Madhva Madhwa : (c.1199-1278), Vaishnava saint, greatest exponent Dwaita-vada.
... revelation and the whole of religion. What Christianity taught dimly, Hinduism made plain to the intellect in Vedanta. When India remembers the teaching she received from Shankaracharya, Ramanuja and Madhva, when she realises what Sri Ramakrishna came to reveal, then she will rise. Her very life is Vedanta. If anyone thinks that we are merely intellectual beings, he is not a Hindu. Hinduism leaves ...
... Both personality and impersonality are aspects of one thing which is indivisible. Shankara is right and so also are Madhwa and Nimbarka. Only, when they state their truths in mental terms there is a tremendous confusion. Shankara says, "Duality does not exist and all is one." Madhwa says, "There is duality." Nimbarka says, "There is Bhedabheda, there is duality and division as well as no division." ...
... searchingly logical, philosophic & scholastic temperament of the half Dravidian southern nations which produced the great grammarians and commentators and the mightiest of the purely logical philosophers, Madhva, Ramanuja, Shankaracharya. The Malavas were Westerners and the Western nations of India have always been material, practical & sensuous. For the different races of this country have preserved their ...
... who thought the All to be alternately one and many, believed unity and multiplicity to be both of them real and coexistent. Existence is then eternally one and eternally many,—even as Ramanuja and Madhwa have concluded, though in a very different spirit and from a quite different standpoint. Heraclitus' view arose from his strong concrete intuition of things, his acute sense of universal realities; ...
... British supremacy in India. During this medieval period, there was a development of Page 84 intellectual philosophies such as those of Acharyas, notably, Shankara, Ramanuja, Madhwa and Vallabha. This was also a period of the spread of Shaivism and Vaishnavism. But more significantly, this was the age of a large number of Saints. This period is, therefore, also known as the age ...
... explained or understood it rightly before—which is again "giving the lie etc." Or you may say that all the new sages (they were not among X 's cherished past ones in their day), e.g. Shankara, Ramanuja, Madhwa, were each merely repeating the same blessed thing as all the past seers and sages had repeated with an unwearied monotony before them. Well, well, but why repeat it in such a way that each "gives ...
... lokan grasantam, annihilating it in the white flame of the Mayavada, his shadow covering our intellects & stunting the efforts of all who have dared to think originally & dispute his conclusions. Not Madhwa, not even Ramanuja can prevail against this colossal shadow. Yet I have ventured throughout to differ from this king of commentators—almost even to ignore this great & invincible disputant. If I have ...
... × Tad asya priyam abhi pātho aśyāṁ, naro yatra devayavo madanti; urukramasya sa hi bandhur itthā, viṣṇoḥ pade parame madhva utsaḥ. × Tā vāṁ vāstūni uśmasi gamadhyai, yatra gāvo bhūriśṛṅgā ayāsaḥ; atrāha tad urugāyasya vṛṣṇaḥ ...
... each one thinks you support his own school. SRI AUROBINDO: The other day a follower of Nimbarka wrote to me that what I have said agrees very well with Nimbarka's philosophy. Even the followers of Madhwa say that I belong to them. SATYENDRA: But if they knew your philosophy properly, perhaps all of them would attack you. SRI AUROBINDO: I have said nothing new in my philosophy. I have not put ...
... answers they have couched in mental terms according to the type and quality of their minds. As far as India is concerned, there are for example, Buddha's answer and Shankara's and Ramanuja's and Madhwa's and Vivekananda's. I have mentioned answers more or less philosophically expressed. Some have the character of philosophical intuition rather than philosophical intellection: those of the Upanishads ...
... see his discussion of the Triple Purusha of the Gita. Here we may also mention en passant that Maharashtra produced great Yogis or devotee poets, but has given no Shankara or Sayana or Ramanuja or Madhva or Vallabha bringing with him the originality and power of intellectual penetration which we find with remarkable abundance in the Southern spirit. Part C Apropos of the Jiva in a world... individual soul is an agent ( karta ). Birth and death refer to the body and not the soul, which has no beginning. It is eternal. The Jivatman is said to be anu, of the size of the atom. Ramanuja, Madhva, Keshva, Nimbarka, Vallabha and Srikantha accept this view. Shankara is of the opinion that the soul is all-pervading or vibhu , though it is considered to be atomic in the worldly condition. Badarayana ...
... enlargement and change is too a false confession of impotence. It is to hold that India's creative capacity in religion and in philosophy came to Page 75 an end with Shankara, Ramanuja, Madhwa and Chaitanya and in social construction with Raghunandan and Vidyaranya. It is to rest in art and poetry either in a blank and uncreative void or in a vain and lifeless repetition of beautiful but ...
... and Ramanuja and Madhwa differing so widely from each other in their interpretation of the Upanishad. It was necessary that the Scripture should be interpreted by Shankara wholly in the light of Adwaita, the Monistic conception of the Eternal, so that the Monistic idea might receive its definite and consummate philosophical expression; for a similar reason it was necessary that Madhwa should interpret ...
... adds: " To shrink from enlargement and change is, too, a false confession of impotence. It is to hold that India's creative Capacity in religion and in philosophy came to an end with Sankara, Ramanuja, Madhva and Chaitanya".9 He evaluates the two cultures and their achievements in following terms : " From the view of evolutionary future European and Indian Civilisations at their best have only been ...
... and systematisation in the abundant philosophical writing of the period between the sixth and thirteenth centuries marked especially by the work of the great southern thinkers, Shankara, Ramanuja and Madhwa. It did not cease even then, but survived its greatest days and continued even up to our own times throwing up sometimes great creative thinking and often new and subtle philosophical ideas in the ...
... inner religious mind of India. The evolution of the Vaishnava religion from very early times, its succession of saints and teachers, the striking developments given to it successively by Ramanuja, Madhwa, Chaitanya, Vallabhacharya and its recent stirrings of survival after a period of languor and of some fossilisation form one notable example of this firm combination of agelong continuity and fixed ...
... to logic as well as to the lives and experiences of past seers'! Or you may say that all the new sages (they were not among Adhar's cherished past ones in their day), e.g. Shankara, Ramanuja, Madhva were each merely repeating the same blessed thing as the past seers and sages themselves had repeated with an unwearied monotony before them. Well, well, but why repeat it in such a way that each "gives ...
... soul which thought can only translate very imperfectly to the reason. But about a thousand years later we find a new movement of the intellect in force, illustrated by the names of Shankara, Ramanuja, Madhwa, in which logic covers the whole field, leaving only a narrow corner to experience & intuition; but, for that very reason, the experience, the intuition assumes a character of much more eager intensity ...
... explained or understood it rightly before—which is again "giving the lie etc." Or you may say that all the new sages (they were not among Adhar's cherished past ones in their day), e.g. Shankara, Ramanuja, Madhva were each merely repeating the same blessed thing as all the past seers and sages had repeated with an unwearied monotony before them. Well, well, but why repeat it in such a way that each "gives the ...
... over the others, they still strove to arrive at some image of synthesis. We see this trend in the development of the synthesis of yoga of the systems of the Vedanta,. those of Śańkara, Rāmānuja, Madhva, Vallabhācāry and Śri Caitanya. In due course of time, we find Puranic elements in yogic systems of Bhakti and a synthesis that assigned to Bhakti the synthesising role. With the emergence of the ...
... from Nyaya, also Vaisheshika, Sankhya, Yoga, Poorva Mimamsa, Uttara Mimamsa and the varied interpretations of the philosophy of the Uttara Mimamsa, notably the philosophies of Shankara, Ramanuja, Madhwa, Nimbarka, Vallabha, Chaitanya and others. The Veda is also known as Shruti. The word 'shruti' literally means that which is heard. Now it has been contended that the Vedic knowledge is a result ...
... various schools of Vedanta—Advaita, Vishishta Advaita and Dvaita—are based on differing interpretations of the Prasthāna Tray ī as expounded by the Vedantic teachers Shankara, Ramanuja and Madhva respectively. Shankara was the first to comment upon the Brahma-sutras, his interpretation known as the Brahma-sūtra bhāsya is considered as a masterpiece in Vedantic literature. Page ...
... proceed a little to that side, our realisations, our experiences & our creeds & systems will vary from each other; & we shall be Buddhists or Adwaitins or Mayavadins or Dualists, followers of Ramanuja or Madhwa, followers of Christ, of Mahomed, of whosoever will give us such light on the Eternal as we are ready to receive. The Rishi of the Isha wishes us to realise all three, but for the sake of divine life ...
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