Madhvacarya’s Line
Question: Is it true that Madhvacarya is coming in the disciplic line of Sankara and that upon reading the Bhagavata he changed his allegiance to the Vaishnava school? In Manimanjari, the hagiological work of the Sanakadis, it is stated that his lineage is traced to the Suddha-Vaishnavas.
Answer: Jiva Gosvami himself writes in Tattva Sandarbha (Anu 24.1) that Madhvacarya comes in the line of Sankara. According to Manimanjari, Madhvacarya’s guru Acyutaprajna was not really a Sankarite but masqueraded as an Advaitin to avoid the harassment and persecution by the followers of Sankara. The sannyasa title Tirtha that Madhvacarya accepted from his guru and that is still carried on, is one of the ten titles of sannyasis in the Sankara sampradaya.
You can see the Madhava sannayasis resemble Mayavadi sannyasis. They remove their shikha and sacred thread and wear saffron, just like Mayavadi sannyasis. So Jiva Gosvami has some point, although he may not have been aware of the truth revealed by Manimanjari. He himself writes that Acyutaprajna was behaving like a monist.
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Vedanta’s View of Absolute Reality
Question: How does the Vedanta describe the nature of Reality? My main question is, Vedanta says that there is only one Supreme Self and other things are manifestations of his energy. Doesn’t this means that the universe is subjective, or the universe exist in the subject?
Conventional thought says that there is the “objective” cosmos independent of observers. Isn’t the idea of the Vedanta that the universe is not an independent existing object but included in the subject, Solipsism on a cosmic level?
Answer: It is not Solipsism at a cosmic level, but a combination of both, subjectivity and objectivity. The basic nature of reality according to Vedanta is neither completely subjective as understood or propagated by Solipsism, nor completely objective, as understood by the Newtonian physicists. Vedanta says that Absolute Reality is one, but it has variety in it. It has its own intrinsic and extrinsic nature. This gives rise to both, subjectivity and objectivity. Both of these exist simultaneously without any contradiction. This is the unique characteristic of the Absolute Reality, which cannot be understood by empiricism also.
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The Relation between God and His energies
Question: There seems to be a difference in the approach of Sri Jiva Goswami and Sri Baladeva regarding the relationship between Brahman and swarupa shakti. While Jiva Goswami seems to accept real difference (and oneness) between ALL three shaktis of the Lord and applies the concept of achintya to arrive at this conclusion, Baladeva accepts real difference between Brahman and jivatma as well as Maya, but he applies the Madhvite concept of vishesha to conclude that the difference between swarupa shakti and Brahman is only apparent and there is no real difference between them. Does Sri Baladeva differ from Sri Jiva or does he elaborate on Jiva’s theory? How do we reconcile them? Can you please elaborate on this issue?
Answer: Yes, his explanation is not exactly in line with Jiva Gosvami. How to reconcile? Well, ultimately what does vishesha mean? It is just another way of saying it is acintya.
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