Argument

ātmāparijñānamayo vivādo

ātmāparijñānamayo vivādo
hy astīti nāstīti bhidārtha-niṣṭhaḥ |
vyartho’pi naivoparameta puṁsāṁ
mattaḥ parāvṛtta-dhiyāṁ sva-lokāt ||
(Śrīmad Bhāgavatam: 11.22.34; cited in Bhakti Sandarbha: 1)

“[Bhagavān Śrī Kṛṣṇa to Śrī Uddhava:] The disputation on the part of people of mind turned away from me, [their] own domain [i.e., their own shelter], which is fixed [only] on the object of a difference [between their own view and another’s], ‘It is [so]; [no,] it is not,’ and based on incomplete knowledge of the self (ātmā), shall never cease even though it is useless.”

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niḥsaṁśayeṣu sarveṣu nityaṁ vasati vai hariḥ

niḥsaṁśayeṣu sarveṣu nityaṁ vasati vai hariḥ |
sa-saṁśayād dhetu-balān nādhyāvasati mādhavaḥ ||
(Mahābhārata: 12.349.71; cited in Paramātma Sandarbha: 17 and Vaiṣṇava-toṣaṇī-tīkā on Śrīmad Bhāgavatam: 10.40.10)

“Hari ever abides in all who are free from doubt. As a result of doubting and the strength of reasoning, [however,] Mādhava does not dwell [in a given place, i.e., Mādhava does not dwell in the hearts of those who are doubtful and rely solely upon reasoning to ascertain reality].”

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niḥsaṁśayeṣu sarveṣu nityaṁ vasati vai hariḥ Read on →

vādo nāvalambyaḥ

vādo nāvalambyaḥ |
bāhulyāvakāśatvād aniyatatvāc ca |
(Nārada-bhakti-sūtra: 74–75)

“Vāda is not to be taken support of because of [vāda] having scope for prolixity and being unrestrained [i.e., because vāda can go on unlimitedly and never reach a definitive end].”

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yo’vamanyeta te mūle hetu-śāstrāśrayād dvijaḥ

yo’vamanyeta te mūle hetu-śāstrāśrayād dvijaḥ |
sa sādhubhir bahiṣkāryo nāstiko veda-nindakaḥ ||
(Manu Smṛti: 2.11)

“A twice-born who disregards those two sources [of instruction, i.e., the Śruti and Smṛti] on account of adherence to hetu-śāstra [i.e., nyāya-śāstra] is an unbeliever (nāstika), a defamer of the Veda, and to be shunned by sādhus.”

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avijñāta-tattve’rthe kāraṇopapattitas tattva-jñānārtham ūhas tarkaḥ

avijñāta-tattve’rthe kāraṇopapattitas tattva-jñānārtham ūhas tarkaḥ |
(Nyāya-sūtra: 1.1.40)

“Tarka is [a type of] deliberation in the form of demonstration [i.e., proposition] of causes for the purpose of [attaining] knowledge of the nature (tattva) of an object the nature of which is unknown.”

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avijñāta-tattve’rthe kāraṇopapattitas tattva-jñānārtham ūhas tarkaḥ Read on →

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