Khandartha Nirnaya – Karma Nirnaya is publihsed in Kannada and Sanskrit PDF format
Karma Nirnaya also known as Khandartha Nirnaya, being a unique work of Acharya Madhwa, synthesise the Jnanakanda and Karmakanda of Vedic Literature.
Acharya stresses the importance of recognising the Etymological meaning in addition to the traditional one. He highlighted that if Vedas are interpreted on the basis of Etymology, ultimate meaning of Vedas are revealed ie. which is nothing but glorifying the virtues of Divine.
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Vishnutatva Nirnaya” is published in Kannada & Sanskrit PDF Format.
This is the most important of all the Prakaranas written by Acharya Madhwa.
One of the attributes of Narayana is : “He is the One mainly delineated in all the scriptures”. He is the only one Supreme Being, who is beyond the finite world, characterized by both perishable and imperishable realities. This is another of his attributes. The third attribute is that he is a reality, void of all defects and full of all attributes.
First Chapter is very extensive and deals with subjects like the divine origin of Vedas, the permanence of Varnas, the reality of the world, etc. Acharya Madhwa defends his reality of duality of Jiva and Iswara, with all the three kinds of evidence:
Pratyaksha (directly perceived), Anumana (logic) and Agama (scriptural).
Acharya’s attack is frontal on Mayavada or philosophy of Illusion. The books is Ambrosia for the seekers of Madhwa Philosophy.
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Tattvodyota is published in kannada & Sanskrit PDF Format
This work demolishes the root of all the philosophic thought in ‘advaita’.
The logic based on ‘appearance of silver in the shell’ is discussed threadbare and it is proved that this anology cannot substantiate that the world is ‘unreal’
The concept of an ‘akhanda brahma’ and his manifestation as this world due to ‘avidya’ is also falsified.
As in any other works, Acharya’s Mastery over the subject is Breath taking, as the logical arguments in this work are highly sophisticated and piercing.
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Prapancha Mithyatwa Anumana Khandana is published in kannada & Sanskrit PDF Format
This work of Acharya Madhwa deals with the Advaitin’s theory of ‘Jagan mythyatva'(or the world being unreal)’.
Their argument is based on the proposition :
‘Anything that is seen is unreal’
(vishvam mythya drishyatvat)
Advaitins try to substantiate this with the example of ‘a shell appearing like silver when light falls on it’ and professes, likewise the world is unreal.
This logic and proposition is proved to be only on a slippery ground and as such collapse like a pack of cards.
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Upadhi Khandana is published in Kannada and Sanskrit PDF Format
Acharya Madhwa refutes this Upadhi theme, by examining its nature and role.
According to Advaita, Ajnana is the cause of the bondage and its removal is Liberation.
He crisply attacks by pointing out that, the very idea of such nescience descending upon Brahman is unthinkable, unaccountable and impossible.
In Upadhi Khandana, he points out that Ajnana cannot play the role of Upadhi, i.e. as an adjunct to project Brahman as Jiva as well as projection of Jiva and Jagat.
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Mayavada Khandana is published in Kannada and Sanskrit PDF Format
Mayavada Khandana, Upadhi Khandana and Prapanchamithyatvanumana Khandana are the 3 treatises in Khandanatraya collections.
In Mayavada Khandana, Acharya Madhwa shows that the Basic foundation of Advaita or Mayavada, i.e the identity of Jiva and Brahman, is baffled with self contradictions.
In Essence, Sruti never, ever, advocates Jiva Brahma Aikya.
Acharya Madhwa’s elegance, in setting aside Jiva Brahma Aikya Vada, in such simple and lucid style, needs to be experienced.
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“KathA Lakshana” is published in Kannada PDF format
“katha”, in this context means a philosophical debate.
Acharya Madhwa Classifies ‘katha’ to be of three types.
They are called ‘vada’, ‘jalpa’ and ‘vittanda’
Again Acharya Madhwa himself clarifies that this work is based on – “Brahmatharka”
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Pramana Lakshana is published in Kannada & Sanskrit PDF Format
In “Pramana Lakshana”, Acharya Madhwa, gives a detailed Analysis of what a Proof is, its nature and its classification.
Acharya clearly indicates that Vyasa’s Brahmatarka is the source from which he has gisted out all its relevant aspects.
Again, this brings out Acharya Madhwa’s overall command, of entire gamut of Vedavyasa’s works. Only with such all pervasive grip over Vyasa’s Works, he could have authored this great work.
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