Dvaita Vedanta

Samkhya	Kapila;
Yoga	Patanjali;
Vaisheshika	Kaṇāda,Prashastapada;
Secular	Valluvar;

Dvaita Vedanta(/ˈdvaɪtəvɪˈdɑːntə/); (originally known asTattvavada;IAST:Tattvavāda), is a sub-school in theVedantatradition ofHindu philosophy.The term Tattvavada literally means "arguments from a realist viewpoint". The Tattvavada (Dvaita) Vedanta sub-school was founded by the 13th-centuryIndian philosopher-saintMadhvacharya.^[1]Madhvacharya believed in three entities:God,jiva(soul), andjada(maya,matter).^[2]The Dvaita Vedanta school believes thatGodand the individual souls (jīvātman) exist as independent realities, and these are distinct, being said thatVishnu(Narayana) is independent (svatantra), and souls are dependent (paratantra) on him.

The Dvaita school contrasts with the other two major sub-schools of Vedanta, theAdvaita VedantaofAdi Shankarawhich positsnondualism—that ultimate reality (Brahman) and human soul (Ātman) are identical and all reality is interconnected oneness, andVishishtadvaitaofRamanujawhich posits qualified nondualism—that ultimate reality (Brahman) and human soul are different but with the potential to be identical.^[3]^[4]Sanyasisof the Dvaita Vedanta tradition belong to the ēkadaṇḍi order.^[5]

Etymology[edit]

Dvaita(द्वैत) is aSanskritword that means "duality, dualism".^[6]The term refers to any premise, particularly in theology on the material and the divine, where two principles (truths) or realities are posited to exist simultaneously and independently.^[6]^[1]IndologistB. N. Krishnamurti Sharmasays: "The English termDualismis inadequate to express the full content and depth of meaning thatMadhvahas put into the termDvaita,as it is to be implied to his system. Even the Sanskrit wordDvaitais not literally capable of expressing more than the fundamental principles accepted.^[7]^[8]B. N. K. Sharma suggested to use the termSvatantra-Advitiya-Brahmavādaas an alternative name to Madhva's system. Sharma says,Satyadhyana TirthaofUttaradi Mathapproved this. B. N. K. Sharma further states that "the termSvatantra-Advitiya-Brahmavādais capable of conveying directly rather than by implication or definition, the highest reach of its thought and its metaphysical ideology do often stressed by Madhva and so well expounded byJayatirtha".It may be seen that such a term would do justice to both the aspects of reality—the finite and the infinite".

Quoting the termAdvitīyatva,Sharma also states that "the termAdvitīyatvahas been interpreted by Madhva, in theChandogya Bhashya,in terms of "absence of peer and superior" toBrahman,conceding by implication, the existence, the reality of "lesser reals" like matter and souls under the aegis ofGod.The first part of the text has been taken to emphasize the unity of God-head by excluding internal distinctions of substance and attributes in Brahman in conformity with text likeनेह नानास्ति किंचना,which are understood as nagating some internal distinctions (nānātva) alone in Brahman. The only internal distinctions that are logically conceivable in Brahman, are those of attributes. This is negated by the way of significant negation. The adjunctSvatantrawould thus serve to emphasize thetranscendenceof the supreme over the other reals and its immanence in them and show how the conception of Brahman, here, differs from theNirviśeṣādvaitaofAdi Shankara.Quoting the termSvatantra-Advitiya-Brahmavāda,Sharma also says: "It would also stand terminologically balanced with the distinctions of other Vēdantic systems likeNirviśeṣādvaita,śuddhādvaita,andViśiṣṭādvaita.It would also lay direct emphasis on the primacy of the supreme as thePara-Siddhantaof the Madhva's thought, and put the teachings about the finite in their proper place as constituting theApara-Siddhānta(subsidiary truths) ".^[7]

Aluru Venkata Raoopines that the termDvaitais not suitable for Madhva's philosophy, hence it should not be used.^[9]Instead, he suggests to use the termPūrnabrahmavāda.^[10]

Philosophy[edit]

Dvaita Vedanta is a dualistic interpretation of theVedassystematized by the 13th-centuryIndian philosopher-saintMadhvacharya,which espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality (svatantra-tattva), states the Dvaita school, is that ofVishnuas the ultimate reality (Brahman) andsupreme God.^[11]Vishnu is the supremeSelf,in a manner similar to themonotheistic Godin other major religions.^[12]He is believed to be almighty, eternal,^[13]always existing, everlasting, all-knowing, and compassionate.^[14]The second reality is that of dependent (asvatantra-tattvaorparatantra) but equally real universe that exists with its own separate essence. Everything that is composed of the second reality, such as individual soul, matter, and the like exist with their own separate reality. The distinguishing factor of this philosophy, as opposed to monisticAdvaita Vedanta,is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe.^[15]

LikeRamanuja,Madhvacharya also embracedVaishnavism.Madhvacharya posits God as beingpersonalandsaguna,that is endowed with attributes and qualities (in human terms, which are not believed to be able to fully describe God).^[16]To Madhvacharya, the metaphysical concept of Brahman in theVedaswas Vishnu. He stated: "Brahmaśabdaśca Viṣṇaveva",thatBrahmancan only refer toVishnu.Scriptures which say different are declared as non-authoritative by him.^[17]To him, Vishnu was not just any otherdeva,but rather the one and onlySupreme Being.^[18]^[2]According to him, the devas are souls of deceased persons who were rewarded for good deeds by beingreincarnatedinto the heavenly worlds and becoming following organs of God's will,^[19]which would also be the case withVayuandLakshmi.^[20]He also believes that they are mortal, and that some of them could sink into lower stages of existence after death.^[19]Therefore, he believes that only God shall be worshipped through them, and that worshipping themon their own behalfis anapostasywhich emerged duringTreta Yuga,and did not yet exist duringSatya Yuga.^[21]According to him, this must also be noticed regardingmurtis.^[22]

Dvaita Vedanta acknowledges two principles; however, it holds one of them (the sentient) as being eternally dependent on the other. The individual souls (jiva) are depicted as reflections, images or shadows of the divine, but never in any way (even aftermoksha,or liberation) identical with the divine. Being a reflection of God, eachjivahas a nature with some characteristics (truth, conscious, bliss) of God in varying degree which is under the influence ofkarmain bondage and expands to its distinct full intrinsic capacity inmoksha.Liberatedjivasdo not attain equality with Brahman and also are not equal to each other.^[23]

Moksha(liberation) therefore is described as the realization that all finite reality is essentially dependent on the Supreme.^[11]God is believed to have shown the way to attainmokshathrough severalavatars.^[13]Bhakti Yogais an essential part of Dvaita Vedanta. By devotion to God and God's grace,jivaattainsmoksha.However, bad karma results in condemnation from God.^[15]

Five fundamental, eternal and real differences are described in Dvaita school:^[11]^[2]^[24]

Between the individual souls (or jīvātman) and God (paramathma or Vishnu).
Between matter (inanimate, insentient) and God.
Between individual souls (jīvātman).
Between matter and jīvātman.
Between various types of matter.

The theory of five differences is that "thejivais different from every other entity including alljivas".^[23]These five differences are said to explain the nature of the universe. The world is calledprapañca(pañca"five" ) by the Dvaita school for this reason.

Madhva differed significantly from traditional Hindu beliefs owing to his concept of eternaldamnation.According to him, there are three different classes of souls: One class,Mukti-yogyas,which would qualify forliberation,another, theNitya-samsarins,which would be subject toeternal rebirth or eternal transmigrationand a third class,Tamo-yogyas,which would be condemned to eternalhell(Andhatamisra).^[23]

Sadhana and Liberation[edit]

According to Madhvacharya,jivais unaware of its real nature due to ignorance (avidyā) caused bymaya,and thus, is unable to realize its expression of intrinsic attributes. Liberation for eachjivameans realizing its innate bliss by removal of covering ofmaya.Liberation can only be achieved by the grace of God with self-effort on the part ofjiva.PracticingvairāgyaallowsMukti-yogyas(jivasqualified for liberation) to gain freedom from worldly attachments and develop faith in God. Self-effort which makesjivaworthy for liberation involveskarma(good work), Jnana Yoga (knowledge) and Bhakti Yoga (devotion).Sādhakaperforms such sadhana throughśravaṇa,mananaandnididhyasana.Madhva also placed a great importance on a Guru's guidance and blessings to understand the jnana from scriptures. According to Madhva,śravaṇaandmananaare the only means for nidhiyasana. This sadhana leads the sadhaka toaparoksa-jnana(spiritual realisation) and liberation through grace of God.^[23]

Avidya[edit]

Dvaita philosophers challenge the Advaita Vedanta view that the perception of multiplicity in a singular, unchanging reality arises from cosmic ignorance (avidya) inherently linked to Brahman. According to Advaita, this ignorance explains why plurality appears to exist. Madhva questions the possibility of liberation if both the universe and ignorance are mere illusions connected to Brahman. Madhva further argues that there is no similarity between Brahman and the cosmos to justify such an illusion.^[25]

Madhva questions the idea thatavidyais unique to individual selves, arguing that if individuality itself is a misconception, then avidya must also inherently belong to Brahman. He also criticizes the idea of an unreal feature superimposed on Brahman by Advaitins to explain individual differences, seeing it as circular: if ignorance creates this feature, then ignorance must be part of Brahman, making differences and ignorance real, contradicting the foundational goal of liberation in Advaita philosophy.^[25]

Influence[edit]

Dvaita Vedanta andMadhvacharya's historical influence in Hinduism, state Kulandran and Kraemer, has been salutary, but not extensive.^[26]
According to Sharma, the influence of Dvaita Vedanta ideas have been most prominent on the Chaitanya school ofBengal Vaishnavism,^[27]and inAssam.^[28]
Madhva's theology influenced later scholars such asNimbarka,Vallabha,andChaitanya Mahaprabhu.B.N.K. Sharma notes that Nimbarka's theology is a looseréchaufféof Madhva's in its most essential aspects.^[29]

References[edit]

^^a ^bJeaneane D. Fowler (2002).Perspectives of Reality: An Introduction to the Philosophy of Hinduism.Sussex Academic Press. pp. 340–343.ISBN 978-1-898723-94-3.
^^a ^b ^cStoker, Valerie (2011)."Madhva (1238-1317)".Internet Encyclopedia of Philosophy.Retrieved29 February2016.
^Jeaneane D. Fowler (2002).Perspectives of Reality: An Introduction to the Philosophy of Hinduism.Sussex Academic Press. pp. 238–243, 288–293, 340–343.ISBN 978-1-898723-94-3.
^James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Volume 1 & 2, Rosen Publishing,ISBN 0-8239-2287-1,pages 12-13, 213-214, 758-759
^Sharma 2000,p. 525.
^^a ^bSir Monier Monier-Williams,Dvaita,A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages,Oxford University Press(Reprinted:Motilal Banarsidass),ISBN 978-8120831056,page 507.
^^a ^bSharma 2000,p. 5.
^Chang 1991,p. 36.
^Shivnarayan Joshi Shivji (1 January 1992).A Critique of Indian Dualism.Scientific Publishers.ISBN 9788172330224.Alur Venkat Rao opines that the term Dvaita is not suitable for Madhva's philosophy, hence it should not be used.
^Chen-chi Chang (1991).A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra.Motilal Banarsidass. p. 36.ISBN 978-8120809369.Alur Venkatarao of Dharwar gave Madhva's philosophy the name "Pūrnabrahmavāda".
^^a ^b ^cFowler 2002,pp. 340–344.
^Michael Myers (2000), Brahman: A Comparative Theology, Routledge,ISBN 978-0700712571,pages 124-127
^^a ^bHelmuth von Glasenapp:Madhva's Philosophie des Vishnu-Glaubens, Geistesströmungen des Ostens vol. 2, Bonn 1923, Einleitung (p. *1-2).
^Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 32.
^^a ^bEtter 2006,pp. 59–60.
^Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 30–31.
^Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 28–29.
^Bryant, Edwin (2007).Krishna: A Sourcebook (Chapter 15 by Deepak Sarma).Oxford University Press. p. 358.ISBN 978-0195148923.
^^a ^bGlasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 67–68.
^Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 75.
^Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 71.
^Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 85.
^^a ^b ^c ^dTapasyananda, Swami.Bhakti Schools of Vedantapg. 173-187.
^James Lochtefeld (2002), Madhva, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing.ISBN 978-0823931798,page 396
^^a ^bBartley, C. J. (2011).An introduction to Indian philosophy.London; New York: Continuum. pp. 191–192.ISBN 978-1-84706-448-6.
^Sabapathy Kulandran and Hendrik Kraemer (2004), Grace in Christianity and Hinduism, James Clarke,ISBN 978-0227172360,pages 177-179
^Sharma 1962,pp. 22–23.
^Sharma 2000,pp. xxxii–xxxiii, 514–516.
^Sharma 2000,p. 453.

Bibliography[edit]

Etter, Christopher (2006).A Study of Qualitative Non-Pluralism.iUniverse.ISBN 978-0-595-39312-1.
Fowler, Jeaneane D. (2002).Perspectives of Reality: An Introduction to the Philosophy of Hinduism.Sussex Academic Press.ISBN 978-1-898723-93-6.^{[permanent dead link]}
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.
Chang, Chen-chi (1991),A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra,Motilal Banarsidass Publ.,ISBN 9788120809369

External links[edit]

Tatvavada

[Fowler2002p342-1] Jeaneane D. Fowler (2002).Perspectives of Reality: An Introduction to the Philosophy of Hinduism.Sussex Academic Press. pp. 340–343.ISBN 978-1-898723-94-3.

[stokeriep-2] Stoker, Valerie (2011)."Madhva (1238-1317)".Internet Encyclopedia of Philosophy.Retrieved29 February2016.

[3] Jeaneane D. Fowler (2002).Perspectives of Reality: An Introduction to the Philosophy of Hinduism.Sussex Academic Press. pp. 238–243, 288–293, 340–343.ISBN 978-1-898723-94-3.

[4] James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Volume 1 & 2, Rosen Publishing,ISBN 0-8239-2287-1,pages 12-13, 213-214, 758-759

[FOOTNOTESharma2000525-5] Sharma 2000,p. 525.

[mmwsat507-6] Sir Monier Monier-Williams,Dvaita,A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages,Oxford University Press(Reprinted:Motilal Banarsidass),ISBN 978-8120831056,page 507.

[FOOTNOTESharma20005-7] Sharma 2000,p. 5.

[FOOTNOTEChang199136-8] Chang 1991,p. 36.

[9] Shivnarayan Joshi Shivji (1 January 1992).A Critique of Indian Dualism.Scientific Publishers.ISBN 9788172330224.Alur Venkat Rao opines that the term Dvaita is not suitable for Madhva's philosophy, hence it should not be used.

[10] Chen-chi Chang (1991).A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra.Motilal Banarsidass. p. 36.ISBN 978-8120809369.Alur Venkatarao of Dharwar gave Madhva's philosophy the name "Pūrnabrahmavāda".

[FOOTNOTEFowler2002340–344-11] Fowler 2002,pp. 340–344.

[12] Michael Myers (2000), Brahman: A Comparative Theology, Routledge,ISBN 978-0700712571,pages 124-127

[glasenapp-einleitung-1-2-13] Helmuth von Glasenapp:Madhva's Philosophie des Vishnu-Glaubens, Geistesströmungen des Ostens vol. 2, Bonn 1923, Einleitung (p. *1-2).

[14] Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 32.

[FOOTNOTEEtter200659–60-15] Etter 2006,pp. 59–60.

[glasenapp-30-31-16] Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 30–31.

[glasenapp-28-29-17] Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 28–29.

[18] Bryant, Edwin (2007).Krishna: A Sourcebook (Chapter 15 by Deepak Sarma).Oxford University Press. p. 358.ISBN 978-0195148923.

[glasenapp-67-68-19] Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 67–68.

[20] Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 75.

[glasenapp-71-21] Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 71.

[glasenapp-85-22] Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 85.

[:0-23] Tapasyananda, Swami.Bhakti Schools of Vedantapg. 173-187.

[24] James Lochtefeld (2002), Madhva, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing.ISBN 978-0823931798,page 396

[:1-25] Bartley, C. J. (2011).An introduction to Indian philosophy.London; New York: Continuum. pp. 191–192.ISBN 978-1-84706-448-6.

[skhk177-26] Sabapathy Kulandran and Hendrik Kraemer (2004), Grace in Christianity and Hinduism, James Clarke,ISBN 978-0227172360,pages 177-179

[FOOTNOTESharma196222–23-27] Sharma 1962,pp. 22–23.

[FOOTNOTESharma2000xxxii–xxxiii,_514–516-28] Sharma 2000,pp. xxxii–xxxiii, 514–516.

[FOOTNOTESharma2000453-29] Sharma 2000,p. 453.

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