Dvaita - Philosophy

Philosophy

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.

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.

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). 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.