Vishnu Tattva Nirnaya is a scholarly work written by Sri Madhwacharya. This assumes greater importance among all the ten Prakarana works. In this work, we find a thorough presentation, supported by scriptural authority and reasoning, of all important tenets of the Tattvavada School of thought.
𝗔𝗳𝗳𝗶𝗿𝗺𝗮𝘁𝗶𝗼𝗻 𝗯𝘆 𝗺𝗮𝗻𝘆 𝗣𝗿𝗮𝗺𝗮𝗻𝗮𝘀 𝘄𝗶𝗹𝗹 𝘀𝘁𝗿𝗲𝗻𝗴𝘁𝗵𝗲𝗻 𝘁𝗵𝗲 𝗰𝗮𝘀𝗲
न च प्रमाण बहुत्वे दौर्बल्यम् । दार्व्यमेव हि बहुवाक्यसंवादे दृष्टम् । तथा सति अभ्यासादेः अप्रामाण्यहेतुत्वं स्यात् । अभ्यासस्य च तात्पर्यलिङ्गत्वं सर्वेषां सिद्धम् । तदनङ्गीकारे तत्पक्षेपि नवकृत्वः तत्त्वमसि इत्यभ्यासस्य अनुवादकत्वेन अप्रामाण्यं स्यात् । प्रथमवाक्येनैव यस्य असिद्धं तदर्थमपरमित्युक्ते प्रत्यक्षादिना मेदः येन अनिश्चितः तदर्थमपरं वाक्यमित्युत्तरम् तस्मात् बहुप्रमाण संवादित्वे प्राबल्यमेव अतः सर्वप्रमाणविरुद्धत्वात् न अभेदे तात्पर्यं वाक्यस्य किन्तु विष्णोः सर्वोत्तमत्व एव महातात्पर्य सर्वागमानाम् ।
(Vishnutattva Niranay - Verse 26)
Translation - It is not correct to say that when there are many Pramānas in a matter the second and later Pramāņas are not authoritative as these merely restate what is already conveyed. It is observed that when there are many Pramānas in a matter, there is affirmation of it. If such a position is not accepted, then, Abhyasa etc., will not determine the authoritativeness. All have accepted the fact that Abhyäsa determines the purport.
In case Abhyasa is not accepted as a determinative of purport by the Advaitin, then, the abhyasa i e... repetition of Tattvamasi' nine times will have to be considered as mere anuvada i.e., restatement but not as an authority in respect of Abheda.
If it is contended by the Advaitin that repetition of Tattvamasi' is intendad for those who are not able to comprehend Abheda by the first statement, then, we also say that Bheda Sruti is meant for those who are not able to comprehend Bheda by Pratyakṣa. There fore, many Pramāņas in a matter are intended only to affirm the matter concerned. Therefore, 'Tattva masi' etc., Sruti statements do not convey Abheda at all. All Sruti passages convey the supremacy of Visņu only.
𝗗𝗶𝘀𝘁𝗶𝗻𝗰𝘁𝗶𝗼𝗻 𝗶𝘀 𝘁𝗵𝗲 𝘃𝗲𝗿𝘆 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗮𝗻 𝗲𝗻𝘁𝗶𝘁𝘆
सर्वे वेदाः हरेः भेदं सर्वस्मात् ज्ञापयन्ति हि । मेदः स्वातन्त्र्यसार्वश्यसर्वैश्वर्यादिकथ सः स्वरूपमेव भेदोऽयं व्यावृत्तिश्व खरूपता । सर्वव्यावृत्तये यस्मात् खशब्दोऽयं प्रयुज्यते सर्वव्यावृत्ततामेव नेति नेत्यादिका श्रुतिः । विष्णोरतो वदेदन्या अपि सर्वा न संशयः ॥'
इति नारायणश्रुतिः
(Vishnutattva Niranay -Verse 57)
Translation - The entire Veda conveys the difference of the God from all i.e., Jivas and Jada. This difference is nothing but the supremacy, independence, omniscience etc., attributes of the God. The distinction from others is the very nature of the God. The distinction is the very nature of an entity. The term 'Sva' in the word Svarupa indicates its distinction from all others. The Sruti Neti Neti' etc., conveys the distinction of God from all others. All other Srutis also convey the same.
𝗧𝗵𝗲 𝗱𝗶𝗳𝗳𝗲𝗿𝗲𝗻𝗰𝗲 𝗯𝗲𝘁𝘄𝗲𝗲𝗻 𝗕𝗿𝗮𝗵𝗺𝗮𝗻 𝗮𝗻𝗱 𝗝𝗶𝘃𝗮 𝗶𝘀 𝗿𝗲𝗮𝗹
न च असत्य मेदः ।
सत्यमेनमनु विश्वे मदन्ति रातिं देवस्य गृणतो मघोनः । सत्यः सोऽस्य महिमा गृणे शवे यज्ञेषु विप्रराज्ये ।
'सत्य आत्मा सत्यो जीवः सत्यं भिदा सत्यं भिदा सत्यं भिदा मैवारुण्यो मैवारुवण्यः । 'आत्मा हि परमस्वतन्त्रः सर्ववित् सर्वशक्तिः परमसुखः परमो जीवस्तु तद्वशः अल्पज्ञः अल्पशक्तिः आर्तः अल्पकः' । इत्यादिश्रुतिभ्यः ।
(Vishnutattva Niranay - Verse 59)
Translation - The difference is not unreal. All beings are happy by the grace of the Supreme God who is praised by the Indra. This position (the Supreme God being the support and the others being dependent upon him)
is the true position. I offer prayers to the Supreme God of great glory during the sacrifices in order to obtain the happiness.
The God is real, the Jivas are real, their difference is real, their difference is real, their difference is real. The evil minded shall not pray him, the evil minded shall not pray him, the evil minded shall not pray him.
The God is absolutely independent, omniscient, omnipotent, has infinite bliss and is supreme while the Jiva is entirely dependent upon the God, has very limited knowledge, very limited power; suffers, and is very inferior.
𝗧𝗵𝗲 𝗦𝘂𝗽𝗿𝗲𝗺𝗲 𝗚𝗼𝗱 𝗶𝘀 𝗦𝘂𝗽𝗲𝗿𝗶𝗼𝗿 𝘁𝗼 𝗯𝗼𝘁𝗵 क्षर 𝗮𝗻𝗱 अक्षर
ब्रह्मा शिवः सुराद्याश्च शरीरक्षरणात् क्षराः । लक्ष्मीरक्षरदेहत्वात् अक्षरा तत्परो हरिः ॥ स्वातन्त्र्यशक्तिविज्ञानसुखाद्यैर खिलैर्गुणैः । निस्सीमत्वेन ते सर्वे तद्वशाः सर्वदैव च ॥ सर्गस्थितिक्षययतिप्रकाशावृतिबन्धनम् । सर्वक्षराणामेकः स कुर्यात् सात्विकमोक्षणम् ॥ सर्गस्थितियतिज्योतिर्नित्यानन्दप्रदोऽक्षरे चेष्टादश्च सर्वेषामेक एव परो हरिः ॥ तस्य नान्योऽस्ति सर्गादिकर्ता निर्दोषकश्च सः ॥ इति परमश्रुतिः
ब्रह्मशेषसुपर्णेशशक्रसूर्यगुहादयः । सर्वे क्षरा अक्षरा तु श्रीरेका तत्परो हरिः ॥ इति स्कान्दे ।
(Vishnutattva Niranay - Verse 83)
Translation - Chaturmukhabrahma, Siva, the other deities and all other Jivas are designated as kṣara, because, their body perishes. Goddess Laksmi is designated as Aksara, because, her body is imperishable. Lord Hari is superior to these two. Lord Hari is Supreme as he possesses independence, power, knowledge, bliss etc., attributes infinitely. Therefore Laksmi, Chatur mukha etc., all are entirely under his control. Lord Hari creates, sustains, destroys, regulates by vidhi and niśedha, gives knowledge, veils by ignorance, puts in bondage and releases the satvika souls. He also enables Goddess Laksmi to manifest, to remain without a perishing body, to function as per his order, to know all directly, and to have eternal bliss. It is Lord Hari who enables all to function. None else can create, sustain etc. Lord Hari is absolutely free from the drawbacks. Thus, states Paramaśruti.
Chaturmukhabrahma, Seşa, Suparna i.e, Garuda, Sakra i.e., Indra, Surya, Guru i.e., Şanmukha etc., all Jivas are Kṣaras, Goddess Laksmi is Akṣara. Lord Hari is superior to both these. Thus states Skanda Purana.
𝗡𝗼𝘁𝗵𝗶𝗻𝗴 𝘀𝘂𝗽𝗿𝗲𝗺𝗲 𝘁𝗵𝗮𝗻 𝗡𝗮𝗿𝗮𝘆𝗮𝗻𝗮
एको नारायण आसीत् न ब्रह्मा नेशानो नानीपमौ नेमे द्यावापृथिवी एको नारायण आसीत् न ब्रह्मा न च शङ्करः
समुनिर्भूत्वा समचिन्तयत् तत एते व्यजायन्त ।
विश्व हिरण्यगर्भोः यमो वरुणरुद्रेन्द्राः ||
वासुदेवो वा इदमग्र आसीत् न ब्रह्मा न च शङ्करः नेन्द्रस्रयों न च गुहो न सोमो न विनायकः । इत्यादिश्रुतिभ्यश्च । यस्मात् परं न, अपरमस्ति किश्चिदित्यत्रापि अपर मस्तीत्येवार्थः । अन्यथा तेनेदं पूर्ण ततो यदुत्तरतरं तदरूपमनामयमिति वाक्यशेष विरोधात् तेनेदमित्युक्तमेव तत इति परामृश्यते । अन्यथा यस्मात् परं नेत्युक्तिविरोधात्
(Vishnutattva Niranay - Verse 85)
Translation - In Mahapralaya Nārāyaṇa alone was present. There was no Chaturmukhabrahma, Rudra or Agni soma. There were no Dyuloka and Prithiviloka.
There was Nārāyaṇa alone. No Chaturmukha brahmă nor Sankara. Nārāyaṇa remained silent, he thought. Then, Visva i.e., Vayu, Hiranyagarbha i.e.,Chaturmukhabrahma, Agni, Yama, Varuna, Rudra, Indra were born.
Before creation Vasudeva alone was present. There were no Chaturmukhabrahmā, Sankara, Indra, Surya, Guha, Soma or Vinayaka. Thus the śrutis state.'There is no higher than him but there is a lower.' In this statement it is affirmed that there is lower. If there were no lower, then, the next statements 'that this is full with him' and 'he who is Superior has no prakrita form, who is free from the drawbacks' will be contradicted. That which is referred by Idam in the statement "Tena idam pūrṇam' is referred to by "Tatah' in the next statement Tato yad uttarataram'. Other wise the statement that Yasmät Param na' will be contradicted.
𝗦𝗵𝗿𝘂𝘁𝗶𝘀 𝗱𝗲𝗰𝗹𝗮𝗿𝗲𝗱 𝘁𝗵𝗲 𝗦𝘂𝗽𝗿𝗲𝗺𝗮𝗰𝘆 𝗼𝗳 𝗡𝗮𝗿𝗮𝘆𝗮𝗻𝗮
नामानि सर्वाणि यमाविशन्ति तं वै विष्णुं
परममुदाहरन्ति अस्यैव सर्वनामानि व्यतिरिक्तस्य सर्वतः ।
यः स्वतन्त्रः सदैवैकः स विष्णुः परमो मतः ।।
इत्यादिश्रुतिभ्यः अन्यनामान्यस्यैवेति नान्येषां सर्वेश्वरत्वादिक
मुच्यते सर्ववेदेष्वप्यस्य अदोषवचनात् आदौ अभावावचनाच्च तद्वचनाच अन्येषां सर्वेषां वेदेषु सर्वेषु तेषां सर्वनामत्वानुक्तेश्च उत्पत्तिर्वासुदेवस्य प्रादुर्भावो न चापरः । देहोत्पत्तिः तदन्येषां ब्रह्मादीनां तदीरणात् ॥ देहोऽनादिर्हरेर्नित्यो ब्रह्मादीनामनित्यकाः मुख्योत्पत्तिः तदन्येषां प्रादुर्भावो हरेर्जनिः ॥ इति परमश्रुतेश्च
(Vishnutattva Niranay - Verse 86)
Lord Visņu who is conveyed by all names is declared to be the Supreme. All names are his names. He is distinct from all others, independent, he is the same all along and Supreme. These śruti statements declare his overlordship by stating that the names of all other gods are primarily his names.
All Vedas declare that he is absolutely free from the drawbacks, he is necessarily present before creation while all other gods do have some or other drawback, they are not present before creation. They are not conveyed by all names. Vasudeva revealing himself is his origination. There is no other form of creation of him.Vasudeva revealing himself is his origination. There is no other form of creation of him. Chaturmukhabrahma etc., are born by obtaining the body as stated in the scriptures. The body of Lord Hari (which is aprakrita and of the nature of Jñana, Ananda etc., is beginningless and eternal while the body of Chaturmukhabrahmä etc., is non-eternal. Lord Hari only reveals himself while others are born.
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