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Vol. 4 No. 2 October 2020

THE THOUGHTS ON OF MADHVĀCARYA

By: Jiraporn Chano1, Ni Kadek Surpi2 1Faculty of Education, Mahasarakham University, 2 Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar E-mail: [email protected], [email protected]

Received: October 10, 2020 Accepted: October 11, 2020 Published: October 31, 2020

Abstract

Mādhva's thought had a strong influence on Vaiṣṇava philosophy. Madhva enforces the Dvaita system that has significantly contributed to the study of . The Aṇubhāṣya is his short treatise reflecting his interpretation of the Sūtra explaining his position of thought. In his primary doctrine of Divinity philosophy, he affirms the status of (the impersonal ), and the (individual ) is dvaita (dual), and according to him that this is the position found in the . Direct examination of the written texts provides a holistic understanding of how Mādhva thought of Brahman and reveals the mystical veil that he received direct guidance from Vyāsa, the author of the Brahma Sūtra and Vedas. This paper also provides an overview of Mādhva's philosophical and theological position of thought.

Keywords: Mādhva, Aṇubhāṣya, Vedānta

250 Vol. 4 No.2 October 2020 I. INTRODUCTION BC, the discourse about has a perfect Brahma , Vedanta's major place. In , debates and treatise, is generally referred to as the discussions about God are even carried out of divinity. Discussion of by Sages, Ācārya from ancient divinity is the primary and essential (Surpi, 2019b) aspects of Vedanta. Knowledge of divine While natural and philosophy is included in the jñanakanda philosophical theology are not section. Generally, Vedic knowledge is synonymous, we can establish two divided into two parts, namely correlations between them. From a karmakanda and jñanakanda, the first historical point of view, the first species of relating part of the ceremony, while the rational theology can be considered a second contains the knowledge of the narrow circle that could, in some sense, fit Vedas itself. The final section is also into a second one. But there is a known as Vedanta, the end of the Veda. 'qualitative' between the two What is included in it is not mere besides 'quantitative.' speculation but a record of the sages' The main reason is that its philosophical spiritual over the centuries— particularity is more appropriate for a real realization or understanding of the methodological reflection than other Supreme (Vireśvarānanda, species of rational theology (including 2002). Brahma-Sūtra from Bādarāyana or fundamental theology, along with natural traditionally known as , commented theology) responsible predominantly for by Madhva, the theorist of dualism (Surpi defending coherence and advantages of et al., 2020). Brahman's can only be theistic -explanation and repudiation known through texts and not through of opposing views (Shokhin, 2016) thought patterns (Saha, 2019). But among This paper provides a theo- themselves, they differ regarding philosophical view of Madhva's thought Brahman's , the natural cause of its that reconciles the claims of revelation and relationship with the , the reason, through his Aṇubhāṣya work, relationship of the individual to Him, Madhva's line of reasoning shows that he and the state of spirit at the of is not an apological religious scientist and liberation. is blindly submissive to the of Claims revelation and reason have sacred texts. This notion gives the view led to polarization, theology, and that and reason can be aligned for philosophy. Vaiṣṇava system holds that advancing human thinking on , both are essential and mutually supportive, philosophy, and devotion. so Vedānta is called a theo-philosophy (Surpi et al., 2020). (Surpi, 2019a) quotes II. METHOD the opinion of (1994), it This article examines the cannot be denied that the problematics of interpretation of Mādhva's thoughts, divinity is the "core" as well as the "life" of the existence of a religion. The meaning which is reviewed from various Mādhva of God's presence for human life is so works. The assessment is carried out on essential that perceptions of Him become the text using a qualitative method that a never-ending study. In Augustine's view considers the depth dimension. and other medieval philosophers that faith Interpretation is carried out following Paul seeks understanding, Fides quaerens Ricoeur's theory of interpretation by intellectum, which means that faith is not analyzing data according to the inconsequential, is not blind. That is, Ethnographic Content Analysis (ECA) having faith in God means continuing to pattern of content analysis. find out about God. In Vedic civilization, for hundreds or even thousands of years

251 Vol. 4 No.2 October 2020 III. RESULTS AND DISCUSSION manifested from within a piece of - Knowledge of Sri Madhvācarya's candana (holy clay). life (1238-1317) sourced from The Madhva and Gaudiya systems Madhvavijaya, a -language works share many philosophical points in written by Pandita common. Both of them deemed it (Tapasyānanda, 2010). He was born in necessary to yield to the lotus feet of the 1238 AD and lived for seventy-nine years. (gurupadashraya). In the Bhasya Meanwhile, (Dasgupta, 2011) quoted , quotes Brihat Bhandarkar's opinion that Madhva was and Mahasamhita to show that a disciple born in Saka 1119 and lived for 79 years. may reject a "false teacher" who may Śri Madhvācārya is believed to be prove useless. He was then able to accept born in 1238 AD near , in other people who realized himself as a South is regarded as an incarnation teacher. At Prameya-ratnavalli, Śri of (wind god). He has a healthy Baladeva Vidyabhushana summarizes the physique and extraordinary intellectual same nine principles for the teachings of strength. Śri Madhvācārya took Śri Chaitanya and Madhva. At the (initiation to lead a spiritual life) at the age Vaiṣṇava Mala, Shrila of five, (the highest spiritual Bhaktivinoda Thakura said Śri Chaitanya stage of renunciation) at age twelve, and Mahaprabhu ordered all Vaiṣṇava left home. He came up with a mission to Gaudiya to carefully obey the nine counter and defeat the Mayavada Sankara instructions of given by Śri (impersonal) philosophy by providing a Madhvācārya through the parampara pure interpretation of the Vedanta-sutra, guru. Śri Madhvācārya is also known by promoting pure . After three other names, Vāsudeva Pūrṇaprajña Sankaracharya, who had previously and Ānandatīrtha, whose life apart from visited India spreading impersonalism, lecturing also wrote many books. Madhva Madhvācārya also traveled India's length left 37 works in total, including (1) the and breadth to preach personalism and Daśaprakaraṇas or ten philosophical devotion to Viṣṇu. He defeated the monographs describing and Jains, Buddhists, Mayavadis, atheists, , (2) comments on the 10 logic, and agnostics countless. In the hope Upanisads, (3) also comments on the Gita of meeting Srila Vyasadeva herself, and Brahmasutra, (4) brief comments on Madhvācārya ascended the Himalayas. the first three adhyaya of Rg. Veda, as a Vyasadeva gave him the Shalagrama Sila symbol (5) of other works consisting of named Ashtamurti, approved of his , Poetry, and works in the field of Bhagavad-gita commentary, and blessed worship and ritual. His major work is the Madhvacharya with a more profound Anu-vyākhyāna, an expository critique of realization of his literature. (Stoker, 2007). philosophy in the Brahma-Sutra. It's a The Gaudiya Vaiṣṇava had a metric work, a masterpiece—Jayatirta lot of influence from Madhva's teachings. comments on this work in his famous work Sri and his Nyāya-Sudhā (Sharma, 1962:xii). followers did study Madhva's work before Śri Madhvācārya developed a compiling their philosophy. philosophical system derived from the discovered the 'Gaudiya philosophy of praṣṭhana traya, namely the Upaniṣad, -bheda-abheda in Madhva Bhagavad Gītā dan Brahma-Sutra which Bhagavat-parya. Sri Chaitanya himself are the Dvaita or Dualist infinite visited Udupi, the center of Madhva philosophical systems of Madhva teachings. In Udupi, Madhvacharya had Vaiṣṇavism called Ûaḍ-Vaiṣṇavisme to the beautiful Lord Gopala standing alone, distinguish Śri Vaiṣṇavisme from holding a shepherding staff. This was Rāmānuja. Madhvācārya 's brilliant thought was to make an absolute

252 Vol. 4 No.2 October 2020 distinction between God, both moving and lot to nourish the Dharma teachings with immovable objects, and God alone, who is his teachings, Madhva gathered his an independent . The objects that are disciples. He warmly recounted his in motion and that which do not move are favorite Upanishad, Aitareya, as the unfree . Madhva's Vedanta is a curtain fell, with a shower of flowers from teaching of absolute difference, namely an the hierarchy of . Sri Madhva's body Atyanta-bheda-Darśana, which affirms and disappears, forever (Char, the five significant differences (Pañca- 1909:2016). "By devotion, mediate bheda). Namely (1) the difference knowledge is gained. That helps the between God and the personal spirit, (2) growth of further, resulting in the difference between God and , (3) enlightenment. Enlightenment gives very ) the difference between individual spirit ripe devotion. From that one gets and matter, (4) differences between one liberation and then one attains to the spirit with other spirits, and (5) the consummation of devotion, which is an difference between the materials with end in itself, conferring absolute bliss." It other materials. Every follower of is his famous teaching (Surpi A, 2019). Madhva's philosophy should have firm Madhva accepts the three faith in these five differences, known as as the source of true knowledge, namely Pañca-bheda (Maswinara, 1999: 191-192; perception (pratyaksa), Sivananda, 2003: 236). This Pañca-bheda (anumāna), and the authority of scripture is the opposite of the Sankaracarya (āgama). Radical and logical thinking is principle. Pañca-bheda also provides fascinating to discuss as a very prominent robust support for the concept of intellectual feature. A robust common devotional service and the system of sense and rigid adherence to the truth test worshiping God in the form of a Deity and characterizes the logic and . other sacred symbols that are He did it with the simplest metaphysical commonplace in the Hindu tradition. prejudice. His theories reveal realistic and Madhva's works were considered idealistic trends in important ways. His very important and made significant acceptance of Sa-visesabheda (identity contributions to Hindu philosophical and indifference) between substance and theological thought. Madhva, in his attribute (in some instances) and between Mahābhārata-tātparya- nirṇaya, explains 'difference' and its substratum (dharmi) his view that Catur Veda, Pañcarātra, shows a strong idealist tendency. Mahābhārata, original Rāmāyaṇa, and the On the other hand, his rejection of Brahma-sūtra are authoritative texts and the universal (his) shows an extreme whatever contradictions they may contain realistic attitude, inconceivable in the are valid. Vaiṣṇava Purāṇa becomes realism of Nyāya-Vaiśeṣika and Mimāmsā. essential, which is an elaboration of the Therefore, there is little truth in the Pañcarātra. It is emphasized that the Smṛti assumption that "the philosophical side of literature from the and other Madhva teachings is primarily based on literature is correct and useful as long as it pre-Madhva Realism as did Nyāya- does not conflict with what the Vedas, Vaiśeṣika and Purva Mimamsa. He made Pañcarātra, Mahābhārata, Rāmāyaṇa, sharp use of the category Nyāya-Vaiśeṣika and Vaiṣṇava Purāṇa. Other Śāstra, such in the development of his views (Sharma, as , were created by Viṣṇu to 1986: 50). Madhva maintains that true confuse the , and Śiva also gave knowledge (prama) is directly related to birth to Śiva Śāstra by order of Viṣṇu. This the real source of knowledge (pramaṇa), whole literature speaks of the union of Jīva by understanding its object as it is with Brahman (Dasgupta, 2011). (yathārtha). This notion indicates Madhva Realizing that his duties and the importance of true knowledge, by obligations were over, and He had done a understanding the source and object of

253 Vol. 4 No.2 October 2020 knowledge as it is, without being littered makes him independent and ends up with wrong cognition. fighting against Brahman. Another theory In epistemology, Madhva's is that Brahman is manifested as an contributions have also been outstanding expression of dualism. This is the dualism and, in some respects, far beyond his time. of substance and attribute. Every idea Its comprehensive definition of '' related to them affirms dualism. and its clear distinction becomes 'Kevala' Madva saw that Brahman's and 'Anu.' Most importantly, the Witness's philosophy applied to the Vedic conception as the primary criterion for all interpretation resulted in a Brahman's knowledge and validity is a significant completely different concept. In contribution to epistemology. Nothing formulating this position, he brings the comes close to that in any other Indian thought of Vedānta to its culmination. philosophical system. This remains Madva's conception of Brahman arises Madhva's unique contribution to the only in a philosophical way through its theory of knowledge. Its impact on realism application to the Vedas. To be without in modern thought is bound to bear fruit if attributes and then became Vedic adequately exploited. Thus, his realism terminology is a contradiction. Brahman's built on the philosophical foundations of conception as manifested is based on and not pure and simple empirical distinctions, their substance, . Likewise, his thesis attributes, and relationships. However, Bimbapratibimbabava between God and Brahman, as taught in the Vedas, jīva is a new conception that transcends all transcends all empirical differences contemporary attempts to solve God's (Radhakrishnan, 1953b) (Radhakrisnan, relationship and the finite self. Bheda 1953:328). (difference), in the sense of pure The Veda, as the source of exclusion, between Jīva and Brahman has knowledge, is beyond all sources of no appeal to Madhva. He is not satisfied knowledge. He did not negate them. It with the external master-and-servant takes on new significance. For instance, relationship between God and jīva (Surpi the perception usually should represent an et al., 2020) (Sharma, 1986:52) external object if, in a purely philosophical (Radhakrishnan, 1953a) states that capacity, the Vedas indicate that the object Madhva shows that the Vedas insist that is Brahman's expression. It is the basic opposing the philosophy of Brahman is principle, the final perception of being free futility. The theories (Saṅkara and from the Vedas. In this state, in public, the Rāmānuja) that Brahman is attributeless object represents Brahman, the basic (nirviśeṣa) and that Brahman is the jīva of principle of the object. In this , the world (sarinin) illustrates this truth. the object's consciousness merges in This theory is based on a clear Brahmanic knowledge, the object's basis, understanding of some of the Vedic and the object merges in Brahman, its statements. Therefore, they are cases of source. dualism, and they create more problems So the Vedas transcend all sources than it solved. The absence of attributes is of knowledge without excluding them. a matter which is very contrary to those Likewise, Brahman transcends all objects with attributes. Maintaining the attribute without excluding them. Thus, there is no absence is self-negating. Nor does source of existing knowledge that the ignorance () then explain dualism. Vedas is not enlightened, just as there is no If Brahman is without attributes, then He object that exists outside of Brahman. The cannot sustain ignorance. Ignorance then Vedas are the source of all sources of becomes baseless. Ignorance and absence knowledge, just as Brahma is the object of of the Brahman attribute cannot go all objects. The Vedas are the source of the together. The emphasis on ignorance highest knowledge. Likewise, Brahma is

254 Vol. 4 No.2 October 2020 the . The Vedas are the called or worship (Dhyana or primary source of knowledge. The same as ). In the usual sense, meditation Brahman is the only Reality. or worship pays attention to what is known Further stated, Madva shows that is the act of hindering spiritual progress. this position can be attained only through Thus Brahman's philosophy is an philosophy. As a philosophy, Chāndogya expression of freedom from passion and is concludes that "there is no two Brahman" marked by spiritual progress. So ( Evadvitiyam Brahman). Those who philosophy creates mental balance. This argue that the Brahman is second to none. enables the student to appreciate the Therefore, this world is not real or that Brahman as described by the Vedas. This Brahman is identical. Therefore this world is another reason why Madva said is the body, taking the Vedas as mere philosophy is the highest discipline verbal testimony and attributes to the (Radhakrishnan, 1953:329). commonsense meaning. Madhva asserts Philosophy is the process of that to maintain that this world is not real searching for the Vedas, the language of is to make very unlikely considerations. Brahman. It does not assume some To keep that the world is, the body is to statements are Vedic and justify them limit Brahman to something external. through philosophy. However, it is more Therefore this conclusion cannot stand about the Brahman language as Veda. with the Brahman philosophy. Neither of Therefore, Philosophy and Veda are these is the position of the Vedas. expressions of the absolute . In trying The Vedas' position that Brahman is to understand, philosophy comes first, second to none is the result of Brahman's takes the Vedas form, and makes the next philosophy. It implies that the world is real philosophy inevitable. As an so that then raises the problem of finding acknowledgment of this truth, Madhva the original source. The reality of the describes himself as someone who is not world implied in the Vedas is that they influenced by the Vedas (Tyakta-Veda), constitute the indispensable Brahman that is, someone who is not a theologian. philosophy. In order to seek into Brahman, consistently observes that the Madhva insists that Brahmanic philosophy Brahman Sutra was not composed after the must arrive at one of the Vedic positions, Veda even though it was defined or which is illustrated by the expression "Ask invented the Veda. (Radhakrishnan, It," "Investigate with devotion to 1953:330). Here, Madhva's unique Brahman," and so on. The Brhadnyaka position in philosophy, namely the use of Upaniṣad defines the Brahman philosophy (Darsana) involving philosophy as "if is realized, then it intelligence, , the ability to think must be understood, studied and critically, studying the correct source of assimilated." The Brahma Sūtra implies knowledge with the accurate method, is a that statement by defining knowledge as process of seeking into the Vedas. Brahmanic philosophy, which contains According to Madhva, understanding the understanding, reflection, and assimilation Veda is not enough by reading the text sequentially. That understanding is alone and following blindly. Still, it must Brahman, as described in the Vedas. It deal with the right thoughts to not fall into happens to know the insufficiency of all a rigid apology and religious practice. empirical explanations. The subject matter These thoughts of Madhva, which were of reflection is then understood. It consists put forth hundreds of years ago, have of criticizing understanding regarding all transcended his time and are perfectly parts of the Vedas to see the understanding compatible with the use of reason in concerning the entire Veda. Assimilation today's search for truth. is the process of applying what is But it should be noted that to understood and criticized. It is a process understand the thought of Madhva,

255 Vol. 4 No.2 October 2020 Brahma Mimamsa, in that brilliant idea, is immanent in all and difficult. But Madhva said it was transcends them too. He controls indispensable. He notes that to understand and directs them in all the eight Brahman is ultimately to realize that only transformations of the creative Brahman understands Brahman. To use process. All the other entities, Vedic terms, Brahmanic philosophy is eternal and non-eternal, exist how Nārāyaṇa, the Supreme One, is also supported by His . There is known as , the All-pervading. In nothing past and present and the confession of absolutes - present and future that does not Brahman, , Nārāyaṇa or come within His consciousness, and Vasudeva are described as Viṣṇu nothing that His will does not give according to the Vedas. So the process of existential value (Satta) and does understanding Brahman Himself as Viṣṇu not manipulate. This implies that is Brahman's philosophy. According to the He is omnipotent and omniscient creation that took place, it is a plan and al-pervading. Though He because it is no different from philosophy. resides in everything and directs In recognition of this truth, Madhva them, He is unaffected and referred to Philosophy as the science of unsullied. He is Amala or one Viṣṇu. This makes science so without any impurity comprehensive that it is the origin and goal (Tapasyānanda, 2010) of all science - the branch of learning. This (Tapasyananda, 2010: 160) study is the highest discipline that covers the benefits of all disciplines. In order to Madhva emphatically rejects the justify all these ideas, Madhva explained view of the graded nature of Brahman, the philosophy of Brahman. divided into Nirguṇa-Nirviśeṣa (Absolute) Brahmanic philosophy is from Paramārtha (metaphysical level), discovering the inner riches of the Vedic and Saguṇa (Characteristic) from teachings and, thus, the infinite and (practical level). There is an absolute perfection of Brahman. The clash unquestionable passage in the Upaniṣads, of knowledge and the level of knowledge which refers to Him as Nirguṇa when at and knowledge opposite to it contribute to the same time, He is also described as this wealth. The reason (yukti) used in Sākṣī (witness), Cetā (consciousness), and bringing forth this wealth is purely Vedic. Nirguṇa (immaterial). Other passages in It goes beyond empirical. There is nothing the Chāndogya Upaniṣad which describe to balance. It is characterized by an Him as all actions, all desires, all kinds of inseparable spiritual appearance. aromas, all kinds of tastes, all-pervading, Therefore, it founded itself. Yet the same unspeakable, unambiguous, etc. reasons are used empirically and involve Furthermore, He is also described as "He contradictions. He faked himself. Because is Supreme, Great Divine, and His form is at the empirical level, nothing is absolute, beyond comprehension." The Advaita and nothing is complete. Path reconciles this dichotomy by Regarding the Brahman attribute asserting that Brahman's positive with the states of Nirguṇa and Nirviśeṣa, qualities, as mentioned above, are Madhva has the following view: explained as , which is of Brahman's first and foremost a lower position, and anything that is attribute is absolute independence. "immaterial" refers to Nirguna Brahman, As there is none equal or superior who is in a higher position. There is to Him, He is not under anyone's nothing that can be understood if the control. The Śrutis, therefore, speak Vedas' interpretation is interpreted of Him as the one without a second through the Mīmāmsa rule. Advaita, in his – ekam evādvitīyam. He is both theological view, reconciles this pseudo-

256 Vol. 4 No.2 October 2020 contradiction - which contradicts the basic Gives Prosperity or Suffering, depending concept of Brahman - by positioning two on the Jīva's . His (unthinkable) Brahman, namely the higher Brahman Acintya-śakti power, known as Māyā, (Nirguṇa Brahman, which is immaterial) operates in two ways: It carries out the and the lower Brahman (Saguṇa or cosmic creation, maintenance, and Īśvara). Brahman is the only existence dissolution activities. It also embraces the where nothing is equal to or beyond. So, spiritual nature of Jīva and engages them think about Brahman higher or lower in the Samsāra process. Moreover, it is He Brahman, indeed absurd. Brahman, which who, at the perfection of Jīva's evolution, is known as Viṣṇu, is filled with goodness. will bestow His bounties and lift the Jīva When He is described as Nirguṇa & from the cycle of Samsāra. He is the Nirviśeṣa, the meaning is that there is Redeemer who distributes His gifts to His nothing in Him that is a product of Guṇa worshipers. Blessing is His most or has the Prakṛti (material nature) important attribute, which makes Him element. And whatever His form, nature, deeply associated with Jīva. He is the one strength, etc., is not material as we know who can break the bonds of karma and it, but is transcendent and spiritual. Human release Jīva from Samsāra because it is He descriptions are used because they are the who also gives them to the Jīva. In fact, only means available to humans, even Brahman's creative nature indicates that though this is not entirely He is the master of the eight cosmic anthropomorphism. processes: creation, nurture, dissolution, It is in Madhva's view that the first restraint, enlightenment, darkness, and foremost attribute of Brahman is bondage, and liberation. Madhva, in absolute freedom. Brahman is absolutely particular, emphasizes the notion that God independent, no one is equal to Him or is the of all perfection, free from beyond Him, and He is not under anyone's imperfection, ignorance, dependence, and control. Therefore, Pustaka Śruti states various other limitations, a tendency to that Brahman is the only one and not the suffering, material qualities, and states second (ekam evādvitīyam). He is equal to or inferior to others. He the immanent, pervades everything, at the Absolute is free from all these qualities. same time, transcendent. He controls and Brahman (Viṣṇu), as Supreme-Perfect, is directs everything in the eight beyond understanding. Yet He is eternal transformations of the creation process. and indispensable. He made it All kinds of entities, whether eternal or understandable to see that he is the origin non-existent, exist by His will. There is no of all. Madhva particularly emphasized past, present, or future, which is not in His that God is the essence of perfection and consciousness, and there is no His will free from imperfection, ignorance, and which does not impart Satta (the value of dependence on other imperfect and finite existence) and is uncontrollable. This beings. notion shows that He is All-Powerful, All- The world consists of conscious or Knowing, and All-Inclusive. Although He Knowing Jīva, as well as unconscious resides in everything and controls objects. There are many individual jīva. everything, He Himself is unaffected and They pass through three stages - birth, life, blameless. He is Amala or free from all destruction, relative position, knowledge, impurities. ignorance, attachment, and liberation. Tapasyananda (2010: 161) states Different individuals possess them to that the nature of His creator and creation different degrees. All Jīva influence each itself is not concerned with Jīva, who is other. Therefore, no one is entirely free. involved in the tangled circles of Samsāra, The influence of one and another may be namely repeated births and deaths. He is powerful even though each has its own more concerned with jīva as the One Who ontological status. To be transformed

257 Vol. 4 No.2 October 2020 means being dependent. Therefore, every qualities, who is almighty, omniscient, and being in the world, whether conscious or all-loving people, who created the not, its natural state is dependent (para- universe, not the void, but because of the tantra). Just as addiction does not explain eternal nature of materiality. God is the itself, it does not explain anything else. cause of the efficient universe, and nature Thus dependence presupposes the is the cause of the matter. They believe independent (svatantra) (Radhakrishnan, that the world existed in the past and will 1953:331-332). exist in the future, starting with . Furthermore, it is said that rejecting They say that nature is eternal, and so the dependence or holding back that it is an individual jīva too. After remaining in illusion, is giving negation or illusion in its nature, sometimes coming out of the place. However, negation or illusion it causal state, at the beginning of the cycle depends. At least as a source, there must of creation or new evolution or be an Independent. Thus, reliance was in manifestation, in gross form, one by one, some sense or other real meaning. through different evolutionary values, Therefore, Independence is the source of according to one's desires and inclinations, the real world. It stands alone in all its until reaching perfection. Jīva is like a tiny aspects. It manifests itself through its particle of nature containing the divine effects; consequently, it is known. He is light of divine intelligence and power, to a Eternal and Almighty. He is the doer of all very small degree, whose task is to serve actors. As a Doer, He is All. It has all God through and good deeds. God aspects. Every aspect is independent. It loves all and can be loved in return. Those does not have all differences in itself, but who worship Him through unwavering can even be distinguished from the love and selfless love find liberation from dependent. To suppose that He is the dark side of nature, that is, from the dependent is to eliminate it, but to destroy bondage of ignorance, selfishness, it is to establish it. In recognition of this suffering, misery, and all other truth, the Veda speaks of its identity with imperfections. After , they lead a life dependence and its difference from of and perfection before God dependence. The idea is that each the Eternal One. This notion is , contradicts the other's similarities and according to dualists in India (Char, differences are irrelevant to the difference 1909:279). between independence and dependence, Madhva philosophy has many points pluralism, diversity, values, levels, types, in common with 's philosophy, activities, etc. Everything is because of where or Viṣṇu is the supreme Independence. Independence is complete existence. Nature is real, and differences in all of these aspects. Thus He who is All- are true. All jīva depend on Hari or God. Doing proves he is also Most-Perfect. The There are degrees of superiority and Brahman philosophy put forward by among the spirits, and freedom is Madhva can be considered the highest the personal spirit's enjoyment of its form of , permeating the universe nature's happiness. This notion is what is with a single principle. His distinction called moksa or absolute bliss. Bhakti, or between independence and dependence devotion without mistakes, is the way to made Monism perfect. The conception achieve this moksa. Hari or God can only that independence is only understood by be known through the Vedas. The worship philosophy distinguishes it from other of Lord Kṛṣṇā as taught in the forms of monism of its kind. Purana is at the heart of his belief Modern thinkers summarize Sri (Maswinara, 1999:192). It is further Madhva's Dualism as follows: "Dualists explained that the supreme existence and believe in an extraordinary , its consort corresponds to the Rāmānuja who is the repository of all blessed philosophy. It is where Sri Viṣṇu and

258 Vol. 4 No.2 October 2020 Nārāyana are the personal first causes, Vaiṣṇavism called Ûaḍ-Vaiṣṇavism to who are the masters of intelligence from distinguish Sri Vaiṣṇavism from the universe who live in Vaikuṇṭha Rāmānuja. Madhvacarya makes an together with Laksmi and his two sons, absolute distinction between God, both namely Brahma and Vayu. God manifests moving and immovable objects, and only Himself through various vyuhas or God alone, an independent reality. The aggregate forms and avataras in sacred objects that are in motion and that which imagery. God is the efficient cause and not do not move are unfree realities. Madhva's the material cause of the universe because Prakrti, a different substance from Him, is Vedānta is a teaching of absolute the material cause of nature or all the difference. Namely, an Atyanta-bheda- objects, bodies, and organs of the spirit Darśana, which affirms the five significant energized through . differences (Pañca-bheda), namely (1) the The supreme being is Viṣṇu or difference between God and the personal Nārāyana, which is the personal first spirit, (2) the difference between God and cause. He is the master of intelligence matter, (3) ) the difference between from the universe. One can know His personal spirit and matter (4) differences nature from studying the Vedas. He also between one spirit with other spirits, and manifests Himself through the various (5) the difference between the materials Vyuhas or aggregate forms and avataras. with other materials. A strong It is present in sacred images or forms. commonsense and rigid adherence to the Viṣṇu is the antaryamin or mental controller of all spirits. It creates, test of truth characterizes his logic and maintains, and destroys this universe epistemology. Madhva contributes strong (Sivananda, 2007). God is free from thought to reason and logic in discussing and mistakes, is equipped with beneficial divine philosophy to avoid blind qualities, is everywhere, permeates obedience, which he deems very everything, and is free and transcends time dangerous in the Bhakti system. Thus, and . Madhva also stated the plurality Madhva's contribution is immense in theory of jīva, which are atoms called building the use of logic, epistemology, tattvanirnaya, the of spirits in an and straightforward thinking methods to atom and space. The release of jīva does use reason, which is very prominent. not entitle him to be equal to God. It is emphasized that the spirit does not reach REFERENCE equality with God. He only has the right to Dasgupta, S. (2011). A History of Indian serve Him. Even in , there are Philosophy Volume IV. Motilal significant differences among jīvas. The Banarsidass Publishers Private classification of spirits in the kingdom of Limited. happiness is various and also has degrees. Radhakrishnan, S. (1953a). The Principal The liberated spirits are not all the same, . Harper. but there is no dissonance between them Radhakrishnan, S. (1953b). The Principal because they know Brahman and have no Upanishads. George Allen &Unwin faults. LTD.

https://doi.org/10.1177/0192636550 IV. CONCLUSION 03417405 Śri Madhvācārya developed a Saha, N. (2019). Saguna and Nirguna- philosophical system derived from the Bhakti, and praṣṭhana traya, namely the Upaniṣad, Madhusudana Sarasvati. Journal of Bhagavad Gītā, and the Brahma-Sutra, Vaishnava Studies, 28. which are the Dvaita or Dualist infinite https://www.researchgate.net/publica philosophical systems of Madhva tion/338176202

259 Vol. 4 No.2 October 2020 Shokhin, V. K. (2016). , Tarkaśāstra Proficiency In The philosophical theology, and Internal And Interfaith Dialogue illustrative argumentation. In Open Nowadays. Vidyottama Sanatana: Theology (Vol. 2, Issue 1). International Journal of Hindu https://doi.org/10.1515/opth-2016- Science and Religious Studies, 3(2). 0060 https://doi.org/10.25078/ijhsrs.v3i2.1 Sivananda, S. S. (2007). Intisari Ajaran 110 Hindu. Paramita. Surpi, N. K., Avalokitesvari, N. N. N., Stoker, V. (2007). Vedic language and Ardana, I. K., Sukanta, I. K., & Vaisnava theology: Madhva's use of Subrata, I. D. M. (2020). The divinity in his Rgbhāsya. Journal of philosophy of vaiṢṆava and its . interpretation by the warga https://doi.org/10.1007/s10781-006- bhujangga waisnawa in . 9003-3 International Journal of Advanced Surpi A, N. K. (2019). Vedānta & Metode Science and Technology. Pemahaman Filsafat Hindu (1st ed.). Tapasyānanda, S. (2010). Bhakti Schools Paramita. of Vedānta: Lives and Surpi, N. K. (2019a). Ketuhanan Vaiṣṇava of Rāmānuja, Nimbārka, Madhva, dan Pemaknaannya oleh Warga , and Caitanya. Sri Bhujangga Waisnawa di Bali. Math. Disertasi Program Doktor Institut Vireśvarānanda, S. (2002). Brahma Sūtra Hindu Dharma Negeri Denpasar. Pengetahuan tentang Ketuhanan. Surpi, N. K. (2019b). The Influence Of Paramita.

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