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
220 (of 407)
External source: Shodhganga (Repository of Indian theses)
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246
formed soul must also be actionless.
Because, the inexpres鉂�
sible Maya or Avidya of the Advaita, dividing Brahman in
parts, cannot contribute power of action to the parts.
r
1 In the Dvaita view, there is no difficulty, since it is
So He
the Saktivi艣e峁 or His unique form, the very nature of Brahman,
which helps Him to assume Any as well as Mahat forms.
is of infinite forms. The same Saktivi艣esa proves the
movement in Him. But the souls possess only Anu form and
dependent Kriy膩艣akti. Hence, both of them are absolutely
729 distinct from each other. And Brahman, abiding in all
the souls, is one and the same and is perfect and Supreme.
He is one with Mahat and all-pervasive form and is infinite
with indwelling forms. All these forms are perfect in
respect of qualities and are identical with original form.
729A
The 艣ruti- Antarbahi艣ca tatsarvamvyapya n膩r膩ya峁嘺sthita岣�
specifies that all-pervasive Brahman is the Narayana.
If the Advaitins hasten to admit the possibility of two
all-pervasive sentients, then the very concept of the Advaita
730 So they cannot accept two all-pervasive
stands uprooted.
sentients. Therefore, the illustration of Chataka艣a,
Math膩k膩艣a given at the beginning to prove their identity,
is irrelevant. The souls do not conform with the size of
the bodies in the form of adjuncts.
They are Anus. The
