पदार्थ संग्रह: Padartha Sangraha

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Padartha sangraha enumerates the categories in Dvaita Vedanta in a clear and concise way. This work is modeled on Tarkasangraha, a manual of Nyaya and Arthasangraha, a manual of Purvamimasa.

Each category of Dvaita Vedanta is explicitly stated and its definitions and divisions are given. Apart from giving the categories in detail, three Pramanas viz. Pratyaksa, Anumana and Agama are also described. The concept of Mukti in Dvaita is explained and Moksa-sadhanas are given in detail.

This is edited by Vidwan Dr. R.G. Malagi, formerly Dy. Director, Oriental Reseach Institute, Mysore and Sri S. R. Pandurangi. They have also edited this valuable text 'Padartha sangraha' and its commentary 'Madhvasiddhanta Sara' in a systematic way and is published by Dvaita Vedanta Studies and Research Foundation in 2009. Topics are classified according to prakarana.

We record our appreciation for the good work done by these two editors.

This work is more useful to the Scholars and Research Students.

We also thank Dhaarini Graphics for neat printing and good getup.

Padartha sangraha enumerates the categories in Dvaita Vedanta in a clear and concise way. This work is modeled on Tarkasangraha, a manual of Nyaya and Arthasangraha, a manual of Purvamimamsa.

However the subject matter of Padarthasangraha is Dvaita Vedanta and quite distinct in respect of categories. For instance, there are seven padarthas in Nyaya and ten padarthas in Dvaita Vedanta. Visista, Amsi, Sakti, Sadrsya are four additional padarthas in Dvaita Vedanta. Samavaya of Nyaya is not acceptable to Dvaita Vedanta. Though samanya and visesa are considered as padarthas, agree in name, but their nature is quite distinct from that of Nyaya.

According to Nyaya, Samanya or Sadarana Dharma also known as jati is one in all members of that class. For example Gotvajati is one in all cows according to Nyaya. But in Dvaita, Gotvadharma is separate in each cow. These separate dharmas are similar to each other. It is in this sense it is called Samanya.

Same is in the case' with Visesa. The concept of Visesa is developed in Dvaita to account for अभेदेअपि भेदव्यवहार The dravya and its yavadravyabhavi attributes have abheda relation but still there is bhedavyavahara between the two. This is due to Visesa, However in Nyaya there is bheda among the paramanus, But to account for this there is no proper ground. Visesa is conceived as the ground to account for bheda among the paramanus. It is a case of भेदेव्यवहारनिर्वाहकत्व .

In Dvaita, twenty Dravyas are enumerated. Paramatma, Laksmi, Jiva are considered as Dravya. Avyakrtakasa is distinct from Bhutakasa is also envisaged as Dravya. Prakrti, Gunatraya etc. popularly known as Sankya categories are considered as Dravya in Dvaita Vedanta. Andhakara i.e. darkness is also consider as dravya.

Gunas are not restricted to twenty four. But these are stated to be many. This is to account for the Anantagunapurnatva of Supreme God.

Karma is classified taking into account its religious import as विहितकर्म and निषिद्धकर्म .Physical activities are brought under उदासीनकर्म.

Visista is considered as separate category. When an object is qualified by certain attributes, these attributes and attributed constitute a separate padartha.

In this way the nature of all important categories are stated in Padarthasangraha.

It is hoped that this volume is helpful to the Scholars and Research students.

It is hoped that this valuable work is duly utilised.