Sadh Vaishnavism

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Sadh Vaishnavism
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Sadh Vaishnava Sampradaya or Sadh Vaishnavism[note 1] (IAST: Sādh Vaiṣṇavism), (popularly known as Madhva Sampradaya or Madhva tradition), also known as Bhagavata Sampradaya, Madhva Vaishnavism, is a denomination within the Vaishnavism tradition of Hinduism, founded by the thirteenth century philosopher Madhvacharya.[2][3] It is a movement in Hinduism that developed during its classical period around the beginning of the Common Era. Philosophically, Madhva tradition is aligned with Dvaita Vedanta, and regards Madhvacharya as its founder or reformer.[4]

The Sampradaya is also referred to as the Brahma Sampradaya, referring to its traditional origins in the succession of spiritual masters (gurus) have originated from Brahma.[5]

According to Madhva tradition, the creator is superior to the creation, and hence moksha comes only from the grace of Vishnu, but not from effort alone.[6]

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.[7][8][9] The followers of Sadh Vaishnavism are known as Sadh Vaishnavas.[10]

Philosophy and theology[]

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 Madhva, who started his Vedic studies with Achyutapreksha in an Advaita Vedanta monastery.[11] But there was constant disagreement between the master and the disciple and the studies ended soon. However, he sought initiation at the hands of this guru under the name of Poornaprajna and wrote his commentaries under the name Ananda Tirtha.[12] Madhvacharya converted his own guru Achyutapreksha to Dvaita Vedanta, like Ramanuja converting his Advaita guru Yadavapreksha renaming him Govindasure to Vishistadvaita.[13] Madhva brought Vedantic and Upanishadic ideas to this tradition, and wrote texts on dualism, called Dvaita in the Hindu tradition. His ideas are one of three subschools in Vedanta, the other two are known as Adi Shankara's Advaita (absolute monism) and Ramanujacharya's Vishistadvaita (qualified monism).[14]

According to Madhva, the Divine and the soul are completely distinct from each other.[15] Madhva Sampradaya worships Vishnu as the highest Hindu deity and regards Madhva, whom they consider to be an incarnation of Vishnu's son, Vayu, as an incarnate saviour.[16] 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.[17] Vayu is prominently shown by Madhva in countless texts.[18][19]

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 the highest. Madhvacharya says that in the beginning there was only one God and that was Narayana or Vishnu.[20] Madhvacharya states that the ultimate divine reality, which Hindu traditions refer to as Brahman, and the individual souls, known as jīvātmans, exist as independent realities, and that these are distinct. Madhva states "brahmaśabdaśca Viṣṇaveva", that Brahman can only refer to Vishnu. According to Madhvism, Vishnu was not just any other deva, but rather the one and only Supreme Being.[21][22] Madhvacharya also asserted, yathecchasi tatha kuru, which Sharma translates and explains as "one has the right to choose between right and wrong, a choice each individual makes out of his own responsibility and his own risk".[23]

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 possess 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 Vaishavas 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, the 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.[24][25]

Influence[]

Haridasa movement[]

Main article: Haridasa

The devotional movement of the Haridasa of Karnataka was an expression of Madhva's religious thought. The Haridasa movement initiated by Madhva has had a deep impact on the people in different parts of the country.[26] The Haridasas were mostly Madhwas and almost exclusively of the Brahmin community.[27]

Other Movements[]

According to Sharma, the influence of Dvaita Vedanta ideas have been most prominent on the Chaitanya school of Bengal Vaishnavism, whose devotees started the International Society for Krishna Consciousness (ISKCON) - known colloquially as the Hare Krishna Movement. [28] and also in Assam.[29] 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.[30] Gujarat Vaishnava culture is also influenced by the Madhva philosophy.[31]

Institutions[]

Madhvacharya established many Mathas by defeating various acharyas of different sampradayas. The followers of Madhva are of many distinct groups, they are, The Tuluva Brahmins, Kannada Brahmins, Marathi Brahmins, Telugu Brahmins and Konkani-speaking Gaud Saraswat Brahmins. Thus there are twenty-four separate institutions of the Madhva-Vaishnava faith.[32] In the first quarter of the 17th century, Vidyadhisha Tirtha (16th pontiff of Uttaradi Matha) converted Gayawal Brahmins of Bihar to Madhva fold, who still profess allegiance to Uttaradi Matha.[33]

Tuluva Mathas[]

Main article: Ashta Mathas of Udupi

The mathas present in the Tulu region are called Tuluva Mathas. Most of the Tulu-Speaking or the Brahmins in the Tulu region who follow Madhvacharya's philosophy are followers of the twelve Madhva Mathas. The twelve Madhva Mathas of Tulu are Pejawara Matha, Palimaru Matha, Adamaru Matha, Puttige Matha, Sodhe Matha, Kaniyooru Matha, Shiroor Matha, Krishnapura Matha, Bhandarakeri Matha, Subramanya Matha, Chitrapura Matha, Bhimanakatte Matha.[32] Out of these twelve Tuluva mathas, eight are part of the Ashta (eight) mathas of Udupi who take turns once every two years (Paryaya) to worship Lord Krishna in at Udupi.[34][35] These twelve mathas are descended from Madhvacharya's direct disciples, Adhokshaja Teertha, Hrishikesha Teertha, Narasimha Teertha, Upendra Teertha, Rama Teertha, Vamana Teertha, Janardhana Teertha and Madhva's brother Vishnu Tirtha.

Ashta Mathas of Udupi
Matha Present Swamiji
Pejavara Vishwesha Tirtha
Palimaru Vidyadheesha Tirtha
Adamaru Vishvapriya Tirtha
Puttige Sugunendra Tirtha
Sodhe Vishvavallabha Tirtha
Kaniyooru Vidyavallabha Tirtha
Shirur Lakshmivara Tirtha
Krishnapura Vidya Saagara Tirtha

Deshastha Mathas[]

The mathas present in the Desh region are called Deshastha Mathas. Marathi, Kannada, Telugu Deshastha Madhva Brahmins are followers of these Madhva Mathas.[32] Most of the Brahmins in Deccan region who follow Madhvacharya's philosophy are followers of these mathas. The ten Madhva Mathas of Desh are, Uttaradi Matha, Vyasaraja Matha, Raghavendra Matha, Sripadaraja Matha, Kanva Matha, Baligaru Matha, Kudli Matha, Tambehalli Matha (also known as Majjigehalli Maṭha), Kundapur Matha, Sagarakatte Matha.[32] These ten mathas are descended/founded by Madhvacharya's direct disciples, Padmanabha Tirtha, Narahari Tirtha, Madhava Tirtha, Akshobya Tirtha and Akshobya Tirtha's disciple Jayatirtha.[36][37][38]

Mathatraya of Desha[39]
Matha Present Swamiji
Uttaradi Matha Satyatma Tirtha
Raghavendra Matha Subhudhendra Tirtha
Vyasaraja Matha Vidyashrisha Tirtha

Out of the ten Deshastha Madhva Mathas, Uttaradi Matha, Vyasaraja Matha and Raghavendra Matha are considered to be the three premier apostolic institutions of Dvaita Vedanta and are jointly referred as Mathatraya .[40][41][39] It is the pontiffs and pandits of the Mathatraya that have been the principle architects of post-Madhva Dvaita Vedanta through the centuries.[42] As a matter of fact, these have taken the lion's share in the task of developing and propagating the philosophy of Madhva. For this reason they can unhesitatingly be regarded as the intellectual heirs to the legacy of Madhva, Jayatirtha and Vyasatirtha.[37][43][44] [45]

Gaud Saraswat Mathas[]

Gaud Saraswat Madhva Brahmins are followers of two Madhva Mathas, Kashi Math and Gokarna Math.[32]

Prominent Madhva teachers[]

Some of the prominent Madhva teachers include:

See also[]

  • Madhvacharya
  • Dvaita Vedanta
  • Vaishnavism

Notes[]

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

References[]

  1. ^ Ian Philip McGreal (1995). Great Thinkers of the Eastern World: The Major Thinkers and the Philosophical and Religious Classics of China, India, Japan, Korea, and the World of Islam. HarperCollins Publishers. p. 232. ISBN 9780062700858.
  2. ^ Guy L. Beck (2012). Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity. SUNY Press. p. 74. ISBN 9780791483411.
  3. ^ Suresh K. Sharma, Usha Sharma (1999). Rajasthan Through the Ages: Art, architecture and memoirs. Deep & Deep Publications. p. 333. ISBN 9788176291552.
  4. ^ Nagendra Kr Singh; A. P. Mishra (2005). Encyclopaedia of Oriental Philosophy and Religion: A Continuing Series--, Volume 1. Global Vision Pub House. p. 99. ISBN 9788182200722.
  5. ^ Harold Coward (30 October 1987). Modern Indian Responses to Religious Pluralism. SUNY Press. p. 129. ISBN 9780887065729.
  6. ^ Lavanya Vemsani (13 June 2016). Krishna in History, Thought, and Culture: An Encyclopedia of the Hindu Lord of Many Names: An Encyclopedia of the Hindu Lord of Many Names. ABC-CLIO. p. 165. ISBN 9781610692113. Retrieved 13 June 2016.
  7. ^ Sabapathy Kulandran (2004). Grace in Christianity and Hinduism. James Clarke & Co. p. 179. ISBN 9780227172360.
  8. ^ Saints of India. Jagadguru Kripaluji Yog. 2014. p. contents.
  9. ^ Stephan Schuhmacher (1994). The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala. p. 397. ISBN 978-0-87773-980-7.
  10. ^ Vivek Ranjan Bhattacharya (1982). Famous Indian sages: their immortal messages. Sagar Publications. p. 356.
  11. ^ Pandurang Bhimarao Desai (1970). A History of Karnataka: From Pre-history to Unification. Kannada Research Institute, Karnatak University. p. 295.
  12. ^ V. Raghavan (1978). Philosophers and Religious Leaders, Volume 1. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 12.
  13. ^ Vasudeva Rao (2002). Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi. Orient Blackswan. p. 33. ISBN 9788125022978.
  14. ^ Bruce M. Sullivan (2001). The A to Z of Hinduism. Rowman & Littlefield. p. 239. ISBN 978-0-8108-4070-6.
  15. ^ Ignatius Puthiadam (1985). Viṣṇu, the Ever Free: A Study of the Mādhva Concept of God. Dialogue Series. p. 227.
  16. ^ Encyclopedia Americana: M to Mexico City. Scholastic Library Publishing. 2006. p. 59. ISBN 9780717201396.
  17. ^ Prāci-jyotī: Digest of Indological Studies, Volume 13. Kurukshetra University. 1977. p. 245.
  18. ^ Helmuth von Glasenapp (1992). Madhva's Philosophy of the Viṣṇu Faith. Dvaita Vedanta Studies and Research Founda. p. 154.
  19. ^ Indian Culture: Journal of the Indian Research Institute, Volume 3, Issues 3-4. I.B. Corporation. 1984. p. 505.
  20. ^ Vivek Ranjan Bhattacharya (1982). Famous Indian sages: their immortal messages. Sagar Publications. p. 356.
  21. ^ Bryant, Edwin (2007). Krishna : A Sourcebook (Chapter 15 by Deepak Sarma). Oxford University Press. p. 358. ISBN 978-0195148923.
  22. ^ Stoker, Valerie (2011). "Madhva (1238-1317)". Internet Encyclopedia of Philosophy. Retrieved 29 February 2016.
  23. ^ Sharma 1962, p. 361. sfn error: multiple targets (2×): CITEREFSharma1962 (help)
  24. ^ Nagendra Kr Singh; A. P. Mishra (2005). Encyclopaedia of Oriental Philosophy and Religion: Hinduism : J-R. Global Vision Publishing House. p. 473. ISBN 9788182200739.
  25. ^ Thomas Padiyath (31 January 2014). The Metaphysics of Becoming: On the Relationship between Creativity and God in Whitehead and Supermind and Sachchidananda in Aurobindo. Walter de Gruyter. p. 157. ISBN 9783110342772. Retrieved 31 January 2014.
  26. ^ Ramaswami Venkataraman (1991). President R. Venkataraman selected speeches, Volume 1. Publications Division, Ministry of Information and Broadcasting, Govt. of India. p. 474.
  27. ^ Yogendra K. Malik (1981). South Asian Intellectuals and Social Change: A Study of the Role of Vernacular-speaking Intelligentsia. Heritage. p. 262.
  28. ^ Sharma 1962, pp. 22–23. sfn error: multiple targets (2×): CITEREFSharma1962 (help)
  29. ^ Sharma 2000, pp. 514–516. sfn error: multiple targets (2×): CITEREFSharma2000 (help)
  30. ^ Connection between Gaudiya and Madhva Sampradayas(pdf)
  31. ^ S. Anees Siraj (2012). Karnataka State: Udupi District. Government of Karnataka, Karnataka Gazetteer Department. p. 192.
  32. ^ Jump up to: a b c d e Hebbar 2005, p. 152.
  33. ^ Sharma 2000, p. 541. sfn error: multiple targets (2×): CITEREFSharma2000 (help)
  34. ^ Vasudeva Rao (2002). Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi. Orient Blackswan. p. 30. ISBN 9788125022978.
  35. ^ Lavanya Vemsani Ph.D. (13 June 2016). Krishna in History, Thought, and Culture: An Encyclopedia of the Hindu Lord of Many Names: An Encyclopedia of the Hindu Lord of Many Names. ABC-CLIO. p. 165. ISBN 9781610692113. Retrieved 13 June 2016.
  36. ^ Sharma 2000, p. 196. sfn error: multiple targets (2×): CITEREFSharma2000 (help)
  37. ^ Jump up to: a b Sharma 2000, p. 197. sfn error: multiple targets (2×): CITEREFSharma2000 (help)
  38. ^ Hebbar 2005, p. 61.
  39. ^ Jump up to: a b Sharma 2000, p. 193. sfn error: multiple targets (2×): CITEREFSharma2000 (help)
  40. ^ Sharma 2000, p. 199. sfn error: multiple targets (2×): CITEREFSharma2000 (help)
  41. ^ Steven Rosen (30 November 1994). Vaisnavism. Motilal Banarsidass Publishers. p. 132. ISBN 9788120812352.
  42. ^ B. N. Hebbar (2004). Viśiṣṭādvaita and Dvaita: A Systematic and Comparative Study of the Two Schools of Vedānta with Special Reference to Some Doctrinal Controversies. Bharatiya Granth Niketan. p. 29. ISBN 9788189211011.
  43. ^ Steven Rosen (30 November 1994). Vaisnavism. Motilal Banarsidass Publishers. p. 132. ISBN 9788120812352.
  44. ^ Vasudha Dalmia; Heinrich von Stietencron (2009). The Oxford India Hinduism Reader. Oxford University Press. p. 161-162. 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.
  45. ^ Surajit Sinha; Baidyanath Saraswati (1978). Ascetics of Kashi: An Anthropological Exploration. N.K. Bose Memorial Foundation. p. 133.

Bibliography[]

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  • Hebbar, B.N (2005). The Sri-Krsna Temple at Udupi: The History and Spiritual Center of the Madhvite Sect of Hinduism. Bharatiya Granth Nikethan. ISBN 81-89211-04-8.
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  • Goswami, S.D. (1976). Readings in Vedic Literature: The Tradition Speaks for Itself. S.l.: Assoc Publishing Group. pp. 240 pages. ISBN 0-912776-88-9.
  • Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase, ISBN 9780816075645
  • New Zealand Hare Krishna Spiritual Resource Network. "Padmanabha Tirtha". New Zealand Hare Krishna Spiritual Resource Network. Retrieved 14 December 2012.
  • Padmanabhachar, C.M. The Life and Teachings of Sri Madhvacharya (PDF). Retrieved 28 July 2011.
  • Sharma, B. N. Krishnamurti (1962). Philosophy of Śrī Madhvācārya. Motilal Banarsidass (2014 Reprint). ISBN 978-8120800687.
  • Sarma, Deepak (2005). Epistemologies and the Limitations of Philosophical Enquiry: Doctrine in Madhva Vedanta. Routledge.
  • 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.

Further reading[]

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