Concept of mOkSha
There were a lot of theories floating around amongst different mathas about the concept of mOkSha.
sAnkhya-s, naiyAyika-s and others believed that mukti is devoid of any blissful experience and is just a state where all miseries get ceased. Shankaracharya said that when avidya ceases then what is left is just Brahman.
Ramanujacharya said that the soul experiences the same brahmnAnanda in mOkSha. The gradations like Rushis, dEvatas seen in souls are merely aupAdhika and don’t exist in mukti. In both these cases the individuality of the soul gets lost.
AchArya madhva with the aid of shRutis said that mOkSha is an individual experience of the self. The soul experiences its inherent AnaMda to its fullest extent.
muktirhitvA&nyathArUpaM svrUpENa vyavasthitaH
mOkSha is a blissfull state. If this was not the case, there would be no meaning in striving hard for mukti!
AchArya also maintained that there is tAratamya in the AnaMda experienced in mOkSha since the inherent capabilities of the souls and their sAdhanes too differ (mode and duration of sAdhane).
The setup of our world is an imperfect version of what is seen in mOkSha. There too the mukta jIvas enjoy all kinds of joy including conjugal bliss, for, their inherent nature gets revealed to their fullest extent.
The tAmasik souls have their mOkSha in eternal hell since their inherent nature “demands” that kind of liberation, for, a~jnAna, ayatArtha ~jnAna, viparIta ~jnAna, dvEsha , dukha and other such negative qualities are their svarUpa.
The rAjasik souls having a svarUpa of samshaya ~jnAna and a mixture of sukha and dukha remain eternally in samsAra which is their natural course.
The Lord directs the course of the three types of souls according to their nature.
sAnkhya-s, naiyAyika-s and others believed that mukti is devoid of any blissful experience and is just a state where all miseries get ceased. Shankaracharya said that when avidya ceases then what is left is just Brahman.
Ramanujacharya said that the soul experiences the same brahmnAnanda in mOkSha. The gradations like Rushis, dEvatas seen in souls are merely aupAdhika and don’t exist in mukti. In both these cases the individuality of the soul gets lost.
AchArya madhva with the aid of shRutis said that mOkSha is an individual experience of the self. The soul experiences its inherent AnaMda to its fullest extent.
muktirhitvA&nyathArUpaM svrUpENa vyavasthitaH
mOkSha is a blissfull state. If this was not the case, there would be no meaning in striving hard for mukti!
AchArya also maintained that there is tAratamya in the AnaMda experienced in mOkSha since the inherent capabilities of the souls and their sAdhanes too differ (mode and duration of sAdhane).
The setup of our world is an imperfect version of what is seen in mOkSha. There too the mukta jIvas enjoy all kinds of joy including conjugal bliss, for, their inherent nature gets revealed to their fullest extent.
The tAmasik souls have their mOkSha in eternal hell since their inherent nature “demands” that kind of liberation, for, a~jnAna, ayatArtha ~jnAna, viparIta ~jnAna, dvEsha , dukha and other such negative qualities are their svarUpa.
The rAjasik souls having a svarUpa of samshaya ~jnAna and a mixture of sukha and dukha remain eternally in samsAra which is their natural course.
The Lord directs the course of the three types of souls according to their nature.
Concept of bhakti
Shankaracharya stressed only upon ~jnAna as part of mOkSha sAdhane.
He said that only ~jnAna and satkarma are essential, where ~jnAna is pradhAna and karma is apradhAna. The realisation that the single Atma is satya leads to mukti and hence this ~jnAna is important. karma is required to obtain this ~jnAna and after one obtains it (~jnAna) karma is not required anymore.
Ramanujacharya stressed only on bhakti as part of mOkSha sAdhane.
In his siddhAMta, there are two types of bhakti, sAdhya bhakti and upAya bhakti.
The bhakti generated out of yama-niyamAdi ashTAMga yOga is called upAyabhakti and this requires shAstra ~jnAna, pAMDitya, uttama kula, etc.
An easier way is the sAdhyabhakti or prapatti. This doesn't require any ~jnAna, shAstrAdhyayana, etc and is an aMtaraMga aspect.
AchArya madhva gave a very unique definition to the concept of bhakti.
He said that bhakti and ~jnAna are inseparable.
mAhAtmya~jjnAnapUrvastu sudRuDhaH sarvatO&dhikaH|
snEhO bhaktiriti prOktaH tayA muktirna chAnyathA|| (MBTN - 1- 85)
Bhakti is the uninterrupted love towards the Lord that comes out of knowing His unparallel greatness which thus becomes more than the love towards anything else!
The love towards paramAtma has to come through the knowledge of His greatness. Hence ~jnAna is very important.
What is the use of that knowledge that doesn't generate love towards Him (for, yatArtha ~jnAna has to induce that love) and what is the use of that love that comes from reasons unknown (a mere blind belief - mUDhanambike)?
This bhakti (or ~jnAna, since they are two sides of the same coin) with virakti (nishkAma karma) leads to mukti.
Ref: matatrayasamIkShA
Author: Dr. A V Nagasampige
(Publisher: Shri Raghavendra darshana kendra)
He said that only ~jnAna and satkarma are essential, where ~jnAna is pradhAna and karma is apradhAna. The realisation that the single Atma is satya leads to mukti and hence this ~jnAna is important. karma is required to obtain this ~jnAna and after one obtains it (~jnAna) karma is not required anymore.
Ramanujacharya stressed only on bhakti as part of mOkSha sAdhane.
In his siddhAMta, there are two types of bhakti, sAdhya bhakti and upAya bhakti.
The bhakti generated out of yama-niyamAdi ashTAMga yOga is called upAyabhakti and this requires shAstra ~jnAna, pAMDitya, uttama kula, etc.
An easier way is the sAdhyabhakti or prapatti. This doesn't require any ~jnAna, shAstrAdhyayana, etc and is an aMtaraMga aspect.
AchArya madhva gave a very unique definition to the concept of bhakti.
He said that bhakti and ~jnAna are inseparable.
mAhAtmya~jjnAnapUrvastu sudRuDhaH sarvatO&dhikaH|
snEhO bhaktiriti prOktaH tayA muktirna chAnyathA|| (MBTN - 1- 85)
Bhakti is the uninterrupted love towards the Lord that comes out of knowing His unparallel greatness which thus becomes more than the love towards anything else!
The love towards paramAtma has to come through the knowledge of His greatness. Hence ~jnAna is very important.
What is the use of that knowledge that doesn't generate love towards Him (for, yatArtha ~jnAna has to induce that love) and what is the use of that love that comes from reasons unknown (a mere blind belief - mUDhanambike)?
This bhakti (or ~jnAna, since they are two sides of the same coin) with virakti (nishkAma karma) leads to mukti.
Ref: matatrayasamIkShA
Author: Dr. A V Nagasampige
(Publisher: Shri Raghavendra darshana kendra)
Concept of one God
madhvAchArya was the one who truly preached the concept of one God.
In the 10th chapter of madhva vijaya, the author likucha nArAyaNapaMDitAchArya records the following dialogue of AchArya madhva to the muslim ruler on the banks of the gaMga:
yo&sau devO vishvadIpaH pradIptaH kurmaH sarvaM tatparAnugrahENa
yAmastAvat tUrNamAshAmudIchImityAdyaM tadbhAhayA chitravAkyaM 10.17
AchArya says that all our actions are controlled by just one supreme being like how the entire world is illuminated by just one sun.
He gave out the true meaning of the gIta, that , only one Lord creates, sustains, controls and destroys this entire universe (refer chapter 9 &10 of the gIta).
paramAtma is just one (EkamEva advitIya). The rest are all jIvas whom the Lord uses to perform His activities.
Through brahma He creates the universe, through rudra He destroys, through various tatvAbhimAni deities He controls the brahmAnDa and the pinDAnDa.
In the 10th chapter of madhva vijaya, the author likucha nArAyaNapaMDitAchArya records the following dialogue of AchArya madhva to the muslim ruler on the banks of the gaMga:
yo&sau devO vishvadIpaH pradIptaH kurmaH sarvaM tatparAnugrahENa
yAmastAvat tUrNamAshAmudIchImityAdyaM tadbhAhayA chitravAkyaM 10.17
AchArya says that all our actions are controlled by just one supreme being like how the entire world is illuminated by just one sun.
He gave out the true meaning of the gIta, that , only one Lord creates, sustains, controls and destroys this entire universe (refer chapter 9 &10 of the gIta).
paramAtma is just one (EkamEva advitIya). The rest are all jIvas whom the Lord uses to perform His activities.
Through brahma He creates the universe, through rudra He destroys, through various tatvAbhimAni deities He controls the brahmAnDa and the pinDAnDa.
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