Bhagavad Gita -Sri Madhvacharya
(Bhashya and Tatparya Nirnaya)
Karma Sanyaasa Yoga
The inability of describing His actions having been clarified, it is not necessary to repeat the same again. In the absence of special attributes action need neither be attributed to Him nor the intemperate arguments of nihilists be countered. His being without any special attributes and inability to communicate His special attributes through symbols establishes His existence. Otherwise, Existence, Brahman and such other words would have to be understood by secondary proofs, which would be imperfect manner of knowing Him. If the attribute of un-knowability is to be understood by exclusion of his special attributes, then such un-knowability should, in the first instance, be understood as attributes of His Existence itself. Otherwise any attempts to understand will be useless. The words, sava- etc. do not establish His existence nor prove His non-existence. Even when His seven types of attributes are established, even then they would remain unseen. By enlightenment also his experience is not easily established. His experience even without being enlightened is specially accepted and established. Not because it can be made subject to verifiable experience. In the absence of being enlightened by outside sources, His existence needs to be accepted on the evidence of His own luminosity. Otherwise, the essence of His existence capable of being known by enlightened experience or by illumination of external (premises) becomes contradiction in terms. If the premises by His own illumination are accepted then understanding the meaning would be something like seeing food etc. with restricted luminocity. The performer and performance of action are not contradictory terms according to normal experience. Knowledge and the object of knowledge cannot be experienced without there being the Knower. Therefore the arguments of the nihilists (शून्यवादि) do not have any special significance.