Q.) Swamiji! except the sentence "Text cannot be Pramana" if we say all other texts are invalid then what will be solution?

A.) In that case how to accept the Charvaka's statement "Perception is valid" as they are also words? He has to say that the sentence can be accepted if there are no problems in the sentence i.e sentence can be accepted if it doesn't give any false meaning.

The above point is applicable to perception also. Let us take an example - shell appears like silver when looked at a distance. Even though a shell has been seen as silver by perception, when examined carefully, he realizes it's shell and not silver. (The knowledge which gives illusion is called Baadhaka jyana or False knowledge. It gives different knowledge than what is true). So in this case the knowledge of silver obtained by perception is invalid. Another example is pot. Knowledge of pot is prerequisite to identify the pot in front of us. After careful examination (without false knowledge) of pot by perception, it gives true knowledge i.e pot.

Similary problems can be there in the inference also. For example it is true inference to say that fire exists after seeing the smoke. This kind of inference is called True inference - Satanumaana. It's false inference to say that fire exists after seeing the fog. This kind of inference is called False inference - Dhustaanumaana.

Similary problems can be there in the text also. After careful examitation if the text is found invalid. Let us take an example. "Nadi teere pancha palaani santi" - There are five fruits in the river's bank. After hearing this, someone goes to the river's bank and found nothing. This is an example for false or invalid text or problematic text. But the vedic text "swarga (heaven) and naraka (hell) exists" is not a problematic one. Therefore vedic text can be accepted.

Life and History of Sri Madhwacharya - Part 6

By Late M Rama Rao, Kumbakonam

Ishvaradeva, a Yadava King (1260-1271) who was extracting pressed labour (from passers-by) forced Sri Madhva also, to dig. But our Acharya asked him to show him how to dig. The King forgetting his royal dignity, began to dig and went on digging without a stop. Meanwhile Sri Madhva and his party made good their escape. This is a good instance of Sri Madhva being a great hypnotist.

The Muslim King Balban (or Jalaludin Khilji) held up the boats for fear of Mongol invasions and the Ganges could not be crossed. Sri Madhva told one of his disciples to hold him fast and the others to hold him and one another in succession. He led them and crossed the deep Ganges. the military soldiers on the opposite bank, mistaking them for their foes, raised a hue and cry. Undaunted, Sri Madhva told them mother tongue that they were neither enemies nor spies but seeking the audience of their King. The King saw from his balcony, the tall figure of Sri Madhva, an imposing personality, he asked Sri Madhva, "Oh fair-faced one! how is that you were not tormented by my cruel people, who are like Yama's servants? How did you venture cross the Ganges without boats? What is future programme ?"

Sri Madhva gave s wonderful reply, in the King's mother tongue; We do everything, by the grace of this God who lights up the whole world. Now we are bound on a Northern tour". Struck with his rare personality and sweet speach, suited to the time and place, the Muslim King gifted him half of his Kingdom on the spot itself. Though Sri Madhva was capable of fulfilling his cherished mission by force without caring a jot for them all, he set an example to the weakings, whose motto should be, "It is better to rule by love than by force." Here as well as in his encounters with the two bands of robbetson the way, his tact is revealed. In his third encounter with another band of robbers, he exercised his yogic powers. He and his party of disciples appeared to them like a group of lifeless stone images at one moment and like a party of moving people at another. They were disappointed and suprised and fell at his feet.

After these and other adventures, Sri Madhva left his disciples at lower Badari and Narayanasrama. He got from Narayana eight stone images of Lakshmi Narayana like Saligramas, which can be held in a fist and so known as Sri Vyasa Musti. Now he was ordered by Sri Vyasa to compose another encyclopaedic work, called Mahabharata Tatparya Nirnaya. Taking leave of both the avataras, he returned to lower Badari. On the homeward march the Ganges had to be crossed at another point and there were no boats. This time he wanted to show to his disciples that he was Hanuman. Leaving his disciples on the bank Sri Madhva flew over the river like Garuda to the other bank without wetting his clothes even as Hanuman flew over the Ocean to Lanka. He was given a warm reception by King Dhanuj Raj who brought his disciples from the other bank in boats. He caped at Hastinapur (Meerut) for Chaturmasya and the Goddess Ganges in the form of beautiful lady prostrated befre him from a distance.

Then he visited Benares. Here the sociable side of Sri Madhva is revealed. Some of his disciples boasted of their valour and heroism during their sports. He challenged them for a duel with him without reservation either jointly or severally. About fifteen stalwart youngsters came forward. He threw all of them down at the same time and told them with a smile that they might get up if they had the strength to do so. They felt that each finger of his was a heavy as, the mountain Meru and begged their Guru for their release.

After visiting Kurukshetra, Hrishikesha, Isupata, and so on, he reached Goa, where, at the request of the people, he, by his sweet and divine music, made the trees, which are barren from a long time, put forth blossoms ans fruits. The recent theory that music will enhacethe yeild of crops and the quantity of milk from cows, was demontrated by Sri Madhva about six centuries ago. Thus after completing his second glorious trip to Badari and his extensive tour of North India and establishing all India that he was invincible and his philosophy was unassailable, he returned to Udupi.