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Madhva Vedanta-A Journey of life
Dvaita (Sanskrit: द्वैत) (also known as Bheda-vāda, Tattva-vāda and Bimba-pratibimba-vāda) is
a school of Vedanta founded by Shri Madhvacharya (c. 1238-1317 CE) who was also known as
Purna Prajna and Ananda Tirtha. Dvaita stresses a strict distinction betweenGod—
the Supreme-Soul (paramātmā (परमात्मा))—and the individual souls (jiivatma(जीवात्मा)).
According to Madhvacharya, the individual souls of beings are not 'created' by God but do,
nonetheless, depend on Him for their existence.
1. In Hindu theology, Paramatman or Paramātmā is the Absolute Atman or Supreme Soul
or Spirit (also known as Supersoul or Oversoul) in the Vedanta and Yoga philosophies
of India. Paramatman is the “Primordial Self” or the “Self Beyond” who is spiritually
practically identical with the Absolute, identical with Brahman. Selflessness is the
attribute of Paramatman, where all personality/individuality vanishes.
2. In Hinduism and Jainism, a jiva (Sanskrit: जीव, jīva, alternative
spelling jiwa; Hindi: जीव, jīv, alternative spelling jeev) is a living being, or more
specifically, the immortal essence or soul of a living organism (human, animal, fish or
plant etc.) which survives physical death. It has a very similar usage to atma, but
whereas atma refers to "the cosmic self", jiva is used to denote an individual 'living entity'
or 'living being' specifically.
Dvaita Vedanta (dualistic conclusions of the Vedas) espouses dualism by theorizing the
existence of two separate realities.
The first and the more important reality is that of Vishnuor Brahman. Vishnu is the supreme Self,
God, the absolute truth of the universe, the independent reality.
The second reality is that of dependent but equally real universe that exists with its own
separate essence. Everything that is composed of the second reality, such as individual soul
(Jiva), matter, etc. exist with their own separate reality. The distinguishing factor of this
philosophy as opposed to Advaita Vedanta (monistic conclusion of Vedas) is that God takes on
a personal role and is seen as a real eternal entity that governs and controls the universe.
Five fundamental, eternal and real differences are described in this system—
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Between the individual soul (or jīvatma) and God (Brahmatma īshvara or Vishnu).
Between matter (inanimate, insentient) and God.
Among individual souls (jīvatma)
Between matter and jīva.
Among various types of matter.
These five differences are said to make up the universe. The universe is aptly called
"prapancha" for this reason.
Reality is the conjectured state of things as they actually exist, rather than as they may appear
or might be imagined.[1] In a wider definition, reality includes everything that is and has been,
whether or not it is observable or comprehensible. A still broader definition includes everything
that has existed, exists, or will exist.
Reality is often contrasted with what is imaginary, delusional, (only) in the mind, dreams, what
is false, what is fictional, or what is abstract. At the same time, what is abstract plays a role both
in everyday life and in academic research. For instance, causality, virtue, life and distributive
justice are abstract concepts that can be difficult to define, but they are only rarely equated with
pure delusions. Both the existence and reality of abstractions are in dispute: one extreme
position regards them as mere words; another position regards them as higher truths than less
abstract concepts. This disagreement is the basis of the philosophical problem of universals.
The self is the subject of one's own experience of phenomena: perception, emotions, and
thoughts. In phenomenology, it is conceived as what experiences, and there isn't any
experiencing without an experiencer, the self. The self is therefore an "immediate given", an
intrinsic dimension of the fact of experiencing phenomena. In some other trends of philosophy,
the self is instead seen as requiring a reflexive perception of oneself, the individual person,
meaning the self in such a view is an object of consciousness.
This Self in Reality- is the topic of my research work through Dance by keeping in line with
Madhva Vedanta Philosophy and Puranderdas’s Kritis..