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
330 (of 407)
External source: Shodhganga (Repository of Indian theses)
Download the PDF file of the original publication
356
The Advaita considers this world as Sadasadvilak峁峁嘺
or inexplicable as either existing or non-existing. That
means, it is neither real nor unreal. It is different
from both. The Advaitins say that the passage 'N茫-asad-
,1076A
as墨t no sad-asit...
supports their Sadasadvilaksana
concept. But, really speaking it does not support. Because,
if Asad is understood as it stands for Atyantabhava or
absolute non-existence then, there is no point in negating
once again by 'Na as墨t.' The Atyantabhava as its very
name clarifies, can never be present either in Pralaya or
in S峁涐梗ti.
Therefore the expression 'Na asit' regarding it
serves no purpose. And as Sat or existence is not expected
exp
to be in Pralaya by the Advaitins there is no need to deny
it. So this passage does not explain the Sadasadvilak峁峁嘺tva
of the Advaitins. It simply conveys that Asat is always
absent and Sat is absent only during Pralaya. And further,
as Sat is meant to be Brahman by the Advaitins, their
contention is supposed to deny even the existence of Brahman
1077 during Pralaya. Hence it leads to Brahmamithy膩tva which
no Advaitin will ever dare to accept. Thus the passage
does not support the Sadasadvilaksa峁嘺tva and the Jagan-
mithyatva of the Advaitins. The reality is the prime-
import of all the passages as shown above.
