55 sarveùâü ca harirnityaü niyantâ tadvaúâþ pare | târatmyaü tato jñeyaü sarvoccatvaü harestathâ | MBhTN 1.79.
56 jñânapûrvaþ paraþ sneho nityo bhaktir ... . | MBhTN 1.104. Bhakti is highest
[form of] love [offered] uninterrupted [and] accompanied by jñâna, knowledge.
57 yatra rûpaü tatra guõâþ bhaktyâdyâþ strîùu nityaùaþ | rûpaü hi stûladçñînâü dçúyaü vyaktaü tato hi tat | MBhTN 2.36.
58 tac ca naisargika§ rûpaü dvâtriüúallakùaõairyutam | MBhTN 2.38. These are the same ones described in Chapter 2 that were possessed by the âpta-guru, reliable teacher.
59 nâlakùaõaü vapumâtraü guõahetuþ kathañcana | âsurîõâü varâdestu vapumâtraü bhaviùyati | na lakùaõânyatastâsâü naiva bhaktiþ kathañcana | MBhTN
2.38–39.
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Is karma-yoga, along with jñâna-yoga and bhakti-yoga, what is needed to obtain aparokùa-jñâna, the precursor to mokùa? Aren’t these enough?
Prasâda, grace
It would seem these paths to mokùa are clearly defined and that
interested adherents need only show their devotion in all of their
enlightened actions. At first glance, it even appears that the bhakta has
some control over how or when he is granted mokùa. This, of course,
could not be the case, given târatamya and the hierarchical nature of
the Mâdhva universe and the dependent nature of the jîva. In fact, the
bhakta requires the prasâda, grace, of both his guru, teacher, and Viùõu in order to obtain mokùa. If neither is present, achieving mokùa is impossible. Knowing one’s place in the hierarchy of the universe is both
the method and the objective of the Mâdhva system. Acknowledging
and understanding one’s position within the hierarchy of the universe
is at the center of Mâdhva ontology, epistemology and soteriology. It is
the only way to obtain prasâda, the intangible reward which is essential
to acquiring mokùa.
What is the character of guru-prasâda, the grace of the guru? What is the mechanism of cause of Viùõu- prasâda, the grace of Viùõu? How
do these assist the bhakta in his attempt to escape the cycle of birth and
rebirth?
Guru-prasâda , grace of the teacher
The grace of the guru is powerful. No other is more powerful. Thus,
for the sake of obtaining mokùa, one must hear, [reflect on and
meditate on the teachings of the guru].60
Madhvâcârya’s position requires bhaktas to seek a guru and to learn the nature of brahman within an institutional setting. Bhaktas are thus discouraged from learning about brahman on their own. Even if
students were to study on their own, their knowledge would not assist
them in obtaining mokùa. Granting such importance to guru-prasâda
also prevents students who do not possess (or lose) the prescribed
disposition from obtaining mokùa. One simply cannot obtain mokùa by
60 guruprasâdo balân na tasmâdbalavattaram | tathâ ‘pi úravaõadiúca kartavyo mokùasiddhayeti | BSB 3.3.45.
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unauthorized means. Even if one half-heartedly studies with a guru, if
one does not have guru-prasâda, then the guru may not impart all of the required knowledge! For this reason, the student must respect and honor
the guru, to whom he is completely indebted and upon whom he is
completely dependent.61
Obtaining guru-prasâda is yet another place in Mâdhva Vedânta
where the bhakta is compelled to recognize hierarchy and the centrality
of târatamya. Such a recognition leads to a desired disposition and to
enlightened action, without which it is impossible for the bhakta to
proceed towards mokùa. But, guru-prasâda is not enough. Bhaktas must obtain the assistance of Madhvâcârya himself before obtaining Viùõuprasâda. But how did Madhvâcârya become an âpta-guru and gain the
ability to gain the true understanding of the nature of brahman?
Madhvâcârya-Vâyu as guru
Figures in the history of religions, such as the Buddha, earned their
insights into the nature of the universe on their own after prolonged
them by God. Such explanations (or justifications) of the authority of
a religious figure are often found in hagiographical literature produced
after her or his death. In contrast to these figures, Madhvâcârya boldly
informs his readers in colophons and elsewhere in his own texts that he
is the third avatâra of Vâyu, the wind God, the son of Viùõu and Úrî.62
His knowledge of the universe is not derived or learned. Rather, it is part
of his svarûpa, self-nature.
In fact, Vâyu incarnated himself two times before he appeared as
Madhvâcârya. Hanumân, the monkey deity of the Râmâyaõa epic and
Bhîma, one of the Paõóavas in the Mahâbhârata epic, are the first
and second incarnations. According to the stories found in these
two âgamas, both assist Râma and Kçùõa, two avatâras of Viùõu, in
defeating râkùasas, demons, and others who threaten the stability of
dharma.63 Many more passages extolling the glories of MadhvâcâryaVâyu can be found in Paõóitâcârya’s Madhvavijaya.
61 samyag lakùaõasampanno yaddadyât suprasannadhîþ | úiùyâya satyaü bhavti tatsarvaü nâtra saüúayaþ | agamyatvât haristasminnâviùño muktido bhavet |
nâtiprasannahçdayo yaddadyât gururapyasau | na tatsatyaü bhavettasmâdarcanîyo gurussadâ | MBhTN 1.123–125.
62 vâyuü hareþ sutaü ... . | Chândogya Upaniùad Bhâùya, 3.15.1.
63 tasmâd balapravçttasya râmakçõùõâtmano hareþ | antaraïgaü hanumâüú ca bhîmastatkâryasâdhakau | MBhTN 2.34–35.
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According to Madhvâcârya, Vâyu has a dynamic position as a
mediator between devotees and Viùõu. In addition to guiding jîvas who
are about to achieve mokùa, he guides some to their next deha in
saüsâra. 64 Indeed, all, mukti-yogya devotees must thus rely on Vâyu to reach brahman. 65
Madhvâcârya’s most informative autobiographical statement occurs
at the end of his BSB:
Vâyu, whose three forms are described in the Vedas, who has the
great radiance of a god, who is bestowed upon [us] and, in this way,
visible [to us], whose first manifestation was as a messenger to
Râma, whose second was as [Bhîma,] the destroyer [of the Kaurava
army] and whose third incarnation is Madhva by whom this
bhâùya, commentary, is made for the sake of [establishing the
supremacy of] Hari [that is, Viùõu].66
Vâyu, also known as Madhvâcârya, is the intermediary lying between
the jîva and brahman. Without his assistance, achieving mokùa is completely impossible. Believing himself to be an avatâra,
Madhvâcârya places himself in the penultimate position in his hierarchy.
But even his assistance is insufficient. The bhakta still requires Viùõu-
prasâda in order to obtain mokùa.
Viùõu- prasâda , grace of Viùõu
Direct realization of the highest Lord [comes] only from grace and
not [from] the efforts of the jîva. 67
The jîva is utterly dependent upon Lord Viùõu and this dependence is
made most obvious in the need for Viùõu- prasâda. The reward of Viùõu-
&
nbsp; prasâda is a natural outcome of bhakti-yoga. When bhaktas show their awareness of the hierarchy of the universe, namely the supremacy of
Lord Viùõu, then they are awarded for their submission.
Madhvâcârya believes that, just as there are different degrees of
bhakti, there is a corresponding difference in the type of prasâda. 68 The
64 yadâ ha vai puruùo ‘smâllokâtpraiti sa vâyumâgacchatîti vâyoþ | BSB 4.3.1. This is a citation from the Bçhadâraõyaka Upaniùad, 7.10.1.
65 ... vâyumupagamya tenaiva brahma gacchati ... . | BSB 4.3.5.
66 yasya trîõyuditâni vedavacane rûpaõi divyânyalaü bañ taddçùatamittham eva nihitaü devasya bhargo mahat | vâyo râmavaconayaü prathamakaü pçkùo dvitîyaü vapurmadhvo yattu tçtîyakaü kçtamidaü bhâùyaü harau tena hi | BSB 4.4.23.
68 tasya ca bhaktijñânâdervçddhihrâsabhâktvaü vidyet | BSB 3.2.20.
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third and lowest level is karma-yoga. The prasâda that is earned by this bhakta is birth in svarga, heaven. 69 The second and middling level is jñâna-yoga. Following this path leads to birth in janaloka, a place of temporary residence even more desirable than svarga. The first and
highest level is bhakti-yoga and leads to the highest degree of Viùõu-
prasâda, namely mokùa.70
Madhvâcârya holds that both the power of the guru and Viùõu are
integral parts of the path to mokùa. After all, according to Madhvâcârya,
the Lord is attainable to whom He chooses. It is only by His grace, that
He reveals His nature to bhaktas.71 What are the characteristics of this moment of divine revelation? How does it differ from brahma-jñâna
obtained from âgamas?
Aparokùa-jñâna, unmediated knowledge, of Viùõu
Madhvâcârya believes that one must be granted aparokùa-jñâna,
unmediated knowledge, of Viùõu, in order to obtain mokùa. With this
new knowledge, the level of bhakti is enhanced in ways otherwise
impossible and it leads directly to mokùa.
It is impossible to skip this penultimate stage in the Mâdhva
soteriology. Aparokùa-jñâna is to be contrasted with parokùa-jñâna, mediated knowledge. The latter derives from the deep study of the
âgamas, reflection and mediation, all practiced with the assistance and
prasâda of an âpta-guru. Though this knowledge is necessary for
fostering and maintaining proper bhakti, it is still different, incomplete
and diluted. Brahma-jñâna obtained from the âgamas, though essential, is merely a means by which one is awarded His grace and then
aparokùa-jñâna. Just as the bliss of brahman is different from that of the jîva, He is different from the image that occurs amidst deep meditation.72
The image in meditation is merely a reflection of the Lord . The
practitioner of meditation falsely thinks that the image is the bimba form
69 Although it is the final goal for the Mîmâüsâ school, svarga is believed by Madhvâcârya to be a place of temporary residence, albeit a pleasant one, en route to mokùa.
70 karmaõâ tvadhamaþ proktaþ prasâdaþ úravaõâdibhiþ | madhyamo jñânasampattyâ prasâdastûtatamo mataþ | prasâdâttvadhamâdviùõoþ svargalokaþ prakîrtitaþ | madhyamâjjanalokâdiruttamastveva muktidaþ | BSB 1.1.1.
71 yam evaiùa vçõute tena [ labhyas tasyaiùâtmâ vivçõute tanûü svâm] | BSB 1.1.1.
Cited from the Katha Upaniùad, 2.23.
72 yathâ jîvânadâderanyadbrahma tathopâsâkçtâd api | BSB 3.2.37.
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of Viùõu.73 After being graced with aparokùa-jñâna, the true nature of brahman is revealed and the adherent has increased bhakti.
The divine vision includes perceiving brahman in His bimba form.
As already explained, the jîva is a pratibimba, reflection, of Viùõu, the bimba, reflected. This is Madhvâcârya’s bimba-pratibimba-vâda.
The deserving jîva will see Viùõu as He is, rather than as an
imperfect reflection. Upon getting darúan, vision, of Viùõu, the pâpa, demeritorious, karma will be eliminated and those created by future
activities will not be accumulated. The mechanism of karma and
subsequent birth in saüsâra will be impeded and the jîva is guaranteed to be granted mokùa.74 In the meanwhile, the prârabdha, latent, karma of the jîva will evolve and eventually dissipate.
According to Madhvâcârya, this vision is the climax of intellectual
life of all bhaktas in saüsâra, worldly experience. Mokùa, of course, is the most desired experience but it is outside of saüsâra. It is the last
stage for the devotee who has shown near-complete knowledge of the
Mâdhva hierarchy and a total submission to the supremacy of Viùõu.
How does Madhvâcârya characterize mokùa? Do all adherents enjoy the
same experience of mokùa? How do jîvas in mokùa behave?
Mokùa, liberation
Those whose bodies are [of the nature of] consciousness and bliss
enjoy [liberation according to their] desire. And they lack the great
power of emitting and creating the universe as well as other
powers. And they are powerful according to their desire which is
attributed to their excellent inherent natures. They are under no
one’s control [as they are in saüsâra other than Viùõu] and are
free from increase and decrease [of the body]. They are free
from suffering and other [imperfections and] delight [in] pleasure
eternally [and] continually.75
73 paúyanti paraü brahma citte yatpratibimbatam | brahmaiva pratibimbe yadatasteùâü phalapradam | tadupâsanaü ca bhavati pratimopâsanaü yathâ | dçùyate tvaparokùyeõa jñânenaiva paraü padam | upâsanâ tvâparokùyaü gamayettatprasâdataþ iti ca brahmatarke | BSB 3.2.37.
74 yadâ muktiprasâdânâya svayogyaü paúyati dhruvam | rûpaü harestadâ tasya sarvapâpâni bhasmasât | yânti pûrvâõyuttarâõi na úleùaü yânti kânicit | mokùaú ca niyatâstasmât svayogyaharidarúane | MBhTN 1.128–131.
75 yathâ sankalpabhogâú ca cidânanda úarîriõaþ | jagatsçùñyâdiviùaye mâhâsâmarthyam apy çte | yatheùña úaktimantaú ca vinâ svâbhâvikottamân |
ananyavaúagâú caiva vçddhihrâsavivarjitâþ duþkhâdirahitâ nityaü modante ‘virataü sukhaü | AB 4.6–7.
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Mokùa is an experience overflowing with ânanda, bliss, that inspires bhakti and is also filled with bhakti. Once the jîva has achieved mokùa, the pain and suffering which is an intrinsic part of life in saüsâra is a
thing of the past. Like all else in the Mâdhva universe, the experience
of mokùa differs for each bhakta and is dependent upon the amount
and degree of jñâna and bhakti. There is târatamya in mokùa because of the gradation in the devotion towards Him.76 This is known
as Madhvâcârya’s ânanda-târatamya-vâda, theory of a gradation in
ânanda, bliss.77
Madhvâcârya holds that the gradation in mokùa is not simply a
difference in degree of bliss, but that it is manifested in terms of where
one resides. Those with more bhakti reside nearer to Viùõu while those
who have less are further away. Some who meditate on Viùõu attain
release and remain in the lower levels of mokùa. Others experience
mokùa in Anatrikùa-loka, the Intermediate Region, in Svarga, Heaven, in Mahar-loka, the Great Region, in Jana-loka, the Region of Creatures, in Tapo-loka, the Region of Austerities and others s
till, in Satya-loka, the Region of Truth. Others who have great knowledge reside in
Kùîrasagare, the Ocean of Milk. These sites are ordered by the degree of
knowledge held by their residents and this is further linked to their
proximity to Viùõu.78
Just as there is a hierarchy with each varõa in Hinduism, namely by
jâti, caste, there is a gradation within each one of these regions in mokùa.
In Kùîrasagare, the Ocean of Milk, there are four grades of devotees;
sâlokya, those simply in the region, sarûpa, those similar to Viùõu, sâmîpya, those close to Him, and yoga, those joined with Him.79 Though each of these bhaktas are in mokùa, their experience of bliss differs in light of their level of bhakti and jñâna. These jîvas are made up of every kind of sentient creature including people, gods such as Brahmâ and
Rudra and still others.80
Though diverse, they can be arranged in a hierarchy with the one
ahead possessing bhakti and bliss one hundred times the previous. In
mokùa, the hierarchy itself is worshipped and is the object of bhakti.
Those lower on the scale worship those higher up and all worship the
76 ... târatamyaü vimuktigam | AB 3.3.
77 yathâ yathâ ‘dhikâro viúiùyate evaü muktâvânando viúiùyate | BSB 3.3.33.
78 âtmety eva paraü devamûpâsya harimavyayam | kecidatraiva mucyante notkrâmânti kadâcana | atrauva ca sthitisteùâmantarikùe tu kecana | kecitsvarge maharloke jane tapasi câpare | kecitsatye mahâjñânâ gacchanti kùîrasâgaram | tatrâpi kramayogena jñânâdhikyâtsamîpagâþ | BSB 4.4.19.
79 sâlokyaü ca sarûpatvaü sâmîpyaü yogam eva ca | BSB 4.4.19.
80 See BSB 4.4.19 for a list of these denizens.
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four-faced god Brahmâ.81 All are lower than Viùõu, towards which all are devoted. One may wonder if these gradations lead to jealousy and
envy but Madhvâcârya believes that they do not because jîvas would not
have come to know brahman and attained mokùa if they were affected by such mundane defects.82
What do jîvas do in mokùa? Madhvâcârya believes that jîvas wander around, eat, play and ride chariots as well as frolic with women and
liberated or newly liberated jîvas such as themselves. Some may also
sing chants from the èg Veda, the Gâyatri and other âgamas.83 None of these activities are obligations since they are mokùa, liberated.