Dvaita (Sanskrit: द्वैत) (also known as Bheda-vāda, Tattva-vāda and
Bimba-pratibimba-vāda) is a school of Vedanta founded by Shri Madhvacharya (c.
1238-1317 CE) who was also known as Purna Prajna and Ananda Tirtha. Dvaita
stresses a strict distinction between God— the Supreme-Soul (paramātmā (परमात्मा)) and the individual souls (jiivatma (जीवात्मा)). According to Madhvacharya, the individual
souls of beings are not 'created' by God but do, nonetheless, depend on Him for
their existence.
Philosophy
Articles, books and detailed discourses on Dvaita Philosophy by Sri
Vishnudasa Nagendracharya
Dvaita Vedanta (dualistic conclusions of the
Vedas) espouses dualism by theorizing the existence of two separate realities.
The first and the more important reality is that of Vishnu or Brahman. Vishnu
is the supreme Self, God, the absolute truth of the universe, the independent
reality. The second reality is that of dependent but equally real universe that
exists with its own separate essence. Everything that is composed of the second
reality, such as individual soul (Jiva), matter, etc. exist with their own
separate reality. The distinguishing factor of this philosophy as opposed to
Advaita Vedanta (monistic conclusion of Vedas) is that God takes on a personal
role and is seen as a real eternal entity that governs and controls the
universe.[1]
Like Ramanuja, Madhvacharya also embraced Vaishnava
theology which understood God as being personal and endowed with attributes. To
Madhvacharya, Brahman of the Vedanta was same as Vishnu. He stated
"brahmashabdashcha vishhnaveva" or that Brahman can only refer to
Vishnu. To him, Vishnu was not just any other deity, but rather the singularly
all-important Supreme One. Vishnu was the primary object of worship, while all
other gods were regarded as subordinate to Him. The deities and other sentient
beings were graded, with Vayu, the god of life, being the highest, and Vishnu
being eternally above them.
Dvaita Vedanta is not similar to Western
dualism which posits the existence of two independent realities or principles.
Madhva's Dualism also acknowledges two principles, however, it holds one of
them (the sentient) as being rigorously and eternally dependent on the other
(Vishnu/Brahman). Because the existence of individuals is grounded in the
divine, they are depicted as reflections, images or even shadows of the divine,
but never in any way identical with the divine. Liberation therefore is
described as the realization that all finite reality is essentially dependent
on the Supreme.[2]
Five fundamental, eternal and real
differences are described in this system—
Between the individual soul (or jīvatma) and God (Brahmatma īshvara or
Vishnu).
Between matter (inanimate, insentient) and God.
Among individual souls (jīvatma)
Between matter and jīva.
Among various types of matter.
These five differences are said to make up
the universe. The universe is aptly called "prapancha" for this
reason.
Madhva differed significantly from
traditional Hindu beliefs, owing to his concept of eternal damnation. For
example, he divides souls into three classes. One class of souls, which qualify
for liberation (Mukti-yogyas), another subject to eternal rebirth or eternal
transmigration (Nitya-samsarins) and a third class that is eventually condemned
to eternal hell or andhatamas (Tamo-yogyas).[3] No other Hindu philosopher or
school of Hinduism holds such beliefs. In contrast, most Hindus believe in
universal salvation; that all souls will eventually obtain moksha, even if
after millions of rebirths.
Vyasatirtha (one of system's eminent
disciples) is said to have succinctly captured the basic tenets (nine prameyas)
of Madhva's system in a pithy prameya sloka - "SrimanMadhvamate Harih
paratarah...", that is, Sri Hari is supreme, a grasp of which may be
deemed a fair and accurate understanding of the fundamental position of this
system.[4]
Tharathamya or hierarchy among gods
Vishnu is the Supreme Lord and Lakshmi is His
eternal consort. Brahma and Vayu occupy the same next level. Their wives
(Saraswati and Bharathi respectively) occupy the next level. Garuda-Sesha-Shiva,
Indra-Kamadeva, Surya-Chandra, Varuna, Agni, Ganesha-Kubera and others
successively occupy the lower rungs in this hierarchy.
Madhva propounds that life in the world can
be divided into two groups, kshara and akshara. Kshara refers to life with
destructible bodies, while akshara refers to indestructible bodies. Laxmi is
akshara, while others from Brahma and lower are ksharas or jīvas. Possessing no
body, Vishnu is exempt from this classification.
Impact of Dvaita movement
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Madhva's Dualistic view, along with
Shankara's Advaita (Nondualism) and Ramanuja's Vishishtadvaita (Attributive
Nondualism), form some of the core Indian beliefs on the nature of reality.
Madhva is considered one of the influential theologians in Hindu
history. He revitalized a Hindu monotheism despite attacks, theological and
physical, by outsiders. Great leaders of the Vaishnava Bhakti movement in
Karnataka, Purandara Dasa and Kanaka Dasa for example, were strong proponents
of the Dvaita tradition. The famous Hindu saint, Raghavendra Swami, was a
leading figure in the Dvaita tradition.
Madhva's theology heavily influenced those of later scholars such as
Nimbarka, Vallabha and Chaitanya Mahaprabhu. B.N.K. Sharma notes that
Nimbarka's theology is a loose réchauffé of Madhva's in its most essential
aspects. Vallabha even "borrowed without acknowledgement" a verse
from Madhva's sarva-shāstrārtha-sangraha. The followers of Caitanya claim a
link to Madhva.
Madhva's singular contribution was to offer a new insight and analysis
of the classical Vedantic texts, the Vedas, Upanishads, Brahma Sutra,
Mahabharata, Pancharatra and Puranas, and place uncompromising Dvaita thought,
which had been ravaged by attacks from Advaita, on a firm footing. Before
Madhva, nondualism was rejected by others, such as the Mimamsa tradition of
Vedic exegesis, and by the Nyaya tradition of classical logic. However, it was
only he who built a cogent, alternative system of Vedantic interpretation that
could take on Advaita in full measure.
Shiva is worshipped as a subordinate god
(deva) by followers of Dvaita. Though this appears intolerant, it is because of
a strong monotheistic belief in a personal God, unlike Advaita, for which the
identity of God does not matter as it is Nirguna or without attributes.
Historically, Dvaita scholars have been
involved in vigorous debates against other schools of thought, especially
Advaita. Whereas Advaita preaches that Atman and Brahman are one and the same,
which is not evident to the atman till it comes out of a so-called illusion,
Madhvacharya puts forth that Brahman (Vishnu/God) and Atman (soul) are
eternally different, with God always the Superior one. It is the same point
that Madhvacharya reinforces in one of his doctrines, "Yadi Namaparo Na
bhavet Shri Hari, khathamasya vashet Jagatedabhoot. Yadi Namanatasya Vashe
Sakalam, Khathamevath nitya sukham Na Bhaveth"
"If you feel there is no God, how do you
explain as to why you cannot free yourself from the limitations on Earth? If
you feel YOU are the one in control of everything (as Advaita preaches that
Soul and God are one and the same), then how come you don't enjoy happiness
always and are also subject to sorrow and pain (as God is supposed to be an
eternity of happiness)? "
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