॥ tattvodyotaH ॥ ॥ तत्त्वोद्योतः ॥
Tattvodyotah is not only a Prakarana Grantha, but also a Vaada Grantha. Its main theme is to point out the absolute difference between Brahman and the Jeevas even at the liberated state and the fact that both the Jeeva and Jagat are completely under the control of the Supreme God and are regulated by Him.
The Mangalacharana Sloka for this tract is as follows
sarvatrAkhila sacCaktiH svatantrozeSa darzanaH |
nityAtAdRza ciccetyaMteSTo no ramApatiH ||
सर्वत्राखिल सच्छक्तिः स्वतन्त्रोशेष दर्शनः ।
नित्यातादृश चिच्चेत्यंतेष्टो नो रमापतिः ॥
This Grantha is also known as “ Vaada “ . It summarises the debate between Acharya Madhva and moinst Pundareekapuri. In this context please read the twelfth chapter of Sumadhva Vijaya.Jaya Teertha Muni says the etimolgy of Tattvodyatah as follows.
parama puruSa tattvodyotasya siddhaye
परम पुरुष तत्त्वोद्योतस्य सिद्धये
that is ,this workgives the correct knowledge of Supreme God principle.
The released soul is different from the God even in the state of release. This is stated by Madhva in the beginning as follows.
vimato bhinnaH muktvAt |
yadittaM tattathA yathA saMpratipannaH ||
विमतो भिन्नः मुक्त्वात् ।
यदित्तं तत्तथा यथा संप्रतिपन्नः ॥
During the discussion Acharya discusses the very nature of difference and the concept of Mithya as in Advaita. The concept of “ anirvachanitva “ in Advaita is criticised extensively using all the three Pramanas. During that process the Sruti “ Na asat asit na sat “ is analysedin detail and he showsthe reality of the world. In this text “jadatva hetu and parichchinnatva hetus of the syllogism “ Vimatam Mitya Drisyatvat Jadatvat parichchinnatvat suktirupyavat “ are examined in detail and finally shown that syllogism is unable to support the Advaita Mityatva . In the course of discussion , the import of Tattvamasi sruti is analysed in depth. Madhva equates Maayavaada with Buddhist Sunyavaada. The various concepts of Monism are vehemently criticised in this text.
The reality of the world is ascertained by the concept of perception and Acharya has shown how the perception is superior to other pramanas. In case of certainty of objects Mityatva established by inference is inferior to the reality of the world established by the perception. Acharya finally shows the Advaita sruti pasages quoted by the Advaitins do not support at all the cocepts of Advaita. So he rejects the Advaita lock,stock and barrel and concludes that the Jeevas are different from the Brahman even at the liberated state and they are regulated by the God even at that stage.
The work concludes with the following antya Mangala Sloka
sarvajJa sanmunIndrocca sanmataH paMkajAlayaH |
ajito jayati zrIzo ramAbAhu latAzrayaH ||
सर्वज्ञ सन्मुनीन्द्रोच्च सन्मतः पंकजालयः ।
अजितो जयति श्रीशो रमाबाहु लताश्रयः ॥
As this work is an actual summary of the debate between Ananda Tirtha and Pundareekapuri and as Pundarikapuri was utterly defeated in the debate , the disciples of Ananda Tirtha eulogised him and compared him to Narasimha and sun etc., Five or six Slokas have been composed by Maadhva’s disciple and aded to the work at the end. These have been referred also at the end of twelfth canto of Sumadhva Vijaya Mahakavya. These Slokas are also added in the Tattvidyodah text. Without knowing the history, Maayavadins say that these slokas have been written by Maadhva himself which is wrong. I conclude this essay with one eulogistic verse composed by Maadhva’s disciple.
dravata dravatAzu mAyinaH praviza dRvatAH matandritAH guhAH |
kamalA ramaNAmbarAzrayAH samudetyakhilajJa bhAskaraH ||
द्रवत द्रवताशु मायिनः प्रविश द्रुवमतन्द्रितः गुहाः ।
कमला रमणाम्बराश्रयाः समुदेत्यरिवलज्ञ भास्करः ॥
|॥ zrI kRSNArpaNamastu ॥
॥ श्री कृष्णार्पणमस्तु ॥