DVAITA

DVAITA

SrimanMadhvamathe hari: paratara: satyam jagat taatviko
Bhedo jivaganaaa hareranuchraa nichochabhaavam gataa: |
Mukthirnaijasukhaanubhoothiramala Bhakthischa tat saadhanam
Hyakhshyaaditritayam pramaanamakhilaamnaayaikavedyo hari: ||

The above verse indicates eight principles accepted in the system of Dvaita Vedanta (The Philosophy of Dvaita)

1. 'Hari: parathara:’- Lord Narayana is the supreme:

A) That person who does not rely on others (or external things) for form, knowledge and action is said to be independent. The Jiva (or the individual soul) and Jada prakriti (the insentient matter) are dependent because they rely or depend on others. Lord Narayana alone who helps the Jivas and the Jada is independent. This is because he does not seek help from anything external.

B) The sruti text ‘Agniravama:’ which states Agni or the god of fire to be the most inferior among gods, declares that Lord vishnu is the most superior god. All the other gods lie between these two gods. (The above said is the 'Shruthi pramaana' or the support from the vedas - 'Shruthi' to declare the superiority of Lord Hari).

C) Veda Vyasa (who compiled the vedas) also proclaims that there is no god greater than Lord Kesava ( Na daivam keshavaathparam).

D) The Lord too, in Bhagavadgita, says 'Maththa: paratharam Naasthi' i.e., there is nothing greater than (or superior to) Me.

Hence (from the aforesaid explanations a, b, c, &d) Lord Hari or Vishnu is the Independent Superior Lord.

2. 'Sathyam Jagath' : -

The World is true. An object is defined to be 'True' if it exists in any one of the three divisions of tim i.e. past, present or future. For instance, we see a temple and the knowledge 'This is a temple' arises. The temple is 'true' because the temple continues to exist.

Suppose, we mistake a rope to be a snake. After close inspection, we realize that it is not a snake but only a rope. Now, the knowledge regarding the snake is a false one and hence the snake is also 'false'. Since the knowledge regarding the world is not as said in the above illustration, the world is 'true'. The Rgveda - 'Vishvam Sathyam. . .’ is the verbal testimony (i.e., Support from the sruti) to this (i.e., the fact that the world is 'True'.)

3. 'Thathviko Bhedha:’ -

The difference among the principles is also true: The word 'Bhedha' indicates the difference between one object and another. This is of 5 types (i) The difference between Lord Vishnu and the jivas (ii) The difference between (Jada) inert object & Lord Vishnu (iii) difference between jiva and Jada (iv) Difference between one Jiva and another and (v) difference between one inert object and another.

(i) Lord Vishnu, who is omniscient, is filled with infinite auspicious qualities. Jiva, on the other hand is full of infirmities like narrow mindedness, limited knowledge etc. The Lords infinite auspicious qualities are inseparable from Him. So also, the jiva's faults are inseparable from them and hence are permanent features of the Jivas. Hence the difference between the two (i.e., the Lord and Jivas) is true and eternal.

(ii) It is indeed well known that inert objects do not possess any knowledge. Hence the difference between the lord who is full of knowledge and Jada (inert objects) is also eternal.

(iii) So is the difference between Jiva and Jada.

(iv) The preceptor is full of knowledge of scriptures and is hence worthy of worship. Hence the difference between a Jiva who is a preceptor and another Jiva, who worships the preceptor as a disciple, is also eternal. This shows that difference between one jiva and another exists.
The above differences are substantiated by

a) The Brahmasootra 'Bhedhavyapadheshat'
b) The upanisad 'dhvaa suparna..' and
c) The gita sloka 'Dhvaavimou...'

v)Ordinary stones are different from stones like saalagraamam, which is divine. So difference between one inert object and another is also real.

4. Difference between Jivas and visnudasas : -
All Jivas have four bodies. Among them the first is called the svarupa deha (or the essential body)

(I) Svarupa deha: - This body does not have any creation or destruction. It has no beginning and is eternal. Based on the nature of this svarupa deha, the jives are classified as follows:

(i) Some Jivas have qualities like knowledge, bliss etc., as their essential nature (in this svarupa deha). Hence they are known as 'Mukthiyogya' i.e., 'one who is capable of attaining liberation'. They alone can get liberated.

(ii) The svarupa deha of certain Jivas is verily of the form of 'faults' like misery etc., they are called 'tamoyogya-s' and are eternally riveted to hell.

They are of 4 types - inferior men, ghosts, demons, and 'dhaityas' .

(iii) Many Jivas have a svarupa deha which is a combination of joy and miseries; they neither get liberated nor go to hell. They are eternally in the cycle of birth and death (i.e, (samsara) transmigration) Hence they are called 'Nityasamsari' or 'Madhyamamanushyaa:

All are Narayanadasas (Servants of Lord Narayana). 'Nityasamsari' s are higher than 'tamoyogya'-s and 'Muktiyogya'-s are greater than Nityasamsaris. Even among 'Muktiyogya'- s, kings like prahlada, pitrus, sages, and devas are higher 'Mukthiyogya' - s in the increasing order. Lord Brahma is superior to all devas. The 'Mukthiyogya' - s will initially be 'samsari' - s and will attain liberation after the completion of sadhanas (Spiritual practices). Lord Narayana and Mahalakshmi are Nitya Muktas or eternally liberated as they are not 'samsari' – s. The difference as animals, birds, plants, human etc., exists in this swarupa deha itself. The individual form also exists in this swarupa deha. Hence a swan will remain a swan even if liberated.

The 'Brahma sutra’ "Sukthopasrupya" and the sloka "Mukthanam parama gati:" of Mahabharata are the pramana (texts of supports) for this. The sloka ‘Na yatra maaya' of Bhagavata states that even in liberation, the lower liberated souls worship the higher ( or greater) liberated souls. Hence, it is proved that there is taaratamya (i.e., gradation) even in liberation. When there is gradation even in liberation, then the case of difference in samsara needs no explanation.

5. Mukti or liberation is the realization of one's svarupa deha:

The svarupa deha mentioned earlier has eyes, ears and other indriyas (sense organs) and parts of the body in their essential forms. The second of the 4 bodies (mentioned in the beginning of point 4) is the linga sarira which is sticking to the svarupa deha. This is like the husk sticking on to rice. This too is neither created nor destroyed. But this, which covers the Jiva from time unknown, is removed at the time of liberation. Above this linga sarira, there is a body called 'Aniruddha deha'. Lord Aniruddha created this at the time of creation. It gets destroyed only at the time of dissolution. It is only above this Aniruddha deha that the 'Sthoolasharira’- gross body is formed. This body is created and destroyed in every Janma (birth or life). There are inert senses (Indriyas) and parts (avayava) of body in the inert Linga, Aniruddha and sthula sariras. They function only when they come in contact with their essential counterparts in the Svaroopadeha, which is covered with the above said three bodies. The Jiva does not experience the bliss of its Svarupa during transmigration. When they get destroyed at the time of liberation, Svaroopaanandha (the bliss of ones nature) is experienced. The experience of this bliss is liberation.

6. Pure Bhakti is the only means to liberation:-

There is no difference of opinion in this. It is wrong to say, as some do, that lust, anger, fear etc.; too, when directed towards Lord Vishnu can bestow liberation.

7. "Pratyaksha, Anumaana" and "Veda" are the three "Pramaanas" : -

The means of Knowledge is called "Pramaana". It is only three.
i) Pratyaksha or perception: - This is the direct perception of external objects through organs of senses like eyes, ears, etc. Joy, sorrow etc., are experienced by mind. Hence sense organs, mind etc., are Pratyaksa Pramaana i.e., means to direct knowledge.

ii) Anumaana or inference: - with the knowledge arising out of this Pratyaksha, certain conclusions are made, though directly not perceived. For instance when one sees smoke in a particular place, one infers the presence of fire there. This is called inference or Anumaana Pramaana.

iii) Veda: - Those (areas) which are out of reach of the above means of knowledge, like heaven, hell, god etc., can be known only through the Vedas. Hence this is the third Pramana.

8. Lord Narayana is the only import of Vedas: -

The Vedas have three Kandas.
i) The Karma Kanda of the Vedas talk about the Karmas (or actions). They prescribe actions which please Lord Vishnu and make one reach his lotus feet. Even though at some places it describes some actions of less importance, it praises Narayana.

ii) The second is the Devatha Kaanda - which praises the other deities who are Naarayanadaasa's (servants of the Lord). Through this, one attains their grace to the reach the Lord. The praises of these deities can be considered as the Lord's praise.

iii) The third Kaanda is the Bramha Kaanda - which directly sings the glory of Lord Vishnu.
Hence, all the Kaanda-s and Shastra-s (Scriptures) declare Narayana as the supreme person. 'Sarve Veda…' - sloka of Geeta also states the same.

HARI: SARVOTTAMA: VAAYU JIVOTTAMA: