Yuktimallika by Vadiraja (critical study)
by Gururaj K. Nippani | 1986 | 132,303 words
This essay studies in English the Yuktimallika by Vadiraja. The Dvaita Vedanta system, developed by Madhva, has played a significant role in Indian philosophy, with scholars like Jayatirtha and Vyasatirtha contributing deeply logical and critical works. Vadiraja's "Yuktimallika" stands out as a unique synthesis of scholarly argumentation ...
11. Bhedasrutis are Niravakasas and Abhedasrutis are Savakasas
Vadiraja argues that, it cannot be said that the Bheda- Srutis convey the sense of distinction due to the Matibheda
or the difference of thinking. Matibheda is possible when there is Svarupabheda or difference in nature. It is due to the Svarupabheda, sense of distinction originates. And in the case of the Abhedasrutis, they can be understood as conveying Matyaikya or unity of opinion, Sthanaikya or unity 701 of place and the like. Therefore, the Bhedasrutis are L Niravakasas, having or affording no scope for different explanation. The Abhedasrutis are Savakasas, since there is scope to understand the import through different explanation or implication. + , r 702 In the Sruti- Dvasupana sayuja sakhayau. . the term Sakhayau conveys that the two have harmonious mind and the term Sayujau states that both of them are abiding in the same place or body. Here Paramatman and soul are the two birds dwelling in one place with harmonious mind. Here 7 there is no scope to convey Matibheda or difference in intellect and Sthanabheda or difference in place. Bheda is distinct due to Svarupabheda or difference in nature. The dual number specifies that one is distinct from another. And it does not harm the beauty of the sense of Matyalkya 708 and Sthanaikya. Not only this, the passage also states the mutually contradictory and opposing attributes of the soul and Brahma. In the soul, there are Baddhatva (boundness), Apurnata (imperfectness) and Karmaphalabhokittva (the state
of experiencing the fruits of his deeds) whereas in Paramatman, there are Nityamuktatva, Purnatva (perfectness), and Anatrtva (the state of non-eating the fruits of deeds). Because of this, the distinction between the soul and Brahman is real and eternal. 7046 And in the case of Aikyasruti, resorting to Laksana and setting aside the expressed sense of identity, one has to understand Matyaikya or unity in thought, Sthanaikya or unity in place and the like as in the statements like: They two got together. of identity. 705 Here there is no scope for sense As there is scope and chance to Matyalkya, Sthanaikya and the like, with regard to Aikyasrutis there is no scope to realize Matibheda, Sthanabheda and the like with regard to Bheda-srutis as shown above but the Svarupabheda. Hence the Bhedasrutis are Niravakasas and the Abhedasrutis are Savakasas.