fbpx
Wikipedia

Madhvacharya

January 07, 2023

This article is about the founder of a theistic philosophy. For the 1986 film, see Madhvacharya (film).

Madhvacharya (IAST: Madhvācārya; Sanskrit pronunciation: [mɐdʱʋaːˈtɕaːɽjɐ]; CE 1199-1278[5] or CE 1238–1317[6]), sometimes anglicised as Madhva Acharya, and also known as Purna Prajna (IAST: Pūrṇa-Prajña) and Ānanda Tīrtha, was an Indian philosopher, theologian and the chief proponent of the Dvaita (dualism) school of Vedanta.[1][7] Madhva called his philosophy Tattvavāda meaning "arguments from a realist viewpoint".[7]

Madhvacharya
Personal
Born
Vāsudeva

c. 1199 (or 1238)[1]
Pājaka, near Udupi[2]
Karnataka[1]
ReligionHinduism
OrderVedanta
Founder ofUdupi Sri Krishna Matha
PhilosophyTattvavada (Which later popularly came be known as Dvaita Vedanta)
Religious career
GuruAchyuta-preksha[3]
Literary worksSarvamula Granthas
HonorsPūrṇa-prajña
Jagadguru
Quotation

Reality is twofold: independent and dependent things. The Lord Vishnu is the only independent thing.[4]

Madhvacharya was born on the west coast of Karnataka state in 13th-century India.[8] As a teenager, he became a Sanyasi (monk) joining Brahma-sampradaya guru Achyutapreksha, of the Ekadandi order.[1][3] Madhva studied the classics of Hindu philosophy, and wrote commentaries on the Principal Upanishads, the Bhagavad Gita and the Brahma Sutras (Prasthanatrayi),[1] and is credited with thirty seven works in Sanskrit.[9] His writing style was of extreme brevity and condensed expression. His greatest work is considered to be the Anuvyakhyana, a philosophical supplement to his bhasya on the Brahma Sutras composed with a poetic structure.[8] In some of his works, he proclaimed himself to be an avatar of Vayu, the son of god Vishnu.[10][11]

Madhvacharya was a critic of Adi Shankara's Advaita Vedanta and Ramanuja's Vishishtadvaita Vedanta teachings.[7][8] He toured India several times, visiting places such as Badrinath, Bengal, Varanasi, Dwaraka, Goa and Kanyakumari, engaging in philosophical debates and visiting Hindu centres of learning.[9] Madhva established the Krishna Mutt at Udupi with a murti secured from Dwarka Gujarat in CE 1285.[8]

Madhvacharya's teachings are built on the premise that there is a fundamental difference between Atman (individual soul, self) and the Brahman (ultimate reality, God Vishnu), these are two different unchanging realities, with individual soul dependent on Brahman, never identical.[7] His school's theistic dualism teachings disagreed with the monist[12] teachings of the other two most influential schools of Vedanta based on Advaita's nondualism and Vishishtadvaita's qualified nondualism.[7][13] Liberation, asserted Madhva, is achievable only through the grace of God.[7][14] The Dvaita school founded by Madhva influenced Vaishnavism, the Bhakti movement in medieval India, and has been one of the three influential Vedānta philosophies, along with Advaita Vedanta and Vishishtadvaita Vedanta.[8][15][16] Madhva's historical influence in Hinduism, state Kulandran and Kraemer: "has been salutary, but not extensive."[11]

Biography

The biography of Madhvacharya,srimadhva vijaya is unclear about his year of birth.[17] Many sources date him to 1238–1317 period,[15][18] but some place him about the 1199–1278 period.[17][19]

Madhvācārya was born in Pajaka near Udupi, a coastal district in the present-day Indian state of Karnataka.[20] Traditionally it is believed that his father's name is Naduillaya (Sanskrit: Madhyageha, Madhyamandira) and the name of his mother is unclear, although many sources variously claim it as Satyavati and Vedavati.[20] Born in a Tulu-speaking Brahmin household, he was named Vāsudeva.[20] Later he became famous by the names Purnaprajna, Anandatirtha and Madhvacharya (or just Madhva).[8] Pūrnaprajña was the name given to him at the time of his initiation into sannyasa (renunciation), as a teenager.[20] The name conferred on him when he became the head of his monastery was "Ānanda Tīrtha".[20] All three of his later names are found in his works.[1] Madhvācārya or Madhva are names most commonly found in modern literature on him, or Dvaita Vedanta related literature.[8][7]

Madhva began his school after his Upanayana at age seven, and became a monk or Sannyasi in his teenage,[20] although his father was initially opposed to this.[21] He joined an Advaita Vedanta monastery in Udupi (Karnataka),[3] accepted his guru to be Achyutrapreksha,[17] who is also referred to as Achyutraprajna in some sources.[1] Madhva studied the Upanishads and the Advaita literature, but was unconvinced by its nondualism philosophy of oneness of human soul and god, had frequent disagreements with his guru,[20] left the monastery, and began his own tattvavada movement based on dualism premises of Dvi – asserting that human soul and god (as Vishnu) are two different things.[17] Madhva never acknowledged Achyutrapreksha as his guru or his monastic lineage in his writings.[3] Madhva is said to have been clever in philosophy, and also to have been tall and strongly built.[22]

Madhvacharya never established a matha (monastery) dedicated to Dvaita philosophy, however his lineage of students became the sanctuary for a series of Dvaita scholars such as Jayatirtha, Sripadaraja, Vyasatirtha, Vadiraja Tirtha, Raghuttama Tirtha, Raghavendra Tirtha and Satyanatha Tirtha who followed in the footsteps of Madhva.[17][23]

A number of hagiographies have been written by Madhva's disciples and followers. Of these, the most referred to and most authentic is the sixteen cantos Sanskrit biography Madhvavijaya by Narayana Panditacharya – son of Trivikrama Pandita, who himself was a disciple of Madhva.[8]

Incarnation of Vayu, the wind god

 
Vayu three avatars Madhva, Bhima, Hanuman along with Vedavyasa and Lord Vishnu are depicted in this portrait.

In several of his texts, state Sarma and other scholars, "Madhvacharya proclaims himself to be the third avatar or incarnation of Vayu, wind god, the son of Vishnu".[10][24] He, thus, asserted himself to be Hanuman – the first avatar of Vayu, and Bhima – a Pandava in the Mahabharata and the second avatar of Vayu.[10] In one of his bhasya on the Brahma Sutras, he asserts that the authority of the text is from his personal encounter with Vishnu.[25] Madhva, states Sarma, believed himself to be an intermediary between Vishnu and Dvaita devotees, guiding the latter in their journey towards Vishnu.[11][10]

Madhva is said to have performed several miracles during his lifetime, including transforming tamarind seeds into gold coins, consuming four-thousand bananas and thirty big pots of milk in one sitting, fighting and winning against robbers and wild animals, crossing the Ganges without getting his clothes wet, and giving light to his students through the nails of his big toes after the lamp went out while they were interpreting a text at night.[26]

Madhvacharya is said to have quoted some verses from his unique recensions of scriptures. Also, he is said to have quoted many unique books like Kamatha Sruti. The interpretation of Balittha Sukta by Madhvacharya and his followers to prove that Madhvacharya was an incarnation of Vayu is considered highly unique by standard commentaries on them like Sayana and Horace Hayman Wilson.[27]

Works of Madhvacharya

Main article: List of works by Madhvacharya

Thirty seven Dvaita texts are attributed to Madhvacharya.[28] Of these, thirteen are bhasya (review and commentary) on earliest Principal Upanishads,[19] a Madhva-bhasya on the foundational text of Vedanta school of Hinduism – Brahma Sutras,[19] another Gita-bhasya on Bhagavad Gita,[19][28] a commentary on forty hymns of the Rigveda, a review of the Mahabharata in poetic style, a commentary called Bhagavata-tatparya-nirnaya on Bhagavata Purana.[28] Apart from these, Madhva is also attributed for authoring many stotras, poems and texts on bhakti of Vishnu and his avatars.[7][29][30] The Anu-Vyakhyana, a supplement to Madhvacharya's commentary on Brahma Sutras, is his masterpiece, states Sharma.[29]

While being a profusely productive writer, Madhvacharya restricted the access to and distribution of his works to outsiders who were not part of Dvaita school, according to Sarma.[note 1] However, Bartley disagrees and states that this is inconsistent with the known history of extensive medieval Vedantic debates on religious ideas in India which included Dvaita school's ideas.[31]

Madhva's philosophy

 
Madhvacharya along with Vedavyasa Maharshi are depicted in this portrait

The premises and foundations of Dvaita Vedanta, also known as Dvaitavada and Tattvavada, are credited to Madhvacharya. His philosophy championed unqualified dualism.[28] Madhva's work is classically placed in contrast with monist[12] ideas of Shankara's Advaita Vedanta and Ramanuja's Vishishtadvaita Vedanta.[28]

Epistemology

Madhva calls epistemology as Anu pramana.[32] It accepts three pramānas, that is three facts or three correct means of knowledge, in contrast to one of Charvaka and six of Advaita schools of Hindu philosophies:[33][34]

  • Pratyaksha (प्रत्यक्ष) means perception. It is of two types in Dvaita and other Hindu schools: external and internal. External perception is described as that arising from the interaction of five senses and worldly objects, while internal perception is described as that of inner sense, the mind.[35][36]
  • Anumāna (अनुमान) means inference. It is described as reaching a new conclusion and truth from one or more observations and previous truths by applying reason.[37] Observing smoke and inferring fire is an example of Anumana. This method of inference consists of three parts: pratijna (hypothesis), hetu (a reason), and drshtanta (examples).[38][39]
  • Śabda (शब्द) means relying on word, testimony of past or present reliable experts.[32][40] It is also known as Agama in Madhva's Dvaita tradition, and incorporates all the Vedas. Hiriyanna explains Sabda-pramana as a concept which means reliable expert testimony. The schools of Hinduism which consider it epistemically valid suggest that a human being needs to know numerous facts, and with the limited time and energy available, he can learn only a fraction of those facts and truths directly.[41]

Madhva and his followers introduced kevala-pramaana as the "knowledge of an object as it is", separate from anu-pramana described above.[42]

Madhva's Dvaita school holds that Vishnu as a God, who is also Hari, Krishna, Vasudeva and Narayana, can only be known through the proper samanvaya (connection) and pramana of the Vedic scriptural teachings.[43][44] Vishnu, according to Madhvacharya, is not the creator of the Vedas, but the teacher of the Vedas.[43] Madhva's school of thought assert, knowledge is intrinsically valid, and the knower and the known are independently real.[43] Both the ritual part (karma-kanda, Mimamsa) and the knowledge part (jnana-kanda, Upanishadic Vedanta) in the Vedas, asserted Madhvacharya, are equally valid and interconnected whole.[43] As asserted by the Mimamsa school of Hindu philosophy, Madhvacharya held that the Vedas are author-less, and that their truth is in all of its parts (i.e. the saṃhitas, brāhmaņas, āraņyakās and upanișads)...[43]

Metaphysics

The metaphysical reality is plural, stated Madhvacharya.[7] There are primarily two tattvas or categories of reality – svatantra tattva (independent reality) and asvatantra tattva (dependent reality).[44] Ishvara (as God Vishnu or Krishna) is the cause of the universe and the only independent reality, in Madhvacharya's view.[44] The created universe is the dependent reality, consisting of Jīva (individual souls) and Jada (matter, material things).[7] Individual souls are plural, different and distinct realities. Jīvas are sentient and matter is non-sentient, according to Madhvacharya.[7][45]

Madhva further enumerates the difference between dependent and independent reality as a fivefold division (pancha-bheda) between God, souls and material things.[28] These differences are:[7][14] (1) Between material things; (2) Between material thing and soul; (3) Between material thing and God; (4) Between souls; and (5) Between soul and God.

This difference is neither temporary nor merely practical; it is an invariable and natural property of everything. Madhva calls it Taratamya (gradation in pluralism).[44] There is no object like another, according to Madhvacharya. There is no soul like another. All souls are unique, reflected in individual personalities. The sea is full; the tank is full; a pot is full; everything is full, yet each fullness is different, asserted Madhvacharya.[44][46]

According to Madhvacharya, even in liberation (moksha), the bliss is different for each person based on each's degree of knowledge and spiritual perfection.[46][45] This liberation according to him, is only achievable with grace of God Vishnu.[19]

Nature of the Brahman

Madhva conceptualised Brahman as a being who enjoys His own bliss, while the entire universe evolves through a nebulous chaos.[47] He manifests, every now and then, to help the evolution process. The four primary manifestation of Him as the Brahman are, according to Madhva, Vasudeva, Pradyumna, Aniruddha and Sankarasana, which are respectively responsible for the redemptive, creative, sustaining and destructive aspects in the universe.[47] His secondary manifestations are many, and all manifestations are at par with each other, it is the same infinite no matter how He manifests.[48] Brahman is the creator of the universe, perfect in knowledge, perfect in knowing, perfect in its power, and distinct from souls, distinct from matter.[48] For liberation, mere intellectual conceptualization of Brahman as creator is not enough, the individual soul must feel attraction, love, attachment and devotional surrender to Him, and only His grace leads to redemption and liberation, according to Madhva.[19][49][50]

The Vishnu as Brahman concept of Madhvacharya is a concept similar to God in major world religions.[51][52] His writings led some early colonial-era Indologists such as George Abraham Grierson to suggest the 13th-century Madhva was influenced by Christianity,[11] but later scholarship has rejected this theory.[19][53]

Soteriology

Madhvacharya considered Jnana Yoga and Karma Yoga to be insufficient to the path of liberation without Bhakti.[54][55] Lord Vishnu was the supreme God to Madhva, who can only be reached through Vayu – the son of God; he further states, faith leads to the grace of God, and grace leads to the liberation of soul.[54]

The knowledge of God, for Madhvacharya, is not a matter of intellectual acceptance of the concept, but an attraction, affection, constant attachment, loving devotion and complete surrender to the grace of God.[56] He rejects monist theories believing that knowledge liberates, asserting instead that it is Divine grace through Bhakti that liberates.[57] To Madhva, God obscures reality by creating Maya and Prakriti, which causes bondage and suffering; and only God can be the source of soul's release.[58] Liberation occurs when, with the grace of God, one knows the true nature of self and the true nature of God.[59]

Ethics

Evil and suffering in the world, according to Madhvacharya, originates in man, and not God.[60] Every Jiva (individual soul) is the agent of actions, not Jada (matter), and not Ishvara (God).[61] While Madhva asserts each individual self is the Kartritva (real agency), the self is not an absolutely independent agent to him.[62] This is because, states Madhva, the soul is influenced by sensory organs, one's physical body and such material things which he calls as gifts of God.[62] Man has free will, but is influenced by his innate nature, inclinations and past karma.[62]

Madhvacharya asserts, Yathecchasi tatha kuru, which Sharma translates and explains as "one has the right to choose between right and wrong, a choice each individual makes out of his own responsibility and his own risk".[62] Madhva does not address the problem of evil, that is how can evil exist with that of a God who is omnipotent, omniscient, and omnibenevolent.[63][64] According to Sharma, "Madhva's tripartite classification of souls makes it unnecessary to answer the problem of evil".[65] According to David Buchta, this does not address the problem of evil, because the omnipotent God "could change the system, but chooses not to" and thus sustains the evil in the world.[63] This view of self's agency of Madhvacharya was, states Buchta, an outlier in Vedanta school and Indian philosophies in general.[63]

This accusation of David Buchta is answered by the arrangement that the tripartite characteristic is intrinsic of the souls. That is to say, those characteristics define the soul. And any attempt to change that would mean replacing souls themselves. Seeing no point in repairing the prevalent characteristics if the very identity of the souls is in danger, the omnipotent does not change them. Thus answering the problem of evil.

Moral laws and ethics exist, according to Madhva, and are necessary for the grace of God and for liberation.[66]

Views on other schools

Madhvacharya was a fierce critic of competing Vedanta schools,[67] and other schools of Indian philosophies such as Buddhism and Jainism.[68][69][70] He wrote up arguments against twenty one ancient and medieval era Indian scholars to help establish the foundations of his own school of thought.[19]

Madhvacharya was fiercest critic of Advaita Vedanta, accusing Shankara and Advaitins for example, as "deceitful demons" teaching Buddhism under the cover of Vedanta.[28] Advaita's nondualism asserts that Atman (soul) and Brahman are blissful and identical, unchanging transcendent Reality, there is interconnected oneness of all souls and Brahman, and there are no pluralities.[7][16] Madhva in contrast asserts that Atman (soul) and Brahman are different, only Vishnu is the Lord (Brahman), individual souls are also different and depend on Vishnu, and there are pluralities.[7][16] Madhva criticized Advaita as being a version of Mahayana Buddhism, which he regarded as nihilistic.[71] Of all schools, Madhva focussed his criticism on Advaita most, and he wrote four major texts, including Upadhikhandana and Tattvadyota, primarily dedicated to criticizing Advaita.[71]

Madhvacharya disagreed with aspects of Ramanuja's Vishishtadvaita.[67] Vishishtadvaita school, a realist system of thought like Madhvacharya's Dvaita school, also asserts that Jiva (human souls) and Brahman (as Vishnu) are different, a difference that is never transcended.[16][72] God Vishnu alone is independent, all other gods and beings are dependent on Him, according to both Madhvacharya and Ramanuja.[50] However, in contrast to Madhvacharya's views, Vishishtadvaita school asserts "qualified non-dualism",[7] that souls share the same essential nature of Brahman,[7] and that there is a universal sameness in the quality and degree of bliss possible for human souls, and every soul can reach the bliss state of God Himself.[16][73] While the older school of Vishishtadvaita asserted "qualitative monism and quantitative pluralism of souls", states Sharma, Madhvacharya asserted both "qualitative and quantitative pluralism of souls".[74]

Shankara's Advaita school and Ramanuja's Vishishtadvaita school are premised on the assumption that all souls can hope for and achieve the state of blissful liberation; in contrast, Madhvacharya posited that some souls enjoy spreading chaos and irreligion, and even enjoy being eternally doomed and damned as such.[75][76][77]

Madhvacharya's style of criticism of other schools of Indian philosophy was part of the ancient and medieval Indian tradition. He was part of the Vedanta school, which emerged in post-Vedic period as the most influential of the six schools of Hindu philosophy, and his targeting of Advaita tradition, states Bryant, reflects it being the most influential of Vedanta schools.[78]

Influence

Sri Krishna Temple, Udupi
 
Udupi, Sri Krishna Temple established by Madhvacharya
Main article: Haridasa

Madhvacharya extended an independent, original philosophy in the inference of Vaishnavism.[46]

The Madhwa Sampradaya fostered Bhakti and search of Knowledge. Madhwacharya and his ascetic followers propagated the Dvaita Siddhanta through their commentaries and critical lectures. Such literature and works for critical thinking were written majorly in Sanskrit and not readily accessible to common people . An alternate avenue evolved organically by Sishyas or Bhaktas of the Madhwa Philosophy who studied these core books, read philosophy, practised asceticism though living a householder's life, dedicated themselves to the service of God. This set of followers undertook the mission of carrying Madhva's teaching to the four comers of the country using Kannada or the local language as a vehicle of communication. These spirited missionaries were known as the Hari-Dasas. The HariDasas pioneered in breaking the shackles of caste, creed and regionalism – they practiced devotion in its purest form and were instrumental in delivering the marvels of Madhwa Siddhantha to the common man by way of songs, suladees and Bhakti Dasa Sahitya. These Haridasas came to be known as the Dasa Section or Dasa-Kuta of the Madhwa Sampradaya in contrast with the Vyaasa-Kuta who were Scholars, Pandits or teachers of literature & critical thought.

There is no difference between the Vyasa-kuta and Dasa-Kuta in their learning, training, or approach to philosophy. While Vyasa-Kuta being scholars, Acharyas or Pandits strongly believed in acquiring Jnaana/Knowledge traditionally, the Dasa-Kuta simplified the acquired knowledge into Bhakti or devotion. The terms 'Dasaru' and 'Vyasaru' first came into vogue at the time of Purandaradasa and his religious preceptor, Vyasaraya. Over time, 'Vyasakuta' meant the branch of devotees who were well-versed in Sanskrit and who knew the philosophy in the original, and 'Dasakuta' or Dasa Dasapantha,[79] meant that branch of devotees who conveyed the meassage of Dvaita philosophy through simplified vernacular Bhakti movement.[80]

Other influential subschools of Vaishnavism competed with the ideas of Madhvacharya, such as the Chaitanya subschool, whose Jiva Gosvami asserts only Krishna is "Svayam Bhagavan" (supreme form of God), in contrast to Madhva who asserts that all Vishnu avatars are equal and identical, with both sharing the belief that emotional devotion to God is the means to spiritual liberation.[81] Chaitanya Mahaprabhu (1496–1534) is said to be a disciple of Isvara Puri who was a disciple of Madhavendra Puri who was a disciple of Lakshmipati Tirtha who was a disciple of Vyasatirtha (1469–1539) of Madhvacharya's Sampradaya.[82] According to Sharma, the influence of Madhva's Dvaita ideas have been most prominent on the Chaitanya school of Bengal Vaishnavism,[83] and in Assam.[79]

A subsect of Gaudiya Vaishnavas from Orissa and West Bengal claim to be followers of Madhvacharya. Madhva established in Udupi Krishna Matha attached to a god Krishna temple. Gaudiya Vaishnavas also worship Krishna, who is in the mode of Vrindavana.[84]

Hindu-Christian-Muslim controversies

Madhvacharya was misperceived and misrepresented by both Christian missionaries and Hindu writers during the colonial era scholarship.[85][86] The similarities in the primacy of one God, dualism and distinction between man and God, devotion to God, the son of God as the intermediary, predestination, the role of grace in salvation, as well as the similarities in the legends of miracles in Christianity and Madhvacharya's Dvaita tradition fed these stories.[85][86] Among Christian writers, GA Grierson creatively asserted that Madhva's ideas evidently were "borrowed from Christianity, quite possibly promulgated as a rival to the central doctrine of that faith".[87] Among Hindu writers, according to Sarma, SC Vasu creatively translated Madhvacharya's works to identify Madhvacharya with Christ, rather than compare their ideas.[88]

Modern scholarship rules out the influence of Christianity on Madhvacharya,[11][19] as there is no evidence that there ever was a Christian settlement where Madhvacharya grew up and lived, or that there was a sharing or discussion of ideas between someone with knowledge of the Bible and Christian legends, and him.[86][89]

There are also assumptions Madhva was influenced by Islam.[90] The Madhvavijaya[90] tells about Madhva meeting the Sultan of Delhi and saying to him in fluent Persian that both worship the same one God of the universe, and that he spreads the faith in God.[91][dubious – discuss] The sultan is said to have been so impressed by this that he wanted give half of the empire to Madhva, which he refused.[92][dubious – discuss] However, the indologist and religious scholar Helmuth von Glasenapp assumes that monotheism can also be derived from the Indian intellectual world,[90] and that there is no reason supporting the theory that Madhva's views on afterlife were influenced by Muslim or Christian impulses.[93]

Monasteries

Main article: Ashta Mathas of Udupi
 
The Entrance to Sri Krishna Matha at Udupi

Madhvacharya established eight mathas (monasteries) in Udupi with his eight disciples as its head along with Padmanabha Tirtha Matha. The Udupi Ashta Mathas are Palimaru matha, Adamaru matha, Krishnapura matha, Puttige matha, Shirur matha, Sodhe matha, Kaniyooru matha and Pejavara matha.[94] These eight surround the Anantheswara Krishna Hindu temple.[94] The matha are laid out in a rectangle, the temples on a square grid pattern.[94] The monks in the matha are sannyasis, and the tradition of their studies and succession (Paryaya system) were established by Madhvacharya.[94] The monastery has a pontiff system, that rotates after a fixed period of time. The pontiff is called Swamiji, and he leads daily Krishna prayers according to Madhva tradition,[95] as well as annual festivals.[96] The process and Vedic mantra rituals for Krishna worship in Dvaita monasteries follow the procedure written by Madhvacharya in Tantrasara.[96] The Krishna worship neither involves bali (sacrifice) nor any fire rituals.[96] The succession ceremony in Dvaita school involves the outgoing Swamiji welcoming the incoming one, then walking together to the icon of Madhvacharya at the entrance of Krishna temple in Udupi, offering water to him, expressing reverence then handing over the same vessel with water that Madhvacharya used when he handed over the leadership of the monastery he founded.[95] The monastery include kitchens, bhojan-shala, run by monks and volunteers.[97] These serve food daily to nearly 15,000 to 20,000 monks, students and visiting pilgrims without social discrimination.[97] During succession ceremonies, over 80,000 people are served a vegetarian meal by Udupi bhojan-shalas.[97]

Madhvacharya established a matha with his disciple Padmanabha Tirtha as its head to spread Tattvavada (Dvaita) outside Tulunadu region with the instructions that his disciples Narahari Tirtha, Madhava Tirtha and Akshobhya Tirtha should, in turn, become the successors of this matha.[98][99][100][101][102] According to Surendranath Dasgupta, Uttaradi Math is the main matha of Padmanabha Tirtha and it was divided twice, and so we end up with three mathas, the other two being Vyasaraja Math and Raghavendra Math.[103] Uttaradi Math, along with Vyasaraja Math and Raghavendra Math, is considered to be the three premier apostolic institutions of Dvaita Vedanta and are jointly referred as Mathatraya.[104][103][105] It is the pontiffs and pandits of the Mathatraya that have been the principle architects of post-Madhva Dvaita Vedanta through the centuries.[106] Among the mathas outside of Tulu Nadu region, Uttaradi Matha is the largest.[107] All the mathas outside of the Tulu region are one way or the other descended from Padmanabha Tirtha. Including mathas in Udupi, there are twenty-four Madhva mathas in India.[95] The main center of Madhva's tradition is in Karnataka.[95]

Professor Kiyokazu Okita and Indologist B. N. K. Sharma says, Sannyasis in the lineage of Dvaita school of Vedanta belongs to Ēkadaṇḍi tradition just like the Sanyasi's of Advaita of Adi Shankara.[108]

Film

In 1986 a film directed by G. V. Iyer named Madhvacharya was premiered, it was one of the films made entirely in Kannada language.[109][110]

See also

Notes

  1. ^ Quote from Bartley: Madhvacharya, the founder, prohibited outsiders from reading certain texts and from learning from teachers. These restrictions on eligibility, it is claimed, "insulated his position from criticism and evaluation."[31]

References

  1. ^ a b c d e f g Sharma 1962, p. xv.
  2. ^ Bryant 2007, p. 357.
  3. ^ a b c d Sheridan 1991, p. 117.
  4. ^ Bryant 2007, p. 361.
  5. ^ "Madhva | Hindu philosopher | Britannica".
  6. ^ Sharma 2000, p. 103.
  7. ^ a b c d e f g h i j k l m n o p Stoker 2011.
  8. ^ a b c d e f g h Sharma 1962, pp. xv–xvii.
  9. ^ a b Sharma 1962, p. xv-xvi.
  10. ^ a b c d Sarma 2000, p. 20 with footnotes 3 and 4.
  11. ^ a b c d e Sabapathy Kulandran and Hendrik Kraemer (2004), Grace in Christianity and Hinduism, James Clarke, ISBN 978-0227172360, pages 177-179
  12. ^ a b Sharma 1962, p. 36-37.
  13. ^ Bryant 2007, pp. 315, 358–361.
  14. ^ a b James Lochtefeld (2002), Madhva, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 396
  15. ^ a b Bryant 2007, pp. 12–13, 359–361.
  16. ^ a b c d e Stafford Betty (2010), Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa, Asian Philosophy: An International Journal of the Philosophical Traditions of the East, Volume 20, Issue 2, pages 215-224
  17. ^ a b c d e Dehsen 1999, p. 118.
  18. ^ Sharma 2000, pp. 77–78.
  19. ^ a b c d e f g h i Jones & Ryan 2006, p. 266.
  20. ^ a b c d e f g Sharma 2000, pp. 79–80.
  21. ^ Helmuth von Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, Geistesströmungen des Ostens vol. 2, Bonn 1923, Einleitung (p. *3).
  22. ^ Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, Einleitung (p. *11-12).
  23. ^ Stoker 2011, p. see Canonical Sources section.
  24. ^ Sheridan 1991, pp. 117–118, Quote: "Madhva refers frequently to the fact that Vyasa was his guru, and that Madhva himself was the third avatara of Vayu after Hanuman and Bhima..
  25. ^ Sheridan 1991, p. 118.
  26. ^ Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, Einleitung (p. *6-7).
  27. ^ "Madhvacharya's uniqueness". gosai.com. Retrieved 21 September 2020.
  28. ^ a b c d e f g Sharma 1994, p. 372.
  29. ^ a b Sharma 1962, p. xvi.
  30. ^ Bryant 2007, pp. 358–361.
  31. ^ a b Christopher Bartley (2007), Review: Epistemologies and the Limitations of Philosophical Enquiry: Doctrine in Madhva Vedanta by Deepak Sarma, Philosophy East & West Volume 57, Number 1, pages 126–128
  32. ^ a b *Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, ISBN 978-0815336112, pages 245-248;
    • John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 238
  33. ^ Karl Potter and Sibajiban Bhattacharya (1994), Epistemology, in The Encyclopedia of Indian Philosophies, Volume 6, Princeton University Press, ISBN 978-0691073842, pages 53-68
  34. ^ Howard Coward et al., Epistemology, in Encyclopedia of Indian Philosophies, Volume 5, Motilal Banarsidass, ISBN 81-208-0426-0, pages 51-62
  35. ^ B Matilal (1992), Perception: An Essay in Indian Theories of Knowledge, Oxford University Press, ISBN 978-0198239765
  36. ^ Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, ISBN 81-208-0309-4, pages 160-168
  37. ^ W Halbfass (1991), Tradition and Reflection, State University of New York Press, ISBN 0-7914-0362-9, page 26-27
  38. ^ James Lochtefeld, "Anumana" in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing. ISBN 0-8239-2287-1, page 46-47
  39. ^ John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, pages 41-42
  40. ^ DPS Bhawuk (2011), Spirituality and Indian Psychology (Editor: Anthony Marsella), Springer, ISBN 978-1-4419-8109-7, page 172
  41. ^ M. Hiriyanna (2000), The Essentials of Indian Philosophy, Motilal Banarsidass, ISBN 978-8120813304, page 43
  42. ^ John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 238
  43. ^ a b c d e Sharma 1994, pp. 372–373.
  44. ^ a b c d e Bryant 2007, p. 358.
  45. ^ a b Bryant 2007, pp. 361–363.
  46. ^ a b c Sharma 1994, pp. 372–375.
  47. ^ a b Sharma 1962, p. 353.
  48. ^ a b Sharma 1962, pp. 353–354.
  49. ^ Sharma 1962, pp. 417–424.
  50. ^ a b Sharma 1994, p. 373.
  51. ^ Michael Myers (2000), Brahman: A Comparative Theology, Routledge, ISBN 978-0700712571, pages 124-127
  52. ^ Sharma 1962, p. 7.
  53. ^ Sarma 2000, pp. 19–21.
  54. ^ a b Sabapathy Kulandran and Hendrik Kraemer (2004), Grace in Christianity and Hinduism, James Clarke, ISBN 978-0227172360, pages 178-179
  55. ^ Sharma 1962, p. 12, 135-136, 183.
  56. ^ Sharma 1962, p. 417.
  57. ^ Sharma 1962, pp. 418–419.
  58. ^ Sharma 1962, pp. 422–423.
  59. ^ Sharma 1962, pp. 423–424.
  60. ^ Sharma 1962, p. 359.
  61. ^ Sharma 1962, p. 360.
  62. ^ a b c d Sharma 1962, p. 361.
  63. ^ a b c David Buchta (2014). Matthew R. Dasti and Edwin F. Bryant (ed.). Free Will, Agency, and Selfhood in Indian Philosophy. Oxford University Press. pp. 270–276. ISBN 978-0199922758.
  64. ^ Sharma 1962, p. 270, 370-371.
  65. ^ Sharma 1962, p. 270, 370-371, Quote: The problem of evil and suffering in the world is the most difficult one in Theism. We have explained Madhva's attitude to the allied problem of freedom and freewill, on the basis of the doctrine of natural selection of good or bad and of the tripartite classification of souls. It is not therefore necessary for Madhva to answer the question of the consistency of evil with Divine goodness..
  66. ^ Sharma 1962, p. 363, 368, 370-373.
  67. ^ a b Sharma 1994, p. 11-17, 372.
  68. ^ Sharma 1962, pp. 128–129, 180–181.
  69. ^ Sharma 1994, p. 150-151, 372, 433-434.
  70. ^ Sharma 2000, pp. 80–81.
  71. ^ a b SMS Chari (1999), Advaita and Visistadvaita, Motilal Banarsidass, ISBN 978-8120815353, pages 5-7
  72. ^ Edward Craig (2000), Concise Routledge Encyclopedia of Philosophy, Routledge, ISBN 978-0415223645, pages 517-518
  73. ^ Sharma 1994, pp. 373–374.
  74. ^ Sharma 1994, p. 374.
  75. ^ Sharma 1994, pp. 374–375.
  76. ^ Bryant 2007, pp. 361–362.
  77. ^ Śrī Vadirāja: Bhugola Varnanam
  78. ^ Bryant 2007, pp. 13, 16 with note 2.
  79. ^ a b Sharma 2000, pp. xxxii–xxxiii, 514–516.
  80. ^ Bruno Nettl (1992), The Garland Encyclopedia of World Music, Routledge, ISBN 978-0824049461, page 262
  81. ^ Bryant 2007, pp. 381–387.
  82. ^ Connection between Gaudiya and Madhva Sampradayas(pdf)
  83. ^ Sharma 1962, pp. 22–23.
  84. ^ Bryant 2007, p. 360.
  85. ^ a b Sarma 2000, pp. 19–25.
  86. ^ a b c Sharma 2000, pp. 609–611.
  87. ^ Sarma 2000, p. 20.
  88. ^ Sarma 2000, pp. 22–24.
  89. ^ A History of Indian Philosophy Vol 4, pg 93
  90. ^ a b c Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, Einleitung (p. *28-29).
  91. ^ Jeffrey Armstrong (Kavindra Rishi): "Difference is Real!". The Life and Teachings of Sri Madhva, One of India's Greatest Spiritual Masters, Hinduism Today, July/August/September 2008.
  92. ^ Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, Einleitung (p. *5-6).
  93. ^ Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, Einleitung (p. *34).
  94. ^ a b c d V Rao (2002), Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi, Orient Blackswan, ISBN 978-8125022978, pages 27-32
  95. ^ a b c d V Rao (2002), Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi, Orient Blackswan, ISBN 978-8125022978, pages 33-37
  96. ^ a b c V Rao (2002), Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi, Orient Blackswan, ISBN 978-8125022978, page 43-49
  97. ^ a b c K Ray and T Srinivas (2012), Curried Cultures: Globalization, Food, and South Asia, University of California Press, ISBN 978-0520270121, pages 97-98
  98. ^ The Quarterly Journal of the Mythic Society (Bangalore)., Volume 83. The Society (Mythic Society). 1992. p. 133. In addition to the eight Mathas at Udupi, Acharya Madhwa had also founded the Uttaradi Matha with Padmanabha and Jayateertha being its Peethadhipatis in succession.
  99. ^ H. Chittaranjan (1993). Karnataka State Gazetteer: Dharwad District (including Gadag and Haveri Districts). Office of the Chief Editor, Karnataka Gazetteer. p. 123. Saint Padmanabha Tirtha was given deeksha by Madhvacharya himself to spread the Dwaita school of thought in northern Karnataka region. Since the Swamiji spread the Dwaita philosophy in the northern parts of Karnataka, the Mutt established there gained the name Uttaradi Mutt.
  100. ^ Vivek Ranjan Bhattacharya (1982). Famous Indian Sages, Their Immortal Messages, Volume 1. Sagar Publications. p. 340. Madhvacharya was the historical founder and the supreme head of the Uttaradimath – the fountain head of the Dwaita philosophy.
  101. ^ Arch. Series, Issue 69. Government of Andhra Pradesh, Department of Archaeology. 1960. p. 267. The Acārya himself started Matha for the propagation of his system and it became famous as the Uttarādi Matha.
  102. ^ Vasudha Dalmia; Heinrich von Stietencron (2009). The Oxford India Hinduism Reader. Oxford University Press. p. 161. ISBN 9780198062462. Uttarādimatha , the largest single matha , to which most of the Mādhvas in Maharashtra and in eastern and northern Karnataka adhere.
  103. ^ a b Steven Rosen (30 November 1994). Vaisnavism. Motilal Banarsidass Publishers. p. 132. ISBN 9788120812352.
  104. ^ Sharma 2000, p. 199.
  105. ^ Sharma 2000, p. 193.
  106. ^ B. N. Hebbar (2004). Viśiṣṭādvaita and Dvaita: A Systematic and Comparative Study of the Two Schools of Vedānta with Special Reference to Some Doctrinal Controversies. Bharatiya Granth Niketan. p. 29. ISBN 9788189211011.
  107. ^ Vasudha Dalmia; Angelika Malinar; Martin Christof (2001). Charisma and Canon: Essays on the Religious History of the Indian Subcontinent. Oxford University Press. p. 122. ISBN 9780195654530. The Desastha or Kannada- Marathi Madhvas have a few mathas, of which the Uttaradimatha is the largest;
  108. ^ Kiyokazu Okita (2014). Hindu Theology in Early Modern South Asia: The Rise of Devotionalism and the Politics of Genealogy. Oxford University Press. p. 48. ISBN 978-0198709268.
  109. ^ "Madhavacharya (film)". vedanta.com/. from the original on 24 December 2012. Retrieved 16 April 2012.
  110. ^ "Madhvacharya (film)". Movies & TV Dept. The New York Times. Archived from the original on 30 January 2013. Retrieved 16 April 2012.

Bibliography

  • Dehsen, Christian von (1999). Philosophers and Religious Leaders. Routledge. ISBN 978-1573561525.
  • Bryant, Edwin (2007). Krishna : A Sourcebook (Chapter 15 by Deepak Sarma). Oxford University Press. ISBN 978-0195148923.
  • Flood, Gavin (2003). The Blackwell Companion to Hinduism. Oxford: Blackwell Publishing. pp. 251. ISBN 978-0-631-21535-6.
  • Goswami, S.D. (1976). Readings in Vedic Literature: The Tradition Speaks for Itself. S.l.: Assoc Publishing Group. pp. 240 pages. ISBN 978-0-912776-88-0.
  • Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase, ISBN 9780816075645
  • New Zealand Hare Krishna Spiritual Resource Network. "Padmanabha Tirtha". New Zealand Hare Krishna Spiritual Resource Network. Retrieved 14 December 2012.
  • Padmanabhachar, C.M. The Life and Teachings of Sri Madhvacharya (PDF). Retrieved 28 July 2011.
  • Sharma, B. N. Krishnamurti (1962). Philosophy of Śrī Madhvācārya. Motilal Banarsidass (2014 Reprint). ISBN 978-8120800687.
  • Sharma, B. N. Krishnamurti (2000). A History of the Dvaita School of Vedānta and Its Literature, 3rd Edition. Motilal Banarsidass (2008 Reprint). ISBN 978-8120815759.
  • Sharma, Chandradhar (1994). A Critical Survey of Indian Philosophy. Motilal Banarsidass. ISBN 978-81-208-0365-7.
  • Sarma, Deepak (2000). "Is Jesus a Hindu? S.C. Vasu and Multiple Madhva Misrepresentations". Journal of Hindu-Christian Studies. 13. doi:10.7825/2164-6279.1228.
  • Sarma, Deepak (2005). Epistemologies and the Limitations of Philosophical Inquiry: Doctrine in Madhva Vedanta. Routledge. ISBN 9780415308052.
  • Sheridan, Daniel (1991). Texts in Context: Traditional Hermeneutics in South Asia (Editor: Jeffrey Timm). State University of New York Press. ISBN 978-0791407967.
  • Stoker, Valerie (2011). "Madhva (1238–1317)". Internet Encyclopedia of Philosophy. Retrieved 2 February 2016.
  • Tapasyananda (1991). Bhakti Schools of Vedanta. Madras (Chennai): Sri Ramakrishna Math. ISBN 978-81-7120-226-3.

External links

 
Wikiquote has quotations related to Madhvacharya.

January 07, 2023
madhvacharya, this, article, about, founder, theistic, philosophy, 1986, film, film, iast, madhvācārya, sanskrit, pronunciation, mɐdʱʋaːˈtɕaːɽjɐ, 1199, 1278, 1238, 1317, sometimes, anglicised, madhva, acharya, also, known, purna, prajna, iast, pūrṇa, prajña, Ā. This article is about the founder of a theistic philosophy For the 1986 film see Madhvacharya film Madhvacharya IAST Madhvacarya Sanskrit pronunciation mɐdʱʋaːˈtɕaːɽjɐ CE 1199 1278 5 or CE 1238 1317 6 sometimes anglicised as Madhva Acharya and also known as Purna Prajna IAST Purṇa Prajna and Ananda Tirtha was an Indian philosopher theologian and the chief proponent of the Dvaita dualism school of Vedanta 1 7 Madhva called his philosophy Tattvavada meaning arguments from a realist viewpoint 7 MadhvacharyaPersonalBornVasudevac 1199 or 1238 1 Pajaka near Udupi 2 Karnataka 1 ReligionHinduismOrderVedantaFounder ofUdupi Sri Krishna MathaPhilosophyTattvavada Which later popularly came be known as Dvaita Vedanta Religious careerGuruAchyuta preksha 3 Literary worksSarvamula GranthasHonorsPurṇa prajna JagadguruQuotation Reality is twofold independent and dependent things The Lord Vishnu is the only independent thing 4 Madhvacharya was born on the west coast of Karnataka state in 13th century India 8 As a teenager he became a Sanyasi monk joining Brahma sampradaya guru Achyutapreksha of the Ekadandi order 1 3 Madhva studied the classics of Hindu philosophy and wrote commentaries on the Principal Upanishads the Bhagavad Gita and the Brahma Sutras Prasthanatrayi 1 and is credited with thirty seven works in Sanskrit 9 His writing style was of extreme brevity and condensed expression His greatest work is considered to be the Anuvyakhyana a philosophical supplement to his bhasya on the Brahma Sutras composed with a poetic structure 8 In some of his works he proclaimed himself to be an avatar of Vayu the son of god Vishnu 10 11 Madhvacharya was a critic of Adi Shankara s Advaita Vedanta and Ramanuja s Vishishtadvaita Vedanta teachings 7 8 He toured India several times visiting places such as Badrinath Bengal Varanasi Dwaraka Goa and Kanyakumari engaging in philosophical debates and visiting Hindu centres of learning 9 Madhva established the Krishna Mutt at Udupi with a murti secured from Dwarka Gujarat in CE 1285 8 Madhvacharya s teachings are built on the premise that there is a fundamental difference between Atman individual soul self and the Brahman ultimate reality God Vishnu these are two different unchanging realities with individual soul dependent on Brahman never identical 7 His school s theistic dualism teachings disagreed with the monist 12 teachings of the other two most influential schools of Vedanta based on Advaita s nondualism and Vishishtadvaita s qualified nondualism 7 13 Liberation asserted Madhva is achievable only through the grace of God 7 14 The Dvaita school founded by Madhva influenced Vaishnavism the Bhakti movement in medieval India and has been one of the three influential Vedanta philosophies along with Advaita Vedanta and Vishishtadvaita Vedanta 8 15 16 Madhva s historical influence in Hinduism state Kulandran and Kraemer has been salutary but not extensive 11 Contents 1 Biography 1 1 Incarnation of Vayu the wind god 2 Works of Madhvacharya 3 Madhva s philosophy 3 1 Epistemology 3 2 Metaphysics 3 2 1 Nature of the Brahman 3 3 Soteriology 3 4 Ethics 4 Views on other schools 5 Influence 5 1 Hindu Christian Muslim controversies 5 2 Monasteries 6 Film 7 See also 8 Notes 9 References 10 Bibliography 11 External linksBiography EditThe biography of Madhvacharya srimadhva vijaya is unclear about his year of birth 17 Many sources date him to 1238 1317 period 15 18 but some place him about the 1199 1278 period 17 19 Madhvacarya was born in Pajaka near Udupi a coastal district in the present day Indian state of Karnataka 20 Traditionally it is believed that his father s name is Naduillaya Sanskrit Madhyageha Madhyamandira and the name of his mother is unclear although many sources variously claim it as Satyavati and Vedavati 20 Born in a Tulu speaking Brahmin household he was named Vasudeva 20 Later he became famous by the names Purnaprajna Anandatirtha and Madhvacharya or just Madhva 8 Purnaprajna was the name given to him at the time of his initiation into sannyasa renunciation as a teenager 20 The name conferred on him when he became the head of his monastery was Ananda Tirtha 20 All three of his later names are found in his works 1 Madhvacarya or Madhva are names most commonly found in modern literature on him or Dvaita Vedanta related literature 8 7 Madhva began his school after his Upanayana at age seven and became a monk or Sannyasi in his teenage 20 although his father was initially opposed to this 21 He joined an Advaita Vedanta monastery in Udupi Karnataka 3 accepted his guru to be Achyutrapreksha 17 who is also referred to as Achyutraprajna in some sources 1 Madhva studied the Upanishads and the Advaita literature but was unconvinced by its nondualism philosophy of oneness of human soul and god had frequent disagreements with his guru 20 left the monastery and began his own tattvavada movement based on dualism premises of Dvi asserting that human soul and god as Vishnu are two different things 17 Madhva never acknowledged Achyutrapreksha as his guru or his monastic lineage in his writings 3 Madhva is said to have been clever in philosophy and also to have been tall and strongly built 22 Madhvacharya never established a matha monastery dedicated to Dvaita philosophy however his lineage of students became the sanctuary for a series of Dvaita scholars such as Jayatirtha Sripadaraja Vyasatirtha Vadiraja Tirtha Raghuttama Tirtha Raghavendra Tirtha and Satyanatha Tirtha who followed in the footsteps of Madhva 17 23 A number of hagiographies have been written by Madhva s disciples and followers Of these the most referred to and most authentic is the sixteen cantos Sanskrit biography Madhvavijaya by Narayana Panditacharya son of Trivikrama Pandita who himself was a disciple of Madhva 8 Incarnation of Vayu the wind god Edit Vayu three avatars Madhva Bhima Hanuman along with Vedavyasa and Lord Vishnu are depicted in this portrait In several of his texts state Sarma and other scholars Madhvacharya proclaims himself to be the third avatar or incarnation of Vayu wind god the son of Vishnu 10 24 He thus asserted himself to be Hanuman the first avatar of Vayu and Bhima a Pandava in the Mahabharata and the second avatar of Vayu 10 In one of his bhasya on the Brahma Sutras he asserts that the authority of the text is from his personal encounter with Vishnu 25 Madhva states Sarma believed himself to be an intermediary between Vishnu and Dvaita devotees guiding the latter in their journey towards Vishnu 11 10 Madhva is said to have performed several miracles during his lifetime including transforming tamarind seeds into gold coins consuming four thousand bananas and thirty big pots of milk in one sitting fighting and winning against robbers and wild animals crossing the Ganges without getting his clothes wet and giving light to his students through the nails of his big toes after the lamp went out while they were interpreting a text at night 26 Madhvacharya is said to have quoted some verses from his unique recensions of scriptures Also he is said to have quoted many unique books like Kamatha Sruti The interpretation of Balittha Sukta by Madhvacharya and his followers to prove that Madhvacharya was an incarnation of Vayu is considered highly unique by standard commentaries on them like Sayana and Horace Hayman Wilson 27 Works of Madhvacharya EditMain article List of works by Madhvacharya Thirty seven Dvaita texts are attributed to Madhvacharya 28 Of these thirteen are bhasya review and commentary on earliest Principal Upanishads 19 a Madhva bhasya on the foundational text of Vedanta school of Hinduism Brahma Sutras 19 another Gita bhasya on Bhagavad Gita 19 28 a commentary on forty hymns of the Rigveda a review of the Mahabharata in poetic style a commentary called Bhagavata tatparya nirnaya on Bhagavata Purana 28 Apart from these Madhva is also attributed for authoring many stotras poems and texts on bhakti of Vishnu and his avatars 7 29 30 The Anu Vyakhyana a supplement to Madhvacharya s commentary on Brahma Sutras is his masterpiece states Sharma 29 While being a profusely productive writer Madhvacharya restricted the access to and distribution of his works to outsiders who were not part of Dvaita school according to Sarma note 1 However Bartley disagrees and states that this is inconsistent with the known history of extensive medieval Vedantic debates on religious ideas in India which included Dvaita school s ideas 31 Madhva s philosophy Edit Madhvacharya along with Vedavyasa Maharshi are depicted in this portrait The premises and foundations of Dvaita Vedanta also known as Dvaitavada and Tattvavada are credited to Madhvacharya His philosophy championed unqualified dualism 28 Madhva s work is classically placed in contrast with monist 12 ideas of Shankara s Advaita Vedanta and Ramanuja s Vishishtadvaita Vedanta 28 Epistemology Edit Madhva calls epistemology as Anu pramana 32 It accepts three pramanas that is three facts or three correct means of knowledge in contrast to one of Charvaka and six of Advaita schools of Hindu philosophies 33 34 Pratyaksha प रत यक ष means perception It is of two types in Dvaita and other Hindu schools external and internal External perception is described as that arising from the interaction of five senses and worldly objects while internal perception is described as that of inner sense the mind 35 36 Anumana अन म न means inference It is described as reaching a new conclusion and truth from one or more observations and previous truths by applying reason 37 Observing smoke and inferring fire is an example of Anumana This method of inference consists of three parts pratijna hypothesis hetu a reason and drshtanta examples 38 39 Sabda शब द means relying on word testimony of past or present reliable experts 32 40 It is also known as Agama in Madhva s Dvaita tradition and incorporates all the Vedas Hiriyanna explains Sabda pramana as a concept which means reliable expert testimony The schools of Hinduism which consider it epistemically valid suggest that a human being needs to know numerous facts and with the limited time and energy available he can learn only a fraction of those facts and truths directly 41 Madhva and his followers introduced kevala pramaana as the knowledge of an object as it is separate from anu pramana described above 42 Madhva s Dvaita school holds that Vishnu as a God who is also Hari Krishna Vasudeva and Narayana can only be known through the proper samanvaya connection and pramana of the Vedic scriptural teachings 43 44 Vishnu according to Madhvacharya is not the creator of the Vedas but the teacher of the Vedas 43 Madhva s school of thought assert knowledge is intrinsically valid and the knower and the known are independently real 43 Both the ritual part karma kanda Mimamsa and the knowledge part jnana kanda Upanishadic Vedanta in the Vedas asserted Madhvacharya are equally valid and interconnected whole 43 As asserted by the Mimamsa school of Hindu philosophy Madhvacharya held that the Vedas are author less and that their truth is in all of its parts i e the saṃhitas brahmanas aranyakas and upanișads 43 Metaphysics Edit The metaphysical reality is plural stated Madhvacharya 7 There are primarily two tattvas or categories of reality svatantra tattva independent reality and asvatantra tattva dependent reality 44 Ishvara as God Vishnu or Krishna is the cause of the universe and the only independent reality in Madhvacharya s view 44 The created universe is the dependent reality consisting of Jiva individual souls and Jada matter material things 7 Individual souls are plural different and distinct realities Jivas are sentient and matter is non sentient according to Madhvacharya 7 45 Madhva further enumerates the difference between dependent and independent reality as a fivefold division pancha bheda between God souls and material things 28 These differences are 7 14 1 Between material things 2 Between material thing and soul 3 Between material thing and God 4 Between souls and 5 Between soul and God This difference is neither temporary nor merely practical it is an invariable and natural property of everything Madhva calls it Taratamya gradation in pluralism 44 There is no object like another according to Madhvacharya There is no soul like another All souls are unique reflected in individual personalities The sea is full the tank is full a pot is full everything is full yet each fullness is different asserted Madhvacharya 44 46 According to Madhvacharya even in liberation moksha the bliss is different for each person based on each s degree of knowledge and spiritual perfection 46 45 This liberation according to him is only achievable with grace of God Vishnu 19 Nature of the Brahman Edit Madhva conceptualised Brahman as a being who enjoys His own bliss while the entire universe evolves through a nebulous chaos 47 He manifests every now and then to help the evolution process The four primary manifestation of Him as the Brahman are according to Madhva Vasudeva Pradyumna Aniruddha and Sankarasana which are respectively responsible for the redemptive creative sustaining and destructive aspects in the universe 47 His secondary manifestations are many and all manifestations are at par with each other it is the same infinite no matter how He manifests 48 Brahman is the creator of the universe perfect in knowledge perfect in knowing perfect in its power and distinct from souls distinct from matter 48 For liberation mere intellectual conceptualization of Brahman as creator is not enough the individual soul must feel attraction love attachment and devotional surrender to Him and only His grace leads to redemption and liberation according to Madhva 19 49 50 The Vishnu as Brahman concept of Madhvacharya is a concept similar to God in major world religions 51 52 His writings led some early colonial era Indologists such as George Abraham Grierson to suggest the 13th century Madhva was influenced by Christianity 11 but later scholarship has rejected this theory 19 53 Soteriology Edit Madhvacharya considered Jnana Yoga and Karma Yoga to be insufficient to the path of liberation without Bhakti 54 55 Lord Vishnu was the supreme God to Madhva who can only be reached through Vayu the son of God he further states faith leads to the grace of God and grace leads to the liberation of soul 54 The knowledge of God for Madhvacharya is not a matter of intellectual acceptance of the concept but an attraction affection constant attachment loving devotion and complete surrender to the grace of God 56 He rejects monist theories believing that knowledge liberates asserting instead that it is Divine grace through Bhakti that liberates 57 To Madhva God obscures reality by creating Maya and Prakriti which causes bondage and suffering and only God can be the source of soul s release 58 Liberation occurs when with the grace of God one knows the true nature of self and the true nature of God 59 Ethics Edit Evil and suffering in the world according to Madhvacharya originates in man and not God 60 Every Jiva individual soul is the agent of actions not Jada matter and not Ishvara God 61 While Madhva asserts each individual self is the Kartritva real agency the self is not an absolutely independent agent to him 62 This is because states Madhva the soul is influenced by sensory organs one s physical body and such material things which he calls as gifts of God 62 Man has free will but is influenced by his innate nature inclinations and past karma 62 Madhvacharya asserts Yathecchasi tatha kuru which Sharma translates and explains as one has the right to choose between right and wrong a choice each individual makes out of his own responsibility and his own risk 62 Madhva does not address the problem of evil that is how can evil exist with that of a God who is omnipotent omniscient and omnibenevolent 63 64 According to Sharma Madhva s tripartite classification of souls makes it unnecessary to answer the problem of evil 65 According to David Buchta this does not address the problem of evil because the omnipotent God could change the system but chooses not to and thus sustains the evil in the world 63 This view of self s agency of Madhvacharya was states Buchta an outlier in Vedanta school and Indian philosophies in general 63 This accusation of David Buchta is answered by the arrangement that the tripartite characteristic is intrinsic of the souls That is to say those characteristics define the soul And any attempt to change that would mean replacing souls themselves Seeing no point in repairing the prevalent characteristics if the very identity of the souls is in danger the omnipotent does not change them Thus answering the problem of evil Moral laws and ethics exist according to Madhva and are necessary for the grace of God and for liberation 66 Views on other schools EditMadhvacharya was a fierce critic of competing Vedanta schools 67 and other schools of Indian philosophies such as Buddhism and Jainism 68 69 70 He wrote up arguments against twenty one ancient and medieval era Indian scholars to help establish the foundations of his own school of thought 19 Madhvacharya was fiercest critic of Advaita Vedanta accusing Shankara and Advaitins for example as deceitful demons teaching Buddhism under the cover of Vedanta 28 Advaita s nondualism asserts that Atman soul and Brahman are blissful and identical unchanging transcendent Reality there is interconnected oneness of all souls and Brahman and there are no pluralities 7 16 Madhva in contrast asserts that Atman soul and Brahman are different only Vishnu is the Lord Brahman individual souls are also different and depend on Vishnu and there are pluralities 7 16 Madhva criticized Advaita as being a version of Mahayana Buddhism which he regarded as nihilistic 71 Of all schools Madhva focussed his criticism on Advaita most and he wrote four major texts including Upadhikhandana and Tattvadyota primarily dedicated to criticizing Advaita 71 Madhvacharya disagreed with aspects of Ramanuja s Vishishtadvaita 67 Vishishtadvaita school a realist system of thought like Madhvacharya s Dvaita school also asserts that Jiva human souls and Brahman as Vishnu are different a difference that is never transcended 16 72 God Vishnu alone is independent all other gods and beings are dependent on Him according to both Madhvacharya and Ramanuja 50 However in contrast to Madhvacharya s views Vishishtadvaita school asserts qualified non dualism 7 that souls share the same essential nature of Brahman 7 and that there is a universal sameness in the quality and degree of bliss possible for human souls and every soul can reach the bliss state of God Himself 16 73 While the older school of Vishishtadvaita asserted qualitative monism and quantitative pluralism of souls states Sharma Madhvacharya asserted both qualitative and quantitative pluralism of souls 74 Shankara s Advaita school and Ramanuja s Vishishtadvaita school are premised on the assumption that all souls can hope for and achieve the state of blissful liberation in contrast Madhvacharya posited that some souls enjoy spreading chaos and irreligion and even enjoy being eternally doomed and damned as such 75 76 77 Madhvacharya s style of criticism of other schools of Indian philosophy was part of the ancient and medieval Indian tradition He was part of the Vedanta school which emerged in post Vedic period as the most influential of the six schools of Hindu philosophy and his targeting of Advaita tradition states Bryant reflects it being the most influential of Vedanta schools 78 Influence EditSri Krishna Temple Udupi Udupi Sri Krishna Temple established by Madhvacharya Main article Haridasa Madhvacharya extended an independent original philosophy in the inference of Vaishnavism 46 The Madhwa Sampradaya fostered Bhakti and search of Knowledge Madhwacharya and his ascetic followers propagated the Dvaita Siddhanta through their commentaries and critical lectures Such literature and works for critical thinking were written majorly in Sanskrit and not readily accessible to common people An alternate avenue evolved organically by Sishyas or Bhaktas of the Madhwa Philosophy who studied these core books read philosophy practised asceticism though living a householder s life dedicated themselves to the service of God This set of followers undertook the mission of carrying Madhva s teaching to the four comers of the country using Kannada or the local language as a vehicle of communication These spirited missionaries were known as the Hari Dasas The HariDasas pioneered in breaking the shackles of caste creed and regionalism they practiced devotion in its purest form and were instrumental in delivering the marvels of Madhwa Siddhantha to the common man by way of songs suladees and Bhakti Dasa Sahitya These Haridasas came to be known as the Dasa Section or Dasa Kuta of the Madhwa Sampradaya in contrast with the Vyaasa Kuta who were Scholars Pandits or teachers of literature amp critical thought There is no difference between the Vyasa kuta and Dasa Kuta in their learning training or approach to philosophy While Vyasa Kuta being scholars Acharyas or Pandits strongly believed in acquiring Jnaana Knowledge traditionally the Dasa Kuta simplified the acquired knowledge into Bhakti or devotion The terms Dasaru and Vyasaru first came into vogue at the time of Purandaradasa and his religious preceptor Vyasaraya Over time Vyasakuta meant the branch of devotees who were well versed in Sanskrit and who knew the philosophy in the original and Dasakuta or Dasa Dasapantha 79 meant that branch of devotees who conveyed the meassage of Dvaita philosophy through simplified vernacular Bhakti movement 80 Other influential subschools of Vaishnavism competed with the ideas of Madhvacharya such as the Chaitanya subschool whose Jiva Gosvami asserts only Krishna is Svayam Bhagavan supreme form of God in contrast to Madhva who asserts that all Vishnu avatars are equal and identical with both sharing the belief that emotional devotion to God is the means to spiritual liberation 81 Chaitanya Mahaprabhu 1496 1534 is said to be a disciple of Isvara Puri who was a disciple of Madhavendra Puri who was a disciple of Lakshmipati Tirtha who was a disciple of Vyasatirtha 1469 1539 of Madhvacharya s Sampradaya 82 According to Sharma the influence of Madhva s Dvaita ideas have been most prominent on the Chaitanya school of Bengal Vaishnavism 83 and in Assam 79 A subsect of Gaudiya Vaishnavas from Orissa and West Bengal claim to be followers of Madhvacharya Madhva established in Udupi Krishna Matha attached to a god Krishna temple Gaudiya Vaishnavas also worship Krishna who is in the mode of Vrindavana 84 Hindu Christian Muslim controversies Edit Madhvacharya was misperceived and misrepresented by both Christian missionaries and Hindu writers during the colonial era scholarship 85 86 The similarities in the primacy of one God dualism and distinction between man and God devotion to God the son of God as the intermediary predestination the role of grace in salvation as well as the similarities in the legends of miracles in Christianity and Madhvacharya s Dvaita tradition fed these stories 85 86 Among Christian writers GA Grierson creatively asserted that Madhva s ideas evidently were borrowed from Christianity quite possibly promulgated as a rival to the central doctrine of that faith 87 Among Hindu writers according to Sarma SC Vasu creatively translated Madhvacharya s works to identify Madhvacharya with Christ rather than compare their ideas 88 Modern scholarship rules out the influence of Christianity on Madhvacharya 11 19 as there is no evidence that there ever was a Christian settlement where Madhvacharya grew up and lived or that there was a sharing or discussion of ideas between someone with knowledge of the Bible and Christian legends and him 86 89 There are also assumptions Madhva was influenced by Islam 90 The Madhvavijaya 90 tells about Madhva meeting the Sultan of Delhi and saying to him in fluent Persian that both worship the same one God of the universe and that he spreads the faith in God 91 dubious discuss The sultan is said to have been so impressed by this that he wanted give half of the empire to Madhva which he refused 92 dubious discuss However the indologist and religious scholar Helmuth von Glasenapp assumes that monotheism can also be derived from the Indian intellectual world 90 and that there is no reason supporting the theory that Madhva s views on afterlife were influenced by Muslim or Christian impulses 93 Monasteries Edit Main article Ashta Mathas of Udupi The Entrance to Sri Krishna Matha at Udupi Madhvacharya established eight mathas monasteries in Udupi with his eight disciples as its head along with Padmanabha Tirtha Matha The Udupi Ashta Mathas are Palimaru matha Adamaru matha Krishnapura matha Puttige matha Shirur matha Sodhe matha Kaniyooru matha and Pejavara matha 94 These eight surround the Anantheswara Krishna Hindu temple 94 The matha are laid out in a rectangle the temples on a square grid pattern 94 The monks in the matha are sannyasis and the tradition of their studies and succession Paryaya system were established by Madhvacharya 94 The monastery has a pontiff system that rotates after a fixed period of time The pontiff is called Swamiji and he leads daily Krishna prayers according to Madhva tradition 95 as well as annual festivals 96 The process and Vedic mantra rituals for Krishna worship in Dvaita monasteries follow the procedure written by Madhvacharya in Tantrasara 96 The Krishna worship neither involves bali sacrifice nor any fire rituals 96 The succession ceremony in Dvaita school involves the outgoing Swamiji welcoming the incoming one then walking together to the icon of Madhvacharya at the entrance of Krishna temple in Udupi offering water to him expressing reverence then handing over the same vessel with water that Madhvacharya used when he handed over the leadership of the monastery he founded 95 The monastery include kitchens bhojan shala run by monks and volunteers 97 These serve food daily to nearly 15 000 to 20 000 monks students and visiting pilgrims without social discrimination 97 During succession ceremonies over 80 000 people are served a vegetarian meal by Udupi bhojan shalas 97 Madhvacharya established a matha with his disciple Padmanabha Tirtha as its head to spread Tattvavada Dvaita outside Tulunadu region with the instructions that his disciples Narahari Tirtha Madhava Tirtha and Akshobhya Tirtha should in turn become the successors of this matha 98 99 100 101 102 According to Surendranath Dasgupta Uttaradi Math is the main matha of Padmanabha Tirtha and it was divided twice and so we end up with three mathas the other two being Vyasaraja Math and Raghavendra Math 103 Uttaradi Math along with Vyasaraja Math and Raghavendra Math is considered to be the three premier apostolic institutions of Dvaita Vedanta and are jointly referred as Mathatraya 104 103 105 It is the pontiffs and pandits of the Mathatraya that have been the principle architects of post Madhva Dvaita Vedanta through the centuries 106 Among the mathas outside of Tulu Nadu region Uttaradi Matha is the largest 107 All the mathas outside of the Tulu region are one way or the other descended from Padmanabha Tirtha Including mathas in Udupi there are twenty four Madhva mathas in India 95 The main center of Madhva s tradition is in Karnataka 95 Professor Kiyokazu Okita and Indologist B N K Sharma says Sannyasis in the lineage of Dvaita school of Vedanta belongs to Ekadaṇḍi tradition just like the Sanyasi s of Advaita of Adi Shankara 108 Film EditIn 1986 a film directed by G V Iyer named Madhvacharya was premiered it was one of the films made entirely in Kannada language 109 110 See also Edit Hinduism portal India portal Religion portalBrahma Sampradaya Madhva Brahmins Dvaita literature Ashta Mathas of UdupiNotes Edit Quote from Bartley Madhvacharya the founder prohibited outsiders from reading certain texts and from learning from teachers These restrictions on eligibility it is claimed insulated his position from criticism and evaluation 31 References Edit a b c d e f g Sharma 1962 p xv Bryant 2007 p 357 a b c d Sheridan 1991 p 117 Bryant 2007 p 361 Madhva Hindu philosopher Britannica Sharma 2000 p 103 a b c d e f g h i j k l m n o p Stoker 2011 a b c d e f g h Sharma 1962 pp xv xvii a b Sharma 1962 p xv xvi a b c d Sarma 2000 p 20 with footnotes 3 and 4 a b c d e Sabapathy Kulandran and Hendrik Kraemer 2004 Grace in Christianity and Hinduism James Clarke ISBN 978 0227172360 pages 177 179 a b Sharma 1962 p 36 37 Bryant 2007 pp 315 358 361 a b James Lochtefeld 2002 Madhva The Illustrated Encyclopedia of Hinduism Vol 1 A M Rosen Publishing ISBN 978 0823931798 page 396 a b Bryant 2007 pp 12 13 359 361 a b c d e Stafford Betty 2010 Dvaita Advaita and Visiṣṭadvaita Contrasting Views of Mokṣa Asian Philosophy An International Journal of the Philosophical Traditions of the East Volume 20 Issue 2 pages 215 224 a b c d e Dehsen 1999 p 118 Sharma 2000 pp 77 78 a b c d e f g h i Jones amp Ryan 2006 p 266 a b c d e f g Sharma 2000 pp 79 80 Helmuth von Glasenapp Madhva s Philosophie des Vishnu Glaubens Geistesstromungen des Ostens vol 2 Bonn 1923 Einleitung p 3 Glasenapp Madhva s Philosophie des Vishnu Glaubens Einleitung p 11 12 Stoker 2011 p see Canonical Sources section Sheridan 1991 pp 117 118 Quote Madhva refers frequently to the fact that Vyasa was his guru and that Madhva himself was the third avatara of Vayu after Hanuman and Bhima Sheridan 1991 p 118 Glasenapp Madhva s Philosophie des Vishnu Glaubens Einleitung p 6 7 Madhvacharya s uniqueness gosai com Retrieved 21 September 2020 a b c d e f g Sharma 1994 p 372 a b Sharma 1962 p xvi Bryant 2007 pp 358 361 a b Christopher Bartley 2007 Review Epistemologies and the Limitations of Philosophical Enquiry Doctrine in Madhva Vedanta by Deepak Sarma Philosophy East amp West Volume 57 Number 1 pages 126 128 a b Eliott Deutsche 2000 in Philosophy of Religion Indian Philosophy Vol 4 Editor Roy Perrett Routledge ISBN 978 0815336112 pages 245 248 John A Grimes A Concise Dictionary of Indian Philosophy Sanskrit Terms Defined in English State University of New York Press ISBN 978 0791430675 page 238 Karl Potter and Sibajiban Bhattacharya 1994 Epistemology in The Encyclopedia of Indian Philosophies Volume 6 Princeton University Press ISBN 978 0691073842 pages 53 68 Howard Coward et al Epistemology in Encyclopedia of Indian Philosophies Volume 5 Motilal Banarsidass ISBN 81 208 0426 0 pages 51 62 B Matilal 1992 Perception An Essay in Indian Theories of Knowledge Oxford University Press ISBN 978 0198239765 Karl Potter 1977 Meaning and Truth in Encyclopedia of Indian Philosophies Volume 2 Princeton University Press Reprinted in 1995 by Motilal Banarsidass ISBN 81 208 0309 4 pages 160 168 W Halbfass 1991 Tradition and Reflection State University of New York Press ISBN 0 7914 0362 9 page 26 27 James Lochtefeld Anumana in The Illustrated Encyclopedia of Hinduism Vol 1 A M Rosen Publishing ISBN 0 8239 2287 1 page 46 47 John A Grimes A Concise Dictionary of Indian Philosophy Sanskrit Terms Defined in English State University of New York Press ISBN 978 0791430675 pages 41 42 DPS Bhawuk 2011 Spirituality and Indian Psychology Editor Anthony Marsella Springer ISBN 978 1 4419 8109 7 page 172 M Hiriyanna 2000 The Essentials of Indian Philosophy Motilal Banarsidass ISBN 978 8120813304 page 43 John A Grimes A Concise Dictionary of Indian Philosophy Sanskrit Terms Defined in English State University of New York Press ISBN 978 0791430675 page 238 a b c d e Sharma 1994 pp 372 373 a b c d e Bryant 2007 p 358 a b Bryant 2007 pp 361 363 a b c Sharma 1994 pp 372 375 a b Sharma 1962 p 353 a b Sharma 1962 pp 353 354 Sharma 1962 pp 417 424 a b Sharma 1994 p 373 Michael Myers 2000 Brahman A Comparative Theology Routledge ISBN 978 0700712571 pages 124 127 Sharma 1962 p 7 Sarma 2000 pp 19 21 a b Sabapathy Kulandran and Hendrik Kraemer 2004 Grace in Christianity and Hinduism James Clarke ISBN 978 0227172360 pages 178 179 Sharma 1962 p 12 135 136 183 Sharma 1962 p 417 Sharma 1962 pp 418 419 Sharma 1962 pp 422 423 Sharma 1962 pp 423 424 Sharma 1962 p 359 Sharma 1962 p 360 a b c d Sharma 1962 p 361 a b c David Buchta 2014 Matthew R Dasti and Edwin F Bryant ed Free Will Agency and Selfhood in Indian Philosophy Oxford University Press pp 270 276 ISBN 978 0199922758 Sharma 1962 p 270 370 371 Sharma 1962 p 270 370 371 Quote The problem of evil and suffering in the world is the most difficult one in Theism We have explained Madhva s attitude to the allied problem of freedom and freewill on the basis of the doctrine of natural selection of good or bad and of the tripartite classification of souls It is not therefore necessary for Madhva to answer the question of the consistency of evil with Divine goodness Sharma 1962 p 363 368 370 373 a b Sharma 1994 p 11 17 372 Sharma 1962 pp 128 129 180 181 Sharma 1994 p 150 151 372 433 434 Sharma 2000 pp 80 81 a b SMS Chari 1999 Advaita and Visistadvaita Motilal Banarsidass ISBN 978 8120815353 pages 5 7 Edward Craig 2000 Concise Routledge Encyclopedia of Philosophy Routledge ISBN 978 0415223645 pages 517 518 Sharma 1994 pp 373 374 Sharma 1994 p 374 Sharma 1994 pp 374 375 Bryant 2007 pp 361 362 Sri Vadiraja Bhugola Varnanam Bryant 2007 pp 13 16 with note 2 a b Sharma 2000 pp xxxii xxxiii 514 516 Bruno Nettl 1992 The Garland Encyclopedia of World Music Routledge ISBN 978 0824049461 page 262 Bryant 2007 pp 381 387 Connection between Gaudiya and Madhva Sampradayas pdf Sharma 1962 pp 22 23 Bryant 2007 p 360 a b Sarma 2000 pp 19 25 a b c Sharma 2000 pp 609 611 Sarma 2000 p 20 Sarma 2000 pp 22 24 A History of Indian Philosophy Vol 4 pg 93 a b c Glasenapp Madhva s Philosophie des Vishnu Glaubens Einleitung p 28 29 Jeffrey Armstrong Kavindra Rishi Difference is Real The Life and Teachings of Sri Madhva One of India s Greatest Spiritual Masters Hinduism Today July August September 2008 Glasenapp Madhva s Philosophie des Vishnu Glaubens Einleitung p 5 6 Glasenapp Madhva s Philosophie des Vishnu Glaubens Einleitung p 34 a b c d V Rao 2002 Living Traditions in Contemporary Contexts The Madhva Matha of Udupi Orient Blackswan ISBN 978 8125022978 pages 27 32 a b c d V Rao 2002 Living Traditions in Contemporary Contexts The Madhva Matha of Udupi Orient Blackswan ISBN 978 8125022978 pages 33 37 a b c V Rao 2002 Living Traditions in Contemporary Contexts The Madhva Matha of Udupi Orient Blackswan ISBN 978 8125022978 page 43 49 a b c K Ray and T Srinivas 2012 Curried Cultures Globalization Food and South Asia University of California Press ISBN 978 0520270121 pages 97 98 The Quarterly Journal of the Mythic Society Bangalore Volume 83 The Society Mythic Society 1992 p 133 In addition to the eight Mathas at Udupi Acharya Madhwa had also founded the Uttaradi Matha with Padmanabha and Jayateertha being its Peethadhipatis in succession H Chittaranjan 1993 Karnataka State Gazetteer Dharwad District including Gadag and Haveri Districts Office of the Chief Editor Karnataka Gazetteer p 123 Saint Padmanabha Tirtha was given deeksha by Madhvacharya himself to spread the Dwaita school of thought in northern Karnataka region Since the Swamiji spread the Dwaita philosophy in the northern parts of Karnataka the Mutt established there gained the name Uttaradi Mutt Vivek Ranjan Bhattacharya 1982 Famous Indian Sages Their Immortal Messages Volume 1 Sagar Publications p 340 Madhvacharya was the historical founder and the supreme head of the Uttaradimath the fountain head of the Dwaita philosophy Arch Series Issue 69 Government of Andhra Pradesh Department of Archaeology 1960 p 267 The Acarya himself started Matha for the propagation of his system and it became famous as the Uttaradi Matha Vasudha Dalmia Heinrich von Stietencron 2009 The Oxford India Hinduism Reader Oxford University Press p 161 ISBN 9780198062462 Uttaradimatha the largest single matha to which most of the Madhvas in Maharashtra and in eastern and northern Karnataka adhere a b Steven Rosen 30 November 1994 Vaisnavism Motilal Banarsidass Publishers p 132 ISBN 9788120812352 Sharma 2000 p 199 Sharma 2000 p 193 B N Hebbar 2004 Visiṣṭadvaita and Dvaita A Systematic and Comparative Study of the Two Schools of Vedanta with Special Reference to Some Doctrinal Controversies Bharatiya Granth Niketan p 29 ISBN 9788189211011 Vasudha Dalmia Angelika Malinar Martin Christof 2001 Charisma and Canon Essays on the Religious History of the Indian Subcontinent Oxford University Press p 122 ISBN 9780195654530 The Desastha or Kannada Marathi Madhvas have a few mathas of which the Uttaradimatha is the largest Kiyokazu Okita 2014 Hindu Theology in Early Modern South Asia The Rise of Devotionalism and the Politics of Genealogy Oxford University Press p 48 ISBN 978 0198709268 Madhavacharya film vedanta com Archived from the original on 24 December 2012 Retrieved 16 April 2012 Madhvacharya film Movies amp TV Dept The New York Times Archived from the original on 30 January 2013 Retrieved 16 April 2012 Bibliography EditDehsen Christian von 1999 Philosophers and Religious Leaders Routledge ISBN 978 1573561525 Bryant Edwin 2007 Krishna A Sourcebook Chapter 15 by Deepak Sarma Oxford University Press ISBN 978 0195148923 Flood Gavin 2003 The Blackwell Companion to Hinduism Oxford Blackwell Publishing pp 251 ISBN 978 0 631 21535 6 Goswami S D 1976 Readings in Vedic Literature The Tradition Speaks for Itself S l Assoc Publishing Group pp 240 pages ISBN 978 0 912776 88 0 Jones Constance Ryan James D 2006 Encyclopedia of Hinduism Infobase ISBN 9780816075645 New Zealand Hare Krishna Spiritual Resource Network Padmanabha Tirtha New Zealand Hare Krishna Spiritual Resource Network Retrieved 14 December 2012 Padmanabhachar C M The Life and Teachings of Sri Madhvacharya PDF Retrieved 28 July 2011 Sharma B N Krishnamurti 1962 Philosophy of Sri Madhvacarya Motilal Banarsidass 2014 Reprint ISBN 978 8120800687 Sharma B N Krishnamurti 2000 A History of the Dvaita School of Vedanta and Its Literature 3rd Edition Motilal Banarsidass 2008 Reprint ISBN 978 8120815759 Sharma Chandradhar 1994 A Critical Survey of Indian Philosophy Motilal Banarsidass ISBN 978 81 208 0365 7 Sarma Deepak 2000 Is Jesus a Hindu S C Vasu and Multiple Madhva Misrepresentations Journal of Hindu Christian Studies 13 doi 10 7825 2164 6279 1228 Sarma Deepak 2005 Epistemologies and the Limitations of Philosophical Inquiry Doctrine in Madhva Vedanta Routledge ISBN 9780415308052 Sheridan Daniel 1991 Texts in Context Traditional Hermeneutics in South Asia Editor Jeffrey Timm State University of New York Press ISBN 978 0791407967 Stoker Valerie 2011 Madhva 1238 1317 Internet Encyclopedia of Philosophy Retrieved 2 February 2016 Tapasyananda 1991 Bhakti Schools of Vedanta Madras Chennai Sri Ramakrishna Math ISBN 978 81 7120 226 3 External links Edit Wikiquote has quotations related to Madhvacharya Madhvacharya at Curlie Works by or about Madhvacharya at Internet Archive Bibliography of Madhvacharya s works Item 751 Karl Potter University of Washington Madhva article in the Internet Encyclopedia of Philosophy Madhvacharya at Encyclopaedia Britannica A Note on the date of Madhvacharya by S Srikanta Sastri Sri Yantrodharaka Hanuman Stotram by Sri Vyasa Rajaru Discussion on quotations and interpretations by Madhvacharya https gosai com writings the divinity of sri caitanya mahaprabhu 0 Retrieved from https en wikipedia org w index php title Madhvacharya amp oldid 1130847552, wikipedia, wiki, book, books, library,

article

, read, download, free, free download, mp3, video, mp4, 3gp, jpg, jpeg, gif, png, picture, music, song, movie, book, game, games.