[Advaita-l] prakriya bheda within tri matastha-s

V Subrahmanian v.subrahmanian at gmail.com
Thu Mar 16 05:54:51 EDT 2017

There is an announcement of a book:


//krishna mahesh
Nov 20, 2014

There is a new book called "Madhwa sahityakke, Bannanje govindacharyara
sanda kodugegalu, *ada apachaaragalu"* by Vishnudasa nagendracharya.
leaving apart any purvagrahas, this is a very important book all Madhwa
scholars,sadhakas should read and see if all the information provided by
the author is correct or not. thanks krishna mahesh//

Read this post too:


//Swamiji technical content of the talk concerning the Upanishad mantras
from the ShatPrashna (although irrelevant to the context of the talk) was
in a way to highlight the importance of Shri Jayatheertha undermining the
commentaries of Shri Vamana pandithacharya. //

The above may or may not be any major prakriyā bheda but there is ample
evidence for  disagreements between commentators. Sri Vishnudasa
nagendracharya has himself given such instances in his talks where very
noted Madhva Acharyas of the past have expressed their disagreements with
each other. Sri G.R.Patil in his Kannada book 'Sri Vdiyaranya viṣayaka
ākṣepa nirāsa' has also listed some 18 such instances culled out from
Dr.B.N.K. Sharma's 'A History of Dvaita Vedanta and its literature' Vol.1
(translated to Kannada) which can be seen in this file:



On Thu, Mar 16, 2017 at 11:01 AM, Bhaskar YR via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> I'm not sure if this is exactly what you had in mind but the Ramananda and
> Swaminarayana sampradayas of North India and Gujarat respectively accept
> Ramanuja's Shribhashya as their philosophical basis but differ markedly in
> customs from the Shrivaishnavas you find in the South.
> Humble sAshtAnga praNAms Sri Jaldhar Vyas prabhuji
> Hare Krishna
> Thanks for the clarification.  My doubt basically towards knowing the
> doctrinal differences existing within the same orthodox saMpradAya.  Like
> in Advaita saMpradAya for the shankara bhAshya we have two different
> interpretation in the form of bhAmati and panchapAdika vivaraNa and there
> is a reconciliatory work on these differences from other vyAkhyAnakAra (Sri
> appayya deekshita), do we have different vyAkhyAna-s with different
> prakriya-s  on Sri Ramanuja's sribhAshyaM or Ananda teertha-s bhAshya on
> vedAnta sUtra with different methods of presenting the same siddhAnta.
> However, I understood that from dvaita perspective it does not exist since
> SrimadAcharya's works are 'air tight' and no room for taking
> deviation...atleast  that is what one of the dvaita scholars has
> confirmed.  This is what he said in his direct mail to me :
> // quote //
> I take this opportunity to say there is no prakriya bhEda is Dvaita. The
> main reason, in my humble opinion is that mUlAcharaya Sri.Ananda Tirtha has
> not left any loose ends in his siddhAnta. He was very through in his
> exposition and would not say anything vague without defining the terms
> involved. His exposition is very through and no room for alternate
> interpretations by his own school men.
> You will not find any such re-interpretations of Madhva's own words. All
> efforts of subsequent Acharyas, such as Sri.Jayatirtha, Sri.Vyasatirtha
> etc. are to elaborate more on highly brave sentences of Madhva. You will
> not see a totally a different take on their part. I would say this fact is
> dues to the very nature of 'air tight' of Madhva's doctrine. One cannot
> achieve this air tight quality if the doctrine is not in compliance with
> the truth.
> // unquote //
> And there is some philosophical differences in tengalai & vadagalai
> traditions which is there in this subject thread.  This is just for your
> kind notice prabhuji.
> Your humble servant
> Hari Hari Hari Bol!!!
> Bhaskar
> PS :  If dvaita scholar who wrote to me directly,  permits me,  I shall
> mention his name.
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