Madhvacharya

Contents • 1 Biography • 1.1 Incarnation of Vayu, the wind god • 2 Works of Madhvacharya • 3 Madhva's philosophy • 3.1 Epistemology • 3.2 Metaphysics • 3.2.1 Nature of the Brahman • 3.3 Soteriology • 3.4 Ethics • 4 Views on other schools • 5 Influence • 5.1 Hindu-Christian-Muslim controversies • 5.2 Monasteries • 6 Film • 7 See also • 8 Notes • 9 References • 10 Bibliography • 11 External links Biography The biography of Madhvacharya is unclear about his year of birth. Madhvācārya was born in Madhva began his school after his Sannyasi in his teenage, Dvi – asserting that human soul and god (as Vishnu) are two different things. Madhvacharya never established a matha (monastery) dedicated to Dvaita philosophy, however his lineage of students became the sanctuary for a series of Dvaita scholars such as A number of hagiographies have been written by Madhva's disciples and followers. Of these, the most referred to and most authentic is the sixteen cantos Sanskrit biography Madhvavijaya by Incarnation of Vayu, the wind god In several of his texts, state Sarma and other scholars, "Madhvacharya proclaims himself to be the third Madhva is said to have performed several miracles during his lifetime, including transforming Madhvacharya is said to have quoted some verses from his unique recensions of scriptures. Also, he is said to have quoted many unique books like Kamatha Sruti. The interpretation of Balittha Sukta by Madhvacharya and his followers to prove that Madhvacharya was an ...

The highly secular and all-encompassing philosophy of Hinduism discusses all aspects of life and living, giving followers practical and workable tips on living a peaceful, joyful and prosperous life, without putting in too much effort into it all. According to the philosophy, self-realization is the key to understanding the secrets of life and, ultimately, living a life full of peace and joy. This concept of self-realization; the understanding of reality and decoding the "I" factor, gave rise to three main streams of philosophy, which now make up the entire fabric of Hindu thought as a whole. These three sub-schools of Vedanta or Vedantic thought constitute Advaita, Dvaita and Visishtadvaita. Simply put; the basic difference between the three Vedantas lies in the way they define the concept of reality and nature. All Vedantic philosophies are based on Prasthaanatrayi, or the three axioms of Vedanta, as follows: 1. The 2. The Brahma Sutras, also known as Nyasa Prasthana or Yukti Prasthana 3. The All the three Vedantas rely on these Prasthanas. The scriptures deal in detail with the relationship between Brahma (the Ultimate Reality), Atman (the Individual Soul) and Jagat (the World). They also advise the follower on the path to be taken in order to attain moksha (salvation) from Samsara (bondage from this material world). The main difference between these schools of thought arises because the Prasthanatrayi talks about both the Brahman with attributes (Saguna) and the Brahma...

Contents • 1 Commentaries on the Bhagavad Gita • 1.1 Gita Bhashya • 1.2 Gita Tatparya • 2 Commentaries on the Brahmasutras • 3 Commentaries on the Upanishads • 4 Work on Vedas • 5 Polemical Monographs • 6 Works on Mahabharata • 7 Work on Puranas • 8 Stotras • 9 Miscellaneous Works • 10 Notes • 11 References • 12 Bibliography • 13 External links Commentaries on the Madhva, of the view that the Gita is as much a part of the religious canon as Gita Bhashya is expositional while the latter, Gita Tatparya, is polemical in nature. According to Madhva, the Gita contains the distillation of the ideas expressed in the Gita Bhashya This preliminary commentary on the Gita is the earliest example of Madhva's style which is characterised by its terseness and brevity. the path of duty, which had been previously relegated to a footnote in Advaita. Aparoksha Jnana can be attained through a combination of dispassionate discharge of one's duties ( Karma Yoga), acquisition of scriptural knowledge ( Jnana Yoga) and the unconditional devotion to the higher entity ( Karma and Jnana aid in "cleansing the consciousness" of the spiritual aspirant. He also takes an approach, unique to his time, that the rituals prescribed in the Gita Tatparya This later work of his marks a stylistic transition from the previous work in that brevity and formality of his other works are replaced by poetry and elegance. Brahmatarka, which has led to significant speculations among the scholars (both present and histori...