MADHWA PHILOSOPHY

Brief teachings of Madhwacharya

The Supreme Brahman is omniscient and is full of qualities.

All the jiivaas are parts of the Brahman like sparkles of the fire and like the drops of water in the ocean.

As the oceans nothing but collection of water, Brahman is assemblage of all conscious entities.

Just as sparkles from the fire jiivaas are separated tiny parts of Brahman.

They become one with Brahman just as drops of water join the ocean.

Just as there is difference and identity (Bheda-Abheda) betweendrops of water and oceanic waters, there is difference and identity between jiivaas, which are parts of Brahman, and Brahman who is ocean of consciousness

The nature of all the objects are under the control of the Lord.

The existence of the objects between creation and destruction

is not independent.The natural sustenance of the objects depends on the power of the Lord.

After creating the objects the Lord does not keep quiet till they are destroyed.

The existence, the growth and modifications of the objects after creation depends on the Lord alone.

The Lord is protector of all just as He is the creator and destroyer.

The Lord is un-manifested by nature.

We cannot perceive Him with our power and efforts.

But the Lord reveals Himself by His own power

The fragrance and flower are one and the same we express that flower has fragrance.

Objects and its attributes are one and the same.

It has already been explained that the special intrinsic power of the object which

is  called visheshha shakti is responsible for expressions such as flower has

fragrance (guna-guni bhaava vyavahaara)

Though the infinite qualities of the Lord are one with Him, the expression that

the Lord has the qualities is accounted by this ‘visheshha shakti’ only.

The studies and reflections are essential for meditation the yama’and ‘niyama’are also essential.

If ritual acts, which are prescribed at different times, are called ‘niyama’, while the qualities, which we should possess always, are called ‘yama’.

The ‘japaanushh Tana’ which should be conducted at ‘sandhya’times and fasting once in fifteen days etc are regarded as ‘niyama-s’.

The combination of knowledge and love for the Lord

is called ‘Bhakti’. There are two aspects of devotion:

(1) the knowledge of the glory of the Lord,

(2)an unshakable and deep love for the Lord.

To reach the supreme Brahman freeing themselves from all

defects and impurities and becoming pure conscious and blissful entities.

To reach this goal there are four important steps.

These are

1) detachment

2) Bhakti devotion towards the Lord

3) upaasana meditation

4) saakshaatkaara realization.

There are three states for jiivaas such as waking, dreaming,and deep sleeping states.

There is no role of the Lord in dream world.

No object seen in the dream is real.

Objects are only imagined in dream state.

If real objects of dream are created we can attribute them to the power of the Lord.

But there is no possibility of such creation in such dream.

Without basic substance no object can be created. 

Deep sleep, waking state or dream are not under our control.

Sometimes even if we desire for them we are not able to achieve them.

The four different stages of Moksha are asfollows:

1) releasing from all unfavorable karma-s,

2) exitof the soul from the body through ‘sushhumnaanaadi,

3)the route towards the abode of the Lord crossing different worlds which are presided by different gods

4) enjoy meant of divine self-bliss.

These four stages are briefly called karmakshaya, utkraanti, maarga, and bhoga respectively.

In Moksha jiiva experiences all pleasures along with  Brahman”

If it is said along with the Brahman, is it not

Dwitheeya Adhyaaya Shreemannyaayasudhaasaara

clear that jiiva and Brahman are different.

Jiiva does not become Brahman.

He becomes only somewhat similar toBrahman.

Jiiva does not become Brahman after attaining Him.

He will regain his own original nature or form.

Such several statements have declared the separate existence of jiiva and Brahman even in Moksha.

The difference of jiiva and Brahman, which exists even in Moksha where there is no scope for ignorance, cannot be illusory at all.

It will be proved as absolutely real.

Jiiva is called Aatmaa since he is the controller of the Body.

But the Lord is recognized as Aatmaa since He is the controller

of the entire universe.