This article I have chosen to be posted on social Media on
MADHVA JAYANTI.
MADHVA JAYANTI.
This book has impressed me very much which is written by
non Brahmin.
non Brahmin.
The Wonder of the World:
A Journey from Modern Science to the Mind of God by
Roy Abraham Varghese. Used with permission.
Roy Abraham Varghese. Used with permission.
he highlights four thinkers of the premodern era: Avicenna (Ibn-Sina),
Aquinas, Maimonides and Madhvacharya. Although each figure
represents a different philosophical/religious tradition, their
worldviews coincide at many essential points.
Aquinas, Maimonides and Madhvacharya. Although each figure
represents a different philosophical/religious tradition, their
worldviews coincide at many essential points.
Sri Madhvacharya (Madhva)
Madhvacharya (c. 1238–1317) was the most fascinating of the
Hindu sage-philosophers and one of the greatest theistic thinkers
of all time.
Hindu sage-philosophers and one of the greatest theistic thinkers
of all time.
The following are excerpts from the book The Wonder of the World:
"The Wonder of the World is an epoch-making and breathtaking
treatise. Among Indian thinkers Varghese is much inspired by the
great theistic philosopher Sri Madhvacharya. I have learnt a great
deal from this giant work."
treatise. Among Indian thinkers Varghese is much inspired by the
great theistic philosopher Sri Madhvacharya. I have learnt a great
deal from this giant work."
(BNK Sharma: Leading authority on the great Indian thinker
Madhvacharya and author of 23 books on Eastern thought
Madhvacharya and author of 23 books on Eastern thought
From page 70:)
Every thousand years or so, there comes a thinker whose life is as
striking as his or her intellectual output is stunning. Viewed from
this perspective, it is remarkable indeed that within a period of 300+
years, the world was to witness the convergent odysseys of four
titans of thought who set the agenda for the study of reality at every
level. This is the period I like to call the Golden Age of human
thought. Between them, Avicenna of Persia (980–1037), Moses
Maimonides of Egypt (1135–1204), Thomas Aquinas of Italy
(c. 1225–1274) and Madhvacharya of India (c. 1238–1317)
created a magnificent monument of thought that underpins the
very possibility of the scientific enterprise. It was the mother of
all Theories of Everything, one that was validated both by its
inherent logic and the success of modern science.
striking as his or her intellectual output is stunning. Viewed from
this perspective, it is remarkable indeed that within a period of 300+
years, the world was to witness the convergent odysseys of four
titans of thought who set the agenda for the study of reality at every
level. This is the period I like to call the Golden Age of human
thought. Between them, Avicenna of Persia (980–1037), Moses
Maimonides of Egypt (1135–1204), Thomas Aquinas of Italy
(c. 1225–1274) and Madhvacharya of India (c. 1238–1317)
created a magnificent monument of thought that underpins the
very possibility of the scientific enterprise. It was the mother of
all Theories of Everything, one that was validated both by its
inherent logic and the success of modern science.
From page 12:
My thesis is that the foundational framework of modern science,
with the key idea of laws of nature, was born and bred in the
theistic world-vision. What is more, prior to this and within a time
window of 300 years, the four finest thinkers of Hinduism,
Judaism, Christianity and Islam framed a meta-scientific Theory
of Everything that underpins the scientific enterprise. This
intellectual superstructure, which we shall call the Matrix,
provided a systematic rationale for the foundations of science.
Its starting-point and core principle was an "equation of God."
Interestingly the great scientists who founded modern science,
Copernicus, Newton, Maxwell, Einstein, Planck, Heisenberg,
Dirac and numerous others, were Prophets of the Matrix in the
sense that they passionately proclaimed the root-and-fruit
embeddedness of science and religion. The Matrix is the
common platform that supports both science and religion.
with the key idea of laws of nature, was born and bred in the
theistic world-vision. What is more, prior to this and within a time
window of 300 years, the four finest thinkers of Hinduism,
Judaism, Christianity and Islam framed a meta-scientific Theory
of Everything that underpins the scientific enterprise. This
intellectual superstructure, which we shall call the Matrix,
provided a systematic rationale for the foundations of science.
Its starting-point and core principle was an "equation of God."
Interestingly the great scientists who founded modern science,
Copernicus, Newton, Maxwell, Einstein, Planck, Heisenberg,
Dirac and numerous others, were Prophets of the Matrix in the
sense that they passionately proclaimed the root-and-fruit
embeddedness of science and religion. The Matrix is the
common platform that supports both science and religion.
From page 118 to 121:
In terms of personal charisma, intellectual rigor and scholarly
breadth and depth, Madhvacharya (c. 1238–1317) was the
most fascinating of the Hindu sage-philosophers and one of
the greatest theistic thinkers of all time. He was an Indian
Wittgenstein whose rapier-sharp critiques matched his
memorable and profound aphorisms. More to the point, he was
an intellectual juggernaut who single-handedly reversed the
slide toward monism and re-established theism as a dominant
force. He was also an accomplished wrestler, mountaineer
and singer!
breadth and depth, Madhvacharya (c. 1238–1317) was the
most fascinating of the Hindu sage-philosophers and one of
the greatest theistic thinkers of all time. He was an Indian
Wittgenstein whose rapier-sharp critiques matched his
memorable and profound aphorisms. More to the point, he was
an intellectual juggernaut who single-handedly reversed the
slide toward monism and re-established theism as a dominant
force. He was also an accomplished wrestler, mountaineer
and singer!
Born near Udupi in South India, he left his family at the age of
16 (some accounts say 12) to take up life as a religious ascetic.
As was common in those times, he had a guru (teacher) who
was responsible for his intellectual and spiritual formation. The
guru, like most of his contemporaries, was under the spell of
Advaita (monist) Vedanta. But from the beginning, Madhvacharya
would trust only his own experience and the principles of reason.
Rejecting Advaita on rational and religious grounds, he
systematically laid out the case for theism, eventually convincing
even his guru. He visited the major intellectual centers of the day,
debating monists and drawing attention to the theism of the
Hindu scriptures. By the time of his death he had written 37 books,
converted the most prominent Advaita scholars in India to theism,
and assembled eight disciples to carry on his work. His defense
of theism and his critique of monism were continued by numerous
subsequent thinkers, most notably Jayatirtha and Vyasatirtha,
the two greatest logicians in the history of Indian thought.
16 (some accounts say 12) to take up life as a religious ascetic.
As was common in those times, he had a guru (teacher) who
was responsible for his intellectual and spiritual formation. The
guru, like most of his contemporaries, was under the spell of
Advaita (monist) Vedanta. But from the beginning, Madhvacharya
would trust only his own experience and the principles of reason.
Rejecting Advaita on rational and religious grounds, he
systematically laid out the case for theism, eventually convincing
even his guru. He visited the major intellectual centers of the day,
debating monists and drawing attention to the theism of the
Hindu scriptures. By the time of his death he had written 37 books,
converted the most prominent Advaita scholars in India to theism,
and assembled eight disciples to carry on his work. His defense
of theism and his critique of monism were continued by numerous
subsequent thinkers, most notably Jayatirtha and Vyasatirtha,
the two greatest logicians in the history of Indian thought.
Madhvacharya’s task was two-fold: (1) to show that theism is
taught by experience, reason and the Hindu scriptures and (2)
to refute the monism that was popular in his time. He was
motivated by four principles:
taught by experience, reason and the Hindu scriptures and (2)
to refute the monism that was popular in his time. He was
motivated by four principles:
A determination to remain true to experience above all, in the spirit
of science
of science
A commitment to sound reasoning
A fervent devotion to a personal God that drove all his actions
Fearless tenacity in expounding his vision in the most hostile
environments.
environments.
The underlying theme in all Madhvacharya’s work was his famous
exposition of the five differences:
exposition of the five differences:
"The difference between the jîva (soul) and Îshvara (Creator),
and the difference between jada (insentient things, e.g., matter)
and Îshvara;
and Îshvara;
and the difference between various jîvas, and the difference
between jada and jîva;
between jada and jîva;
and the difference between various jadas, these five differences
make up the universe."
make up the universe."
Madhvacharya (quoting from the Paramopanishad in a commentary
on the Hindu scriptures)
on the Hindu scriptures)
Madhvacharya presented a very simple vision of the world. It was
clear to him that there were differences and distinctions in the world.
Matter was distinct from mind. One material thing was distinct from
another, one person from another. Above all, there was a radical
difference between God and the world. This in a nutshell is his
doctrine of Panchabeda or five differences, which stated that there
was an absolute distinction between God and the soul, God and
matter, souls and matter, each individual soul and another, and
each material thing and another. There is an unbridgeable gulf
between God and all other beings because God is the only
independent Reality.
clear to him that there were differences and distinctions in the world.
Matter was distinct from mind. One material thing was distinct from
another, one person from another. Above all, there was a radical
difference between God and the world. This in a nutshell is his
doctrine of Panchabeda or five differences, which stated that there
was an absolute distinction between God and the soul, God and
matter, souls and matter, each individual soul and another, and
each material thing and another. There is an unbridgeable gulf
between God and all other beings because God is the only
independent Reality.
The theme of difference, individuality and uniqueness is fundamental
in Madhvacharya’s thought as it was for John Duns Scotus in the
West. By the very fact that something is what it is, says
Madhvacharya, it is obviously different from everything else, and
this is shown to us by both reason and our senses. The substance
of each particular thing is a unique combination of many properties.
While many other things could possess these same properties,
the difference between each and every thing is the uniqueness of
the specific combination of properties. At the very least there is a
difference in location for physical things. Scotus spoke of this same
uniqueness as "the individualizing" that makes one thing different
from another.
in Madhvacharya’s thought as it was for John Duns Scotus in the
West. By the very fact that something is what it is, says
Madhvacharya, it is obviously different from everything else, and
this is shown to us by both reason and our senses. The substance
of each particular thing is a unique combination of many properties.
While many other things could possess these same properties,
the difference between each and every thing is the uniqueness of
the specific combination of properties. At the very least there is a
difference in location for physical things. Scotus spoke of this same
uniqueness as "the individualizing" that makes one thing different
from another.
And the source of all these properties and their unique combination
is God the great inventor and sustainer. "God Himself," said
Madhvacharya, "is the determining cause of the distinctive natures
of the various tastes, their essences and their characteristics
themselves, in a special sense. It is not to be understood that those
special characteristics and essences are determined by the intrinsic
nature of the substances themselves. Far from it. Not only the
substances, but their respective essence and characteristics and
the characteristics of those characteristics themselves are all
derived from his immanent powers and presence in them."
is God the great inventor and sustainer. "God Himself," said
Madhvacharya, "is the determining cause of the distinctive natures
of the various tastes, their essences and their characteristics
themselves, in a special sense. It is not to be understood that those
special characteristics and essences are determined by the intrinsic
nature of the substances themselves. Far from it. Not only the
substances, but their respective essence and characteristics and
the characteristics of those characteristics themselves are all
derived from his immanent powers and presence in them."
In understanding the five differences, we come to grasp the
properties of all the things in the world and the relationships between
them. Most important of all, we come to realize our total dependence
on God.
properties of all the things in the world and the relationships between
them. Most important of all, we come to realize our total dependence
on God.
Starting with the five principles, Madhva focused his attention on
three areas:
three areas:
How We Know. We are able to know what is the case about things
through three sources: experience, reason and divine revelation.
The primary guarantor of truth and certainty in our coming to know
something is a capability he called Sakshi. His theory of knowing
and truth is very important because it stands in sharp contrast to
the skepticism of his contemporaries.
through three sources: experience, reason and divine revelation.
The primary guarantor of truth and certainty in our coming to know
something is a capability he called Sakshi. His theory of knowing
and truth is very important because it stands in sharp contrast to
the skepticism of his contemporaries.
God and the World. Reality may be divided into that which is
independent and dependent God is wholly independent and the
world is entirely and always dependent on God. God is infinitely
perfect.
independent and dependent God is wholly independent and the
world is entirely and always dependent on God. God is infinitely
perfect.
Matter and Spirit. The world is made up of two kinds of substance,
matter and spirit, material things and souls. The individuality and
uniqueness of each and every thing is an obvious fact of experience
matter and spirit, material things and souls. The individuality and
uniqueness of each and every thing is an obvious fact of experience
We can understand the relevance of Madhvacharya’s insights
here by pointing out where he differed from Buddhists and Hindu
monists. Unlike these two thought-forms, he affirmed that:
here by pointing out where he differed from Buddhists and Hindu
monists. Unlike these two thought-forms, he affirmed that:
We really do exist
We have a consciousness and an individual identity that we will
retain permanently
retain permanently
We can know things
God exists and we are distinct from and dependent on God; God
has attributes that can be known
has attributes that can be known
The ultimate goal of life is union with God, a union in which we
retain our distinctive identities.
retain our distinctive identities.
*********
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