Difference between revisions of "Dvaita" - New World Encyclopedia

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	Dvaita · Shuddhadvaita
	Dvaitadvaita · Achintya Bheda Abheda
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	Jaimini · Vyasa
Medieval figures
	Adi Shankara · Ramanuja
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	Vedanta Desika · Jayatirtha
	Vallabha · Nimbarka
	Chaitanya
Modern figures
	Ramakrishna · Ramana Maharshi
	Vivekananda · Narayana Guru
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	N.C. Yati · Coomaraswamy
	Aurobindo ·Sivananda
	Satyananda · Chinmayananda

Revision as of 17:53, 7 November 2007

Dvaita (Devanagari:द्बैत, Kannada:ದ್ವೈತ) is a dualist school of Vedanta Hindu philosophy.^[1] The Sanskrit word dvaita means "dualism".^[2] This school was established as a new development in the Vedanta exegetical tradition in the thirteenth century C.E. with the south Indian Vaishnava theologian Madhva, who wrote commentaries on a number of Hindu scriptures.^[3]

Madhva’s Dvaita school is decidedly realist in the same category as other Indian philosophical schools such as Samkhya, Nyaya, Vaisheshika and Purva mimamsa. Madhava explained that the universe is not fundamentally illusory, but is instead a real creation of Brahman. In contrast with the advaita (non-dualist) philosophy expounded by Shankara, Madhva (who is also known as Madhvacharya) maintained that there is an eternal distinction between the individual self and the absolute.^[4] Difference is not regarded as an attribute, but as the very nature of an existence which makes it unique. Dvaita posited an anthropomorphic personal and independent God, Vishnu, who rules over the separate and dependent entities of soul and matter ''Prakriti''. Souls are in bondage to the earthly cycle of life and death because they are ignorant of the true nature of God. Liberation cannot be achieved through knowledge and performance of ritual duties alone, but requires the grace of God, which can only be acquired through bhakti (devotion). The liberated soul does not become one with God but exists separately in bliss. Unlike other systems of Hinduism, Madhva taught that souls achieve different levels of liberation, and one category of souls is destined for eternal damnation.

History

Dvaita is one of the three most influential branches in the orthodox Hindu philosophical system of Vedanta, along with the schools of Advaita (non-dualism) and Visistadvaita (qualified non-dualism). Its founder was Madhva, also called Anandatirtha or Pūrnaprajňa (c. 1199–1278), who came from modern Karnataka state. Madhva openly proclaimed himself to be divine in many of his writings, claiming to represent the third avatar of Vayu, the Vedic wind god, following Hanuman. Even during his lifetime, his followers revered him as an incarnation of the wind god Vayu, who had been sent to earth by the lord Vishnu to save the good, after the powers of evil had sent the philosopher Sankara, an important proponent of the Advaita (“Nondualist”) school. Madhva’s opposition to Advaita was so great that he referred to the Advaitans as “deceitful demons, who play in the darkness of Ignorance and who must run away now that the omniscient Lord (the Sun of Dualism) is coming to destroy their darkness of arguments and false interpretations of the scriptures.”^[5]

Madhva wrote thirty-seven works, including a commentary on the Brahma Sutras called Madhva-bhasya. In addition to his writings, Madhva founded the Madhva sampradaya (community) in Udipi, where it is said he discovered an idol of Krishna encased in mud. He placed this statue in the Udipi temple. He also ordained eight monks in eight different monasteries (astamathas) who propagated his teachings both during his life and afterward. His eight original monasteries of Udupi have continued under an uninterrupted series of abbots and are still in existence today; the main icon of Krishna, which he allegedly recovered from the mud still stands in the temple there.

Madhva is considered to be a very influential Hindu theologian due to his revitalization of monotheism in the face of the powerful doctrines of monism and polytheism introduced by foreign invaders. His influence was particularly evident in Karnataka, where great leaders of the Vaishnava Bhakti movement such as Purandara Dasa and Kanaka Dasa adhered to the Dvaita traditions. Jayatirtha (c. 1365 – c. 1388^[6]), Vyasatirtha (1460 – 1539), Ramacharya, Sripadaraya, Vadirajatirtha, Vijaya Dasa and the famous Hindu saint, Raghavendra Swami (1591 – 1671), were dedicated followers of Madhva's tradition. The poet Narayana Panditacharya, son of a disciple of Madhva, wrote an epic poem, "Sumadhva Vijaya," on his life.

Madhvacharya's theology influenced those of later scholars such as Nimbarka, Vallabha, and Chaitanya Mahaprabhu.

Dvaita Philosophy

Madhva’s dualism is based on the authority of the Vedas, which he regards as authorless. God, rather than being the author of the Veda, is the great teacher (mahopadhyaya) who reveals the truth expressed in the Veda.^[7]

Madhva’s Dvaita school is decidedly realist in the same category as other Indian philosophical schools such as Samkhya, Nyaya, Vaisheshika and Purva mimamsa. In contrast to Advaita Vedanta, Madhava explained that the universe is not fundamentally illusory, but is instead a real creation of Brahman. Like Ramanuja, Madhva identified three entities which are absolutely and eternally real, God, souls (atman), and primal matter Prakriti. Souls and matter are entirely dependent (asvatantra) for their being on God (Vishnu), who is completely independent (svatantra). The dependence of souls and matter on God is expressed metaphorically as Bimba-pratibimba (source-reflection).

God

In contraat to Advaita Vedanta, Madhva identifies Vishnu as a highly personal creator god, Saguna Brahman, or "Brahman with qualities." God (Vishnu) possesses infinitely good qualities; existence, knowledge and bliss constitute His essence (saccidananda). God is the creator, preserver and destroyer of the universe. God has a divine body and is transcendent, but is also immanent as the ruler of all souls. God is a perfect personality. He damns some and redeems others, and is pleased only by bhakti (eternal love for God with a full sense of His greatness ^[8]). God is Lord of Karma, governing all things that exist within reality and all the events which can potentially occur. Therefore God is the efficient cause of the universe, but Madhva denies that he is the material cause, because God is unalterable and cannot have created the world by dividing Himself in any way. Neither could a perfect God change himself into an imperfect world. God is necessarily beginningless and co-eternal with other entities such as prakriti (primal matter) and kala (time). Under the influence of God when He wants to create, primal matter evolves itself into various material forms which eventually return to primal matter at the time of their dissolution.

Spiritual Hierarchy (Taratamya )

The spiritual hierarchy of Dvaita is distinct from that of other Hindu movements. Vishnu is accorded supreme status. His consort, Lakshmi, is the Power of God. She is all-pervading and eternal like Vishnu, but does not exist on the same level. She is ever-liberated (nityamukta) and possesses a divine body. Brahma and Vayu exist on a slightly lower level, followed by their wives, Saraswati and Bharati. Garuda, Shesha, Shiva, Indra, Kama, Surya, Chandra, Varuna, Nala, Vignesh and others occupy a successively lower hierarchy.

Madhvacharya divided life in the world can be divided into akshara, life with an indestructible body, and kshara, life with a destructible body. Laxmi is akshara, while others from Brahma on down are ksharas, or jivas. The body of Vishnu does not consist of Prakriti (matter) and is therefore excluded from this classification.

Categories of Difference

Dvaita notes five categories of eternal difference (bheda)^[9] in reality. These differences are not regarded as attributes, but as the very nature of an existence which makes it unique:

Between the Lord (Īśvara) and the self (jivātman)
Between innumerable selves
Between the Lord and matter (prakriti)
Between the self and matter
Between phenomena within matter

jiiveshvara bheda chaiva jadeshvara bheda tatha |
jiiva-bhedo mithashchaiva jaDa-jiiva-bheda tatha |
mithashcha jada-bhedo.ayam prapajncho bheda-panchakaH ||
- paramashruti

"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."
From the Paramopanishad a.k.a .Parama-shruti, as quoted by Ananda Tîrtha in his VishNu-tattva-vinirNaya.

=Classification of Souls

300px

Madhvacharya hypothesized, based on Vedic texts and yukti (reason), that souls are eternal and not created by God. Souls depend on God for their very "being" and "becoming." Individual souls are numberless and atomic in size. The soul is by nature blissful and conscious of God, but is subjected to pains and imperfections because of its connection with the senses and mind of the material body, a connection which comes about because of past karma. God controls the soul from within, but it is a real agent and a real enjoyer, and is responsible for its acts ^[10].

According to Madhva, souls are in bondage because they have an incorrect understanding of the nature of God, due to beginningless ignorance (avidya). When a human being realizes his or her fundamental dependence on God, he or she can attain moksha. Those who do not realize that Vishnu is the only independent entity will remain trapped in the cycle of rebirth until they understand. Jnana (knowledge) and the accomplishment of ritual duties alone is not sufficient for the release from beginning-less ignorance (avidya). The only true way to gain un mediated knowledge (aparoksa-jnana) of Brahman is through bhakti yoga, the path of devotion toward God. Only bhakti will evoke the grace of God, without which the attainment of moksha is ultimately impossible.

In contrast to Advaita, Madhva holds that souls maintain their individual identities after achieving liberation and union with Vishnu, and exist eternally in a separate and subordinate state to God.

Madhvacharya differed significantly from traditional Hindu beliefs in his concept of eternal damnation. He believed that because jivas(souls) have many different kinds of karma, both good and bad, they must not all have started with same type of karma from the beginning of time. The doctrine that the jivas (souls) were not all equal at their inception led to a concept of eternal damnation. Madhva divided jivas (souls) into three classes: Mukti-yogyas, which qualify for liberation; Nitya-samsarins, who are subject to eternal rebirth or eternal transmigration due to samsara; and Tamo-yogyas , who are eventually condemned to eternal hell (Andhatamas). Only Jainism holds similar beliefs; most Hindus believe in universal salvation, the concept that all souls will eventually obtain moksha, even if it occurs after millions of rebirths

Notes

↑ For definition of Dvaita as a dualistic school of Vedanta, see: Flood (1996), p. 239.
↑ For definition of dvaita as "dualism" see: Flood (1996), p. 245.
↑ For Dvaita as a new school of Vedanta exegesis founded by Madhva in the 13th century CE, see: Flood (1996), p. 245.
↑ For contrast with advaita as expounded by Shankara and eternal distinction between the individual self and "the absolute" or "the Lord" see: Flood (1996), p. 247.
↑ Sharma, Chandrahar. 2003. A Critical Survey of Indian Philosophy. Delhi, Motilal Banarsidass. ISBN 8120803647 ISBN 8120803655 p. 372, Quotation from Mahabarata-tatparya-nirnaya I, 9-70
↑ Daniel P. Sheridan, "Jayatirtha", in Great Thinkers of the Eastern World, Ian McGready, ed., New York: Harper Collins, 1995, p. 236.
↑ Sharma, Critical Survey, p. 373
↑ Ibid.
↑ For the five categories of bheda, see: Flood (1996), p. 246.
↑ Sharma, Critical Survey, p. 375

References
ISBN links support NWE through referral fees

Flood, Gavin (1996). An Introduction to Hinduism. Cambridge: Cambridge University Press. ISBN 0-521-43878-0.

External links

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[1] For definition of Dvaita as a dualistic school of Vedanta, see: Flood (1996), p. 239.

[2] For definition of dvaita as "dualism" see: Flood (1996), p. 245.

[3] For Dvaita as a new school of Vedanta exegesis founded by Madhva in the 13th century CE, see: Flood (1996), p. 245.

[4] For contrast with advaita as expounded by Shankara and eternal distinction between the individual self and "the absolute" or "the Lord" see: Flood (1996), p. 247.

[5] Sharma, Chandrahar. 2003. A Critical Survey of Indian Philosophy. Delhi, Motilal Banarsidass. ISBN 8120803647 ISBN 8120803655 p. 372, Quotation from Mahabarata-tatparya-nirnaya I, 9-70

[6] Daniel P. Sheridan, "Jayatirtha", in Great Thinkers of the Eastern World, Ian McGready, ed., New York: Harper Collins, 1995, p. 236.

[7] Sharma, Critical Survey, p. 373

[8] Ibid.

[9] For the five categories of bheda, see: Flood (1996), p. 246.

[10] Sharma, Critical Survey, p. 375

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@@ Line 1: / Line 1: @@
-{{claimed}}
-{{unreliable}}
-{{Cleanup|date=April 2007}}
 {{Hindu philosophy}}
-'''Dvaita''' ([[Devanāgarī|Devanagari]]:द्बैत, [[Kannada language|Kannada]]:ದ್ವೈತ) is a dualist school of [[Vedanta]] [[Hindu philosophy]].<ref>For definition of Dvaita as a dualistic school of Vedanta, see: Flood (1996), p. 239.</ref> The Sanskrit word ''dvaita'' means "dualism".<ref>For definition of dvaita as "dualism" see: Flood (1996), p. 245.</ref> This school was established as a new development in the Vedanta exegetical tradition in the thirteenth century CE with the south Indian [[Vaishnavism|Vaishnava]] theologian [[Madhvacharya|Madhva]], who wrote commentaries on a number of Hindu scriptures.<ref>For Dvaita as a new school of Vedanta exegesis founded by Madhva in the 13th century CE, see: Flood (1996), p. 245.</ref>
+'''Dvaita''' ([[Devanāgarī|Devanagari]]:द्बैत, [[Kannada language|Kannada]]:ದ್ವೈತ) is a dualist school of [[Vedanta]] [[Hindu philosophy]].<ref>For definition of Dvaita as a dualistic school of Vedanta, see: Flood (1996), p. 239.</ref> The Sanskrit word ''dvaita'' means "dualism".<ref>For definition of dvaita as "dualism" see: Flood (1996), p. 245.</ref> This school was established as a new development in the Vedanta exegetical tradition in the thirteenth century C.E. with the south Indian [[Vaishnavism|Vaishnava]] theologian [[Madhvacharya|Madhva]], who wrote commentaries on a number of Hindu scriptures.<ref>For Dvaita as a new school of Vedanta exegesis founded by Madhva in the 13th century CE, see: Flood (1996), p. 245.</ref>
-In contrast with the [[advaita]] (non-dualist) philosophy expounded by [[Adi Shankara|Shankara]], Madhva (who is also known as Madhvacharya) maintains that there is an eternal distinction between the individual self and the absolute.<ref>For contrast with advaita as expounded by Shankara and eternal distinction between the individual self and "the absolute" or "the Lord" see: Flood (1996), p. 247.</ref> As explained by Gavin Flood:
+Madhva’s [[Dvaita]] school is decidedly realist in the same category as other Indian philosophical schools such as [[Samkhya]], [[Nyaya]], [[Vaisheshika]] and [[Mimamsa|Purva mimamsa]]. Madhava explained that the universe is not fundamentally illusory, but is instead a real creation of [[Brahman]]. In contrast with the [[advaita]] (non-dualist) philosophy expounded by [[Adi Shankara|Shankara]], Madhva (who is also known as Madhvacharya) maintained that there is an eternal distinction between the individual self and the absolute.<ref>For contrast with [[advaita]] as expounded by Shankara and eternal distinction between the individual self and "the absolute" or "the Lord" see: Flood (1996), p. 247.</ref> Difference is not regarded as an attribute, but as the very nature of an existence which makes it unique. Dvaita posited an anthropomorphic personal and independent God, [[Vishnu]], who rules over the separate and dependent entities of soul and matter [[''Prakriti'']]. Souls are in bondage to the earthly cycle of life and death because they are ignorant of the true nature of God. Liberation cannot be achieved through knowledge and performance of ritual duties alone, but requires the grace of God, which can only be acquired through [[bhakti]] (devotion). The liberated soul does not become one with God but exists separately in bliss. Unlike other systems of [[Hinduism]], Madhva taught that souls achieve different levels of liberation, and  one category of souls is destined for eternal damnation.
-<blockquote>
-Whereas the Advaita tradition emphasizes the non-difference (''abheda'') between the self and the absolute, Madhva insists on their complete distinction.  Difference or ''bheda'' is a cornerstone of his theology and scriptural interpretation.<ref>Flood (1996), p. 246.</ref>
-</blockquote>
-== Dvaita philosophy ==
+==History==
-Madhvacharya espoused a [[Vaishnava theology]] that understands [[Brahman]] to be endowed with attributes and a personal God, [[Vishnu]]. By [[Brahman]], he referred to Vishnu, as per his statement "brahmashabdashcha vishhnaveva" that [[Brahman]] can only refer to [[Vishnu]]. Madhvacharya states that Vishnu is not just any other [[deity]], but is rather the singular, all-important and supreme one. Vishnu is always the primary object of worship, and all others are regarded as subordinate to Him. The deities and other sentient beings are graded among themselves, with [[Vayu]], the god of life, being the highest, and Vishnu is eternally above them.
+Dvaita is one of the three most influential branches in the orthodox Hindu philosophical system of Vedanta, along with the schools of [[Advaita]] (non-dualism) and [[Visistadvaita]] (qualified non-dualism). Its founder was Madhva, also called Anandatirtha or Pūrnaprajňa (c. 1199–1278), who came from modern Karnataka state. Madhva openly proclaimed himself to be divine in many of his writings, claiming to represent the third avatar of [[Vayu]], the Vedic wind god, following [[Hanuman]]. Even during his lifetime, his followers revered him as an incarnation of the wind god Vayu, who had been sent to earth by the lord Vishnu to save the good, after the powers of evil had sent the philosopher Sankara, an important proponent of the Advaita (“Nondualist”) school. Madhva’s opposition to Advaita was so great that he referred to the Advaitans as “deceitful demons, who play in the darkness of Ignorance and who must run away now that the omniscient Lord (the Sun of Dualism) is coming to destroy their darkness of arguments and false interpretations of the scriptures.”<ref>Sharma, Chandrahar. 2003. ''A Critical Survey of Indian Philosophy''. Delhi, Motilal Banarsidass.  ISBN 8120803647  ISBN 8120803655  p. 372, Quotation from Mahabarata-tatparya-nirnaya I, 9-70</ref>
-While each thing is unique, dvaita philosophy notes five categories of difference (''bheda''):<ref>For the five categories of bheda, see: Flood (1996), p. 246.</ref>
+Madhva wrote thirty-seven works, including a commentary on the Brahma Sutras called ''Madhva-bhasya''. In addition to his writings, Madhva founded the Madhva ''sampradaya'' (community) in Udipi, where it is said he discovered an idol of [[Krishna]] encased in mud. He placed this statue in the Udipi temple. He also ordained eight monks in eight different monasteries (''astamathas'') who propagated his teachings both during his life and afterward. His eight original monasteries of Udupi have continued under an uninterrupted series of abbots and are still in existence today; the main icon of [[Krishna]], which he allegedly recovered from the mud still stands in the temple there.
-*Between the Lord ([[Ishvara|''{{IAST|Īśvara}}'']]) and the self ([[jiva|''{{IAST|jivātman}}'']])
+Madhva is considered to be a very influential Hindu theologian due to his revitalization of [[monotheism]] in the face of the powerful doctrines of [[monism]] and [[polytheism]] introduced by foreign invaders. His influence was particularly evident in Karnataka, where great leaders of the [[Vaishnavism|Vaishnava]] [[Bhakti]] movement such as Purandara Dasa and Kanaka Dasa adhered to the Dvaita traditions. Jayatirtha (c. 1365 – c. 1388<ref>Daniel P. Sheridan, "Jayatirtha", in ''Great Thinkers of the Eastern World'', Ian McGready, ed., New York: Harper Collins, 1995, p. 236.</ref>), Vyasatirtha (1460 – 1539), Ramacharya, [[Sripadaraya]], [[Vadirajatirtha]], [[Vijaya Dasa]] and the famous Hindu saint, [[Raghavendra]] Swami (1591 – 1671), were dedicated followers of Madhva's tradition. The poet Narayana Panditacharya, son of a disciple of Madhva, wrote an epic poem, ''"Sumadhva Vijaya,"'' on his life.
-*Between innumerable selves
-*Between the Lord and matter ([[prakriti]])
-*Between the self and matter
-*Between phenomena within matter
-Despite these differences,
+Madhvacharya's theology influenced those of later scholars such as [[Nimbarka]], [[Vallabha]], and [[Chaitanya Mahaprabhu]].
-{{Quotation|Yet while there are these distinctions and phenomena exist independently of each other, nothing can exist outside the Lord's will.  As the body depends upon the self, so all beings and matter depend upon the Lord who is their support.<ref>Flood (1996), p. 246.</ref>}}
+== Dvaita Philosophy ==
+Madhva’s dualism is based on the authority of the Vedas, which he regards as authorless. God, rather than being the author of the Veda, is the great teacher (''mahopadhyaya'') who reveals the truth expressed in the ''[[Vedas|Veda]]''.<ref>Sharma, ''Critical Survey'', p. 373</ref>
-The Dvaita doctrine was summarized by Vyasa Tirtha as comprising nine tenets or prameyas.{{Fact|date=June 2007}}
+Madhva’s [[Dvaita]] school is decidedly realist in the same category as other Indian philosophical schools such as [[Samkhya]], [[Nyaya]], [[Vaisheshika]] and [[Mimamsa|Purva mimamsa]]. In contrast to Advaita Vedanta, Madhava explained that the universe is not fundamentally illusory, but is instead a real creation of [[Brahman]]. Like Ramanuja, Madhva identified three entities which are absolutely and eternally real, God, souls (''atman''), and primal matter ''[[Prakriti]]''. Souls and matter are entirely dependent (''asvatantra'') for their being on God (Vishnu), who is completely independent (''svatantra''). The dependence of souls and matter on God is expressed metaphorically as ''Bimba-pratibimba'' (source-reflection).
+===God===
-==Taratamya - Spiritual hierarchy==
+In contraat to Advaita Vedanta, Madhva identifies [[Vishnu]] as  a highly personal creator god, Saguna Brahman, or "Brahman with qualities." God (Vishnu) possesses infinitely good qualities; existence, knowledge and bliss constitute His essence (''saccidananda''). God is the creator, preserver and destroyer of the universe. God has a divine body and is transcendent, but is also immanent as the ruler of all souls. God is a perfect personality. He damns some and redeems others, and is pleased only by ''bhakti'' (eternal love for God with a full sense of His greatness <ref>Ibid.</ref>). God is Lord of Karma, governing all things that exist within reality and all the events which can potentially occur. Therefore God is the efficient cause of the universe, but Madhva denies that he is the material cause, because God is unalterable and cannot have created the world by dividing Himself in any way. Neither could a perfect God change himself into an imperfect world. God is necessarily beginningless and co-eternal with other entities such as ''prakriti'' (primal matter) and ''kala'' (time). Under the influence of God when He wants to create, primal matter evolves itself into various material forms which eventually return to primal matter at the time of their dissolution.
-In this regard Dvaita is distinct from other Hindu movements.
-Vishnu is accorded supreme status and Lakshmi is his  consort. Brahma and Vayu come the next level with both on the same level. Their wives (Saraswati and Bharati) occupy the next level. Garuda, Shesha, Shiva, Indra, Kama, Surya, Chandra, Varuna, Nala, Vignesh and others occupy the succeedingly lower hierarchy.
+=== Spiritual Hierarchy (Taratamya )===
-Madhvacharya taught that the life in the world can be divided into two groups Kshara and Akshara. Kshara refers to life with destructible bodies while Akshara have indestructible body. Laxmi is Akshara while others from Brahma and so on are Ksharas or Jeevas. Vishnu doesn't have a body that is made up of Prakriti. So he is exempted from this classification.
+The spiritual hierarchy of Dvaita is distinct from that of other Hindu movements. Vishnu is accorded supreme status. His consort, Lakshmi, is the Power of God. She is all-pervading and eternal like Vishnu, but does not exist on the same level. She is ever-liberated (''nityamukta'') and possesses a divine body. Brahma and Vayu exist on a slightly lower level, followed by their wives, Saraswati and Bharati. Garuda, Shesha, Shiva, Indra, Kama, Surya, Chandra, Varuna, Nala, Vignesh and others occupy a successively lower hierarchy.
-==Ontology==
+Madhvacharya divided life in the world can be divided into ''akshara'', life with an indestructible body, and ''kshara'', life with a destructible body. Laxmi is ''akshara'', while others from Brahma on down are ''ksharas'', or ''jivas''. The body of  Vishnu does not consist of ''Prakriti'' (matter) and is therefore excluded from this classification.
-{{list to prose (section)}}
-{{Hindu philosophy}}
-The basic tenet of Madhva philosophy is the existence of two kinds of realities, independent and dependent.
-* 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".
+===Categories of Difference===
+Dvaita notes five categories of eternal difference (''bheda'')<ref>For the five categories of bheda, see: Flood (1996), p. 246.</ref> in reality. These differences are not regarded as attributes, but as the very nature of an existence which makes it unique:
-In general, Madhvacharya's important message is that every word, every sound in this entire universe only means God which he equated with [[Vishnu]].
+*Between the Lord ([[Ishvara|''{{IAST|Īśvara}}'']]) and the self ([[jiva|''{{IAST|jivātman}}'']])
+*Between innumerable selves
+*Between the Lord and matter (''[[prakriti]]'')
+*Between the self and matter
+*Between phenomena within matter
-According to Madhva, only Brahman is independent in every sense of the word.
-* 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.
-===Philosophy of realism===
-[[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]].
-===Five differences===
-[[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.
-The five are given by:
 <blockquote>
 jiiveshvara bheda chaiva jadeshvara bheda tatha    | <br>
@@ Line 64: / Line 46: @@
 <blockquote>
 "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>
-From the Paramopanishad a.k.a. Parama-shruti, as quoted by Ananda Tîrtha in his 'VishNu-tattva-vinirNaya'.
+From the ''Paramopanishad'' a.k.a .''Parama-shruti'', as quoted by Ananda Tîrtha in his '''VishNu-tattva-vinirNaya'''.
 </blockquote>
-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.
+====Classification of  Souls===
-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.
-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.
-====Souls and their classification====
 [[Image:Madhvacharya2.jpg|right|300px]]
-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).
+Madhvacharya hypothesized, based on [[vedas|Vedic]] texts and ''yukti'' (reason), that souls are eternal and not created by God. Souls depend on God for their very "being" and "becoming." Individual souls are numberless and atomic in size. The soul is by nature blissful and conscious of God, but is subjected to pains and imperfections because of its connection with the senses and mind of the material body, a connection which comes about because of past karma. God controls the soul from within, but it is a real agent and a real enjoyer, and is responsible for its acts <ref>Sharma, Critical Survey, p. 375</ref>.
-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]].
+According to Madhva, souls are in bondage because they have an incorrect understanding of the nature of God, due to beginningless ignorance (''avidya''). When a human being realizes his or her fundamental dependence on God, he or she can attain ''[[moksha]]''. Those who do not realize that Vishnu is the only independent entity will remain trapped in the cycle of rebirth until they understand. ''[[Jnana]]'' (knowledge) and the accomplishment of ritual duties alone is not sufficient for the release from beginning-less ignorance ([[avidya]]). The only true way to gain un mediated knowledge (''aparoksa-jnana'') of Brahman is through ''bhakti'' yoga, the path of devotion toward God. Only ''bhakti'' will evoke the grace of God, without which the attainment of ''moksha'' is ultimately impossible.
-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.
+In contrast to [[Advaita]], Madhva holds that souls maintain their individual identities after achieving liberation and union with Vishnu, and exist eternally in a separate and subordinate state to God.
-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.
-====Answer to the problem of evil====
+Madhvacharya differed significantly from traditional Hindu beliefs in his concept of eternal damnation. He believed that because ''jivas''(souls) have many different kinds of karma, both good and bad, they must not all have started with same type of karma from the beginning of time. The doctrine that the ''jivas'' (souls) were not all equal at their inception led to a concept of [[eternal]] [[damnation]]. Madhva divided ''jivas'' (souls) into three classes: ''Mukti-yogyas'', which qualify for liberation; ''Nitya-samsarins'', who are subject to eternal rebirth or eternal transmigration due to ''[[samsara]]''; and ''Tamo-yogyas'' , who are eventually condemned to eternal [[hell]] (Andhatamas). Only Jainism holds similar beliefs; most Hindus believe in [[universal salvation]], the concept that all souls will eventually obtain ''moksha'', even if it occurs after millions of rebirths
-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.
-====Interpretation of the caste system====
-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.
-== Impact of Dvaita Movement ==
+==Notes==
-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. The famous Hindu saints, [[Jayatirtha]], [[Sripadaraya]], [[Vyasathirtha]], [[Vadirajatirtha]], [[Vijaya Dasa]] and [[Raghavendra Swami]] and others were leading figures in the Dvaita tradition.
-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.
+<references />
-[[Narayana Panditacharya]] captures Madhvacharaya's life in a beautiful poetic verses in his "Sumadhva 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. "[[Sumadhvavijaya|Sumadhva Vijaya]]" is a composition  which captures life history of MahdvAcharaya.
+==References==
+*{{cite book |last=Flood |first=Gavin |authorlink= |coauthors= |title=An Introduction to Hinduism |year=1996 |publisher=Cambridge University Press |location=Cambridge |isbn= 0-521-43878-0}}
-Madhvacharya's theology heavily influenced those of later scholars such as [[Nimbarka]], [[Vallabha]], and [[Chaitanya Mahaprabhu]].  B. N. K. Sharma notes that Nimbarka's theology is a loose re-write of Madhvacharya's in its most essential aspects.  Vallabha even "borrowed without acknowledgement" a verse from Madhvacharya's `sarva-shAstrArtha-sangraha'.  The followers of Chaitanya claim a link to Madhvacharya, though such a link is not historically tenable or theologically plausible.
+== Further reading ==
+* Sarma, Deepak. 2003. ''An introduction to Madhva Vedanta''. Ashgate world philosophies series. Aldershot, Hampshire, England: Ashgate. ISBN:0754606376 9780754606376
-Madhvacharya's singular contribution was to offer a new insight and analysis of the classical Vedantic texts — the Vedas, Upanishads, Brahma Sutra, Mahabharata, Pancharatra, and Puranas — and place uncompromising duality, which had been ravaged by attacks from Advaita, on a firm footing.  Before Madhvacharya, [[Nondualism]] was rejected by others such as the Mimamsa tradition of Vedic exegesis, and by the [[Nyaya]] tradition of classical logic.  However, it was only he who could build a cogent alternative system of Vedanta that could take on Advaita in full measure.
+* Sharma, B. N. Krishnamurti. 1981. ''History of the Dvaita school of Vedānta and its literature from the earliest beginnings to our own time.'' Delhi: Motilal Banarsidass.
+* Sharma, B. N. Krishnamurti. 1986. ''Philosophy of Śrī Madhvācārya.'' Delhi: Motilal Banarsidass. ISBN:8120800680 : 9788120800687
+*Sharma, B. N. K. 1986. ''The Brahma Sutras and Their Principal Commentaries''. 3 vols., Munshiram Manoharlal.
+*Sharma, Chandrahar. 2003. ''A Critical Survey of Indian Philosophy''. Delhi, Motilal Banarsidass.  ISBN 8120803647  ISBN 8120803655
+* Tapasyananda. 1990. ''Bhakti schools of Vedānta lives and philosophies of Rāmānuja, Nimbārka, Mādhva, Vallabha, and Caitanya.'' Madras: Sri Ramakrishna Math. ISBN:8171202268 : 9788171202263
-==Comparison to "mainstream hinduism"==
-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.
 ==See also==
@@ Line 110: / Line 84: @@
 * [[Shivalli]]
 * [[Hindu philosophy]]
-==Notes==
-<references />
-==References==
-*{{cite book |last=Flood |first=Gavin |authorlink= |coauthors= |title=An Introduction to Hinduism |year=1996 |publisher=Cambridge University Press |location=Cambridge |isbn= 0-521-43878-0}}
-== Further reading ==
-* Deepak Sarma, ''An Introduction to Madhva Vedanta''. Ashgate, 2003.
-* B.N.K. Sharma, ''The History of the Dvaita School of Vedanta and Its Literature''. 3rd ed., Motilal Banarsidass, 2000.
-* B.N.K. Sharma, ''The Philosophy of Madhvacharya''. Motilal Banarsidass, 1986.
-* B.N.K. Sharma, ''The Brahma Sutras and Their Principal Commentaries''. 3 vols., Munshiram Manoharlal, 1986.
-* Tapasyananda, Swami. ''Bhakti Schools of Vedanta''.
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Indian philosophy
Topics	Logic · Idealism · Monotheism · Atheism · Problem of evil
Āstika	Samkhya · Nyaya · Vaisheshika · Yoga · Mimamsa · Vedanta (Advaita · Vishishtadvaita · Dvaita)
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