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
218 (of 407)
External source: Shodhganga (Repository of Indian theses)
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244
Brahman is endowed with Vicitra艣akti or supreme power.
He is Omniscience Lord of all and soledoer. He is of the
minute as well as of the biggest form. Though, Brahman is
capable of doing anything. He never thinks to misuse His
724 power and thereby to assume the form of a soul.
As
Now it cannot be argued that the Avidya or nescience
responsible for Brahman assuming the form of the embodied
soul, contributes power. Because it is insentient.
nescience is insentient, it has no power of discrimination.
So it cannot assist Brahman in assuming the state of soul.
Thus, it is evident that neither Brahman can Itself assume
the form nor can nescience make It to assume the soul form.
Brahman of the Advaitins being. Nirvi艣esa or qualityless,
cannot have the power which is also a quality. If It would
have the power of that kind, It could have driven out the
nescience making It to assume soul form. And nescience,
being insentient cannot have this power. If that is admitted
then the Advaita would be similar to that of Nirisvara-
725 sankhyas. Further, it cannot be said that power can be
attributed to the qualified Brahman (Ai帽ana-Avidya-visista
Brahman). Because originally this power is neither in
Brahman nor in nescience. Further, Brahman, knowing the
nescience to be the cause of undesirable and unworthy things
and of sorrowful transmigration does not want to get associated
V
