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.
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.
Brahman is a personal being wholly distinct
from jiva souls and the universe of all sentient
and non-sentient things.
The
Independent
Svatantra
Reality is
constituted by two
eternally distinct
kinds of substances:
Personal
Brahman
GOD
The Independent
Svatantra
The Dependent
Asvatantra
The
Dependent
Asvatantra
The
Dependent
Asvatantra
Jivas
Prakrti
(individual souls)
(nature/matter)
Saguna Brahman
Madhva 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
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
Bhakti according to Madhva
(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
(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 (aparokshajnana).
(4) Ati-paripakva-bhakti or mellow devotion
in which the direct vision of God (aparokshajnana) 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.