Essay name: Yuktimallika by Vadiraja (critical study)
Author:
Gururaj K. Nippani
Affiliation: Karnatak University / Department of Sanskrit
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 and accessible explanation, aiding both scholars and general readers.
Critical exposition (1) Gunasaurabha
217 (of 407)
External source: Shodhganga (Repository of Indian theses)
Download the PDF file of the original publication
any means. Advaita cannot explain the soul of Brahma峁僢a either Sthiramsa or immovable part or Calada峁僺a or movable part because the soul, by nature, is inactive. The soul can neither be immovable part of Brahman nor movable part of Brahman. If immovable part is taken then that would be against the experience. If it is taken as movable part, then It should have the movement. Brahman has no movement. .720 But according to them, i 243 Thus, in the Advaita neither immovable part nor movable
part proves identity. According to the sutra and the 艢ruti,
721 soul is Anu. The souls attain different bodies as they
722 are associated with fruits of actions of each body. Being
dependent they are distinct from each other. This is the
state of soul. On the contrary, Brahmachaitanya or supreme
soul is altogether distinct. It exists always and everywhere.
It is pure by nature. It is also indestructible, partless,
unchangeable, eternal and firm. When Brahman is indes-
tructible, partless etc., there is no chance to have pieces
of It as souls. So souls are not at all parts of Brahman.
Since Brahman is alone and partless in the Advaita, the
very contention that the souls are parts of Brahman is
untenable. Nanatva in respect of parts cannot be proved
also.
723
