ‘The sprouts showed sligtt splits due to the commentaries of old. commen, tators vz- Padmantbhatixhs, Trivikramapanditachitya eto. They developed into twigs with the Ted of Jayamnuni i.e. the philosophy took systematic ‘shape under Jayatrths, From the grest thinker ‘Vyssatirths, there sprang fender leaves and under Jayindra(e. Vijytadratttha) the toa of philosoph yielded flowers and now with the works of Sti Raghavendra it. shines with fruits (ceady for taste and enjoyment), This contiouous metaphor aplly desoribes the evolution of Vedic philosopby into Dvaita Siddéinta which rose to its full stature atthe time of «Str Raghavendra whose works bear ample testimony to the truth of this compliment to.him- ‘The chief characteristic of the works of our author isto find and establish coord- nation betweea the Sruti texts and the statements of Sti Medhva and thus Prove that Madiva Siddhanta is the Vedic philosophy ceinstated. His ‘opening observation in Bhavadipa and Tantradipi@ that his commentaries aim at harmonisation of the apparently contradictory Sruti testa and esta blishment of a systematised philosophy of Sri Madhvacharya on an uoch angeable foundation is fully accomplished in his works on the three Prasthénas; Srutl, Gd and Scira. He is inimitable in style and powers of exposition and his conclusions ever remain honoured and revered by a scholars BRAHMASUTRAS (A compects of Contents ) Toe Brahmasitas of Bkdariyana aumbering 54 are clastfied.accor- ing tothe subjects teated in thems, under four heads or chapters oT, Samarsayadlydya, 2- Avirdhadhyaya, 3. Sddhanadhyaya and 4. Phalddiydye Each Adiyaya or chapter is divided under four Pédas or sections named sccording to the topics dealt within thein. The seas in each section are srouned under several divisions called Adhikarapas, by the Bhdshyakaras. ‘ich Adhikarova being concerned with 8 single topic of philosophy. An, Adhicarana is defined 93 follows feed fanaa gieegevae: | ada wt oRiara, mrashieweir fag: | ‘The fist Adbyiye contains 39 Adhikaravas and 135 sftas, the second 55 Adbikarayas and 159 s(itras, the third, 93 Adhikarayas and 190 sfttras and the last or the fourth Adbyiya, 35 Adbikorapas and 80 sftras ‘The totel number of Adhikaratas oF toples treated inthe work comes to 222 in 564 suas . In the ort Adbytya starting with 32 ws mathe” S| the ge ‘tea (Am) of Brabman i.e. God Visheu is establised by proving the ultimate meaning of the entire body of the Vedic literature to be Brekanne only, on the various principles of semantics. “The Vedas azo dnanta and the sease-ystding properties (83°14) of the ingumerable Vedic, words, ‘controlled a8 they are by the God Visheu, point to the innumeble auspicious quales of Vishnu thus proving that God Visheu is age" hes8 Yetie words are clasfed into nouns and properties. (avaftegtenmeser.) They are HeaaTREy THAME ang SAG HES: The couns and propertes ofthe first catogoy ae discussed in the frst two sections respectively, The words in the second category are treated in the third section while those in the third group denoting only objects other than Bratman, are shown after scrutiny, to mean Brahmas only according tothe principles of superior contact (WeenfArAETUE:)s superior control (8eMneaIRE)» immencnes (Geearerara) etc: Thus, the Gunapurnatra of Brahma is established conclusively ‘The thesis of the first Chapter viz. I" of Brahma is objected to ‘on four counts by the 2bjector viz. (1) STATI opposition of reasons, (2) ##ARE—opposiion of other systems of philosophy, 3. iMate — apparent) contradiction of Srats and (4) opposton of Srutis with reasons, wrongly understood. Any slight contraction ofthe Sruts wll enpul the conclusions of the frst Chapter which is derived from the evidence of the stats. So all the objtctions are severally examined in the four sections of the second Chapter aod the TT of Vichy is conluasielyextablished ‘After ‘the knowledge of Brabman is obtined, the question arises, What next. The chit sim of the enquiry ito Bratman i to obtain emanct: pation from the bondage of Sandra and this ean be achieved through the Brace of und devotion to the highest God Vishwa. “Te thin Chaptes concerns withthe meaus to emancipation ( femeieemamramercita geal |) vihich consists of God's grace (38% arising ftom Brakma-Jqana (God Vision) Which is produced by Jijaded i.e. wranava (study of the Vedes under a teacher), Manana (euniaation or meditation) and nididhyésana, (concen. tration). Dhyana or concentration isthe immediate cause of God Vision or FMETSIEGIE which will kad to Mukti or emeucipation and val Vise. The topics treated inthe four sections of the third Chapter are the (1) Rte» 2) > (5) SHORT arg (4) HUET. Aer SITE, the soul will lepart from the body, belng rid ofthe shackles of Karma, through the Via SYFVATE and journeying through several regions with the grace of God Vishou, wil reach Mukiya-Praea (Vayu) and Kitye-Brahma (Four-faced Brahmi) who vill lead the Jiva to the region of Vaikuntha. (Vishou-foko) Jn the Mukti-state, the Jiva will enjoy bis natural bliss with the body of consciousness or inaferial body as he pleases, under the ‘comuanad” of Vishow. The released soul will have all his desires immediatly fulled But he is not empowereé to create, protector destroy the world. (8#ACaIE= ‘v4 and will be subordinate to Visheu and his consort Lakshmi, The four sections of the fourth Chapter thus deal with the four topics of (I) slits (2) Seni, (3) AMI-M and (4) Ate Thorw iso return fhom the state of blissfulness in Mokti: ( Warge weqremgie: aseie | ) eeagifnt W aieetagatat: aeparta | aera aiorrecient: Guba: wire Ferree: | sercmigcainttern # afted aed wan A 8 UL augratentine got wouter tore, | Sreuecinennt weaberray LF agharpan gated ainsi | wait gata aera a: ag aTarH efter: AEA HL I Gite ane sanitaeat | : gaizgeh’ gf aqaaiieat ne al gata: snes serdar await | vwevaatfat at apegarerers a Vay BEA: 1 4 I get argach:, raat. fara: 1 rare aon a gaits Rae | a USER, Rage aA: | are Sag ait g Gum BATA HK I siviatieas Petia HAT | arts sigs aPteraReAtseargee: | ays mie: aaequinliiges: | ad avis eutfrghdih: Meanseg to RRM feeoa: wgTE oueeTgaTE | AgedeeTe: & ee MA AAT I CU artist? Zergoa: aia 2 eRaeraei | safeciaratiicaand get ester ¢Ul afte ams age AGATA BAA | aft eftarmacadt waa: er aaae ATA ke I creas Gr ges a ATTRA: | ats aft, car eae keue segironteemeerg 3% aan: aa | seuernPastemd elt Ree 3 af WR IL em STE: MENT ETH | aged ght seit Grifian WER fepech fred a gi Arar | artengane aa: ae ah ga 1 Ce a eee errata Bahar | Freer, Beate aa ead TAR || Aatiasict yneqTE ee | aan eet nf aftare sare af a HN RSE sranameedl: Bangi ge: | wot feactereifia awssenfag 1 8 series wekaalt: brug | aeaaga: SA TERI ET E UL Lo | attqatasraattgait mer: Rese | warrd Tafingestrai xeat git APAORA: Beat: sore omit spat Aganoreeanent fla fe It SimeaPracement Ger shthanR ge: | age: HTT CH A TTT LS Pera agar Sa dacs | eraree TU Bisaeat GIT | Re Ik ahaa cement gout serge ES | seradiaaititatert, 5 sadthnar dadital an 2e A aoe rents ww zamauatidinn Beara: 1 sof ae: gat arat emeat genset | RR tl Ronen aariestt gear | Henfeine fenrerrmsenfaetia, 83 ampemaltaial aati GRRSTa: | aciadtatteadirat Aerie, 1 2 I smingatiict such taeraicart | aeiciorsentt Ret graft 1 411 aqHiERng sitdemrT Ta | emizateriah AemgTes || R&I afatadiereameenaelrgaT | wh ad neat wa sadtrag gO Ro II wet area aferatart giaharraeg- | are albego} aig sags Gad sassemdeers 1 Ae Avamergmg Neat se Age | a a caret wah: gear ao Re UL enftPreeraavat eprint Ber | qaipranaanal TEENIE 1X Wi airings wed KeTCTT | qoqraqagrcrmmicg: Garde: 1 Zo i Raat gar aeeat RerraniiceanTea ste | it Gatanger sen gar Bed gate WAL ay TRsegen Pro Aine MoT | pomadiena Gena: deere: Rr areas WAR A Wea adage adoration Aecatrangategattenan Ari eanditer eet sia aalfd stated aematia Nh 1 Aepeonorreg Ut" roxas t. aalea aan fraiaaaeaa | ademid eaitiganaaiin afoot Rataqancka shave | caiaat warts aera heres aoa SABA A | Te aaeaomaiotaeen ehealy aol cera Aaa ge’ AR solar wala Gaadaqia wRankt 1 aaamtenges eat a gira: Rainer chest | an toaeanene, Perera Ba srgala’ | ‘Sageamntorrae FsiaoreBeene ae | cen goa at aeeahy Ie | ae aa: ORT aa: am aTieele atretad erat | aan get ald a ana aaa: TTR ‘pate aor Frasca | oe Gad aaa, GaataAgTATAA | Bienen’ Reet eRe SrrenwKd ata FATT verte Sa aA wear HeaARAA (oh Heres GH) | sin «gt g arceantt Rgeamene fe eaten, | or Bh Bie gaat ge Gat | aearaerat ( saRisara ee! et oat domtagernatt | aeadiiierntalt fare ae... 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