Madhva
Shri Madhvacharya (Kannada: ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರು) (1238-1317 C.E.; also known as Vasudeva, Poornaprajnya, Purnabodha, and Anandateertha) was a Hindu philosopher who founded the Dvaita or dualistic school of Hindu philosophy. It is one of the three most influential Vedanta philosophies, along-side the Advaita (non-dualistic) and Visistadvaita (qualified dualistic) schools. Madhva’s dualism insisted that human beings and God (Vishnu) were wholly separate. The division between humanity and the divine could only be bridged by devotion. Thus, 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, the Vedic wind god, after Hanuman and Bhima.
Life
Little is known about the actual life of Shri Madhvacharya, save for that which can be culled from hagiographies. He was born as Vaasudeva (or “the son of Vishnu”) to Madhyageha Bhatta (father) and Vedavati (mother) at Pajakaksetra in Udupi District, in the Tulunadu area of the southern Indian state of Karnataka. Madhva was obviously influenced by the pluralistic religious climate of region in which he grew up. Karnataka of the 13th and 14th century was not only replete with scholars of Vedantic thinkers like Ramanuja and Shankara, but also with Jainism, Virashaivism and Buddhism, as well as tribal traditions dedicated to Shiva. As Sarma states, “it is likely that this atmosphere of plurality (…) made [Madhvacarya] aware of the boundaries of between religious worlds and the ways to maintain those boundaries.” (13).
He was educated in the Vedas as well as the emerging exegetical traditions of Advaita and Visistadvaita, from which his later teachings would come to differ so drastically. Unsatisfied with what he had learned from these schools, Madhva met Acyutapreksa, an ascetic who also disagreed with the other Vedanta schools, particularly Advaita. With Acyutapreksa, Madhva underwent traditionally initiation rites to become a sanyassin (a renunciate). However, in the years that came he and his teacher had vehement disagreements, though Acyutapreksa made him head of the matha due to Madhva’s superior abilities.
Upon completion of his studies, Madhva proceeded to travel across India for purposes of debate his new variation of Vedanta with other learned individuals. In the process, Madhva went about refuting the other schools of Hindu philosophy with considerable success. He eventually ended up in Mahabadarikasrama, home of Vyasa, the founder of Vedanta who had penned the Brahma Sutras. With guidance from Vyasa, Madhva wrote his own commentary upon this text, the Brahma Sutra Bhasya. He composed a total of 37 other similar treatises before his death in 1317 C.E. Hagiographies suggest that Madhva did not actually die but rather disappeared, his departure from the physical world marked by a shower of flowers provided by the gods. Accordingly, Madhva is still considered to be alive by his followers, residing in the Himalayas with Vyasa, Vishnu incarnate.
Ontology
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| Part of a series on Hindu philosophy | |
| |
| Schools | |
|---|---|
| Samkhya · Yoga | |
| Nyaya · Vaisheshika | |
| Purva Mimamsa · Vedanta | |
| Schools of Vedanta | |
| Advaita · Vishishtadvaita | |
| Dvaita · Shuddhadvaita | |
| Dvaitadvaita · Achintya Bheda Abheda | |
| Ancient figures | |
| Kapila · Patañjali | |
| Gotama · Kanada | |
| Jaimini · Vyasa | |
| Medieval figures | |
| Adi Shankara · Ramanuja | |
| Madhva · Madhusudana | |
| Tukaram · Namadeva | |
| Vedanta Desika · Jayatirtha | |
| Vallabha · Nimbarka | |
| Chaitanya | |
| Modern figures | |
| Ramakrishna · Ramana Maharshi | |
| Vivekananda · Narayana Guru | |
| A.C. Bhaktivedanta Swami Prabhupada | |
| N.C. Yati · Coomaraswamy | |
| Aurobindo ·Sivananda | |
| Satyananda · Chinmayananda | |
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".
In general, Madhvacharya's important message is that every word, every sound in this entire universe only means God which he equated with Vishnu.
According to Madhva, only Brahman is independent in every sense of the word.
- Dependent reality (asvatantra tatva) - plurality of Jivas 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 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:
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'.
Another way of saying this is that these five fundamental real differences are between: Selves and Brahman; matter and Brahman; one Self and another Self; matter and Selves; and, matter and matter.
Contrary to the 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
Madhvacharya has hypothesized (based on vedic texts and yukti) that souls are eternal and not created ex nihilo by God, as in the 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).
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.
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. 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
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
Madhva's Dualistic view, along with Shankara's Advaita or Nondualism and Ramanuja's Qualified Nondualism,or Vishishtadvaita form some core Indian 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.
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.
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.
Religious establishments
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.
The Eight monasteries ( Ashta Matha's ) are Krishnapura, Pejavara , Puttige, Sodhe ( Sondhe ) , Kaniyoor (Kaneyur) , Adamaru , Shirur and Palimaru.
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 Upanishads 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.
Names and Avatars
Names
- Vasudeva, as named by his parents
- Poornaprajnya or "One who knows everything", named after attaining sainthood
- Anandateertha, or "One who brings bliss through his preachings"
- 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"
Claimed avatars
- Hanuman
- 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
Sri Krishna, (in bhagavad-gita).
Works of Madhvacharya
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.
See also
- Shivalli Brahmins
- Paryaya
ReferencesISBN links support NWE through referral fees
- Rao, Vasudeva. Living Traditions in Contemporary Context: The Madhva Matha of Udupi. Sangam Books, 2002. ISBN 978-8125022978
- Sarma, Deepak. An Introduction to Madhva Vedanta. Ashgate Publishing, 2003. ISBN 978-0754606376
- Sarma, Deepak. Epistemologies and the Limitations of Philosophical Inquiry: Doctrine in Madhva Vedanta. RoutledgeCurzon, 2005. ISBN 978-0415308052
- Sharma, B.N.K. History of the Dvaita School of Vedanta and its Literature. Delhi: Motilal Banarsidass, 1981. ISBN 81-208-1575-0
- Sharma, B.N.K. Philosophy of Sri Madhvacarya. Delhi: Motilal Barnarsidass, 1986. ISBN 81-208-0068-0
External links
- Biographical links to Madhvacharya and other dvaita resources
- Madhva and other dvaita saints text resource
- Madhva's differences with Sankara and Ramanuja.
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