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| + | #REDIRECT [[Madhva]] |
| − | {| width="30" border="1" cellpadding="2" cellspacing="0" align="right" style="margin-left:1em; text-align:left;"
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| − | |+ <big>'''Shri Madhvacharya'''</big>
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| − | |style="background:#efefef;" align="center" colspan=2 |
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| − | | '''Period : ''' || [[1238]] to [[1317]]
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| − | | '''Place of Birth : ''' || [[Pajaka]], [[Udupi]]
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| − | | '''Guru : ''' || [[Achyuta Prajnya]]
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| − | | '''Given names : ''' ||
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| − | * '''Vasudeva''',
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| − | * '''Poornaprajnya''',
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| − | * '''Anandateertha''',
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| − | * '''Shri Madhvacharya'''<br>
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| − | <br>
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| − | | '''Claimed [[Avatars]]: ''' ||
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| − | * '''[[Hanuman]]''',
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| − | * '''[[Bhima]]'''
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| − | |}
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| − | '''Shri Madhvacharya''' ({{lang-kn|ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರು}}) ([[1238]]-[[1317]]) was the chief proponent of Tattvavāda (True Philosophy), popularly known as [[Dvaita]] or [[dualism|dualistic]] school of [[Hindu philosophy]]. It is one of the three most influential [[Vedanta]] philosophies. Madhva was one of the important philosophers during the [[Bhakti movement]]. He was a pioneer in many ways, going against standard conventions and norms. Madhvacharya is believed by his followers to be the third incarnation of [[Vayu]], aka [[Mukhyaprana]], after [[Hanuman]] and [[Bhima]].
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| − | == Formative Years ==
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| − | Shri Madhvacharya is believed to be the incarnation of [[Mukhyaprana]] and was born as ''Vaasudeva'' to [[Madhyageha Bhatta]] (father) and [[Vedavati, Madwacharya's Mother|Vedavati]] (mother) at [[Pajaka]] in [[Udupi District]], in southern Indian state of [[Karnataka]].
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| − | ==Ontology==
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| − | {{list to prose (section)}}
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| − | {{Hindu philosophy}}
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| − | The basic tenet of Madhva philosophy is the existence of two kinds of realities, independent and dependent.
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| − | * Independent reality (''svatantra tatva'') - who/which we refer to as "God". 5 generic names are applicable to God (as per shreemad bhaagavata mahaapuraaN). They are "brahman", "para brahman", "aatman", "paramaatman" and "bhagavaan". It is to be noted that by "brahman", aacharya madhva does not mean "chaturmukha brahma". The word "brahman" refers to "brihat" (meaning "big") i.e., the one who/which is the biggest in this universe which, is none other than "God".
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| − | In general, Madhvacharya's important message is that every word, every sound in this entire universe only means God which he equated with [[Vishnu]].
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| − | According to Madhva, only Brahman is independent in every sense of the word.
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| − | * Dependent reality (''asvatantra tatva'') - plurality of [[Jiva]]s and [[Prakriti]] or Nature. Both the Jivas and Nature are dependent on Brahman for their very "being" and "becoming". This dependence is expressed metaphorically as ''Bimba-pratibimba'' (source-reflection) relation. The reflection is in everyway dependent on the source that gets reflected.
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| − | ===Philosophy of realism===
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| − | [[Dvaita]] school belongs to the [[Philosophical realism|Realist]] school of [[Indian philosophy]], in the same category as [[Samkhya]], [[Nyaya]], [[Vaisheshika]] and [[Purva mimamsa]] schools. They believe that the universe is a real creation of [[Brahman]]. The plurality of souls are bound by a "real" bondage due to beginning-less ignorance, and [[sadhana]] through Vishnu [[bhakti]] is the only way to be released from this bondage. Further, Madhva explains that [[Jnana]] or knowledge alone is not sufficient for the release from beginningless [[avidya]] or ignorance, since this bondage is sustained by the "Will" of [[Brahman]] and so needs Vishnu [[Prasadam]], i.e., God's grace to ultimately break the bonds of [[Māyā]].
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| − | ===Five differences===
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| − | [[Dvaita]], or Dualistic philosophy (known severally as Bheda-vâda, Tattva-vâda, and Bimba-pratibimba-vâda), asserts that the difference between the individual soul or jîva, and God, (Îshvara or Vishnu), is eternal and real. Actually, this is just one of the five differences that are so stated — all five differences that constitute the universe are eternal.
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| − | The five are given by:
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| − | <blockquote>
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| − | jiiveshvara bheda chaiva jadeshvara bheda tatha | <br>
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| − | jiiva-bhedo mithashchaiva jaDa-jiiva-bheda tatha | <br>
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| − | mithashcha jada-bhedo.ayam prapajncho bheda-panchakaH || <br>
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| − | - paramashruti
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| − | </blockquote>
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| − | <blockquote>
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| − | "The difference between the jîva (soul) and Îshvara (Creator), and the difference between jaDa (insentient) and Îshvara; and the difference between various jîvas, and the difference between jaDa and jîva; and the difference between various jaDas, these five differences make up the universe." <br>
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| − | From the Paramopanishad a.k.a. Parama-shruti, as quoted by Ananda Tîrtha in his 'VishNu-tattva-vinirNaya'.
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| − | </blockquote>
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| − | Another way of saying this is that these five fundamental real differences are between: [[Self (philosophy)|Selves]] and [[Brahman]]; [[matter]] and [[Brahman]]; one [[Self (philosophy)|Self]] and another [[Self (philosophy)|Self]]; [[matter]] and [[Self (philosophy)|Selves]]; and, matter and matter.
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| − | Contrary to the [[Idealism|Idealistic]] schools like [[Yogacara]], [[Madhyamika]] buddhism or [[Advaita]], Dvaita maintains that difference is in the very nature of a substance. This is the reason why some refer to the doctrine of Tattvavâda (the preferred name) as Dvaita. However, Dvaita is thought to be inadequately representative of the true grain of Tattvavâda.
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| − | The doctrine of Tattvavâda is considered to be eternal (in a flow-like sense, just as Creation is eternal); in historical times, it was revived by Ananda Tîrtha, who is also known as Madhvâchârya. Because of this, followers of Tattvavâda are called Mâdhvas, meaning followers of Madhva.
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| − | ====Souls and their classification====
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| − | Madhvacharya has hypothesized (based on [[vedas|vedic]] texts and [[reason|yukti]]) that souls are eternal and not created ''[[ex nihilo]]'' by God, as in the [[Semite|Semitic]] religions. souls depend on God for their very "being" and "becoming." Madhva has compared this relationship of God with souls to the relationship between a source (bimba) and its reflection (pratibimba).
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| − | Additionally, Madhvacharya differed significantly from traditional Hindu beliefs in his concept of eternal damnation. For example, he divides souls into three classes, one class which qualify for liberation, [[Mukti-yogyas]], another subject to eternal rebirth or eternally transmigrating due to [[samsara]], [[Nitya-samsarins]], and significantly, a class that is eventually condemned to eternal hell or [[Andhatamas]], known as [[Tamo-yogyas]].
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| − | Madhva followers cite authorities such as Bhagavad Gita, Chapter 17, verses 2 et seq. "There are three types of inclination, which are the self-same natures of the souls, these being satvika, rajasa, and tamasa," Chapter 16, verses 19-20, "These cruel haters, worst among men in the world, I hurl these evil-doers into the wombs of demons only. Entering into demoniacal wombs and deluded, birth after birth, not attaining me, they thus fall, Oh Arjuna, into a condition still lower than that," for their concept of eternal damnation.
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| − | Madhvacharaya was the second after [[Ramanuja]] in the recent years who revived the timeless Vaishnava tradition. There were 21 different Bashayas (commenteries) before Madhvacharaya. He was the first to establish the facts of tri-patriate classification of souls. By contrast, most Hindus believe that souls will eventually obtain [[moksha]], even after millions of rebirths.
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| − | ====Answer to the problem of evil====
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| − | By following the concepts of souls not being created by God and classification of the souls, Madhvacharya provides a lucid answer to the [[problem of evil]] by seeking a root cause like the intrinsic nature of the soul itself. Often, evil behaviour displayed in the world might not be just the nature of the soul but also depends upon the timeless actions (Karma) of the soul itself.
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| − | ====Interpretation of the caste system====
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| − | Madhva interprets the concept of varna mentioned in the Vedas (Purusha Sooktha) as not being defined by birth, but by the nature of a soul. For example a soul having the nature of a brahmin could have been born as a shudra and vice versa. The caste system decided by birth is actually jaati and not varna . The varnas simply define the disposition of the soul, for example a soul classified as BrahmaNa varna is disposed towards learning, a kshatriya soul is dispose towards administration and a shudra soul is disposed towards performing service.
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| − | == Impact of Dvaita Movement ==
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| − | Madhva's [[dualism|Dualistic]] view, along with [[Adi Shankara|Shankara's]] [[Advaita]] or [[Nondualism]] and [[Ramanuja|Ramanuja's]] Qualified [[Nondualism]],or [[Vishishtadvaita]] form some core [[India]]n beliefs on the nature of [[reality]]. He is considered to be one of the influential theologians in Hindu history. He revitalized an Hindu monotheism in light of attacks, theological and physical, by foreign invasion. Great leaders of the Vaishnava [[Bhakti movement]], in Karnataka, for example, [[Purandara Dasa]] and [[Kanaka Dasa]] were part of the Dvaita traditions. Also, the famous Hindu saint, [[Raghavendra Swami]], was a leading figure in the Dvaita tradition.
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| − | Madhvacharaya during his time not only established dvaita philosophy, but also displayed extraordinary strength and skills to show that he is the third avatara of Vayu, who came down to earth to help people suffering from delusional philosophies and guide them in the right path. Madhvacharaya at the age of 79, year 1317, disappeared from the eyes of humans and continue to reside in Upper Badari in his continuning service to his eternal master Sri Vedavyasa.
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| − | Narayana panditAcharya captures Madhvacharaya's life in a beautiful poetic verses in his "Shri Madhva Vijaya" which is in 16 Sarga (chapters), this book is an authentic work composed during his own time. This is a very rare work, there is no evidence of anyone composing works on any major philosopher like this before or after him from other disciplines. "Shri Madhva Vijaya" is a composition which captures life history of MahdvAcharaya.
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| − | == Religious establishments ==
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| − | The main icon (vigraha) in [[Udupi]] of [[Lord Krishna]] was established by Madhvacharya. The 8 monasteries (ashta mathas) of Udupi have been following his philosophy since then.
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| − | [[Image:Udupi_balakrishna.jpg|frame|right|Icon of [[Lord Krishna]] in [[Udupi]] installed by Shri Madhvacharya]]
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| − | The Eight monasteries ( Ashta Matha's ) are [[Krishnapura]], [[Pejavara]] , [[Puttige]], [[Sodhe]] ( Sondhe ) , Kaniyoor ([[Kaneyur]]) , [[Adamaru]] , [[Shirur]] and [[Palimaru]].
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| − | ==Comparison to "mainstream hinduism"==
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| − | The teachings of Sri Madhvacharya were in many ways quite radical for his times. One example is his doctrine of eternal damnation, is generally not endorsed by most schools of Hindu philosophy. But Dvaita scholars argue that Madhva has derived these concepts from within the Vedic framework. There are many instances in the [[Upanishad]]s and [[Gita]] that support Madhva's position. They also argue that since the knowledge of whether a [[jiva]] is ''Muktiyogya'' (liberation-worthy) or ''Tamoyogya'' (damnation-worthy) is not accessible to the Jiva himself, this philosophy does not discourage ''[[sadhana]]'' for anyone.
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| − | ==Names and Avatars==
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| − | '''Names'''
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| − | * Vasudeva, as named by his parents
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| − | * Poornaprajnya or "One who knows everything", named after attaining sainthood
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| − | * Anandateertha, or "One who brings bliss through his preachings"
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| − | * Shri Madhvacharya. This name is not given to him by anyone but it comes from the vedas. There is a hymn in the vedas called "baLitthaa sookta" where the term "madhva" has been used to refer to "mukhya praaNa"
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| − | '''Claimed avatars'''
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| − | * [[Hanuman]]
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| − | * [[Bhima]]: Madhvacharya declared, in his work "Vishnu-tatva-vinirNaya:" that he was the one who took the avatars of Hanuman and Bhima. Significantly, the only other person who openly makes such a declaration about his original form is<br> Sri Krishna, (in bhagavad-gita).
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| − | == Works of Madhvacharya ==
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| − | The [[Works of Madhvacharya]] are many in number and include commentaries on the Vedas, Upanishads, the Bhagavadgita and the Brahma Sutras. Sri Madhvacharya also composed many works on the philosophy of Tattvavada.
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| − | == See also ==
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| − | *[[Shivalli Brahmins]]
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| − | *[[Paryaya]]
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| − | == References ==
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| − | * ''Bhakti Schools of Vedanta,'' by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.
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| − | * Acharya Madhva baduku bareha ( [[Kannada]] ) by [[Bannanje Govindacharya]].
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| − | == External links ==
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| − | * [http://www.dvaita.org/madhva/index.shtml Biographical links to Madhvacharya and other dvaita resources]
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| − | * [http://www.dvaita.net Madhva and other dvaita saints text resource]
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| − | * [http://www.iep.utm.edu/m/madhva.htm Madhva's differences with Sankara and Ramanuja.]
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| − | [[Category: Philosophy and religion]]
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| − | [[Category: Religion]]
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| − | {{credit|132397872}}
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