Sadh Vaishnavism

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Sadh Vaishnavism
Brahma Sutra, Pancharatra, Bhagavata Purana, Mahabharata, Ramayana, Sarvamula Granthas
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Vaishnavism
Closeup of Vishnu, seated in the lotus position on a lotus. From depiction of the poet Jayadeva bowing to Vishnu, Gouache on paper Pahari, The very picture of devotion, bare-bodied, head bowed, legs crossed and hands folded, Jayadeva stands at left, with the implements of worship placed before the lotus-seat of Vishnu who sits there, blessing the poet.
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Sadh Vaishnavism

Tattvavada (dvaita) ("arguments from a realist viewpoint") Vedanta sub-school of Hindu philosophy.[4]

The tradition traces its roots to the ancient Vedas and Pancharatra texts. The Madhva Sampradaya or Sadh Vaishnava Sampradaya is referred to as the Brahma Sampradaya, referring to its traditional origins in the succession of spiritual masters (gurus) have originated from Brahma.[5]

Madhva championed the ultimate reality as personal and

Karma Yoga are equally important in order to attain liberation (moksha) compared to Sri Vaishnavism where bhakti yoga alone is enough to attain moksha. However Madhva holds the perspective that not all jivas are destined for liberation and rejects the idea of an inherent principle linking a jiva's existence with liberation. However, he acknowledges the presence of divine grace at work within chosen individuals.[7]

Etymology

The term Sadh Vaishnavism is derived from sadh, meaning "true", and the Hindu deity Vishnu, whose worshipers are known as Vaishnava; this name of the tradition may thus be translated as "true Vaishnavism." The term Madhva is derived from the name of the tradition's founder, Madhvacharya. The term sampradaya refers to a Hindu religious tradition.[8][9][10] The followers of Sadh Vaishnavism are known as Sadh Vaishnavas.[11]

Philosophy and theology

Tattvavada (Dvaita)

Main article:
Dvaita
Śrī Haṃsa Bhagavān, the originator of the Madhva Sampradaya
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Sadh Vaishnavism's philosophical foundation was established by

Vishistadvaita (qualified monism).[15]

According to Madhva, the Divine and the soul are completely distinct from each other.

Madhva, whom they consider to be an incarnation of Vishnu's son, Vayu, as an incarnate saviour.[17] Madhvism regards Vayu as Vishnu's agent in this world, and Hanuman, Bhima, and Madhvacharya to be his three incarnations; for this reason, the roles of Hanuman in the Ramayana and Bhima in the Mahabharata are emphasised, and Madhvacharya is particularly held in high esteem.[18] Vayu is prominently shown by Madhva in countless texts.[19][20]

Madhvacharya was a staunch Vaishnava who pushed strongly the belief that Vishnu was the highest of Hindu deities, and refused to accept any claims that other Hindu deities might be equally as high. Madhvacharya says that in the beginning there was only one God and that was

Sri Rudram (Namaka Chamaka). Indologist B. N. K. Sharma says These are positive proofs of the fact that Madhvas are not bigots opposed to the worship of Shiva.[25] Sharma says, Vaishnavism of Madhvacharya is more tolerant and accommodative of the worship of other gods such as Shiva, Parvati, Ganesha, Subrahmanya and others of the Hindu pantheon. This is the reason why Kanaka Dasa though under the influence of Tathacharya in his early life did not subscribe wholly to the dogmas of Sri Vaishnavism against the worship of Shiva etc., and later became the disciple of Vyasatirtha.[26]

Madhva rejects Shankara's conception of the Nirguna Brahman—that is, Brahman without characterisations—and accepts the conception of the Saguna Brahman—that is, Brahman with characterisations—as the ultimate divine reality. In Madhva philosophy, Brahman possesses all positive qualities; at the root of these are existence, consciousness, and bliss. An impersonal Brahman, such as Shankara's Nirguna Brahman cannot perform these functions. For Madhva, the personal Brahman is not different from Vishnu, whom Vaishnavas consider to be the creator, the maintainer and destroyer of the world. According to the Madhva viewpoint, nothing can condition Brahman. According to Madhva, Brahman is neither the limited infinite divine reality of the Nyaya school nor a being in inseparable relation with matter and selves as in the philosophy of Ramanuja. Rather, Brahman is viewed as completely independent, but whilst the jivas are viewed as dependent upon Brahman for activity, knowledge, and existence. According to the Vaishnava viewpoint, Vishnu creates the world by his will and brings into existence the world of objects and selves. Objects and selves, though real and irreducible to each other, are dependent on Brahman. At the time of dissolution of the world, material and objects are considered to be transformed into undifferentiated matter and selves into disembodied intelligence by Brahman; it is believed, even in the state of dissolution, that Brahman, matter, and the jivas remain distinct from one another, and do not merge with one another.[27][28]

Haridasa movement

Main article: Haridasa

The devotional movement of the

Madhwas and almost exclusively of the Brahmin community.[30]

Influence

According to Sharma, the influence of Dvaita Vedanta ideas have been most prominent on the Chaitanya school of

Hare Krishna Movement
. [31] and also in Assam.[32] Chaitanya Mahaprabhu(1496-1534) is said to be a disciple of Isvara Puri who was a disciple of Madhavendra Puri who was a disciple of Lakshmipati Tirtha who was a disciple of Vyasatirtha(1469-1539) of Madhvacharya's Sampradaya.[33] Gujarat Vaishnava culture is also influenced by the Madhva philosophy.[34]

Institutions

Madhvacharya established many Mathas by defeating various acharyas of different sampradayas. The followers of

Malayalis, and the Konkanis. Thus there are twenty-four separate institutions of the Madhva-Vaishnava faith.[35][36]

Tuluva Mathas

Main article: Ashta Mathas of Udupi

The mathas present in the Tulu region are called Tuluva Mathas. Most of the

Madhva's brother Vishnu Tirtha
.

Deshastha Mathas

Along with Ashta Mathas of Udupi Madhvacharya also founded a matha with his disciple

Raghavendra Matha, Sripadaraja Matha, Kanva Matha, Baligaru Matha, Kudli Matha, Tambehalli Matha (also known as Majjigehalli Maṭha), Kundapur Matha, Sagarakatte Matha.[35]

Mathatraya of Desh

Mathatraya are the three mathas which are descended in the lineage of

Madhva, Jayatirtha and Vyasatirtha.[41][47][48][49]

Mathatraya of Desha[45]
Matha Present Swamiji
Uttaradi Matha
 Satyatma Tirtha
Raghavendra Matha
 Subhudhendra Tirtha
Vyasaraja Matha
 Vidyashrisha Tirtha

Konkani Mathas

Gaud Saraswat Brahmins and other Saraswat Brahmins who follow Madhvacharya and his philosophy Dvaita Vedanta are followers of two Madhva Mathas. They are mainly concentrated in the Konkan coast (including Goa), Malabar Coast of Karnataka and Kerala, and Uttar Pradesh mainly Varanasi and surrounding areas. These two Saraswat Mathas are Kashi Math and Gokarna Math.[35]

Prominent Madhva teachers

Some of the prominent Madhva teachers include:

See also

Notes

  1. ^ In order to distinguish it from Sri Vaishnavism of Ramanujacharya, Sri Madhva named his Vaishnavism as Sadh Vaishnavism.[1]

References

  1. ISBN 9780062700858
    .
  2. ISBN 9780791483411
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  3. ISBN 9788176291552
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  4. ISBN 9788182200722
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  5. ISBN 9780887065729
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  6. ISBN 9781610692113
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  7. ISBN 0-203-64470-0.{{cite book}}: CS1 maint: location (link
    )
  8. ISBN 9780227172360
    .
  9. ^ Saints of India. Jagadguru Kripaluji Yog. 2014. p. contents.
  10. ISBN 978-0-87773-980-7
    .
  11. ^ Vivek Ranjan Bhattacharya (1982). Famous Indian sages: their immortal messages. Sagar Publications. p. 356.
  12. ^ Pandurang Bhimarao Desai (1970). A History of Karnataka: From Pre-history to Unification. Kannada Research Institute, Karnatak University. p. 295.
  13. ^ V. Raghavan (1978). Philosophers and Religious Leaders, Volume 1. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 12.
  14. ISBN 9788125022978
    .
  15. ISBN 978-0-8108-4070-6
    .
  16. ^ Ignatius Puthiadam (1985). Viṣṇu, the Ever Free: A Study of the Mādhva Concept of God. Dialogue Series. p. 227.
  17. ISBN 9780717201396
    .
  18. ^ Prāci-jyotī: Digest of Indological Studies, Volume 13. Kurukshetra University. 1977. p. 245.
  19. ^ Helmuth von Glasenapp (1992). Madhva's Philosophy of the Viṣṇu Faith. Dvaita Vedanta Studies and Research Founda. p. 154.
  20. ^ Indian Culture: Journal of the Indian Research Institute, Volume 3, Issues 3-4. I.B. Corporation. 1984. p. 505.
  21. ^ Vivek Ranjan Bhattacharya (1982). Famous Indian sages: their immortal messages. Sagar Publications. p. 356.
  22. ISBN 978-0195148923
    .
  23. ^ Stoker, Valerie (2011). "Madhva (1238-1317)". Internet Encyclopedia of Philosophy. Retrieved 29 February 2016.
  24. ^ Sharma 1962, p. 361.
  25. ^ Sharma 2000, p. 221.
  26. ^ Sharma 2000, p. 521.
  27. ISBN 9788182200739
    .
  28. ISBN 9783110342772
    . Retrieved 31 January 2014.
  29. ^ Ramaswami Venkataraman (1991). President R. Venkataraman selected speeches, Volume 1. Publications Division, Ministry of Information and Broadcasting, Govt. of India. p. 474.
  30. ^ Yogendra K. Malik (1981). South Asian Intellectuals and Social Change: A Study of the Role of Vernacular-speaking Intelligentsia. Heritage. p. 262.
  31. ^ Sharma 1962, pp. 22–23.
  32. ^ Sharma 2000, pp. 514–516.
  33. ^ Connection between Gaudiya and Madhva Sampradayas(pdf)
  34. ^ S. Anees Siraj (2012). Karnataka State: Udupi District. Government of Karnataka, Karnataka Gazetteer Department. p. 192.
  35. ^ a b c d e Hebbar 2005, p. 152.
  36. ^ Sharma 2000, p. 541.
  37. ISBN 9788125022978
    .
  38. ISBN 9781610692113
    . Retrieved 13 June 2016.
  39. ISBN 9788120812352
    .
  40. ^ Sharma 2000, p. 196.
  41. ^ a b Sharma 2000, p. 197.
  42. ^ Hebbar 2005, p. 61.
  43. ^ Sharma 2000, p. 199.
  44. ISBN 9788120812352
    .
  45. ^ a b Sharma 2000, p. 193.
  46. ISBN 9788189211011
    .
  47. ISBN 9788120812352
    .
  48. ISBN 9780198062462
    . The Desastha or Kannada-Marathi Madhvas have a few mathas, of which the Uttaradimatha is the largest." The Uttaradimatha is the original matha of Madhva and his teacher (although both of them were tauluvas from West coast, that it was founded by Lord Vishnu himself and that over 80 per cent of all Madhvas are its followers.
  49. ^ Surajit Sinha; Baidyanath Saraswati (1978). Ascetics of Kashi: An Anthropological Exploration. N.K. Bose Memorial Foundation. p. 133.

Bibliography

Further reading

External links
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