A History of Indian Philosophy Volume 4

Indian Pluralism

by Surendranath Dasgupta | 1949 | 186,278 words | ISBN-13: 9788120804081

This page describes the philosophy of introduction: a concept having historical value dating from ancient India. This is the first part in the series called the “madhva’s interpretation of the brahma-sutras”, originally composed by Surendranath Dasgupta in the early 20th century.

Madhva not only wrote a Bhāṣya on the Brahma-sūtras, but also described the main points of his views regarding the purport of the Brahma-sūtras in a work called the Anuvyākhyāna. Jaya-tīrtha wrote a commentary on the Bhāṣya of Madhva, known as Tattva-prakāśikā.

Vyāsa Yati wrote another commentary on the Tattva-prakāśikā, the Tātparya-candrikā, in which he draws attention to and refutes the views of the Vedānta writers of other schools of interpretation and particularly of the Śaṅkara school[1].

Rāghavendra Yati wrote a commentary on the Tātparya-candrikā, the Candrikā-prakāśa. Keśava Bhattāraka, a pupil of Vidyādhīśa, wrote another commentary on it, the Candrikā-vākyārtha-vivṛti, but it extends only to the first book.

Rāghavendra Yati wrote another commentary on the Tattva-prakāśikā, the Bhāva-dīpikā, in which he answered the criticisms of his opponents and explained the topics in a simpler manner.

In the present section I shall try to trace the interpretation of the Brahma-sūtras by Madhva in the light of these commentaries, noting its difference from the interpretation of Śaṅkara and his commentators. There are, of course, several other commentaries on the Brahma-sūtra-bhāṣya and its first commentaries, as also on the Anuvyākhyāna.

Thus Trivikrama Paṇditācārya wrote a commentary, the Tattva-pradīpikā, on Madhva’s Bhāṣya. Nṛsiṃha wrote a Bhāva-prakāśa and Vijayīndra Yati a Nyāyādhva-dīpikā thereon.

Again, on the Tattva-prakāśikā of Jaya-tīrtha there are at least five other commentaries, e.g.,

  1. Bhāvacandrikā,
  2. Tattva-prakāśikā-bhāva-bodha,
  3. Tattva-prakāśikā-gata-nyāya-vivaraṇa,
  4. Nyāya-mauktikā-mālā
  5. and Prameya-muktāvalī by Narasiṃha, Raghūttama Yati, Vijayīndra Yati and Śrīnivāsa.

On the Tātparya-candrikā there are at least two other commentaries, by Timmanācārya and Vijayīndra Yati, called Candrikā-nyāya-vivaraṇa and Candrikādarpaṇa-nyāya-vivaraṇa.

On the Anuvyākhyāna there is the Nyāya-sudhā of Jaya-tīrtha and Sudhā of Vijayīndra Yati; and on the Nyāya-sudhā there is a number of commentaries such as that by Nārāyaṇa, Nyāya-sudhā-ṭippanī by Yadupati, Vākyārtha-candrikā by Vidyādhirāja, and the commentary by Śrīnivāsa-tīrtha[2].

Footnotes and references:


See Helmuth von Glasenapp’s Madhva’s Philosophic des Vishṇu-Glaubens, Bonn and Leipzig, 1923, pp. 51-64.


See Helmuth von Glasenapp’s Madhvas Philosophic des Vishṇu-Glaubens, Bonn and Leipzig, 1923, pp. 51-64.

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