References

1. acit-padarthah trividhah prakrtaprakrta-kala-bhedat— VK, 1. see also VRM, p. 23.

2. jnana-svarupam—jnatrtva-vantam—VRM, 1 ; see comt. on it.

3. anadi-karmatroikavidya —Vedanta-tattva-bodha, p.. 12 ; see VK, 1. 3. 20.

4. BSN and VK, 2. 3. 32.

5. barer adhinam— VRM. 1 ; see comt. on it.

6. amso hi saktirapo grahyah—VK, 1. 3. 42 ; see Tattva-prakaiikS on BG 15. 1 and 7. 5.

7. VRM, p. 16 ; VSS, 3. 38 ; BSN and VK, Z 3. 19.

8. vibhutve sarvatra sukhady-upalabdhih prasajyeta madhyamapar;- manakatve tu anityata syat—VK, 2. 3. 19.

9. BSN&VK,2. 3. 23;VSS,3. 40.

10. gujjena vibhuh—BSN, 2. 3. 28 ; vibhu-gimatvat vibhutvavyapadesah— VK, 2. 3. 28 ; see PSS, 3. 39.

VRM.

11. bandha-moksarhena svaropena bhinnah—VK, 2. 3. 42 ; see p 19.

12. BSN, and VK, 2. 3. 42, 43, 45 ; see 6 above.

13. mamaivarr so jivE-!oke jiva-bhutah sanatanah—BG, 15. 7.

14. VRM, rp. 7-8 ; see A. P. Bhattacharya, Sri Nimbarka O Dvaitadvaita- darsan,p. 389.444.

15. VRM, pp. 6-7 ; Bhattacharya, op cit, pp. 445-7.

16. VSS, 54, and Vanamali's comt. on it; Bhattacharya, op cit, pp. 767-9.

17. ubhaya-vidha-vakyana 11 tulya-balatvat jfvs-paramatmanoh svabhavi- kau bhedabhedau bhavatah ity-arthah—VK, 2. 2. 42 ; see VK, 1. 2. 6 ; 1.4.20.

18. atmanah brahma-tadatmyopadesat testim brahmatmakatvena tadaya- tta-sthit:-pravrttikatvena tad-vyapyatvena tad-ldheyatvena ca— Para-paksa-giri-vajra, p. 294 ; see BSN, 4. 4. 4.

19. Ch Up, 6. 8.7 ; 3. 14.1.

20. bhedabhedau hi siddhante karya-karanayor matau—KSS, 5. 2. 14.

21. mayi sarvam-idarh protarh sutre manigsna iva — BG, 7.7 ; see KSS, 6.56.

22. KSS, 6.49, 51 and Vanamali's comt. on them.

23. KSS, 6. 56, 124; BSN, 2. 1. 21.

24. Bhattacharya, op cit, pp. 443-7 ; B. K. Banerji, Bharatlya-darSane Muktivad, pp. 51-4, BSN, 4. 4. 2, 6. 13, 14.

25. avibhage apisamudra-tarangayoh iva, snrya-tat-prabhayoh iva tayoh vibhiigah syzt-BSN, 2. 1. 13 ; see VK on ibid.

26. See BSN, 4. 4. 17 and Bhattacharya, loc cit.

27. jiva-paramatmanoh svabhavikau bhedabhedau bhavatah—VK, 2.3.42.

CHAPTER

15

THE SELF IN MADHVA-VEDANT A

Introduction

According to Madhva (1238-1317 A.D.), Brahman—other­wise called Paramatman or Isvara is the ultimate reality. The philosophy of Madhva is called Svatantrasvatantra-vada, since it accepts two kinds of realities : svatantra or independent and Mvatantra or non-independent¹. IsVara or Brahman identified with Sri Kr§na is the only independent reality, while the selves, prakrti and the material objects are realities dependent on Brahman. The traditional name Dvaita-vada or Dualism is also applied to this system, because according to this system, the selves and the material world are quite distinct from ISvara or Brahman i they are neither identical with it; nor are they related to it as parts or attributes.