AN INTRODUCTION TO MDHVA VEDNTA
This introduction to the Mâdhva school of Vedânta is accessible to a
wide audience with an interest in Hinduism, Indian thought and in the
comparative philosophy of religion.
Deepak Sarma explores the philosophical foundations of Mâdhva
Vedânta and then presents translations of actual debates between the
Mâdhva and Advaita schools of Vedânta, thus positioning readers at the
centre of the 700-year-old controversy between these two schools of
Vedânta. Original texts of Madhvâcârya are included in Chapter 5 and in
Appendix E, in translation and in Sanskrit.
1
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Other titles in the series:
An Introduction to Yoga Philosophy
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Ashok Kumar Malhotra
Knowing Beyond Knowledge
Epistemologies of Religious Experience in Classical and Modern Advaita
Thomas A. Forsthoefel
Mencius, Hume and the Foundations of Ethics
Xiusheng Liu
Comparative Approaches to Chinese Philosophy
Edited by Bo Mou
Personal Identity and Buddhist Philosophy
Empty Persons
Mark Siderits
2
An Introduction to
Mâdhva Vedânta
DEEPAK SARMA
Yale University, USA
3
First published 2003 by Ashgate Publishing
Published 2016 by Routledge
2 Park Sq uare, Milton Park, Abingdon, Oxon OX14 4RN
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Routledge is an imprint o f the Taylor & Francis Group, an informa business Copyright © 2003 Deepak Sarma
Deepak Sarma has asserted his moral right under the Copyright, Designs and
Patents Act, 1988, to be identified as the author of this work.
All rights reserved. No part of this book may be reprinted or reproduced or
utilised in any form or by any electronic, mechanical, or other means, now
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British Library Cataloguing in Publication Data
Sarma, Deepak
An introduction to Mâdhva Vedânta. - (Ashgate world
Philosophies series)
1. Madhvâcârya, 1238–1317 - Teachings 2. Vedânta
I. Title
294.5'921
US Library of Congress Cataloging in Publication Data
An introduction to Mâdhva Vedânta
p. cm.
ISBN 0-7546-0637-6 (alk. paper)
1. Mâdhva, 13th cent. 2. Dvaita (Vedânta)
BL1286.292.M34I67 2003
181'.4841--dc21
2003041456
ISBN 9780754606369 (hbk)
ISBN 9780754606376 (pbk)
Typeset in Times Roman by N2productions
Oü
nârâyaõo ’gaõyaguõanityaikanilayâkçtiþ |
aúeùadoùarahitaþ prîyatâü kamalâlayaþ |
Madhvâcârya, Upâdhikhaõóana, 1
namo ’mandanijânandasândrasundaramûrtaye |
indirâpataye nityânandabhojanadâyine |
In service of Lord Kçùõa and the Mâdhva Saüpradâya
Oü
úântiþ úântiþ úântiþ
5
Contents
List of figures
viii
Preface
ix
Acknowledgments
xi
Abbreviations and translations
xiii
1 Madhvâcârya and the Mâdhva tradition
1
2 Mâdhva epistemology
19
3 Mâdhva ontology
50
4 Mâdhva soteriology
75
5 Saüvâda, discussion and debate
97
Appendix A Pramâõas, tattva and anitya – tables
112
Appendix B Detailed outline of contents
116
Appendix C Glossary
119
Appendix D Text index
130
Appendix E Sanskrit texts
138
Bibliography
143
Index
151
vii
7
List of figures
1.1
Cycle of birth and rebirth
2
2.1
Kevala-pramâõa
21
2.2
Types of yogic knowledge
23
2.3
Components of anu-pramâõa
24
2.4
Components of pratyakùa
25
2.5
Perceptual cognition
26
2.6
Cognition
28
2.7
Apauruùeya-âgama
34
2.8
Some of the pauruùeya-âgamas
37
2.9
Anirvâcanîya-khyâti-vâda
45
2.10 Superimposing vyâvahârika on brahman
46
2.11 Anyathâ-khyâti
47
2.12 Abhinava-anyathâ-khyâti
48
3.1
Schools of Vedânta
51
3.2
Dvaita
52
3.3
Asvatantra
53
3.4
Components of bhâva
55
3.5
Spçùña-duþkhas
56
Tamo-yogyas
57
3.7
Acetanas
59
3.8
Anitya
63
Table A.1 Pramâõas
113
Table A.2 Tattva
114
Table A.3 Anitya
115
viii
8
Preface
Scholars of South Asia have largely ignored the Mâdhva School of
Vedânta. The result has been a false identification of Vedânta with either
Advaita or Viúiùñâdvaita Vedânta and misperceptions and generalizations
about the ways that Hindus think. ‘All Hindus are monists and want to
merge with the divine,’ is the incorrect refrain that I often hear from
teachers and students alike. Why has this stereotype persisted? Why has
Mâdhva Vedânta been eclipsed by its predecessors?
In part, the lack of scholarship and scholarly interest in Mâdhva
Vedânta in the West is due to the fact that the discipline is bereft of good
introductory resources. The present volume is an attempt to fill that
lacuna in the hopes that it will inspire further interest in this living
tradition of Hinduism. Since my readers will gain a more complex
understanding of Vedânta, my volume also constitutes an effort to
destroy certain stereotypes about Hindus and Hinduism. As will become
clear, some Hindus, namely Mâdhvas, are theists and firmly believe
that they are and will always remain different from God, that is, Viùõu.
For Western scholars, then, this textbook will serve to shed light on a
tradition that has long since been overshadowed and ideally will spark
a new interest in it.
I am a member of the Mâdhva tradition and I come from a family
of Mâdhva devotees whose forefathers were Mâdhva priests and lay
people. Consequently, my interest in writing this book emerges not
simply from the need to address the deficiency in Western scholarship
although doing so is important, but I also wish to provide a much-needed
English textbook for lay Mâdhvas. With its publication, this book
becomes part of a lineage of Sanskrit textbooks on Mâdhva Vedânta
composed by Mâdhva scholars for Mâdhvas. Though these textbooks
are taught today at mañhas, monasteries, whose purpose includes
training experts in Mâdhva Vedânta, the number of traditional students
is quickly declining. In fact, the number of lay Mâdhvas who have little
or no knowledge of Sanskrit and hence are unable to learn about Mâdhva
Vedânta, is growing rapidly. There is a generation of Mâdhvas who
know little or nothing about their own tradition. My book is for them and
for the Mâdhva saüpradâya, community.
There are two ways to read this book: as an outsider and as an insider.
One way is not any more valid or better than the other, nor is one kind
ix
9
x
An Introduction to Mâdhva Vedânta
of reader. Because I assume such a diversity in my audience, I indulge
both introductory and advanced analyses and present apparatus for
both types of reader. For the introductory readers, I have incorporated
figures which are visual representations of various components of
Madhvâcârya’s epistemology and ontology and I have offered a
glossary of all Sanskrit terms. For advanced readers with knowledge
of Sanskrit, I have included transliterations of all passages cited as
well as an index of their location in several editions of the published
Mâdhva corpus. I have supplemented four of my translations with the
corresponding transliterated Sanskrit texts. All of these serve to make
this book useful and more accessible for both introductory and advanced
readers.
This text aims to be as comprehensive as any introduction can
possibly manage to be. Yet, that stated, one must appreciate that
Mâdhva Vedânta is more than seven hundred years old and has a rich
commentarial tradition. This introduction simply cannot take into
account the growth and development of the tradition over such an
enormous time span without alienating novice readers and thus
defeating one of its purposes. Ideally, this work will give rise to more
complex analyses that take into account these nuances, while creating an
interest and awareness of Mâdhva Vedânta.
10
Acknowledgments
This project originates from work that I began on Madhvâcârya as an
undergraduate in 1990 at Reed College with Professor Edwin Gerow
and in Uóupi with Úrî Bananjee Govindâcârya. Since then I have
dedicated my research, published papers, dissertation and talks to
Mâdhva Vedânta. All of this would have been impossible without the
support of the Mâdhva saüpradâya. Above all, the scholars of the
Pûrõaprajña Saüúodhana Mandiram (PPSM) under the auspices of
the Pûrõaprajña Vióyâpiñham of the Pejâvara mañha have helped me
the most in my study of Mâdhva Vedânta. Professors K.T. Paõóurangi
and D. Prahlâdâcârya (now Vice-Chancellor, Rashtriya Samskrta
Vidyapeetha, Tirupati) have given me invaluable assistance about
Mâdhva doctrine since 1996. Professors A.V. Nâgasampige (PPSM
Director), Haridâsa Bhat, Srinivâsa, and Úri Thirumala Kulkarni have
been especially helpful with this manuscript and I thank them for their
close readings, editorial suggestions and lively saüvâdas. Professor
Varakhedi read and edited a large portion of the manuscript and has
been an ideal colleague, friend, and bhakta. Others at the Vidyâpiñham
who have assisted me over the years include Úrî Viùõumûrti Mañjuthaya
and Úrî Veõkatrâmana Upâdhyâya. I have been fortunate to receive
the blessings of two svâmijis of the Mâdhva aùñamañhas, namely Úrî
Vibhudeúa Tîrtha of the Adamâr mañha and Úrî Viúveùa Tîrtha of the
Pejâvar mañha. Úrî Vibhudeúa Tîrtha’s willingness to speak and debate
with me and Úrî Viúveùa Tîrtha’s willingness to allow me to work with
scholars at the PPSM have made this project possible. I am indebted
to them both. One of the climaxes of my work in Bangalore at the
Vidyâpîñham and PPSM occurred in August 2002. After having the
taptamudhra ceremony performed for me by Úrî Viúveùa Tîrtha where
images of the úaïkha and cakra, both symbols of Kçùõa, are stamped on the body with heated brands, Professor Nâgasampige, the Director of
the PPSM, asked me to consider myself part of the faculty at the PPSM
and bestowed upon me the title Research Professor of the PPSM. I
am beholden to the PPSM for granting me this affiliation. Still, this
manuscript is not an official publication of the PPSM. Errors that remain
in this text are entirely my own responsibility. If any are found I beg
your forgiveness and hope that they inspire you to further study Mâdhva
Vedânta!
xi
11
xii
An Introduction to Mâdhva Vedânta
My work on the Mâdhva tradition
was assisted by many others in
addition to those already mentioned. Professor Sîta Nambiar, who is
also my dodumma, has been a pakka-guruji. To her I am forever
grateful. I appreciate the advice from Professors Francis X. Clooney,
Andrew O. Fort and Paul J. Griffiths whose encouragement and sagacity
have been invaluable. Thanks to Professor Larry McCrea for reading
the Kathâlakùaõa with me and offering his own âpta, authoritative,
commentary. My thanks to all of my relatives and friends in India, far
too many to be listed here, who have helped and supported me since I
began my study of Mâdhva Vedânta. Thanks to my wife, Keri Elizabeth
Ames, for reading and editing a portion of this manuscript and for
helping me to develop a voice that is my own. Her kleos as an editor and
writer is unsurpassed and her ability to endure me is heroic.
My deepest gratitude is to my parents who have supported my work
on Mâdhva Vedânta since my Reed College days. Without them, in fact,
I would not be a Mâdhva.
12
Abbreviations and translations
Abbreviations
AB
Aõubhâùya
AV
Anuvyâkhyâna
BS
Brahma Sûtras
BSB
Brahma Sûtra Bhâùya
KL
Kathâlakùaõa
MBhTN
Mahâbhâratatâtparyanirõaya
MV
Madhvavijiaya
MVK
Mâyâvâdakhaõóana
PL
Pramâõalakùana
PP
Pramâõapaddhati
TS
Tattvasaükhyâna
TV
Tattvaviveka
UK
Upâdhikhaõóana
VTV
Viùõutattva(vi)nirõaya
For precise locations of passages cited from these texts, refer to
Appendix D.
Translations
All translations are my own unless otherwise indicated. I have used
brackets in the translations to indicate that the enclosed text is not part of
the original.
xiii
13
CHAPTER ONE
Madhvâcârya and the Mâdhva
tradition
Madhvâcârya (1238–1317 ce) was born of Úivaëëi Brahmin parents in
the village of Pâjakakùetra near modern-day Uóupi in the Tuëunâóu area
of southern Karõâñaka.1 Southern Karõâñaka was filled with a diversity of theologies and people, making it an exciting place within which to
develop a new religious tradition. This pluralistic environment had a