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Re: MadhvAcharyarÂ’s Theory of Difference Between JivAtmans

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Venkat Nagarajan • March 21, 1999 


Re: MadhvAcharyarÂ’s Theory of Difference Between JivAtmans

Dear Bhagavatas,

The DvaitanÂ’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