Vedanta

The Development of Hindu Theism in the Medieval Period

Madhva’s Dvaita Vedanta

Madhva (13th Century)

Madhva’s Critique of Sankara

(1) Scriptural Argument

The basic (Upajivya) texts of scripture teach the reality of a personal Brahman (Vishnu, Ishvara, etc.)

endowed with innumerable auspicious attributes, a plurality of real jivas, and a real realm of primordial

matter.

Scriptural texts that assert nirguna Brahman and its fundamental unity with all other things are

secondary, explanatory texts (Upadivaka) that must be read in the light of the Upajivya texts, not vice

versa.

The unity of the many requires the reality of the many, not their elimination.

(2) Philosophical Argument from Knowledge

Knowledge requires that both the knower and the object of knowledge be real. Hence, the world must be

objectively real.

Sankara’s denial of the objective reality of the world is mistaken.

Madhva’s Critique of Ramanuja

(1) If the world is a part of God, then the defects of the world would belong to God Himself. (2) But God is perfect and cannot participate in the defects of the world.Hence:(3) The world cannot be a part of God.

Brahman is a personal being wholly distinct from jiva souls and the universe of all sentient

and non-sentient things.

Madhva’s philosophy is dvaita (two) and emphasizes the distinctness of Brahman and all

other things.

In paintings (left) Madhva is represented with his right

hand raised and two fingers pointing upwards. This signifies his dualism.

Reality is constituted by two eternally distinct

kinds of substances:

The IndependentSvatantra

The DependentAsvatantra

The Independent Svatantra

Personal Brahman

GOD

The Independent Svatantra

Personal Brahman

GOD

The Dependen

tAsvatantr

a

Jivas(individual souls)

The Dependen

tAsvatantr

a

Jivas(individual souls)

The Dependen

tAsvatantr

a

Prakrti(nature/matter)

The Dependen

tAsvatantr

a

Prakrti(nature/matter)

Saguna BrahmanMadhva affirms the ultimate reality of

saguna Brahman (Brahman with attributes), a supreme personal being

characterized by absolute independence, omnipotence, omniscience, omnipresence,

and supreme goodness.

On the basis of scripture, Madhva refers to Brahman by the name of Vishnu, but also as Narayana, Bhagavan, Ishvara, Purushottama,

and Krishna.

The Jiva and Brahman

• Each jiva is an imperfect reflection (pratibimba) of Brahman with respect to the essential divine qualities of truth, consciousness, bliss.

• Jivas manifest these divine qualities to different degrees. Avidya in the jiva clouds the jiva’s blissful nature and leads to the false ego.

• Jivas are divided into those who finally achieve moksha (mukti-yogyas), those who remain in samsara forever (nitya-samsarins), and those who go to eternal damnation (tamo-yogyas).

Bhakti according to Madhva

“Bhakti is that continuous flow of the heart that has been liquefied by love towards God, which

is preceded by a deep understanding of the majesty, omnipotence of the one Independent Entity on whom all the universe depends and

has its being, which is unshakably rooted in the object of love, and which cherishes Him as the

most supreme value.” ~ Madhva

Bhakti according to Madhva(1) Devotional Practices

Hearing about God’s majesty

Singing God’s praise

Silent repetition of God’s name

Worship of holy images

Salutation of his presence in all beings

Cultivating the attitude of servantship

Intimacy with him

Whole-hearted offering of oneself to God

(2) Pakva-bhakti: Continuous meditation on the self as a reflection of God, as wholly

dependent on God (either through an external image, within oneself, or everywhere). This

activity produces jnana, of

Jiva’s intrinsic nature as consciousness and bliss

Jiva’s absolute dependence on God

Study of the scriptures (shravana) and reflection (manana) are important to this process.

Bhakti according to Madhva

Bhakti according to Madhva

(3) Pakva-bhakti leads to paripakva-bhakti or consummate devotion. This involves

meditation (dhyana) on God’s attributes. It is a means to the direct vision of God

(aparoksha-jnana).

(4) Ati-paripakva-bhakti or mellow devotion in which the direct vision of God (aparoksha-jnana) is achieved. This is communion with

God. God reveals Himself.

Dhyana and Aparoksha

Madhva distinguished between

Dhyana: knowledge of God mediated by mental pictures constructed by

the human mind

Aparoksha: knowledge of God that is the direct vision or revelation of God

Dhyana gives rise to aparoksha by God’s grace, as a response to loving devotion.

Moksha• Direct perception of God leads to moksha.• In moksha, the jiva retains its individuality

and continues to experience bhakti. No absorption or merging into Brahman.

• All jivas released from samsara at death enter into the Supreme Abode known as Vaikuntha, but since there are gradations (taratamya) of bliss, there are different modes of liberation experience in Vaikuntha.