Philosophy of Vedanta “Dvaita Vedanta”
(Dualistic Vedanta)
Sage Madhwacharya lived between CE 1238 to 1317 and was the proponent of Dualistic Vedanta or “Dvaita Vedanta ''. The Dualistic form of Philosophy of Vedanta is a sub-school of the Vedanta tradition of Hindu philosophy. Sage Madhwacharya was an Indian philosopher, theologian and the chief proponent of Vedanta's Dualistic or “Dvaita'' school. Sage Madhwacharya called his philosophy “Tathvavada” meaning arguments from a realist point of view. As a teenager, he became a monk (“Sanyasi”) joining “Brahma-Sampradaya” of teacher Sage Achyutha Prekshna. Sage Madhwacharya studied the classics of Hindu philosophy, particularly the Upanishads, the Bhagavad Gita and the Brahma Sutras called “Prasthana Thraya” from him. He commented on these and is credited with thirty-seven works in the Sanskrit language. His writing style was of extreme brevity and condensed expression. His greatest work is considered to be the “Anuvyakhyana”, a philosophical supplement to his “Bhashya” on the “Brahma Sutras' ' composed with a poetic structure. The most important are Madhwa Bhashya and the commentary on Bhagavad Gita is called Gita Bhashya and the commentary on the epic “Mahabharata” is called “Bhagavatha Tathparya Niranjana”.
Sage Madhwacharya was a critic of Sage
Sankaracharya's “Advaita Vedanta '' and Sage Ramanujacharya's “Vishishta
Advaita Vedanta” teachings. He toured across India several times, visiting
places and engaging in philosophical debates and discussions with different
philosophers and thinkers from Buddhism and Jainism at that time and visiting
Hindu centres of “Vedic'' learning.
His disciples were very prominent and they
were Sage Vyasa Tirtha, Sage Jaya Tirtha, Sage Raghavendra Tirtha and Sage
Padmanabha Tirtha and carried and propagated his vision vigorously. There are
advanced scriptures available for the study of “Dvaita Vedanta''. They are
“Sarvamoola Grantha'', “Thathwa Sankyana”, Thathwa Viveka”, “Mayavada
Khandana”, “Prapancha Mthethwa Khandana” and “Vishnu Thathwa Vinirnaya”. There
are also two “Teeka Granthas' ' namely “Pramana Paddhathi” and “Thathwa
Prakashika”.
Sage Madhwacharya advocated personalist theism
and equated Brahman. In “Philosophy of Dvaita” there are three valid means of
cognition called “Pramanas” and they are Perception (“Pratyaksha”), Inference
(“Anumana”) and Verbal testimony (“Sabda”). All the sources of knowledge can be
put under any one of these categories. He defines valid cognition as cognition
of real objects that are of two kinds. They are “Kevala Pramana” and “Anu
Pramana”. Cognition of knowledge itself is called “Kevala Pramana” and “Anu
Pramana” is cognition as an instrument of true knowledge. Further Cognition is
divided into three types namely valid cognition, functions of the mind
(“Vritti”) and memory.
Cognition:
First is the valid cognition being the
consciousness belongs to the knower (“Sakshi Jnana”) and it is impeccable so it
is known as “Swatha Pramanya”.
The second is that consciousness belongs to
the functions of the mind and senses (“Vritti”).
The third is memory, a type of cognition
created by past events and experiences.
As described earlier Pramanas (“valid means
of cognition”) are Direct Perception (“Pratyaksha”), Inference (“Anumana”) and
Verbal Testimony (“Sabda”).
Direct Perception (Pratyaksa):
This is the same as “Philosophy of
Nyaya” and “Philosophy of Vaisheshika”. “Dvaita '' does not accept the six types
of ''Pramanas”. There are three components involved namely self, mind and sense
organs. At first contact of our “self” with the mind (“Manas”) second is the
contact of the mind with sense organ (“Indriya”) third is the contact of sense
organs with the object. All the cognition is Determinate (“Savikalpa”) in
nature and “Philosophy of Dvaita'' does not accept the distinction between
Indeterminate (“Nirvikalpa”) and Determinate (“Savikalpa”) forms of perception.
Moreover, every object possesses a determinant such as colour, shape and size
and it is reflected in the perception of the object. Sage Madhwacharya rejected
the idea of the relation of "Inheritance" (“Samavaya”).
Inference (“Anumana”):
The concept of Inference (“Anumana”) of
“Dvaita” varies from other Schools of Vedanta and it is based on “Scriptures”.
“Scriptures” can be categorised into “Composed” and “Non-Composed”. “Smriti”
texts like “Puranas”, “Itihasas” and “Dharma Shastras” are composed by Sages.
On the other hand, “Vedas” do not have a particular composer and it was
revelations made by Sages and Seers and was later codified by many Sages and
Seers. Vedas and these scriptures are eternal and flawless and are accepted
without any hesitation.
Validity of knowledge:
The knowledge that is valid in itself
sometimes does not become invalid. If it is valid itself any other factor
cannot influence its validity and will not be fake. Self-validated knowledge is
called “Swatha Pramanya”. Invalidity due to external factors is called “Paratha
Pramanya”. For example, if I see a mirage as water in the desert, it is true
for me; at a later stage, it may be false. The knowledge derived
from the “Vritties” or functions of the mind and senses is liable to become
false. Knowledge obtained through meditation is the “Direct knowledge” attained
by “Atman” is true.
Epistemology:
The Dvaita Vedanta school proposes the
existence of two separate realities of God and the individual souls
(“Jivatman”) exist as independent realities. First and foremost is “Brahman” as
the name and form of “Lord Vishnu” or “Narayana” is said to be independent and
supreme and all other souls are dependent on him. Sage Madhwacharya's teachings
are built on the premise that there is a fundamental difference between Atman
(“Individual soul or self”) and the Brahman (“Ultimate reality'' or “God
Vishnu”). These are two different unchanging realities, with the individual
soul dependent on Brahman, never identical and creator and creation stand
apart. His school's theistic dualism teachings disagreed with the monist
teachings of the other two most influential schools of Vedanta based on
“Advaita's non-dualism” and “Vishishta Advaita” or qualified non-dualism”. Sage
Madhwacharya, asserted that liberation is achievable only through the grace of
God. The Dvaita school founded by Sage Madhwacharya influenced Vaishnavism, the
devotional (“Bhakti”) movement in mediaeval India, and has been one of the
three influential Vedanta philosophies of Hindu philosophy. “Lord Vishnu” or
“Narayana” is not just any other deity and singularly most Supreme deity.
Supreme reality is coming in the name of Vishnu and is the primary object of
worship and has primary excellent attributes. All other Gods are regarded as
subordinate to him and there is a hierarchy of Gods. Every effect that comes
from the cause is by the will of God and he is behind every cause and effect.
The principle of the reality of this universe is real and it is like the
Philosophy of Sankhya where the concept of “Purusha” and “Prakriti” is mentioned.
The universe is real and exists with its own separate essence at the same time
the essence of God is different from the essence of creation. Everything is
composed of the “Individual soul” and matter exists with its own separate
reality. “Lord Vishnu” is the governor and controller of this entire universe.
Each phenomenon in this world is unique in itself and its particularity
(“Vishesha”). Everything is unique by itself and cannot be reduced or converted
into something else. Sage Sage Madhwacharya counters the arguments of the
non-dualist principle that everything is Brahman and explains that everything
is different from one another. He points out five major differences as follows,
1. “Creator God” or “Lord Vishnu” is
different from “Individual Self” (“Jivatman”).
2. “Individual Self” or (“Jivatman”) is
different from “Innumerable selves”.
3. “Creator God” or “Lord Vishnu” is
different from “Inanimate matter” or (“Prakriti”).
4. “Individual Self” or (“Jivatman”) is
different from “Inanimate matter” or (“Prakriti”).
5. There are differences between
“Inanimate matter” and (“Prakriti”).
These five differences are said to elucidate
the nature of the universe. For this reason, the Dvaita Vedanta explains the
world as “Prapancha '' which means "five". Moreover, he emphasises
that nothing can exist outside God’s will. Further, he interprets that “Lord
Vishnu '' in essence is unknowable and we cannot become one with “Brahman”. On
the contrary Sage Ramanujacharya's “Vishishta Advaita Vedanta '' describes that
if we go through the process of spiritual practices we can become one with
“Brahman”. According to this philosophy liberation is the enjoyment of
innate existence, consciousness bliss (“Sathchithanand”) and participation in
the bliss of the “Lord Vishnu ''. This is possible only through intense
devotion and meditation. The “Individual Soul and “Lord Vishnu'' differ in
their essence and will continue to remain different and cannot become one. We
cannot become one with “Lord Vishnu'' and can attain a high level of intimacy
and togetherness. Sage Madhwacharya also differed significantly from
traditional Hindu beliefs because of the concept of eternal damnation.
According to him, there are three different classes of “Individual souls' '.
First is the class of the “Mukti Yogis”, which are qualified for liberation
(“Moksha”). Second is the “Nitya "Samsaris' ' who are subjected to eternal
rebirth or eternal transmigration. The third is the class of “Thamo Yogis ',
those who will be condemned to eternal hell (“Andhathamisra”).
Sage Madhwacharya advocated different ways
and activities to achieve devotion to “Lord Vishnu” the “Supreme Soul”.
1. Hearing about the majesty of “Lord
Vishnu”.
2. Singing the praise of “Lord Vishnu”.
3. Silent chanting of God’s name.
4. Worship of his Holy Image.
5. Salutation of his presence in all beings.
6. Cultivate the attitude of a servant of
God.
7. Cultivate intimacy and togetherness with
“Lord Vishnu”.
8. Whole-hearted offering of oneself to “Lord
Vishnu”.
Sage Madhwacharya emphasise
"Bhakti":
If we analyse the commentaries of Bhagavad
Gita by Sage Madhwacharya and Sage Sankaracharya we will find that Sage
Madhwacharya flips all commentaries by Sage Sankaracharya upside down.
Sage Madhwacharya denounced many arguments of
Sage Sankaracharya's “Advaita Vedanta '' and proclaimed that he had made big
mistakes. Sage Sankaracharya had written a commentary on Bhagavad Gita called
“Gita Bhashyam ''. He commented on a particular verse in Gita 18th chapter 6th
verse and it is important because it explains devotion. The verse is as
follows,
“Sarva dharman parithyajya mamekam sharanam
vraja aham thwam sarvapapebhyo mokshayishyami ma sucha”.
In this verse, Sri Krishna does not say to
abandon all religious practices. “Dharma” is conducive to devotion and religion
is favourable to devotion and it makes the mind calm. It makes society more
adaptive and also creates an environment internally and externally peaceful.
Moreover, the functions of “Dharma” is necessary in the material world and not
in the spiritual life. Krishna says that to establish religious principles and
destroy non-religious practices, I advent again and again. According to Sage
Madhwacharya, it is to disown the fruits of religious practices and not run
after the results. I advise the warrior “Arjuna” to fight a war and not with
run-away from the battlefield and do his duty. According to Sage Sankaracharya
the word “Sarva dharman parithyajya” means to abandon both “Dharmic” and
“Adharmic” activities. This explanation of Sage Sankaracharya is rejected by
Sage Madhwacharya who says that Adharmic activities are to be rejected by all
and there is no need to mention them separately. The long lessons of eighteen
chapters in Bhagavad Gita give more thrust to the concept of devotion and “Dharmic”
activities. Secondly, Sage Madhwacharya points out that we must also abandon
the pride that I am following dharma. We should find shelter in "Lord Sri
Krishna" and he is the “Almighty Soul''.
Soteriological Aspects of “Dvaita Vedanta”:
According to the “Prasthana Thraya” he
established the popular belief of “Dualism” and established "Lord Vishnu”
at its roots. Sage Madhwacharya turned the direction of “Dvaita” away from “Pravrithi”
and towards “Nivrithi”.
Nivrithi:
Nivrithi means turning away from the external
world and moving on the path of renunciation. This is possible only when we
gain knowledge (“Jnana”) and it is called “Jnana Yoga”. Sage Kapila and Sage
Narayana promoted this path and undertook penance.
Pravrithi:
We live in this world and ideally not of this
world and you are untouched by the world. Flower lotus grows in the mud and it
is not affected by the influence of mud and it exhibits its beauty. Lord Rama
ruled his kingdom and was untouched by worldly pleasures and pains and showed
the people how to lead a fruitful life. When you are in this world you must
understand the end goals of human life. These are “Dharma”, “Artha”,
“Kama” and “Moksha”. “Dharma” means uprightness and moral values”,
“Artha” means prosperity and wealth, “Kama” means pleasure and enjoyment and
“Moksha” means liberation. When we are pursuing wealth and enjoyment it should come under the gamut of “Dharma”.
Sage Madhwacharya turned the direction of
“Dvaita'' away from “Pravrithi” and towards “Nivrithi” and strengthened its
compatibility with “Advaita”. Even a materialistic person uses and applies it
to fulfil his needs and pleasures.