DVAITA VS ADVAITA PHILOSOPHY || श्रीकृष्णं वन्दे जगद्गुरुम् || Hi People, Let’s know some interesting part of Dvaita philosophy. Its all about the difference and the essence of DVAITA and ADVAITA PHILOSOPHY. Please read this description and do write to us if you have any suggestions. People, I would like to say few points about Mr. Tambraparni S Venkatapathy who is the keyrole of this write up along with me - Manjunath D, both of us, the follower of Sri Sri 1008 Sri Satyatma Theertharu, UTTARADHI MUTT. Mr. Tambraparni S Venkatapathy is amazing person, a very good script writer. Let’s congratulate him for his outstanding achievements. Sir, please keep up the good work. ALL THE BEST! Tambraparni S Venkatapathy - His Guru Sri T.S.Raghavendran MA, BL – Advocate, Pandit and Sanskrit Scholar, who has written more than 250 books about Dvaita Philosophy and have won many titles from many MADHWA FORUMS, all Mutt[MATHAS] Swamiji’s on various occasions, he is also the Joint Secretary of SMSO Sabha for many years rendering Yeomen Seva and already a Record holder in the Limca Book of Records[ for a single author written more than 250 books about DVAITA PHILOSOPHY] About Tambraparni S Venkatapathy. Janma Sthala (Birth Place): COIMBATORE, TAMIL NADU. DOB: 14/02/1961, 52 years old. Vidyabhyasa (Education): BCom & Diploma in Sales Management. Fellow Member of Management Studies Promotion Institute, New Delhi. Fellow Member of All India Commercial Association, New Delhi. Fellow Member of All India Management Council, New Delhi. Languages Known: English, Tamil and Kannada. Outstanding Achievements of Tambraparni S Tambraparni S VenkatapathyAwarded Man of The Year 2000 by American Biographical Institute Inc. USA. For the overall Accomplishments and Contributions to Society in 2000. Received Medal of Honor and certificate of Merit by the Management Studies Promotion Institute for outstanding achievements and services to the society in 1998. Awarded the Bharat Vikas Award by the International Business council for outstanding achievements and services to the society in 1998. Awarded International Super Star Award by International Holistic Environment Forum for the Conserving Clean Environment and Reducing Pollution in 1998. Awarded Eminent Personality Award by Council for National Health Development [Affiliated to East West University of Holistic Health Services, USA] for the Projects in Health of General Masses and Senior Citizens in 1998. Received the Super Intellectual Award by All India Management Council for significant contribution to mankind and outstanding achievements in 1997. Religious Views: Dvaita Philosophy of Sri Madhwacharyaru- HARI SARVOTTAMA , VAYU JEEVOTTAMA! And also, few points about myself.... Name…..Manjunath D. Janma Sthala (Birth Place): BENGALURU DOB: 17 December, 1978 Education: BSc in Computer Science Languages Known: English, Kannada, Hindi, Telugu, Tamil. Interests: Working as Wildlife Conservator @ WILDLIFE CONSERVATION SOCIETY (INDIA). Project: SAVE TIGERS Occupation: Working as Customer Support Officer, MPHASIS, BENGALURU. || Shreemadananda Theertha Gurubhyonamaha || Pajaka Kshethra… a legacy of Sri Madhwacharyaru ( ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರು ) It was Mukhyaprana Devaru who entered the body of Madhyageha’s wife and she delivered a beautiful infant with large eyes and a moon like face. The father named him Vasudeva to indicate that he was born to give the correct knowledge to the world and that he would ever be devoted to Lord Narayana. In Sanskrit - Va means Knowledge, Asu means Prana-wind, and Deva means God. That’s VASUDEVA. MADHWA, the name by which he is generally known is only a synonym of his real name - the doctrine which gives most desirable Moksha. His main aim was to make everyone realize the Hari Sarvothvamatva. Now, let’s know about The Difference, The Essence between Dvaita and Advaita Philosophy Dvaita Philosophy of Shri Madhvacaharya The essential principles of Sri Madhvacaryas teachings—have been summarized in the points. The points are as follows: Shri Madhvacaharya taught that: 1) Krishna, who is known as Hari is the Supreme Lord, the Absolute. 2) That Supreme Lord may be known through the Vedas. 3) The material world is real. 4) The jivas, or souls, are different from the Supreme Lord. 5) The jivas are by nature servants of the Supreme Lord. 6) There are two categories of jivas: liberated and illusioned. 7) Liberation means attaining the lotus feet of Krishna that is, entering into an eternal relationship of service to the Supreme Lord. 8) Pure devotional service is the cause of this relationship. 9) The truth may be known through direct perception, inference, and Vedic authority. These very principles were taught. ‘Dvaita’ is the popular name of Madhvacarya’s philosophy. The term ‘Dvaita’ is adopted to indicate the dualism or the difference between God and individual souls, emphasized by this Acharya. But this difference between God and soul is only one of the doctrines of his philosophy. Sri Vadiraja Swami, the illustrious monk of Madhvacarya’s lineage, had used the term “Tatva Vada” for this philosophy. It is also called ‘Vaishnava Siddhanta’ as distinguished from ‘Mayavada’ or ‘Illusionism’, propagated by the Advaita school of Vedanta. Madhvacaharya wrote several books in Samskrita language to expound his philosophy, and composed excellent devotional hymns. He was a most learned Samskrita scholar and a profound philosopher.I shall simply dwell upon some salient features of his philosophy, which, I feel, are relevant to this symposium. Madhwa’s Uncompromising Monotheism: Supremacy of God First and foremost, Madhwa’s philosophy is an uncompromising monotheism. This monotheism, according to him, is the central teaching of all sacred scriptures. He ascribes all phenomena of our experience, ultimately and fundamentally, to the power and grace of a single, supreme, Independent Reality, namely God, whom he calls ‘Vishnu’ or Narayana, Vishnu in Samskrita, means omnipresent and omnipotent. Narayana means a repository of infinite perfect qualities, devoid of all defects and the goal to be realized and reached by all good souls. In his magnum opus, ‘Anu Vyakhyana’ Madhvacaharya has summed up the central teaching of scriptures in a few verses, which may be translated as follows: “Vishnu or God is ‘Guna-poorna’, or full of infinite good qualities. He is free of all limitations. He is the absolutely Independent Creator, Sustainer, Controller, Destroyer Enlightener and Liberator of everything else. He is quite distinct from all other beings, who totally depend on Him”. While enumerating various metaphysical categories in his work called ‘Tatva Sankhyana’, Madhvacaharya declares that God is a category by himself, called ‘Svatantra’ or Independent. The independent character of God is repeatedly emphasized by him as a fundamental tenet of his philosophy. In a particular context in his work, “Anu-Vyakhyana”, he proclaims: “Any proposition which is inconsistent with the sovereign independence of God should be rejected as false. Consistency with Divine majesty is itself the criterion of truth. All proof and authorities should be interpreted in the light of the Supremacy or Sarvotthamatva of God, which should not be compromised at any cost”. In a famous hymn called ‘Dwadasha Stotra’, Madhvacaharya proclaims as follows: “Past actions, ignorance, afflictions, time, modes of nature etc. are not the primary factors of human bondage. For it is well known that these are not sentient. The scriptures declare that it is God alone who controls the entire universe of living and non-living beings in every context”. Hindu Pantheon In The Light Of Madhwa’s Monotheism Madhwa was an apostle of love of God everywhere. Furthermore, he advocated love, respect and devotion to all higher values of life and all higher beings. Therefore he has prescribed worship of several minor gods, rishis, manes and angels of the Hindu pantheon. But he has strictly enjoined that, this worship should not compromise one’s highest devotion to the Almighty. All other gods, rishis, saints etc. are dependent on the Supreme creative power of the Almighty. They are mere superior souls – superior to human beings – but infinitely inferior to the Supreme Divinity. Their abode is not a state of salvation or heaven in the true sense of the term. They should be loved and adored as superior devotees of God, and as the Divine retinue – ‘Parivara’ – who guide us on the pathway to God. Image-Worship According To Madhwa Image-worship is a time-honoured devotional practice of the Hindu tradition. Madhvacaharya has set down the correct way of worshipping images in the light of his concept of God. As God is omnipresent and full of grace, His presence can be invoked by genuine devotees in all symbols or images. All living and non-living beings are potential images of God. But Madhvacaharya has warned the devotees against the heresy of ignoring the distinction between the Almighty God and his image. God should be visualized as the unique Indweller of any image – physical or mental. Man was made in the image of God, but man can never claim to be God. Particular procedures and rituals are prescribed for invoking God prior to worship in an image. Primacy of Devotion to God and Devine Grace As all creation is absolutely dependent on God, Madhvacaharya has accorded the highest rank to sincere devotion and pray to God as the essence of all ethical and spiritual disciplines. It is only genuine devotion that moves God to shower His grace on the soul. As the soul’s bondage in this world is the fiat of the Divine will, the release from bondage is also ascribed to Divine grace, as the ultimate factor. Bhakti or devotion alone can attract to oneself the grace of God. Bhakti is defined by Madhwa as “the firm and unshakable love of God, which rises above all other ties of affection, based upon an adequate knowledge and conviction of His supreme majesty. That alone is the primary means of liberation”. (Mahabharata Tatparya Nirnaya’ of Madhwa). The emphasis on Divine Grace acquired through Bhakti is an echo of the proclamation of one of the Upanishads, namely Kathopanishad. The Upanishad proclaims: “Whomsoever God chooses, by him alone, He can be attained”. In his commentary on “Bhagavatha Purana”, Madhvacaharya has elucidated the different modes of Bhakti, such as - 1. Hearing about God’s majesty from learned discourses on scriptures. 2. Singing His praise collectively. 3. Silent remembrance of God through repetition of His name. 4. Service of holy persons and one’s fellow-beings. 5. Worship of holy images of God 6. Salutation of His presence in all beings 7. Attitude of service of God through all normal duties of one’s life 8. Entertaining intimacy with Him as our inseparable companion 9. Wholehearted surrender to His will Different stages of Bhakti and Divine Grace have been distinguished by the Acharya in Anu-Vyakhyana and other works as follows: 1) First, the devotion and Divine grace which precede the general understanding of the teachings about God found in the scriptures. 2) Second, the devotion and Divine grace which follow a critical study and correct understanding of the supremacy of God, found in the scriptures. 3) Third, the devotion and Divine grace following deep meditation on God’s supreme majesty, leading to direct vision of God. 4) Fourth, devotion and Divine grace following direct experience of God’s supremacy, with the utmost warmth of love and attraction .Such devotion and Divine grace bring about salvation. .Devotion in the state of salvation becomes spontaneous, and an end in itself. Fivefold difference: ‘Bheda’ Another important feature of Madhwa’s philosophy is its emphasis on the innumerable differences among the phenomena of this universe, and the unique difference between God and His creation. Accordingly, Madhvacarya’s philosophy is characterized as a variant of dualism and pluralism. He classifies the innumerable differences in the cosmos into five major categories, called ‘Pancha Bheda’ as follows: 1. Differences between God and individual souls. 2. Differences among individual souls. 3. Difference, between individual souls and material objects including their mortal bodies. 4. Differences between God and material objects such as language, scriptures, space, time, physical nature and all products of nature. 5. Differences among material objects. (Madhwa’s ‘VISHNU-TATVA-NIRNAYA’) Individual souls, according to Madhwa are quite distinct from God as well as their mortal, material bodies. They are eternal and their spiritual essence is not mortal. They are in a state of continuous dependence of God in bondage as well as salvation. God is the prototype of everything else. All living and non-living beings are images of God, quite distinct from him. Reality of The World – Monotheistic Realism The scheme of five-fold difference spelled out by Madhwa implies that this diversity of the world, perceived by our senses, is not an illusion or magic or Maya. Madhwa is never tired of quoting numerous statements from scriptures, confirming the creation, preservation, regulation and control of the world of matter and souls by a Supreme Divinity. The material world is the field or environment provided by God for the spiritual development of individual souls encased in mortal bodies. God cannot, possibly, provide and illusory condition for real development. He is imminent in the material world and in every soul, though He transcends all limitations of mortal life. In his devotional hymn, called ‘Dwadasha Stotra’ Madhvacaharya exhorts us that we should look upon this wonderful diversity of God’s creation as a concrete evidence of His numerous powers. In this sense, Madhwa’s philosophy is regarded as Monotheistic, all-inclusive realism. By virtue of his all-inclusive realism and pluralism, Madhwa presents himself as an environmentalist par excellence, as he recognizes and seeks to uphold all types of diversity, heterogeneity, and differences found in God’s creation. He seeks to preserve and promote diversity at all levels – physical, biological, psychological, cultural, religious and spiritual. A philosophy of gradation: ‘Taratamya’ Finally, Madhwa’s philosophy is a philosophy of relations and degrees. In other words, he draws our attention not only to the infinite diversity of the universe, but also to a system of gradation or hierarchy inherent in the contents of the universe. He has unraveled the elaborate hierarchy of Gods, rishis, manes, angels, men, animals and demons who are instrumental in the process of manifestation and dissolution of the universe. In this cosmic process, a soul with a lower degree of worth in the spiritual hierarchy is subject to control and guidance by souls of higher degree of worth. For instance, the spiritual evolution of normal human beings is guided and controlled by angels, manes, rishis, and gods, who function from higher planes of devotion to the Almighty. This doctrine of spiritual gradation should not be confused with any cult of social or political stratification, which permit exclusive religious privileges to a few persons or groups. It is not at all a social, political or legal ideology. It is a purely spiritual insight, revealing and appraising the spiritual capacity of a person to love God and his fellow-beings. Greater the capacity and intensity of love and devotion, the greater is the rank of a person in God’s dispensation. Compassion, generosity, love and devotion to God are the very essence of a good soul. God’s grace is bestowed on a person, strictly in proportion to his capacity to love God and His creation. Problem of evil in Madhwa’s view: The problem of evil is the most difficult hurdle in the way of all religious world-views. Madhvacaharya has offered his own original explanation and method for resolving this problem. Madhwa traces the problem of evil to the threefold categorization of souls in the scheme of spiritual gradation, inherent in the contents of the universe. There are three categories of souls. The first category consists of sattwik or essentially good souls. They are fit for spiritual progress and salvation. The second category consists of ‘Rajasa’ or essentially indifferent souls, who are not convinced about God’s greatness. They indulge and stagnate in worldly life forever. The third category comprises ‘Tamasa’ or essentially evil souls, who have repulsion to God and good life. They are condemned to eternal hell in due course. Most of the evils found in this world, according to Madhvacaharya, are the result of the unmitigated evil actions of the evil souls. Even good souls fall prey to the devilish temptations of evil souls. Even material objects and mental and spiritual tendencies are classified by Madhvacaharya into good, indifferent and evil categories, according to their association with good, indifferent and evil souls. Until now you heard about The Essence of Madhwa Philosophy and now I am going to counter the same HOW WRONGLY THE ADVAITA have been spread and I am going show with few examples. Advaita of Adi Shankara, Dwaita of Sri Madhwa, or Vishishtadwaita of Sri Ramanuja, or chaitnyas’ theories, or Sankhya, have all been based on one unicode – the Vedas and upanishads, puranas. “Aham brahmasmi, tatvamasi” is taken from Vedas and upanishads by adi Shankara also, he has not created it. Advaita philosophy was propagated to take on the forces at point of time that were basically talking of logic and nyaya hypothesis and taking common people for a ride. Yes, adi shankara, did take on them and proved the soverignity of Vedas. Monotheism or advaita, did not say all of us are brahmas and ignore the world we live in. the statement of aham brahmasmi, mayamayamidam lokam – were stated by adi shankara in a mental plane which was merged with the supreme. Unless one attains that state one cannot claim I AM BRAHMAN. Even adi shankara, once he came out of that state of TURIYA, composed slokas in praise of gods and goddesses. for example, he prays Goddess Annapurna, ” bhiksham dehi krupavalambanakari mataannapurneshwari”. If adi shankara has to pray then AHAM BRAHMASMI does not hold good, adi shankara k new this. The environment when Dvaita philosophy again based on the unicode – Vedas, was different by that time people were misinterpreting advaita of adi shankara and especially Vedic scholars became arrogant and started pronouncing I AM BRAHMA – without attaining the TURIYA state like adi shankara. Sri Madhava Acharayai, understanding the problem, came out with the theory – HARI SARVOTTAMA – VAYU JIVOTTAMA – HE SEPERATED THE GOD SUPREME FROM ORDINARY BEINGS. This was required to take on the misuse of “I AM BRAHMA” CONCEPT. Adi shankara’s advaita needs tremendous TAPAS, and KNOWLEDGE BASED which is not feasible to everyone, and is very tough to achieve the state of TURIYA in kaliyuga. Dvaita, on the other hand propagates, supremacy of the creator, sustainer the god supreme and the whole universe and its activities are as per HIS WILL. If one wants mukthi, more than tough TAPAS, it is unconditional surrender to that almighty and follow certain divine path of bhakthi to achieve the same. However, prescribed a strict path of activities from morning to evening to achieve perfectness both in terms of body and mind purity. Madhwa. Again propagated TARATAMYA – GRADATION – once again he did not invent it, the unicode was again from Vedas, upanishads, and puranas. Taratamya is not DISCRIMINATION as wrongly propagated. Here is a small example from today’s world. To take the modern organization structure example for simplicity. Any corporate has hierarchy structure to manage. The grades are not power centers, whereas it is activity and contribution centers. MD has his own roles, responsibilities, and contributions, managers, and even support staff including the security guards and office boys has their roles and responsibilities. One cannot replace other so easily. in some cases it is impossible. IF EVERYONE SAYS – I AM MD – AHAM BRAHMASMI, IT WILL BE CHAOS. PLEASE NOTE, EVERY PERSON IN THE ORGANISATION IMPORTANT AND SIGNIFICANT TO THAT ACTIVITY. This analogy explains the TARATAMYA. ONE HAS TO GO THAT PARTICULAR ACTIVITY HEADS FOR THE WORK TO BE DONE. WE DO NOT GO TO A DOCTOR TO CONSULT ON THE STRENGTH and QUALITY OF MATERIALS AND SO ON. MADHWA ALSO SET ACTVITY CHARTS, QUALITY PROCESSES OF DOING MUDANE THINGS TO SPIRITUAL ACTIVITIES. THIS PROCESS IF FOLLOWED BY EVERY ONE WILL DEFINITELY BRING IN HARMONY AND NO CONFUSION. DWAITA IS AS RELEVANT TO DAY AS PEOPLE NEED TO BE CLASSIFIED AS PER THEIR KNOWEDGE BASE, SKILL BASE, AND GIVEN DUE RESPECT. HENCE THE TARATAMAYA BETWEEN SUPREME AND HUMAN, HUMAN AND HUMAN, HUMAN AND ANIMALS, HUMAN AND FLORA/FAUNA IS MORE RELEVANT. MADHWA ALSO SUGGETS, WAYS, PROCESSES, KNOWLEDGE AND SKILL UPGRADATION TO GO UP IN THE TARATAMYA LADDER. BUT STRONGLY STATES IT IS YET AS PER THE GRAND DESIGN OF THE SUPREME – SRI HARI WHO IS SARVOTTAMA. HIS WILL, and will be done. Hence Bhakti, total surrender, with honesty and integrity is suggested for a sadhaka, who wants climb the ladder closer to god. One cannot become God but could go closer and closer towards him. I AM GIVING ANOTHER EXAMPLE FOR AHAM BRAHMASMI how Advaita Philosophy handles and how Madhwa Philosophy is in reality. Aham Brahma asmi. I am God No.1.You are God no 2? So everyone is a God. All are GODS. There no Human Beings, no animals, no hills and no ponds. Is it so? If everyone is GOD then who are dying? Who meet with accidents on road and air on seas???? Who are lying in the hospitals as patients? Is it GOD according to you, then who are crying for help? Who are beggars in the street? Who is pick pocketeer? Who is a murderer? Why GOD put bomb in HIRISHIMA? Why one GOD is thrown out another is taken in assembly and parliament? Is Saddam hussain a god? IS Tippu sultan a God for all? Your father is a god? And your son is a god too? And then who are you? You say again I am God no1. If you think you are GOD then why do you pray and do poojas? Why you go to temples? Adwaitham cannot be proved is assumed hypothesis. That is why our Acharya gave this answer to us. A philosophy of gradation: ‘Taratamya’ Finally, Madhwa’s philosophy is a philosophy of relations and degrees. In other words, he draws our attention not only to the infinite diversity of the universe, but also to a system of gradation or hierarchy inherent in the contents of the universe. In his devotional hymn, called ‘Dwadasha Stotra’ Madhvacaharya exhorts us that we should look upon this wonderful diversity of God’s creation as a concrete evidence of His numerous powers. In this sense, Madhwa’s philosophy is regarded as Monotheistic, all-inclusive realism. By virtue of his all-inclusive realism and pluralism, Madhwa presents himself as an environmentalist par excellence, as he recognizes and seeks to uphold all types of diversity, heterogeneity, and differences found in God’s creation. He seeks to preserve and promote diversity at all levels – physical, biological, psychological, cultural, religious and spiritual. 1) Krishna, who is known as Hari is the Supreme Lord, the Absolute. 2) That Supreme Lord may be known through the Vedas. 3) The material world is real. 4) The jivas, or souls, are different from the Supreme Lord. 5) The jivas are by nature servants of the Supreme Lord. 6) There are two categories of jivas: liberated and illusioned. 7) Liberation means attaining the lotus feet of Krishna that is, entering into an eternal relationship of service to the Supreme Lord. 8) Pure devotional service is the cause of this relationship. 9) The truth may be known through direct perception, inference, and Vedic authority. These very principles were taught. HARI: SARVOTTAMA: VAAYU JIVOTTAMA:
Posted on: Wed, 23 Oct 2013 05:45:56 +0000
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