A dualistic interpretation

Aug 23, 2010, 12.00am IST
Pranav Khullar.

Implicit in bhakti or devotion is surrender to a personal deity. Herein lies the metaphysical doctrine of tattvavada, a uniquely dualistic interpretation of the nature of reality as advocated by Madhvacharya.


Madhva's philosophy of making a distinction between the Absolute and individual soul also known as the dvaita school of Vedanta, proposes bhakti as an imperative, as the only means of merging with the Self. This dualistic metaphysics is the basis of the theistic-Vaishnavite schools of thought
Madhva's concept of Five Distinctions is his elaboration of the dualistic vision of reality. The Panch Bheda doctrine provides the logical and empirical basis for philosophy of realism , tattvavada, by looking at the difference between one jiva or individual being-soul and another, the difference between Ishwara the Creator and jiva , the difference between jiva and jada or inanimate , between Ishwara and jada, and between jada and jada By formulating an uncompromising dualism at all levels , especially the rigid separation of Creator and individual soul, Madhva not only lays down the pristine purity principle of God , but also goes on to emphasise bhakti as the only means to bridge the gulf between the Absolute and empirical world.


While Sankara's advaita sees the external world as maya or illusion, vyavaharika or a sort of temporary reality, and Ramanuja's vishishtadvaita views the outer phenomena and objects as a projection-spark of the Absolute, Madhva focuses on difference as the only genuine pramana or experience of every being -- everything and everyone is different, our experiential life recognises only that , as is borne out by pratyaksha or our sense perception. Madhva says other realities are also not created by the Creator, but exist simultaneously with the Self. This kind of bipolar consciousness, where the knower and the object of knowledge remain distinct, lays the foundation for his theistic view of life as well.


Madhva asserts that jnana or knowledge is not capable of giving liberation, as the empirical world and its bondages are willed by Brahmn, whom Madhva identifies with Vishnu. In contrast to the Knowledge Principle of Shankara, Madhva says that moksha is possible only through Grace, the Grace of the Creator, whose is the only independent tattva or reality in the dvaita system. All other beings are termed dependant realities, not created but co-existing with Vishnu the Creator, and will continue to coexist in their distinction, even after realisation.


Madhva contends that sublimation of the world is not only impossible, but not required since the time-space framework model is all there is; even God as Vishnu loves it the way it is. According to Madhva knowledge of the Self experienced intuitively by the sakshi or witnes, the energy of atman, does not imply the illusory character of the physical world as Sankara held. The realisation of God as the Prime Mover, on the contrary, further establishes the yathartha or factual character of the world we live in.
The notion of bimba-pratibimbavada -- source as Vishnu and reflection as all dependant beings -- puts Madhva's dvaita school of thought as the philosophical fountainhead of later Vaishnavite bhakti traditions. For, bhakti, according to Madhvacharya, is one of the greatest spiritual values for the average person.