| 词条 | List of works by Madhvacharya |
| 释义 |
The extant works of the Dvaita founder-philosopher, Madhvacharya, called the Sarvamūla Granthas, are many in number. The works span a wide spectrum of topics concerning Dvaita philosophy in specific and Vedic thought in general. They are commentaries on the Vedas, Upanishads, Bhagavadgita, Brahma Sutras and other works. The list of works are enumerated below.[1] Commentaries on the Bhagavad GitaMadhva, of the view that the Gita is as much a part of the religious canon as Upanishads or the Vedas, has authored two commentaries on it. His first work, Gita Bhashya is expositional while the latter, Gita Tatparya, is polemical in nature. According to Madhva, the Gita contains the distillation of the ideas expressed in the Upanishads and the Pancharatra, hence a vital part of the Vedanta tradition.{{Sfn|Pandurangi|1998|p=ix}} Gita BhashyaThis preliminary commentary on the Gita is the earliest example of Madhva's style which is characterised by its terseness and brevity. {{Sfn|Nadkarni|2016|p=45}} He quotes from a variety of rare sources and scriptures and is not an exhaustive commentary on the Gita as it concentrates only on a few verses. Madhva establishes the importance of Karma Yoga or the path of duty, which had been previously relegated to a footnote in Advaita. {{refn|group=notes|Advaita considers Karma to be contingent upon Jnana. If ultimate knowledge of the inseparability of the Brahman from the Jiva has been attained, the karma stipulations can be ignored}} According to Madhva's view, the ultimate knowledge or the Aparoksha Jnana can be attained through a combination of dispassionate discharge of one's duties (Karma Yoga), acquisition of scriptural knowledge (Jnana Yoga) and the unconditional devotion to the higher entity (Bhakti Yoga). {{Sfn|Sharma|2000|p=117}} Though, according to Madhva, Bhakti represents the final and ultimate step towards transcendence, Karma and Jnana aid in "cleansing the consciousness" of the spiritual aspirant. He also takes an approach, unique to his time, that the rituals prescribed in the Vedas for rewards are not to be taken literally. {{sfn|Sharma|2000|p=119}} He views them as mere objects of attraction for the general population that would subsequently propel them towards deeper meaning underlying the superficial performance of rituals. {{refn|group=notes|Madhva constantly makes it a point to claim that these views are not his own but already mentioned in the religious corpus. He substantiates his claims with quotations from the said sources.}} Gita TatparyaThis later work of his marks a stylistic transition from the previous work in that brevity and formality of his other works are replaced by poetry and elegance. {{Sfn|Sharma|2000|p=120}} To substantiate his views, he quotes from a diverse array of sources including a non-extant text called Brahmatarka, which has led to significant speculations among the scholars (both present and historical) about its authenticity and existence. Gita Tatparya amplifies the claims of the previous work as well as deals with the rival schools of thought, mainly that of Adi Sankara and Bhaskara. Madhva argues in favour of the reality of experiences (as opposed to the illusoriness of the world in Advaita) by basing the validity of a particular experience on the pramanas or "channels of knowledge acquisition". The pramanas Madhva accepts are pratyeksha (direct perception), anumana (inference) and shabda (testimony) with Sakshi (the internal witness) serving as the ultimate arbiter. Jayatirtha's Nyayadipika serves as a commentary to Gita Tatparya. {{Sfn|Nadkarni|2016|p=45}} Commentaries on the Brahmasutras
This is a commentary on the Brahmasutras and covering every suutra. According to the Dvaita sampradaya, there are 564 sutras. More details can be seen from.[1] This has multiple commentaries, including some of the earliest disciples of Sri Madhvacharya --
Sri Madhvacharya's treatment of Brahmasutras has many unique points: Brahmasutras are considered decisive [निर्णायक] of purport of the entire scriptures. This is unlike other traditions which consider the suutras as just an aid or a part of the process to arrive at the purport. And for this reason, Brahmasutras are part of paravidyA in dvaita, while it is not in other sampradAyAs. Brahmasuutras are recited with an 'OM' at the beginning and the end. Brahmasuutras' range of coverage is the entire shabdashAstra, not just that Upanishads. According to Advaita, one of the prerequisites to studying Brahmasutras or doing brahmajijnAsa (i.e. an enquiry into nature of Brahman) requires a thorough understanding of the karmamiimaasma. According to Vishishtaadvaita, Brahmasutras comprise one unit of shaastra, along with karmamiimaamsa and daivii miimaamsaa. According to Dvaita, Brahmasuutras are a unit in themselves, and having devotion to Vishnu and detachment in regular materialism etc., form the minimum prerequisite. There is no stress on understanding of karmakANDa.
Commentaries on the Upanishads
Work on Vedas
PrakaranaThese are short works, each of which has a very specific focus.
Works on Mahabharata
Work on Puranas
Stotras
Miscellaneous Works
Notes1. ^1 Tattvavâda 2. ^[https://web.archive.org/web/20091027143213/http://geocities.com/mahabharata_tatparya_nirnaya/pointers/mbtnpandurangi1.htm Mahabharata Tatparya Nirnaya] 3. ^Krishnamruta Maharnava References{{reflist}}Bibliography{{Refbegin|40em}}
External links
5 : Dvaita|Bibliographies by writer|Sanskrit texts|Bibliographies of Indian writers|Religious bibliographies |
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