Dvaita Vedanta - Wikipedia Dvaita Vedanta From Wikipedia, the free encyclopedia Jump to navigation Jump to search A school of thought in Hinduism Part of a series on Hindu philosophy Orthodox Samkhya Yoga Nyaya Vaisheshika Mimamsa Vedanta Heterodox Charvaka Ājīvika Buddhism Jainism Sub-schools Smartist Advaita Vaishnavite Vishishtadvaita Dvaita Bhedabheda Dvaitadvaita Achintya Bheda Abheda Shuddhadvaita Akshar-Purushottam Darshan Shaivite Shaiva Siddhanta Pratyabhijña Panchartika Pramanavada Shakti Vishishtadvaita Trika Shiva Bhedabeda Shivadvaita Teachers (Acharyas) Nyaya Akṣapāda Gotama Jayanta Bhatta Raghunatha Siromani Mīmāṃsā Jaimini Kumārila Bhaṭṭa Prabhākara Advaita Adi Shankara Vishishtadvaita Ramanuja Dvaita Madhva Achintyabhedabhed Chaitanya Mahaprabhu Dvaitadvait Nimbarka Shuddhadvaita Vallabha Akshar-Purushottam Darshan Swaminarayan Tantra Shakta Abhinavagupta Nigamananda Paramahansa Ramprasad Sen Bamakhepa Kamalakanta Bhattacharya Anandamayi Ma Others Samkhya Kapila Yoga Patanjali Vaisheshika Kanada, Prashastapada Major texts Sruti Smriti Vedas Rigveda Yajurveda Samaveda Atharvaveda Upanishads Principal Upanishads Minor Upanishads Other scriptures Bhagavat Gita Agama (Hinduism) Vachanamrut Shastras and Sutras Brahma Sutras Samkhya Sutras Mimamsa Sutras Nyāya Sūtras Vaiśeṣika Sūtra Yoga Sutras Pramana Sutras Puranas Dharma Shastra Artha Śastra Kamasutra Naalayira Divya Prabhandham Tirumurai Shiva Samhita Hinduism Other Indian philosophies v t e Part of a series on Dvaita Saints Madhvacharya Padmanabha Tirtha Narahari Tirtha Akshobhya Tirtha Jayatirtha Sripadaraja Vyasatirtha Vadiraja Tirtha Raghuttama Tirtha Vijayendra Tirtha Sudhindra Tirtha Satyanatha Tirtha Raghavendra Tirtha Sumatindra Tirtha Haridasas Purandara Dasa Kanaka Dasa Vijayadasa Gopaladasa Jagannathadasa Literature List of works by Madhvacharya List of works by Jayatirtha List of works by Vijayendra Tirtha List of works by Raghuttama Tirtha List of works by Vadiraja Tirtha List of works by Satyanatha Tirtha Mathas Ashta Mathas of Udupi Uttaradi Math Vyasaraja Matha Raghavendra Matha Sripadaraja Matha Holy places Mantralayam Pajaka Udupi Tirupati Kumbakonam Nava Brindavana Hinduism portal v t e Madhvacharya (1238-1317 CE), the main proponent of Dvaita Vedanta Dvaita Vedanta (/ˈdvaɪtə vɪˈdɑːntə/; Sanskrit: द्वैत वेदान्त) is a sub-school in the Vedanta tradition of Hindu philosophy. Alternatively known as Bhedavāda, Tattvavāda, Bimbapratibimbavāda, Pūrnabrahmavāda and Svatantra-Advitiya-Brahmavāda, the Dvaita Vedanta sub-school was founded by the 13th-century scholar Madhvacharya.[1] The Dvaita Vedanta school believes that God (Vishnu, supreme soul) and the individual souls (jīvātman) exist as independent realities, and these are distinct, being said that Vishnu (Narayana) is independent, and souls are dependent on him. The Dvaita school contrasts with the other two major sub-schools of Vedanta, the Advaita Vedanta of Adi Shankara which posits nondualism – that ultimate reality (Brahman) and human soul are identical and all reality is interconnected oneness, and Vishishtadvaita of Ramanuja which posits qualified nondualism – that ultimate reality (Brahman) and human soul are different but with the potential to be identical.[2][3] Contents 1 Etymology 2 Philosophy 3 Influence 4 See also 5 References 5.1 Bibliography 6 External links Etymology[edit] Dvaita (द्वैत) is a Sanskrit word that means "duality, dualism".[4] The term refers to any premise, particularly in theology on the material and the divine, where two principles (truths) or realities are posited to exist simultaneously and independently.[4][1] Indologist B. N. Krishnamurti Sharma says, "The English term 'Dualism' is inadequate to express the full content and depth of meaning that Madhva has put into term "Dvaita", as it is to be implied to his system. Even the Sanskrit word "Dvaita" is not literally capable of expressing more than the fundamental principles accepted. [5][6] B. N. K. Sharma suggested the term Svatantra-Advitiya-Brahmavāda as an alternative term to Madhva's system. Sharma says, Satyadhyana Tirtha of Uttaradi Math approved this. B. N. K. Sharma says, "the term Svatantra-Advitiya-Brahmavāda is capable of conveying directly rather than by implication or defination, the highest reach of its thought and it's metaphysical ideology do often stressed by Madhva and so well expounded by Jayatirtha". It may be seen that such a term would do justice to both the aspects of reality - the finite and the infinite". Quoting the term "Advitīyatva", Sharma also says, "the term 'Advitīyatva' has been interpreted by Madhva, in the Chandogya Bhashya, in terms of 'absance of peer and superior' to 'Brahman', conceding by implication, the existence, the reality of 'lesser reals' like matter and souls under the aegis of God. The first part of the text has been taken to emphasize the unity of God-head by excluding internal distinctions of substance and attributes in Brahman in conformity with text like नेह नानास्ति किंचना which are understood as nagating some internal distinctions (nānātva) alone in Brahman. The only internal distinctions that are logically conceivable in Brahman, are those of attributes. This is negated by the way of significant negation. The adjunct 'Svatantra' would thus serve to emphasize the transcendence of the supreme over the other reals and its immanence in them and show how the conception of Brahman, here, differs from the 'Nirviśeṣādvaita' of Samkara. Quoting the term 'Svatantra-Advitiya-Brahmavāda', Sharma also says, "It would also stand terminologically balanced with the distinctions of other Vēdantic systems like 'Nirviśeṣādvaita', 'śuddhādvaita', and 'Viśiṣṭādvaita'. It would also lay direct emphasis on the primacy of the supreme as the 'Para-Siddhanta' of the Madhva's thought, and put the teachings about the finite in their proper place as constituting the 'Apara-Siddhānta' (subsidiary truths)".[5] Aluru Venkata Rao opines that the term Dvaita is not suitable for Madhva's philosophy, hence it should not be used.[7] Instead he suggests the name "Pūrnabrahmavāda".[8] Philosophy[edit] Part of a series on Vaishnavism Supreme deity Vishnu (Narayana) / Krishna / Rama / Vithoba Important deities Dashavatara Matsya Kurma Varaha Narasimha Vamana Parasurama Rama Balarama Krishna Buddha Kalki Other Avatars Nara-Narayana Hayagriva Dhanvantari Prithu Mohini Venkateswara Balarama Consorts Lakshmi Bhūmi Sita Radha Rukmini Alamelu Nila Related Garuda Hanuman Shesha Holy scriptures Vedas Upanishads Agamas Brahma Sutras Bhagavad Gita Mahabharata Ramayana Harivamsa Divya Prabandha Gita Govinda Puranas Vishnu Bhagavata Naradiya Garuda Padma Agni Sampradayas Sri (Vishishtadvaita) Brahma (Dvaita, Acintyabhedabheda) Rudra (Shuddhadvaita) Kumara (Dvaitadvaita) Teachers–acharyas Nathamuni Nammalvar Yamunacharya Ramanuja Pillai Lokacharya Vedanta Desika Manavala Mamunigal Nimbarka Madhva Dnyaneshwar Vishnuswami Vidyapati Vallabha Ramananda Kabir Dadu Dayal Sankardev Madhavdev Chaitanya Jiva Goswami Harivansh Related traditions Bhagavatism Vaikhanasas Pancharatra Thenkalais Vadakalais Munitraya Varkari Mahanubhava Haridasa Sahajiya Baul Pushtimarg Ekasarana Gaudiya ISKCON Radha-vallabha Ramanandi Kapadi Balmiki Kabir panth Dadu panth Pranami Swaminarayan  Hinduism portal v t e Dvaita Vedanta is a dualistic interpretation of the Vedas which espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality (svatantra-tattva), states the Dvaita school, is that of Vishnu as Brahman.[9] Vishnu is the supreme Self, in a manner similar to the monotheistic God in other major religions.[10] He is believed to be almighty, eternal,[11] always existing, everlasting, all-knowing, and compassionate.[12] The second reality is that of dependent (asvatantra-tattva) but equally real universe that exists with its own separate essence. Everything that is composed of the second reality, such as individual soul, matter, and the like exist with their own separate reality. The distinguishing factor of this philosophy, as opposed to monistic Advaita Vedanta, is that God takes on a personal role and is seen as a real eternal entity that governs and controls the universe.[13] Like Ramanuja, Madhvacharya also embraced Vaishnavism. Madhvacharya posits God as being personal and saguna, that is endowed with attributes and qualities (in human terms, which are not believed to be able to fully describe God).[14] To Madhvacharya, the metaphysical concept of Brahman in the Vedas was Vishnu. He stated "brahmaśabdaśca Viṣṇaveva", that Brahman can only refer to Vishnu. Scriptures which say different are declared as non-authoritative by him.[15] To him, Vishnu was not just any other deva, but rather the one and only Supreme Being.[16][17] According to him, the devas are souls of deceased persons who were rewarded for good deeds by being reincarnated into the heavenly worlds and becoming following organs of God's will,[18] which would also be the case with Vayu and Lakshmi.[19] He also believes that they are mortal, and that some of them could sink into lower stages of existence after death.[18] Therefore, he believes that only God shall be worshipped through them, and that worshipping them on their own behalf is an apostasy which emerged during Treta Yuga, and did not yet exist during Satya Yuga.[20] According to him, this must also be noticed regarding murtis.[21] Dvaita Vedanta acknowledges two principles; however, it holds one of them (the sentient) as being eternally dependent on the other. The individual souls are depicted as reflections, images or shadows of the divine, but never in any way identical with the divine. Moksha (liberation) therefore is described as the realization that all finite reality is essentially dependent on the Supreme.[9] God is believed to have shown the way to attain moksha through several avatars.[11] Five fundamental, eternal and real differences are described in Dvaita school:[9][17][22] Between the individual souls (or jīvātman) and God (paramathma or Vishnu). Between matter (inanimate, insentient) and God. Between individual souls (jīvātman). Between matter and jīvātman. Between various types of matter. These five differences are said to explain the nature of the universe. The world is called prapañca (pañca "five") by the Dvaita school for this reason. Madhva differed significantly from traditional Hindu beliefs owing to his concept of eternal damnation. According to him, there are three different classes of souls: One class, Mukti-yogyas, which would qualify for liberation, another, the Nitya-samsarins, which would be subject to eternal rebirth or eternal transmigration and a third class, Tamo-yogyas, which would be condemned to eternal hell (Andhatamisra).[23] 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.[citation needed] Influence[edit] Dvaita Vedanta and Madhvacharya's historical influence in Hinduism, state Kulandran and Kraemer, has been salutary, but not extensive.[24] According to Sharma, the influence of Dvaita Vedanta ideas have been most prominent on the Chaitanya school of Bengal Vaishnavism,[25] and in Assam.[26] Madhva's theology influenced later scholars such as Nimbarka, Vallabha Acharya and Chaitanya Mahaprabhu. B.N.K. Sharma notes that Nimbarka's theology is a loose réchauffé of Madhva's in its most essential aspects. Dvaita Vedanta's discussion of the eternal differences and the gradation between the concept of God, human beings and the observed nature led some early colonial-era Indologists such as George Abraham Grierson to suggest that its founder, the 13th-century Madhva was influenced by Christianity,[24] but later scholars rejected this theory.[27][28] See also[edit] Madhvacharya Madhwa Brahmins Dvaita literature References[edit] ^ a b Jeaneane D. Fowler (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. pp. 340–343. ISBN 978-1-898723-94-3. ^ Jeaneane D. Fowler (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. pp. 238–243, 288–293, 340–343. ISBN 978-1-898723-94-3. ^ James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Volume 1 & 2, Rosen Publishing, ISBN 0-8239-2287-1, pages 12-13, 213-214, 758-759 ^ a b Sir Monier Monier-Williams, Dvaita, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages, Oxford University Press (Reprinted: Motilal Banarsidass), ISBN 978-8120831056, page 507 ^ a b Sharma 2000, p. 5. ^ Chang 1991, p. 36. ^ Shivnarayan Joshi Shivji (1 January 1992). A Critique of Indian Dualism. Scientific Publishers. ISBN 9788172330224. Alur Venkat Rao opines that the term Dvaita is not suitable for Madhva's philosophy, hence it should not be used. ^ Chen-chi Chang (1991). A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra. Motilal Banarsidass. p. 36. ISBN 978-8120809369. Alur Venkatarao of Dharwar gave Madhva's philosophy the name "Pūrnabrahmavāda". ^ a b c Fowler 2002, pp. 340-344. ^ Michael Myers (2000), Brahman: A Comparative Theology, Routledge, ISBN 978-0700712571, pages 124-127 ^ a b Helmuth von Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, Geistesströmungen des Ostens vol. 2, Bonn 1923, Einleitung (p. *1-2). ^ Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 32. ^ Etter 2006, pp. 59-60. ^ Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 30–31. ^ Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 28–29. ^ Bryant, Edwin (2007). Krishna : A Sourcebook (Chapter 15 by Deepak Sarma). Oxford University Press. p. 358. ISBN 978-0195148923. ^ a b Stoker, Valerie (2011). "Madhva (1238-1317)". Internet Encyclopedia of Philosophy. Retrieved 29 February 2016. ^ a b Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 67–68. ^ Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 75. ^ Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 71. ^ Glasenapp: Madhva's Philosophie des Vishnu-Glaubens, p. 85. ^ James Lochtefeld (2002), Madhva, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 396 ^ Tapasyananda, Swami. Bhakti Schools of Vedanta pg. 177. ^ a b Sabapathy Kulandran and Hendrik Kraemer (2004), Grace in Christianity and Hinduism, James Clarke, ISBN 978-0227172360, pages 177-179 ^ Sharma 1962, pp. 22-23. ^ Sharma 2000, pp. xxxii-xxxiii, 514-516. ^ Jones & Ryan 2006, p. 266. ^ Sarma 2000, pp. 19-21. Bibliography[edit] Etter, Christopher (2006). A Study of Qualitative Non-Pluralism. iUniverse. ISBN 978-0-595-39312-1. Fowler, Jeaneane D. (2002). Perspectives of Reality: An Introduction to the Philosophy of Hinduism. Sussex Academic Press. ISBN 978-1-898723-93-6. Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase, ISBN 9780816075645 Sharma, B. N. Krishnamurti (1962). Philosophy of Śrī Madhvācārya. Motilal Banarsidass (2014 Reprint). ISBN 978-8120800687. Sharma, B. N. Krishnamurti (2000). A History of the Dvaita School of Vedānta and Its Literature, 3rd Edition. Motilal Banarsidass (2008 Reprint). ISBN 978-8120815759. Sarma, Deepak (2000). "Is Jesus a Hindu? S.C. Vasu and Multiple Madhva Misrepresentations". Journal of Hindu-Christian Studies. 13. doi:10.7825/2164-6279.1228. Sarma, Deepak (2005). Epistemologies and the Limitations of Philosophical Enquiry: Doctrine in Madhva Vedanta. Routledge. Sarma, Deepak (2003). Introduction to Madhva Vedanta. Ashgate World Philosophies Series. Nakamura, Hajime (1983). A History of Early Vedānta Philosophy, Part 2. Motilal Banarsidass. ISBN 978-8120806511. Chang, Chen-chi (1991), A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra, Motilal Banarsidass Publ., ISBN 9788120809369 External links[edit] Tatvavada v t e Hinduism topics Glossary Philosophy Concepts Brahman Om Ishvara Atman Maya Karma Saṃsāra Puruṣārthas Dharma Artha Kama Moksha Niti Ahimsa Asteya Aparigraha Brahmacharya Satya Dāna Damah Dayā Akrodha Schools Āstika: Samkhya Yoga Nyaya Vaisheshika Mīmāṃsā Vedanta Dvaita Advaita Vishishtadvaita Nāstika: Charvaka Texts Classification Śruti Smriti Vedas Rigveda Yajurveda Samaveda Atharvaveda Divisions Samhita Brahmana Aranyaka Upanishads Aitareya Kaushitaki Brihadaranyaka Isha Taittiriya Katha Maitri Shvetashvatara Chandogya Kena Mundaka Mandukya Prashna Upavedas Ayurveda Dhanurveda Natya Shastra Sthapatyaveda Vedanga Shiksha Chandas Vyākaraṇa Nirukta Kalpa Jyotisha Other Bhagavad Gita Agamas Itihasas Ramayana Mahabharata Puranas Minor Upanishads Arthashastra Nitisara Dharmaśāstra Manusmriti Nāradasmṛti Yājñavalkya Smṛti Sutras Stotras Subhashita Tantras Yoga Vasistha Yoga Sutras of Patanjali Deities Trimurti Brahma Vishnu Shiva Tridevi Saraswati Lakshmi Parvati Ishvara Devi Deva Shakti Durga Kali Vayu Ganesha Kartikeya Ayyappan Rama Krishna Hanuman Prajapati Rudra Indra Agni Dyaus Bhumi Varuna Practices Worship Temple Murti Puja Bhakti Japa Bhajan Naivedhya Yajna Homa Tapas Dhyāna Tirthadana Sanskaras Garbhadhana Pumsavana Simantonayana Jatakarma Nāmakaraṇa Nishkramana Annaprashana Chudakarana Karnavedha Vidyāraṃbhaṃ Upanayana Keshanta Ritushuddhi Samavartanam Vivaah Antyesti Varnashrama Varna Brahmin Kshatriya Vaishya Shudra Ashrama Brahmacharya Grihastha Vanaprastha Sannyasa Festivals Diwali Holi Shivaratri Raksha Bandhan Navaratri Durga Puja Ramlila Vijayadashami (Dasara) Ganesh Chaturthi Rama Navami Janmashtami Onam Pongal Makar Sankranti New Year Bihu Gudi Padwa Pahela Baishakh Puthandu Vaisakhi Vishu Ugadi Kumbha Mela Ratha Yatra Teej Vasant Panchami Others Other Svādhyāya Namaste Bindi Tilaka Related Hindus Denominations Law Calendar Anti-Hindu sentiment Criticism Hindu gurus and sants Hindu studies Iconography Mythology Nationalism Hindutva Persecution Pilgrimage sites Glossary Hinduism by country Category Portal v t e Indian philosophy Topics Atheism Atomism Idealism Logic Monotheism Vedic philosophy Āstika Hindu: Samkhya Nyaya Vaisheshika Yoga Mīmāṃsā Vedanta Acintya bheda abheda Advaita Bhedabheda Dvaita Dvaitadvaita Shuddhadvaita Vishishtadvaita Shaiva Pratyabhijña Pashupata Shaivism Shaiva Siddhanta Nāstika Ājīvika Ajñana Cārvāka Jain Anekantavada Syādvāda Buddhist philosophy and Early Buddhist schools Śūnyatā Madhyamaka Yogacara Sautrāntika Svatantrika Texts Abhinavabharati Arthashastra Bhagavad Gita Bhagavata Purana Brahma Sutra Buddhist texts Dharmashastra Hindu texts Jain Agamas Kamasutra Mimamsa Sutras All 108 texts Principal Nyāya Sūtras Nyayakusumanjali Panchadasi Samkhyapravachana Sutra Shiva Sutras Tarka-Sangraha Tattvacintāmaṇi Tirukkuṟaḷ Upanishads Minor Vaiśeṣika Sūtra Vedangas Vedas Yoga Sutras of Patanjali Yoga Vasistha More... 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Retrieved from "https://en.wikipedia.org/w/index.php?title=Dvaita_Vedanta&oldid=998113282" Categories: Dvaita Vedanta Movements in ancient Indian philosophy Hindu mythology Hidden categories: Articles with short description Short description is different from Wikidata EngvarB from March 2015 Use dmy dates from March 2015 Articles containing Sanskrit-language text All articles with unsourced statements Articles with unsourced statements from October 2020 Navigation menu Personal tools Not logged in Talk Contributions Create account Log in Namespaces Article Talk Variants Views Read Edit View history More Search Navigation Main page Contents Current events Random article About Wikipedia Contact us Donate Contribute Help Learn to edit Community portal Recent changes Upload file Tools What links here Related changes Upload file Special pages Permanent link Page information Cite this page Wikidata item Print/export Download as PDF Printable version Languages العربية বাংলা Čeština Español Esperanto فارسی Français Bahasa Indonesia Italiano ಕನ್ನಡ Lietuvių മലയാളം Nederlands Português Русский संस्कृतम् Svenska தமிழ் తెలుగు Українська Edit links This page was last edited on 3 January 2021, at 21:55 (UTC). 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