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For the 1986 film, see Madhvacharya (film).QuotationReality is twofold: independent and dependent things. The Lord Vishnu is the only independent thing.Madhvacharya (IAST: Madhv\u0101c\u0101rya; Sanskrit pronunciation:\u00a0[m\u0250d\u02b1\u028ba\u02d0\u02c8t\u0255a\u02d0\u027dj\u0250]; CE 1199-1278[5] or CE 1238\u20131317), sometimes anglicised as Madhva Acharya, and also known as Purna Prajna (IAST: P\u016br\u1e47a-Praj\u00f1a) and \u0100nanda T\u012brtha, was an Indian philosopher, theologian and the chief proponent of the Dvaita (dualism) school of Vedanta. Madhva called his philosophy Tattvav\u0101da meaning “arguments from a realist viewpoint”.Madhvacharya was born on the west coast of Karnataka state in 13th-century India. As a teenager, he became a Sanyasi (monk) joining Brahma-sampradaya guru Achyutapreksha, of the Ekadandi order. Madhva studied the classics of Hindu philosophy, and wrote commentaries on the Principal Upanishads, the Bhagavad Gita and the Brahma Sutras (Prasthanatrayi), and is credited with thirty seven works in Sanskrit. His writing style was of extreme brevity and condensed expression. His greatest work is considered to be the Anuvyakhyana, a philosophical supplement to his bhasya on the Brahma Sutras composed with a poetic structure. In some of his works, he proclaimed himself to be an avatar of Vayu, the son of god Vishnu.[10][11]Madhvacharya was a critic of Adi Shankara’s Advaita Vedanta and Ramanuja’s Vishishtadvaita Vedanta teachings. He toured India several times, visiting places such as Badrinath, Bengal, Varanasi, Dwaraka, Goa and Kanyakumari, engaging in philosophical debates and visiting Hindu centres of learning. Madhva established the Krishna Mutt at Udupi with a murti secured from Dwarka Gujarat in CE 1285.Madhvacharya’s teachings are built on the premise that there is a fundamental difference between Atman (individual soul, self) and the Brahman (ultimate reality, God Vishnu), these are two different unchanging realities, with individual soul dependent on Brahman, never identical. His school’s theistic dualism teachings disagreed with the monist teachings of the other two most influential schools of Vedanta based on Advaita’s nondualism and Vishishtadvaita’s qualified nondualism. Liberation, asserted Madhva, is achievable only through the grace of God.[14] The Dvaita school founded by Madhva influenced Vaishnavism, the Bhakti movement in medieval India, and has been one of the three influential Ved\u0101nta philosophies, along with Advaita Vedanta and Vishishtadvaita Vedanta.[16] Madhva’s historical influence in Hinduism, state Kulandran and Kraemer: “has been salutary, but not extensive.”[11]Table of ContentsBiography[edit]Incarnation of Vayu, the wind god[edit]Works of Madhvacharya[edit]Madhva’s philosophy[edit]Epistemology[edit]Metaphysics[edit]Nature of the Brahman[edit]Soteriology[edit]Ethics[edit]Views on other schools[edit]Influence[edit]Hindu-Christian-Muslim controversies[edit]Monasteries[edit]See also[edit]References[edit]Bibliography[edit]External links[edit]Biography[edit]The biography of Madhvacharya is unclear about his year of birth. Many sources date him to 1238\u20131317 period, but some place him about the 1199\u20131278 period.Madhv\u0101c\u0101rya was born in Pajaka near Udupi, a coastal district in the present-day Indian state of Karnataka. Traditionally it is believed that his father’s name is Naduillaya (Sanskrit: Madhyageha, Madhyamandira) and the name of his mother is unclear, although many sources variously claim it as Satyavati and Vedavati. Born in a Tulu-speaking Brahmin household, he was named V\u0101sudeva. Later he became famous by the names Purnaprajna, Anandatirtha and Madhvacharya (or just Madhva). P\u016brnapraj\u00f1a was the name given to him at the time of his initiation into sannyasa (renunciation), as a teenager. The name conferred on him when he became the head of his monastery was “\u0100nanda T\u012brtha”. All three of his later names are found in his works. Madhv\u0101c\u0101rya or Madhva are names most commonly found in modern literature on him, or Dvaita Vedanta related literature.Madhva began his school after his Upanayana at age seven, and became a monk or Sannyasi in his teenage, although his father was initially opposed to this.[21] He joined an Advaita Vedanta monastery in Udupi (Karnataka), accepted his guru to be Achyutrapreksha, who is also referred to as Achyutraprajna in some sources. Madhva studied the Upanishads and the Advaita literature, but was unconvinced by its nondualism philosophy of oneness of human soul and god, had frequent disagreements with his guru, left the monastery, and began his own tattvavada movement based on dualism premises of Dvi \u2013 asserting that human soul and god (as Vishnu) are two different things. Madhva never acknowledged Achyutrapreksha as his guru or his monastic lineage in his writings. Madhva is said to have been clever in philosophy, and also to have been tall and strongly built.[22]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 Jayatirtha, Sripadaraja, Vyasatirtha, Vadiraja Tirtha, Raghuttama Tirtha, Raghavendra Tirtha and Satyanatha Tirtha who followed in the footsteps of Madhva.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 Narayana Panditacharya \u2013 son of Trivikrama Pandita, who himself was a disciple of Madhva.Incarnation of Vayu, the wind god[edit]  Vayu three avatars Madhva, Bhima, Hanuman along with Vedavyasa and Lord Vishnu are depicted in this portrait.In several of his texts, state Sarma and other scholars, “Madhvacharya proclaims himself to be the third avatar or incarnation of Vayu, wind god, the son of Vishnu”.[10]^ Sheridan 1991, pp.\u00a0117\u2013118, Quote: “Madhva refers frequently to the fact that Vyasa was his guru, and that Madhva himself was the third avatara of Vayu after Hanuman and Bhima..^ Glasenapp: Madhva’s Philosophie des Vishnu-Glaubens, Einleitung (p. *6-7).^ “Madhvacharya’s uniqueness”. gosai.com. Retrieved 21 September 2020.^ a b Christopher Bartley (2007), Review: Epistemologies and the Limitations of Philosophical Enquiry: Doctrine in Madhva Vedanta by Deepak Sarma, Philosophy East & West Volume 57, Number 1, pages 126\u2013128^ a b *Eliott Deutsche (2000), in Philosophy of Religion\u00a0: Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, ISBN\u00a0978-0815336112, pages 245-248;John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN\u00a0978-0791430675, page 238^ Karl Potter and Sibajiban Bhattacharya (1994), Epistemology, in The Encyclopedia of Indian Philosophies, Volume 6, Princeton University Press, ISBN\u00a0978-0691073842, pages 53-68^ Howard Coward et al., Epistemology, in Encyclopedia of Indian Philosophies, Volume 5, Motilal Banarsidass, ISBN\u00a081-208-0426-0, pages 51-62^ B Matilal (1992), Perception: An Essay in Indian Theories of Knowledge, Oxford University Press, ISBN\u00a0978-0198239765^ Karl Potter (1977), Meaning and Truth, in Encyclopedia of Indian Philosophies, Volume 2, Princeton University Press, Reprinted in 1995 by Motilal Banarsidass, ISBN\u00a081-208-0309-4, pages 160-168^ W Halbfass (1991), Tradition and Reflection, State University of New York Press, ISBN\u00a00-7914-0362-9, page 26-27^ James Lochtefeld, “Anumana” in The Illustrated Encyclopedia of Hinduism, Vol. 1: A-M, Rosen Publishing. ISBN\u00a00-8239-2287-1, page 46-47^ John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN\u00a0978-0791430675, pages 41-42^ DPS Bhawuk (2011), Spirituality and Indian Psychology (Editor: Anthony Marsella), Springer, ISBN\u00a0978-1-4419-8109-7, page 172^ M. Hiriyanna (2000), The Essentials of Indian Philosophy, Motilal Banarsidass, ISBN\u00a0978-8120813304, page 43^ John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN\u00a0978-0791430675, page 238^ Michael Myers (2000), Brahman: A Comparative Theology, Routledge, ISBN\u00a0978-0700712571, pages 124-127^ a b Sabapathy Kulandran and Hendrik Kraemer (2004), Grace in Christianity and Hinduism, James Clarke, ISBN\u00a0978-0227172360, pages 178-179^ a b c David Buchta (2014).  Matthew R. Dasti and Edwin F. Bryant (ed.). Free Will, Agency, and Selfhood in Indian Philosophy. Oxford University Press. pp.\u00a0270\u2013276. ISBN\u00a0978-0199922758.^ Sharma 1962, p.\u00a0270, 370-371, Quote: The problem of evil and suffering in the world is the most difficult one in Theism. We have explained Madhva’s attitude to the allied problem of freedom and freewill, on the basis of the doctrine of natural selection of good or bad and of the tripartite classification of souls. It is not therefore necessary for Madhva to answer the question of the consistency of evil with Divine goodness..^ a b SMS Chari (1999), Advaita and Visistadvaita, Motilal Banarsidass, ISBN\u00a0978-8120815353, pages 5-7^ Edward Craig (2000), Concise Routledge Encyclopedia of Philosophy, Routledge, ISBN\u00a0978-0415223645, pages 517-518^ \u015ar\u012b Vadir\u0101ja: Bhugola Varnanam^ Bruno Nettl (1992), The Garland Encyclopedia of World Music, Routledge, ISBN\u00a0978-0824049461, page 262^ Connection between Gaudiya and Madhva Sampradayas(pdf)^ A History of Indian Philosophy Vol 4, pg 93^ a b c Glasenapp: Madhva’s Philosophie des Vishnu-Glaubens, Einleitung (p. *28-29).^ Jeffrey Armstrong (Kavindra Rishi): “Difference is Real!”. The Life and Teachings of Sri Madhva, One of India’s Greatest Spiritual Masters, Hinduism Today, July\/August\/September 2008.^ Glasenapp: Madhva’s Philosophie des Vishnu-Glaubens, Einleitung (p. *5-6).^ Glasenapp: Madhva’s Philosophie des Vishnu-Glaubens, Einleitung (p. *34).^ a b c d V Rao (2002), Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi, Orient Blackswan, ISBN\u00a0978-8125022978, pages 27-32^ a b c d V Rao (2002), Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi, Orient Blackswan, ISBN\u00a0978-8125022978, pages 33-37^ a b c V Rao (2002), Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi, Orient Blackswan, ISBN\u00a0978-8125022978, page 43-49^ a b c K Ray and T Srinivas (2012), Curried Cultures: Globalization, Food, and South Asia, University of California Press, ISBN\u00a0978-0520270121, pages 97-98^ The Quarterly Journal of the Mythic Society (Bangalore)., Volume 83. The Society (Mythic Society). 1992. p.\u00a0133. In addition to the eight Mathas at Udupi, Acharya Madhwa had also founded the Uttaradi Matha with Padmanabha and Jayateertha being its Peethadhipatis in succession.^ H. Chittaranjan (1993). Karnataka State Gazetteer: Dharwad District (including Gadag and Haveri Districts). Office of the Chief Editor, Karnataka Gazetteer. p.\u00a0123. Saint Padmanabha Tirtha was given deeksha by Madhvacharya himself to spread the Dwaita school of thought in northern Karnataka region. Since the Swamiji spread the Dwaita philosophy in the northern parts of Karnataka, the Mutt established there gained the name Uttaradi Mutt.^ Vivek Ranjan Bhattacharya (1982). Famous Indian Sages, Their Immortal Messages, Volume 1. Sagar Publications. p.\u00a0340. Madhvacharya was the historical founder and the supreme head of the Uttaradimath \u2013 the fountain head of the Dwaita philosophy.^ Arch. Series, Issue 69. Government of Andhra Pradesh, Department of Archaeology. 1960. p.\u00a0267. The Ac\u0101rya himself started Matha for the propagation of his system and it became famous as the Uttar\u0101di Matha.^ Vasudha Dalmia; Heinrich von Stietencron (2009). The Oxford India Hinduism Reader. Oxford University Press. p.\u00a0161. ISBN\u00a09780198062462. Uttar\u0101dimatha , the largest single matha , to which most of the M\u0101dhvas in Maharashtra and in eastern and northern Karnataka adhere.^ a b Steven Rosen (30 November 1994). Vaisnavism. Motilal Banarsidass Publishers. p.\u00a0132. ISBN\u00a09788120812352.^ B. N. Hebbar (2004). Vi\u015bi\u1e63\u1e6d\u0101dvaita and Dvaita: A Systematic and Comparative Study of the Two Schools of Ved\u0101nta with Special Reference to Some Doctrinal Controversies. Bharatiya Granth Niketan. p.\u00a029. ISBN\u00a09788189211011.^ Vasudha Dalmia; Angelika Malinar; Martin Christof (2001). Charisma and Canon: Essays on the Religious History of the Indian Subcontinent. Oxford University Press. p.\u00a0122. ISBN\u00a09780195654530. The Desastha or Kannada- Marathi Madhvas have a few mathas, of which the Uttaradimatha is the largest;^ Kiyokazu Okita (2014). Hindu Theology in Early Modern South Asia: The Rise of Devotionalism and the Politics of Genealogy. Oxford University Press. p.\u00a048. ISBN\u00a0978-0198709268.^ “Madhavacharya (film)”. vedanta.com\/. Archived from the original on 24 December 2012. Retrieved 16 April 2012.^ “Madhvacharya (film)”. Movies & TV Dept. The New York Times. Archived from the original on 30 January 2013. Retrieved 16 April 2012.Bibliography[edit]Dehsen, Christian von (1999). Philosophers and Religious Leaders. Routledge. ISBN\u00a0978-1573561525.Bryant, Edwin (2007). Krishna\u00a0: A Sourcebook (Chapter 15 by Deepak Sarma). Oxford University Press. ISBN\u00a0978-0195148923.Flood, Gavin (2003). The Blackwell Companion to Hinduism. Oxford: Blackwell Publishing. pp.\u00a0251. ISBN\u00a0978-0-631-21535-6.Goswami, S.D. (1976). Readings in Vedic Literature: The Tradition Speaks for Itself. S.l.: Assoc Publishing Group. pp.\u00a0240 pages. ISBN\u00a0978-0-912776-88-0.Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase, ISBN\u00a09780816075645New Zealand Hare Krishna Spiritual Resource Network. “Padmanabha Tirtha”. New Zealand Hare Krishna Spiritual Resource Network. Retrieved 14 December 2012.Padmanabhachar, C.M. The Life and Teachings of Sri Madhvacharya (PDF). Retrieved 28 July 2011.Sharma, B. N. Krishnamurti (1962). Philosophy of \u015ar\u012b Madhv\u0101c\u0101rya. Motilal Banarsidass (2014 Reprint). ISBN\u00a0978-8120800687.Sharma, B. N. Krishnamurti (2000). A History of the Dvaita School of Ved\u0101nta and Its Literature, 3rd Edition. Motilal Banarsidass (2008 Reprint). ISBN\u00a0978-8120815759.Sharma, Chandradhar (1994). A Critical Survey of Indian Philosophy. Motilal Banarsidass. ISBN\u00a0978-81-208-0365-7.Sarma, Deepak (2000). “Is Jesus a Hindu? S.C. Vasu and Multiple Madhva Misrepresentations”. Journal of Hindu-Christian Studies. 13. doi:10.7825\/2164-6279.1228.Sarma, Deepak (2005). Epistemologies and the Limitations of Philosophical Inquiry: Doctrine in Madhva Vedanta. Routledge. ISBN\u00a09780415308052.Sheridan, Daniel (1991). Texts in Context: Traditional Hermeneutics in South Asia (Editor: Jeffrey Timm). State University of New York Press. ISBN\u00a0978-0791407967.Stoker, Valerie (2011). “Madhva (1238\u20131317)”. Internet Encyclopedia of Philosophy. Retrieved 2 February 2016.Tapasyananda (1991). Bhakti Schools of Vedanta. Madras (Chennai): Sri Ramakrishna Math. ISBN\u00a0978-81-7120-226-3.External links[edit]"},{"@context":"http:\/\/schema.org\/","@type":"BreadcrumbList","itemListElement":[{"@type":"ListItem","position":1,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki19\/#breadcrumbitem","name":"Enzyklop\u00e4die"}},{"@type":"ListItem","position":2,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki19\/madhvacharya-wikipedia\/#breadcrumbitem","name":"Madhvacharya – Wikipedia"}}]}]