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By BNK Sharma

Madhvacarya's Dwaita/Dvaita philosophy defined. Hindu faith

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1). Here ‘anrtam’ is used in the sense of ‘changing’ (ÈE"D|"w Â"´ªÓ"{ß"|"#-Madhva in Tdy) 41 PHILOSOPHY OF SRI MADHVACHARYA contention. But it does not deprive a thing of its reality. Reality, in other words, is not the same as substantiality in the highest philosophical sense of that term. It is just uncontradicted existence (anaropitam pramitivisayah). We have no right to deny reality to the world of matter and souls, simply because they are not independent or do not always exist in the same form.

But the existence of matter and souls is, in the last analysis, immaterial to God: -------------------------------------------------------------------------------4. 74, Annamalai Uni. Skt. 715) [Italics mine]. 31). It is the world that is bound to God, not He to it. The Universe is thus dependent on Brahman (µ"‡h"C"{Â"iA") neither in the Advaitic nor in the Visistadvaitic sense of the term, but as existing and functioning of God's will. The self existent being of God would in no way have been affected if the world had never existed at all.

Raghavendrachar has claimed that Madhva's philosophy rightly be called Brahmadvaita and the Madhva is a monist in the truest sense of the term. Alur Venkatarao of Dharwar gave Madhva's philosophy the name of 'Purnabrahmavada'. All this is a sign that philosophical interest among the followers of Madhva is very much alive and resurgent. - 45 PHILOSOPHY OF SRI MADHVACHARYA which would be commensurate with its actual teaching about the status of the 'tattvas' accepted in Madhva's system. As no single compact word satisfies this requirement, a little diffuseness has got to be put up with in the interest of finding a name which would dispel outright and effectively bar all avoidable misconceptions regarding the status of the reals in the system.

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Philosophy of Madhvacharya by BNK Sharma

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