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  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

  Ashgate World Philosophies Series

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  Other titles in the series:

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  Ashok Kumar Malhotra

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  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

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  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

  711 Third Avenue, New York, NY 10017, USA

  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

  known or hereafter invented, including photocopying and recording, or in any

  information storage or retrieval system, without permission in writing

  from the p ublishers.

  Notice:

  Product or corporate names may be trademarks or registered trademarks, and

  are used only for identification and explanation without intent to infringe.

  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 |

  Madhvâcârya, Upâdhikhaõóana, 19

  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<
br />
  3.4

  Components of bhâva

  55

  3.5

  Spçùña-duþkhas

  56

  3.6

  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