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- dvaita.org Archives - Explanation by Sri Keshav Rao Tadipatri.
vishhayanurUpEnaiva asya prakaranasya abhidhAnam vartatE = by the nature of its contents, the name stands so.
tattvAnAM yuktyA, pramANEna vivEkO nAma vichAraH asya prakaraNE kr^itatvAt "tattvavivEka" iti nAma sArthakam jAtam = tattvAs or realities are analysed based on pramANAs, true to its name.
tattvasankhyAnE~pi asyaiva vishhayasya pratipditavyAt kimasya granthasya prayOjanam iti shankA manasi kr^itvA tasyA uttaram
AdAvEva shrIjayatIrthacharanaiH tIkAyAM dattam = When in tattvasankhyAna also same matter is established, what is the purpose of this "grantha".
This kind of a doubt may arise. And so, shrIjayatIrtha in the beginning of his commentary answered this.
tattvasankhyAnOktarthe sAxitvEna bhagavatpraNIta tattvavivEka gata vAkyAnyEva AchAryairudAhritAni iti adOshaH = Whatever is told in tattvasankhyAna, as a witness to that whatever is put forth by God, is told by AchArya and so it does not have "punarukti dOsha".
Both tattvasankhyAna and tattvavivEka expound shri madhva's view of the universe. Though there is some overlap, they complement each other.
svata.ntraM parata.ntraM cha prameyaM dvividhaM matam.h |
svata.ntrobhagavAnvishhNuH nirdoshhAkhilasadguNaH || 1||
Padaccheda and meaning:
prameyaM - yathartha GYaanam pramaa;
pramaavishyaH prameyaH = knowledge of something as is pramaa and the subject of such knowledge is prameya;
svata.ntraM = independent;
cha = and;
parata.ntraM = dependent;
dvividhaM = two kinds;
matam.h = known;
bhagavAn vishhNuH = Lord vishNu;
svata.ntraH = independent;
nirdoshha akhila sadguNaH = flawless and having all the auspicious qualities.
There are two kinds of entities namely independent and dependent. Lord vishNu alone is all independent, who is flawless and has all the auspicious great qualities. (Every thing else or every one else is dependent on Lord vishNu = vishhnOranyat paratantramiti vAkya sheshhaH - shri jayatIrtha).
At this point it my be worthwhile to give the classification.
PramEya is of two kinds :
1. svatantraM = independent -> bhagavAn vishhNu
2. paratantraM = dependent (called asvatantram in tattvasankhyAna)
paratantraM is of two kinds:
2A. bhAvAH = existent beings,
2B. abhAvAH = non-existent beings
2A. bhAvAH (existent) are of two kinds:
2A-I.chEtanAH = sentient beings
2A-II. achEtanAH = non-sentient
2A-II. achEtanAH (non-sentient) are divided into two kinds as
2A-II-1. nitya (eternal)
2A-II-2. anitya (non-eternal)
2A-I. chEtanAH (sentient) are of two kinds:
2A-I-1. NityamuktA = ever-liberated -> laxmi
2A-I-2. sr^itiyuktAH = (experienced pain at some point, indicating duHkha-bhAjakatva)
2A-I-2. sr^itiyuktAH are of two kinds:
2A-I-2-a. muktAH = liberated -> brahmAntAH (current brahma and all previous brahmas)
2A-I-2-b. amuktAH = unliberated
Again 2A-I-2-b. amuktAH are of three kinds:
2A-I-2-b-1. uccAH = muktiyOgyAH (higher class who are fit for mukti)
2A-I-2-b-2. madhyAH = nityAvartAH (middle class who are always caught in the cycle of saMsAra)
2A-I-2-b-3. nIcAH = tamOyOgyAH (lower class who are fit for andha tamas or eternal hell)
2B. abhAvAH (non-existent) are divided into three kinds
2B-I. pUrvAbhAva(called prAgabhAva in tattvasankhyAna) = antecedent non-existence
2B-II. aparAbhAva(called prAdhvamsAbhAva in tattvasankhyAna) = subsequent non-existence
2B-III. sadAbhAva(called same in tattvasankhyAna) = absolute nonexistence
in tattvavivEka,
but are divided into three kinds in tattvasankhyAna
2A-II-1. nitya (eternal and unchanging) - vedAs
2A-II-2. anitya (non-eternal) - see below
2A-II-3. nityAnitya (eternal and unchanging) - purAnAs, time (kAla) and matter (prakr^iti) this category is clubbed into 2A-II-1 in tattvavivEka.
2A-II-2. anitya (non-eternal) is subdivided into two kinds in tattvasankhyAna.
2A-II-2-a. samsr^ishhaTa (perfectly created) - brahmAnda the universe of fourteen worlds and all the material in it
2A-II-2-b. asamsr^ishhaTa (imperfectly created) - 24 tattvAs consisting of buddhi(intellect), manas (mind), 10 senses or sense organs (pancha karmEndriyAs and pancha GYAnendriyAs) , 5 sense objects (pancha tanmatrAs),5 bhUtAs (pr^ithivyaptEjOvAyurAkAsha), ahaMkAra tattva and mahat tattva.
Couple of points to clarify
2A-II-3. nityAnitya should be (eternal and changing) and not (eternal and unchanging). They are eternal in one aspect (in their sUxma rUpa or subtle form) and changing in another aspect (in their vikAra Upa or varied form). For ex. "kAlAdInAm vikAraH upacitAdi vibhAgaH |
tatra kAlasya xanAdyavayavAH". For time any subdivision like second, minute, hour, year, century or yuga is its vikAra form. It is quite understandable that when time itself is eternal any subdivision is not. In the archives, there were lot of discussions about position of laxmi and how "vAyu" is jIvottama if laxmi is jIva. In fact one may ask how about brahma. My two cents on this. Corrections are welcome. vAyu jIvottama means vAyu is uttama among all in the category of 2A-I-2-b. amuktAH. There is no need to specify that prefix of "amukta" all the time because it is implied by "rUDhyarta" (or established sense). Also some quotes were given from BrahmasUtrAs that vishhnu is also jIva. It only implies that vishhnu is prEraka (instigator for all the jIvAs). Also he is niyAmaka (controller for all the jaDAs). In fact the classification done in tattvasnkhyAna and tattvavivEka clears lot of doubts. vishhnu alone is one category sarva tantra svatantra. laxmi alone forms one category "nityamukta" jIva (ever liberated and never having duHkha bhAjakatva i.e. pain of any kind at any time). All the rest are sr^itiyuktAH (experienced pain at some point, indicating duHkha-bhAjakatva). Current brahma and all the previous brahmAs form one category of muktAs who are also jIvas.
The rest are amuktAs (unliberated jIvAs).
The ten indriyAs are "GYanEndriyAni - shrOtram tvakcaxUshI jihvA nAsika caiva pancamI | karmEndriyAni - pAyUpastham hastapAdam vAkcaiva dashamI smr^itA" - 5 sense organs ears, skin, eyes, tongue, nose (which are like input devices) and 5 action organs namely excretion organs, procreation organs, hands, feet and vocal organs (which are like output devices). Some times mind is treated as a sixth sense organ. But here it is listed separately. 5 sense objects (pancha tanmAtrAs) are shabda (sound), sparsha (touch), rUpa (appearance), rasa (taste) and gandha (smell).
dvE vidyE vEditavyE = two kinds of knowledge that are to be known.
"parA caivAparA ca" = para and apara. There were some discussions about this.
Some pramAnAs from atharvanOpanishat.
tatra yE vEda yAnyangAni yAni pratyangAni sA~parA | atha parA yayA
tadaxaramadhigamyatE yada vishhnOrnavAcakAH tada r^igAdyA aparA vidyA |
tA Eva paramA vidyA yadA vishhnostu vAcakAh ityavadhEyam |
In all the vedAs, their angas (like kalpa, nirukta, vyAkarana, jyOtisha chandas) and pratyangas etc., the information that does not deal with vishhnu is apara. In the same works, the information that deals with vishhnu is para vidya (or parama vidya).