Philosophy of Madhva

 Philosophy of Madhva

Indian Philosophy:

Philosophy of Madhva:

Q. How does Madhva explain the concept of Moksha? (Dec.2012)

Ans. Concept of Moksha in the Philosophy of Madhva: Due to the impact of Maya the individual becomes ignorant of his relation with God. This very ignorance is the cause of suffering, according to Madhva. But, it is God himself who creates the influence of Maya on soul. Being the cause of liberation, only He can release souls from the impact of Maya by this grace. The individual has to make himself, eligible for liberation by doing good works, acquiring wisdom and elevation. The eligible one should strive after salvation by hearing, reflecting and contemplating on scriptures under the guidance of the guru. The devotee has to consider himself as pratibimba of which bimba is the God. Doing this, he will be able to perceive immediately Vishnu and become liberated.

Knowledge of the greatness of God will lead to Mukti, according to Dvaita Vedanta. Devotion to God by hearing, reflecting and contemplating will liberate the devotee. Meditation, with devoted mind to God, will make the Mukti possible. By devotion, the sadhaka will be able to have the grace of God and his experience. Hence, though trial on the part of devotee is necessary yet finally it is God, who will make liberation possible.

                                     Realization of bliss is the nature of liberation. Here also, there is hierarchy in Madhva’s philosophy. According to the eligibility, the devotee will attain bliss and will be able to acquire his place in the galaxy of the chosen one. Though, he will be elevated up to the level of Godhood, yet, he will not become on par with Absolute and merge in Him. Though, he will be united will the Lord and the liberated souls.

                                     According to Madhva, there are fivefold differences in the reality: difference between soul and God, between soul and between soul and matter, between God and matter and between matter and matter. Even, he has accepted difference of degrees in the knowledge and bliss. His soaring challenge to the Advaitins is that they should run away now that the omniscient–Lord of dualism is coming to destroy their darkness of arguments and false interpretations of the scriptures.

                                     The individual souls are innumerable and are of atomic size. The conscious and blissful soul becomes imperfect and suffers due to its connection with the material body on the basis of the karmas of the part lives. There are three kinds of souls: eternally free, freed, and bound. As per Madhva, Bhakti is the means of liberation. Though, controlled by God from within, the soul, itself is the real doer and enjoys the fruits of the karmas.

                                     Primal matter, Prakriti, evolves itself under the influence of God into various material products. During the time of dissolution, all these products merge into the Prakriti, once again. Madhva has rejected Ramanuja’s identity-in-difference. For him, differences have separate existences. According the him, attributes are also as much real as the substance. Matter and souls are different from each other and from God. They are not qualities of God but the substance itself. According to him, though matter and soul are dependent on God, yet, they have separate existence from God. He has also accepted quantitative and qualitative differences of souls. Madhva holds the view that even at the stage of liberation souls differ from each other on the level of their knowledge and enjoyment of bliss. For him, God is only the efficient cause of the world. Material cause is Prakriti. According to him, even liberated souls are not similar to God. According to him, some souls are like demons and ghosts and some men are eternally disqualified for liberation.

 

 

Dualistic Absolutism Of Madhva

Q. What is the dualistic absolutism of Madhvacharya ? (Dec. 2014)

Dualistic Absolutism of Madhvacharya: C D Sharma writes: ‘Madhva is a frank dualist and does not believe in qualified absolutism. Madhva is the champion of unqualified dualism (dvaita) and accuses Shankara of teaching the false doctrines of Shunyvada and Buddhism under the cloak of Vedanta’. (Critical survey of Indian Philosophy, P.372)

                                     Madhva has accepted God, soul and matter as the three entities. While, God is absolutely independent, soul and matter are dependent on God. God of Madhva’s philosophy is personal one. Ishvara is God as, Supreme Person. God with infinite qualities is called, Savishesa. The supreme Lord is Vishnu and his consort is Lakshmi, who is dependent on Him. Thus, philosophy of Madhva can be called theistic one. According to Madhva, Vishnu, who is the Supreme God, is the main purpose of the scriptures to reveal. He holds that every word in the language signifies Vishnu and refers only secondarily to other objects. The language of people is to signify God. That is why, Madhva says that God is the Supreme Reality possessing infinite Knowledge, Bliss, Power etc. He incarnates in many forms which are called Avataras and can be known through the Vedas. Being the efficient cause of the cosmos, He is the creator, preserver and destroyer of the universe only. He can liberate the souls because of His being the cause of bondage.

Refutation of Maya By Madhva:

Madhva has rejected Shankara’s concept of Maya. The objections raised by him are similar to that of Ramanuja. But, he has been counter attacked by Advaitists. Again, he tries to reject the objections but his arguments are very weak. As C D Sharma writes, ‘the defence of difference as compared with its refutation by the Advaitins, appears to be very weak and the dualists do not face the attacks squarely’.

                                     Even Dr. S. N. Dasgupta expresses the same view by writing that, ‘this defence of difference appears, however, to be weak when compared with the refutations of difference by Chitsukhacharya in his Tattvavaisharadi’.

 

Bheda and Sakshi:

Bheda is an important factor in the philosophy of Madhva. It is something different from the common use of the word. Madhva accepts the reality of ‘Bheda’. Bheda is of that many types as may be its knowledge, with relation to other objects. This is the nature of categories. This is the difference of the nature of the categories. Similarities and differences between the things are, due to the Bheda. But, Madhva does not accept it as different category but nature of category. That’s why Madhva accepts the distinctive and qualitative nature of knowledge. Anything differs from others, due to the differentiating factor. That is its distinctive feature.

                                     As far as the relation of Brahma, Jiva and Jagat is concerned, Madhva accepts radical difference. Absolute, full of infinite qualities and perfect is the Brahman. He is called by the names Brahma, Vishnu, Narayan, Hari etc. He is the cause of all causes. Consciousness is His nature. By nature he is free. So, He cannot become the material cause of this universe. He is only efficient cause of this universe. Prakriti is the material cause of the universe. Its power of concealment is the cause of avidya in the Jiva. Brahman is different from Prakriti, by nature. Though, Jiva and Jagat are different from Brahman, yet, their existence and appearance is being monitored by Brahman.

                                     He says that, the Shruti Vakyas indicating the identity of Brahman and Universe mean only that he permeates the universe and universe does not have free existence like Brahman. As far as identity of Jiva and Brahman is concerned, he says that though the Jiva exists differently from Brahman but for his existence he is dependent on Brahman.

Rejection of Nirguna Brahman and Maya: Madhva is a staunch, dualist philosopher. According to him, difference is natural and eternal. He has accepted five types of differences which are as follows:

1.     Difference between God and Jiva (soul)

2.Difference  between God and Matter

3.Difference between matter and Soul

4.Difference between Jiva and Jiva (Soul and                                                 

    Soul)   

5.     Difference between Matter and Matter

                                He says that this difference is true and beginningless. This is not the projection of Maya or is unreal. Dualism of Madhva is unqualified dualism. He says that Shankara is puedo-Buddhist. C D Sharma writes that, ‘his hatred of Advaita is so great that he calls Advaitins deceitful demons’  who play in the darkness of ignorance and must run away now that the omniscient Lord of the sun of Dualism is coming to destroy their darkness of arguments and false interpretations of the scriptures’.                                                                                                                                                          Even he advocates the difference of degrees in the realm of knowledge and enjoyment of bliss, also. Madhva says that the duality of knower and known is also real.

1. This dualism of Madhva is not from the point of view of cause and effect relation but it is the duality of efficient and material cause.

                                     He has admitted the reality of the world. And the differences of the world are also real not phenomenal one. Differences of things are based on the differences of qualities.

                                     Madhva has accepted three entities: God, soul and matter. Soul and matter are dependent on God, while God is the only independent entity. All the three are eternal and real. He has rejected Shankara’s Nirguna Brahman. He says that God possesses infinite qualities. Essentially He is existence, knowledge and bliss. God is both immanent and transcendent. He is the creator, preserver and destroyer of the universe. He is controller of the souls and giver of the fruits of the Karmas. He is perfection incarnate. Bhakti is the only way to please Him.  He incarnates and presents Himself in various Vyuhas.  Lakshmi is His consort and power. She is all pervading eternal and ever liberated but of lesser qualities than the Lord. The nature of souls is atomic and their number is infinite. Being conjoined with body and senses, the soul suffers while by nature it is blissful and conscious. Karmas of past lives are the reason behind this connection of soul and body.

                                     Eternally free, freed and bound are the three kinds of souls, accepted by Madhva. Soul is the doer of action, so he is accountable for the right and wrongs, done by him. Only Bhakti can bring out, the soul, of this labyrinth and liberate. In the words of C. D. Sharma, it is defined as the Eternal house for God, with a full sense of His Greatness.

                                     Prakriti is the primal matter which under the supervision of God transforms itself in various material products. Dissolution is the reverse process. All the products return to its source and lie there in subtle form.  Gross form of this subtle matter is creation. Souls are connected to the body and take birth to reap the fruits of their deeds.

                                     Madhva has also rejected the qualified absolutism of Ramanuja and is the staunch supporter of dualism. For Madhva differences are also real. Matter and soul are also as real as God. They are not merely qualities of God. They have substantive existence. They do not form the body of God.

                                     Madhva has accepted differences of souls on the basis of quality. Madhva has even accepted the difference of liberated souls on the basis of difference of knowledge and bliss.
For Madhva, God is only efficient cause, while, Prakriti is the material cause of the universe.

                                     Though liberated, souls are nothing similar to
God for Madhva. They are lesser fortunate to enjoy the bliss of God.

                                     Madhva and his followers have rejected the Mayavada of Shankara. He has accepted most of the objections of Ramanuja and his response to them is also the same.

                                     Though, Madhva considers himself as dualist thinker but in the view of critiques he may be considered as non-dualist since he has accepted only God as independent entity and matter and soul are dependent on Him. In the view of N M Raghavendracharya, Madhva’s view is the highest type of Advaitism. In others view it is neither dualism nor non-dualism but monism.

Maya, rejected by Madhva:

                                     Madhva has rejected Shankara’s concept of Maya. The objections raised by him are similar to that of Ramanuja. But, he has been counter attacked by Advaitins. Again, he tries to reject the objections but his arguments are very weak. As C D Sharma writes, ‘the defence of difference, as compared with its refutation by the Advaitins, appears to be very weak and the dualists do not face the attacks squarely’.

                                     Even Dr. S N Dasgupta expresses the same view by writing that, ‘this defence of difference appears however, to be weak when compared with the refutations of difference by Chitsukha in his Tattvapradipika’.

Bheda and Sakshi:

Bheda is an important factor in Madhva Philosophy. It is something different from the common use of the word. Madhva accepts the reality of ‘Bheda’. Bheda is of many types, as many as its knowledge with relation to other objects. This is the nature of categories. This is the difference of the nature of the categories. Similarity and differences between the things are due to the Bheda. But, Madhva does accept it as different category but is of the nature of category. That’s why Madhva accepts the distinctive and qualitative nature of knowledge. Anything differs from others, due to differentiating factor. That is its distinctive feature.

                                     As far as the relation of Brahma, Jiva and Jagat is concerned, Madhva accepts radical difference. Absolute, full of infinite qualities and perfect is the Brahman. He is called by the names Brahma, Vishnu, Narayan, Hari etc. He is the cause of all causes. His consciousness is His nature. By nature, he is free. So, He cannot become the material cause of this universe. He is only efficient cause of this universe. Prakriti is the material cause of the universe. Its power of concealment is the cause of avidya in the Jiva.  Brahman is different from Prakriti, by nature. Though, Jiva and Jagat are different from Brahman, yet, their existence and appearance is being monitored by Brahman.

                                     He says that the Shruti Vakyas indicating the identity of Brahman and Universe mean only that He permeates the universe and universe does not have free existence like Brahman. As far as identity of Jiva and Brahman is concerned, he says that though the Jiva exists defiantly from Brahman but for his existence, he is dependent on Brahman.

 

Bhakti: God is the whole sole authority in the Dvaita Philosophy  of  Madhva. Jiva is dependent on Him for his activities and freedom.  Without the desire and grace of God nothing is possible for Jiva. In His Antaryami form he regulates the souls. So, redemption from Avidya is possible only by the grace of God. Though Jiva is different from Him yet he is only part of Him.

                                     By nature Jiva is conscious, knower and full of bliss. But, due to Avidya his real nature has been concealed. To reveal this nature and realize himself, he needs God’s grace which is possible only through Bhakti. Though, Madhva has accepted Shravana, Manan and Nididhyasan as means of liberation yet he has accepted Bhakti as the best means for redemption. He has rejected karma as means of self-realization. Only intuitive knowledge of God can liberate Jivas.  And the means for this immediate perception of God are: Vairagya, Sham, Dama, Niyam Bhakti, Bheda-jnana Sharnagati and Ishopasana. Out of all these surrender to God is the best one.

 

Concept of Jiva In The Philosophy of Madhva:

Jiva: Consciousness, knowledge and bliss are the special characteristics of the jivas.  Due to these characteristics, Jiva is similar to God but is at the same time dependent on Him.  Individual Jivas are the images of God who is the perfect Jiva. Madhva is of view that there is a distinction and plurality among the Jivas. The categories of Jivas is on the basis of their karmas. He says that some of the Jivas are destined to suffer, while, others are free from sufferings. Jiva, which is going through the procedure of purification, is liable to pain. Some evil souls, according to him, deserve punishment for ever, since they have done bad karmas.  On the basis of the eligibility, each Jiva differs from others. In a sense, each Jiva is the replica of the God. He reflects God and resembles Him.  He has categorised the Jivas in three grades. Jivas who are fit for liberation (Muktiyogyas) are in the first category. Jivas going through the cycle of transmigration are of the second type (Nityasamsarinas). Doomed to persist is the third category of souls. This hierarchy among the Jivas is on the basis of karmas and is a way to solve the problem of evil for Madhva and to absolve God of the blame.

 

 Means of Liberation:

Bhakti: God is the whole sole authority in the Dvaita Philosophy of  Madhva. Jiva is dependent on Him for his activities and freedom.  Without the desire and grace of God, nothing is possible for Jiva. In His Antaryami form, he regulates the souls. So, redemption from Avidya is possible only by the grace of God. Though Jive is different from Him yet he is only part of Him.

                                     By nature Jive is conscious and knower, full of bliss. But, due to Avidya his real nature has been concealed. To reveal this nature and realize himself he needs God’s grace which is possible only through Bhakti. Though, Madhva has accepted Shravana, Manan and Nididhyasan as means of liberation, yet, he has accepted Bhakti as the best means for redemption. He has rejected karma as means of self-realization. Only intuitive knowledge of God can liberate Jiva.  And the means for this immediate perception of God are Vairagya, Sham, Dam, Niyam Bhakti, Bheda-jnana, Sharnagati and Ishopasana. Out of all these surrender to God is the best one.