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Re: MadhvAcharyar's Theory of Difference Between JivAtmans

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Venkat Nagarajan • March 19, 1999 


Re: MadhvAcharyar's Theory of Difference Between JivAtmans

Dear Bhagavatas,

The Dvaitan's questioning of the Visistadvaitic view is illogical. 
There is no need to explain the difference in Karmas, as it is
merely an axiom of Vedanta .  The Visistadvaitic view as
propounded by Sri Ramanuja and Sri Vedanta Desika is Amalatva
(incorruptible and pure.)  The rebuttal is based on logic, but it can
also be thought of as inference by analogy, which is an authorized
pramAna.  Note,  I made a conscious effort in the previous sentence to
not to use the word my (as my ahamkaara would like to); I am sure that
such rebuttals were already put forth by our great Acharyas.   I
am merely restating what they have already said in a slightly different
way.  

The Rebuttal:

1. The process of Srsti (manifestation) and pralaya (dissolution) is anadi
(beginning less.) Mathematically, we can represent this process by the
interval (-infinity, infinity).  
2. Given an interval of this form, at any point x in (-Infinity, Infinity) neither
past nor the future is bounded.  
3. Given this, it is illogical for the Dvaitan to ask the question, when and
why did the differences between JivAtmans originate?  Such questions,
by default, imply a beginning.  
4.  The karma associated with Baddhas has no origin. Even if we
suppose at some point y in 
(-Infinity, Infinity) the karmas of JivAtmans were identical.  Then, given
free will, since the past is unbounded, it is possible that there was some
point z in (-Infinity, y) at which point the Karma of JivAtmans were not
identical.  Such a question results in an infinite loop; hence the questions
such as  why and when, as posed by the Dvaitan must imply a beginning
by default.  
5. The concept of a beginning contradicts the basic axiom of Vedanta,
that the process is beginning less.  Thus, the Vasitadvatic view is
Amalatva.   

Adiyen,
Venkataramanan (Venkat)
KrishNArpaNam