GITA TATPARYA PDF

Part I Preface Bhagawad Gita advocates the philosophy of duty. In view of this, it appeals to all sections of the society. Sri Ananda tirtha has written two commentories on it, viz. Gitabhasya and Gitatatparya. In view of the importance of this work, later writers have composed commentaries and sub-commentories on it.

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Part I Preface Bhagawad Gita advocates the philosophy of duty. In view of this, it appeals to all sections of the society. Sri Ananda tirtha has written two commentories on it, viz.

Gitabhasya and Gitatatparya. In view of the importance of this work, later writers have composed commentaries and sub-commentories on it. These were not published so far and included in this volume for the first time. This work is planned in two volumes. The first volume contains the text and the commentaries of ten chapters.

A detailed introduction in English is also added. It is hoped that this volume will be useful to the traditional and modern scholars and research students. I express my thanks to Sri Krishnacharya Upadhyaya in assisting the editing of this volume. I also thank Vagartha for neat printing and get up. He was ordained to Sannyase by Achyuta Preksa when he was just 16 years old.

He was not satisfied with the Advaita approach and took an independent line of approach to the sacred texts of the Vedic religion.

He had a deep knowledge of Pancaratra Bhagavata tradition to which his father and a number of other families around belonged. These families had migrated from the North and the Central India due to the disturbed political conditions in that area. The Pancaratra Bhagavata tradition has been a strong theistic tradition of Vaisnava religion.

The Advaita Vedanta that was propagated by Sankara a few centuries back had weakened the theistic foundation of Vedic religion by its concept of Nirguna Brahman.

The concept of Jaganmithyatva i. Karmasanyasa was taken to be the ideal of life and the active life was considered as inferior level. Sri Madhvacharya did not approve of this approach to Vedanta Philosophy and set to interpret the source books of Vedanta Philosophy viz.

He developed the purna Brahma concept as against the Nirguna Brahma concept of Sankara. He developed the Bimbaprattibimba relation concept between Brahman and Jiva as against the Identity concept of Sankara. He developed the Paramartika Satyatva concept of the world as against the Vyavaharika Satyatva concept of Sankara. Thus, the metaphysics of the two is basically opposed to each other. Consequently, the epistemology, ethics and the theism are also quite different.

II To highlight the above doctrine Sri Madhvacharva composed thirty seven works which are known as Sarvamula Granthas. These are neatly planned as: a Bhasyas on Rgveda first forty hymns , the ten principal Upanisads, Brahmasutra and Gita.

On Brahmasutras, in addition to the Bhasya he has composed three more commentaries among which Anuvyakhyana is most important. It runs into two thousand verses and discusses all important issues of Vedanta philosophy and reviews all the systems of Indian Philosophy. His chief commentator Sri Jayatirtha has written an extensive commentary viz. Among the ten Prakarana wors, Visnutatvinirnaya is most important. In this work also topics like Veda apauruseyatva, bheda satyatva, Visnu sarvottamatva are discussed.

Sri Madhvacharya does not confine the sources of Vedanta thought to Prasthanatrayi only. For him Itihasa Purana, particularly Mahabharata and Bhagavata are as much the sources of Vedanta thought as Prasthanatrayi. These embody the thoughts of the Pancaratra Bhagavata tradition. In order to bring out this rich thought and make it a part of Vedanta thought he composed the two digests vlz.

Mahabharata tatparya nirnaya and Bhagavata tatparya nirnaya. A summary of the Ramayana is also included in the former.

These works fully bring out the theology and ethics of Pancaratra Bhagavata Vaisnava tradition. He also takes the entire Veda as the source of Vedanta philosophy and demonstrates the philosophical meaning of Rgveda in his Rgbhasya. Among his stotra works. Dvadasa stotra has the depth of the philosophy, beauty of the poetry and the charm of the music.

The entire plan of his Sarvamula works is not merely to propound a philosophical system but also to organise and consolidate a religious tradition and culture.

Such an organisation and consideration necessitated him to tour all over India twice, debate with the contemporary Scholars and build a following. He successfully built a following enrolling some eminent scholars of the time to his faith.

Full details of his life and works are described in a Sanskrit biography viz. The Sanskrit biography brings out his spiritual stature. He is described as an incarnation of Vayu and chief messenger of the God. Some of his miraculous acts are also described. His visit to Bedarikasrama in Himalayas is graphically described. He ordained four distinguished scholars of his time to Sanyasa. The senior most of them viz.

Another contemporary scholar viz. Sri Jayatirtha a successor of Padmanabhatirtha has written extensive commentaries on all major works of Sri Madhvacharva. In due course several distinguished scholars like Sri Vyasaraja. The Sarvamula granthas have been the basis of this entire literature. This literature is a rich contribution to the Indian Philosophy literature both on the dialectical side and the interpretational side. In the field of epistemology the concept of Premenya Svatastva i.

The concept of Paramamukhyavritti, the doctrine of Sarvasabda vschyetva, the utilisation of the cannons of interpretation Upakrama, Upasamhra etc. In the field of ethics, a new philosophy of duty is developed, the will of the man is subordinated to the will of the God, a number of guidelines are laid down for the discipline and conduct. The service to the people at large is considered as the service to the God. The scope of the eligibility for the spiritual pursuit is extended to women and even anytajas.

In the field of theism, bhakti i. Through the Haridasa literature a mass movement of Bhakti was initiated. Great Haridasas like Purandaradasa took the lead of this movement. The Sarvamula Granthas and the commentaries thereon discuss these metaphysical, epistemological, epistemological and ethical issues threadbare. A separate introduction will be added to each work of Sarvamula granthas highlighting these issues as discussed in the respective works.

Presently in this volume a summary of the issues discussed In Gitabhasya and Gitatatparya is given. Part II.

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Srimad Bhagavad Gita Tatparya Nirnaya

Yorisar Blog Statshits. This gives the work clarity and flavour of the spoken word and doubts and question reckoned with. By using this site, you agree to the Terms of Use and Privacy Policy. The Sarvamula granthas have been the basis of this entire literature. The Sarvamula Granthas and the commentaries thereon discuss these metaphysical, epistemological, epistemological and ethical issues threadbare. He was ordained to Sannyase by Achyuta Preksa when he was just 16 years old. Many a commentator other than Sri Madhwacharya has interpreted Karma Sanyasa to mean absolute abstinence from performing of Actions.

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GITA TATPARYA PDF

Commentaries on the Bhagavad Gita [ edit ] Madhva, 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. Madhva establishes the importance of Karma Yoga or the path of duty, which had been previously relegated to a footnote in Advaita. He also takes an approach, unique to his time, that the rituals prescribed in the Vedas for rewards are not to be taken literally. 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".

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But there are five factors underlying each activity. These are: Adhisthana i. Karta i. Karana i.

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