Sri Vysasa Madhva Samshodhana Pratishthana

Summary points from the Lecture on “Relevance of Sri Madhvacharya’s Philosophy in our Daily Lives” by Dr. Vyasanakere Prabhanjanacharya

Date: 25 Dec 2005, 2.30-6.30 pm  Venue   : Vijayabharathi High School, Girinagar

Purpose of this document

The purpose of this document is to bring out some summary points from the lecture delivered by Dr. Vyasanakere Prabhanajanacharya as a part of the “Madhvacharya for the Youth” series conducted under the auspices of Sri Vyasa Madhva Samshodhana Pratishthana.  The purpose of the workshop was to bring out pragmatic aspects of Sri Madhvacharya’s philosophy in our daily lives.  It focused on the principal tenets of the philosophy and how the youth can benefit from the study of the same. This document is not a comprehensive account or accurate assimilation of the lecture delivered, but seeks to capture some salient points from the same.  Any error in the process is seriously regretted.

Summary Points

Following are the salient points of the lecture:

§         The lecture started with paying obeisance to God, Vayu and Gurus.

§         On has to understand the meaning of philosophy to appreciate the relevance of philosophy.  Hence we need to start with understanding philosophy.

Comparison of schools of philosophy

§         As per the Advaitha school of philosophy

o        All sprits are one

o        Universe is unreal

o        Bramhan is real

o        The Jeevas are referred to as the chips of the same block (Bramhan)

§         As per the Visishthadvaitha school of philosophy

o        Matter is real

o        Jeeva is real

o        Bramhan is real

o        Bramhan is whole and the Jeeva is a part of Bramhan

§         As per the Dvaitha school of philosophy

o        Bramhan (Sri Vishnu) is an independent reality

o        Jeeva and Matter are dependent reality (dependent on Braman)

This classification method used by Sri Madhvacharya and elaborated in his succinct text Tatvasankhayana, called Ontology is unique in the history of philosophy.

Independent and Dependent Reality

§         What is the meaning of Independence as used in this context?  Here the meaning is absolute Independence.  It is unlike the use of word Independence in the context of nations.  While a nation may be called independent because it has independent governance, it is dependent on several countries for several inputs.  Lord Vishnu is not dependent on anything for anything.

§         Dependence of the Jeevas is of three types

o        Swaroopa- Dependence for existence.  For e.g.  we exist in this world today, but after our death we will not.  We are dependent on God’s will for our existence. 

o        Pramiti- Dependence for knowledge.  We have limitations to our knowledge.  For e.g.-we may know something about some subject, but do not know everything about every subject.

o        Pravrithi- Dependence for activity.  We have limitations in our performance of activities.  We get tired mentally and physically and therefore we are dependent on God for physical and mental strength.

Nature of God

Unlike the Jeeva, God has infinite unique qualities in infinite measure

§         He can perform any activity.  He can also remain without performing any activity (Jeevas cannot remain without performing any activity)

§         He does not need the assistance of anybody for performing activity.

§         He is free of any defects and full of qualities (as recounted by Sri Madhvacharya in his opening verses of his text, Brahmasutrabhashya, as Doshavarjitam).

§         All the qualities are auspicious and present in infinite measure.

§         He is omnipresent.

§         His organs are perfect and omnipotent.  For e.g. his ears can see and his nose can listen. 

§         He has a spiritual body and not a body like our’s.

§         His body is filled with supreme qualities and knowledge. 

§         God’s greatness is not been acquired from external sources and he is great, naturally.

§         God is Sarvagna or a person who knows everything.  He has the perfect knowledge of every subject.

§         He is complete in all forms hence he is called Poorna.

§         Hence there is a lot of difference between the God and us.

Basic tenets of Dvaitha Philosophy

The basic tenets of the Dvaitha philosophy are

1.      Lord Vishnu is independent and supreme in all manners

2.      The universe we live in is real

3.      The Universe, jeevas, matter and God are all real and mutually different

4.      There is hierarchy amongst the Jeevas

5.      Moksha or salvation is the realization of one’s true nature and permanent state of happiness.

6.      Bhakti is the way to achieve that state of Moksha

1.      Hari Parataraha- Lord Vishnu is independent, supreme and full of auspicious qualities.  No one or nothing can ever equal him in any manner.  Everyone including Goddess Mahalaskhmi is dependent on him for thriving.  All are powered by him through his grace[1].  All names of God connote his qualities[2].  For e.g. Sheshashayi means the God who is asleep on a serpent.  But the inner meaning is that he is the God who is above death, as serpent connotes death.  Hence God is indestructible and above the cycle of life and death. 

2.      Satyamjagat- The universe around is real.  It is not a virtual world.  If the world was to be virtual, nobody would be serious about the same.  Great devotees such as Prahlada and Dhruva achieved greatness by believing in this aspect of the universe. 

Thinking of God and the world to be real fills our lives with meaning and sense of purpose.  Thinking of God in this manner enlarges our perspectives.  Knowledge of God gives knowledge about everything else.  It motivates us to lead meaningful lives.  All things in this world are energized by God and manifests in their existence, knowledge and activity.

3.      Tattvobheda- The Universe, Jeevas, matter and God are all real. They are mutually different and that difference is real.  All men are born different and die differently.

4.      Jeevaganaha Nichochabhavangataha-  There are three types of Jeevas based on their nature-Satvika, Tamasa and Rajasa.  It is not possible to know as to which ‘type’ one belongs to as long as one is in this world.  A Jeeva belonging to a particular type will always remain that way and that does not change with time.  For e.g. a person who is a Satvika will always remain so.

5.      Muktirnaijasukhanubhootihi- Everyone aspires to be permanently happy and have no sorrows.  But that state of permanent happiness is not possible in this mortal (temporary) world, just like a person cannot aspire to have a permanent job in a temporary organization.  The realization of one’s true nature (satvika or Tamasa or Rajasa etc) is called Moksha.  Moksha may be of two types.  For the virtuous people, it is called Mukti or a state of permanent happiness and for the evil it is called Tamasa or state of eternal sorrow and darkness. 

6.      Amalabhakthi Tatsadhanam- In order to attain Mukthi, one has to have Bhakthi.  Bhakthi is love and Knowledge of God. Love for younger people (people below us) is called Vatsalya (affection), love for peers is called Maitri (friendship) and love for people superior to us is called Bhakthi (devotion).  Bhakthi should not be mistaken for emotions.  Acts like crying, shouting, dancing etc are not Bhakthi.  Only love expressed towards God with knowledge of his virtues is Bhakthi (as defined by Sri Jayateertha).  The true test of Bhakthi is it’s firmness (sudhruda) and the enjoyment that it gives to the devotee (sadhaka).  Both these come through knowledge.

Proof for acceptance

1.      There are three types of proofs for accepting anything as a fact:

                                i.Pratyaksha - Perceptions from all senses

                              ii.Anumana- Inference from observations (not to be mistaken for anumana as doubt)

                            iii.Agama- Knowledge through establishes and accepted scriptures

                            iv.One has to carefully examine all aspects using the above three criteria to establish if an observation is a fact or not.  But Sri Madhvacharya says while these should be used, the ultimate examination lies in one’s conscience (Sakshi).  Our conscience never fails to give us the correct answers and is called the Superproof. 

2.      As is the practice, one needs a laboratory to examine the validity of anything.  The world is a laboratory to establish facts one learns from philosophy.

Conduct, Knowledge and Offering

1.      For Bhakthi, both conduct (achara) and knowledge (Vichara are essential). Just like there are two criteria for selection of a person for a job-merit and conduct, a person wanting to grow Bhakthi in him should have both Achara and Vichara.

2.      The last step in attaining Bhakthi is to offer the fruits of one’s karma at the lotus feet of God.  God does not demand anything from anybody as he does not need anything.  But accepts whatever is submitted to him as offerings with devotion.

3.      This is just like a student has to have the right knowledge (vichara), right conduct (achara) and submit his answers to the right invigilator (God) to get the right fruits (Mukthi).