Brahma has described the tribulations of the earth as Dharajwara. Jwara here refers to santaapa – travails, woes or grief. Woes are three fold – aadhyatmika, aadibhoutika and aadidaivika (caused by internal factors, caused by physical forces and caused by divine forces respectively).
This is a very significant philosophical matter, which has deviated the thoughts of many speculators. Vidura’s quote “ēkamēvādvitīyaṁ”, mentioned above, would most likely get misunderstood upon a cursory glance. With a little sincere thinking the true meaning would unfold.
Brahma, by his very nature, is the opposite of avidyA. And what have you advaitis done? You have created a relationship between avidyA and brahma. In other words, you have married off avidyA and brahma. You should not have done this. Yet, you have done so. Do you, however, know who actually introduces or reveals the groom brahma? shAstra says
In deference to the beseeching by Bhumidevi, the four-faced Brahma, together with the other devatas descended upon the ocean of milk. He deified the supreme being and the sublime qualities that adumbrate Him by means of the Purushasookta.
The index finger follows the thumb and it indicates a person (self or others) or the soul. It is a directive finger, so a person uses it to address others. As qualified earlier, the thumb represents the Almighty God. The index finger (soul) is not with thumb (God) but with the other fingers – middle, ring and little fingers that signify ignorance, desire and duty respectively.
Whenever paramAtma gives punishment, if one still thinks of it with devotion as a blessing (to improve) then only good accrues. There too, if one were to hate paramAtma, the same punishment leads to andhantamas (Eternal darkness).
The founder of every school of Vedantic philosophy has, naturally, interpreted the brahmasutras to show that it conveys the meaning as propounded by their own school of thought. Prior to the bhashya, or commentary, of Shri Madhwacharya, there were at least 21 main interpretations of the brahmasutras already in vogue. Needless to say, each of those commentaries had superimposed their own philosophy on to the sutras, leading to their distortion and misinterpretation.
In the works of Sri Vadiraja Tirtharu, one can find innumerable examples of fine logic and reasoning being used to uphold the siddhAnta of Sri Madhwacharya. Such sweetness with logic can only be given by Rajaru. Let us take a peek at one such instance.