“Madhva tradition”的意思、由来-开放百科全书

The Madhva tradition (also referred as Madhva Sampradaya, or Sad Vaishnavism) is a denomination within the Vaishnavism tradition of Hinduism, founded by the thirteenth century philosopher Madhvacharya.^[1]^[2] It is a movement in Hinduism that developed during its classical period around the beginning of the Common Era. Philosophically, Madhva tradition is aligned with Dvaita Vedanta, and regards Madhvacharya as its founder or reformer.^[3]

According to Madhva tradition, the creator is superior to the creation, and hence moksha comes only from the grace of Vishnu, but not from effort.^[4]

Etymology

The term Madhva is derived from the name of the tradition's founder, Madhvacharya. The term sampradaya refers to a Hindu religious tradition. The term Sad Vaishnavism is derived from sad, meaning "true", and the Hindu deity Vishnu, whose worshipers are known as Vaishnavism; this name of the tradition may thus be translated as "true Vaishnavism"^[5]^[6]^[7] The followers of Sad Vaishnavism are known as Sad Vaishnavas.^[8]

Philosophy and theology

According to Madhvism, the Divine and the soul are completely distinct from each other.^[9] Madhva Sampradaya worships Vishnu as the highest Hindu deity and regards Madhva, whom they consider to be an incarnation of Vishnu's son, Vayu, as an incarnate saviour.^[10] Madhvism regards Vayu as Vishnu's agent in this world, and Hanuman, Bhima, and Madhvacharya to be his three incarnations; for this reason, the roles of Hanuman in the Ramayana and Bhima in the Mahabharata are emphasised, and Madhvacharya is particularly held in high esteem.^[11] Vayu is prominently shown by Madhva in countless texts.^[12]^[13]

Madhvacharya, was a staunch Vaishnava who pushed strongly the belief that Vishnu was the highest of Hindu deities, and refused to accept any claims that other Hindu deities, such as Brahma or Shiva, might be equally the highest among the deities. Madhvacharya says that in the beginning there was only one God and that was Narayana or Vishnu.^[14] Madhvacharya states that the ultimate divine reality, which Hindu traditions refer to as Brahman, and the individual souls, known as jīvātmans, exist as independent realities, and that these are distinct. Madhvacharya asserted, yathecchasi tatha kuru, which Sharma translates and explains as "one has the right to choose between right and wrong, a choice each individual makes out of his own responsibility and his own risk".{{Sfn|Sharma|1962|p=361}}

Madhvism rejects not only the Advaita Vedanta, or monism, of Shankaracharya, but also the Vishistadvaita, or qualified monism, of Ramanujacharya.^[15]

Madhva rejects Shankara's conception of the Nirguna Brahman--that is, Brahman without characterisations--and accepts the conception of the Saguna Brahman--that is, Brahman with characterisations--as the ultimate divine reality. In Madhva philosophy, Brahman possess all positive qualities; at the root of these are existence, consciousness, and bliss. An impersonal Brahman, such as Shankara's Nirguna Brahman cannot perform these functions. For Madhva, the personal Brahman is not different from Vishnu, whom Vaishavas consider to be the creator, the maintainer and destroyer of the world. According to the Madhva viewpoint, nothing can condition Brahman. According to Madhva, Brahman is neither the limited infinite divine reality of the Nyaya school nor a being in inseparable relation with matter and selves as in the philosophy of Ramanuja. Rather, Brahman is viewed as completely independent, but whilst the jivas are viewed as dependent upon Brahman for activity, knowledge, and existence. According to the Vaishnava viewpoint, Vishnu creates the world by his will and brings into existence the world of objects and selves. Objects and selves, the though real and irreducible to each other, are dependent on Brahman. At the time of dissolution of the world, material and objects are considered to be transformed into undifferentiated matter and selves into disembodied intelligence by Brahman; it is believed, even in the state of dissolution, that Brahman, matter, and the jivas remain distinct from one another, and do not merge with one another.^[16]^[17]

Bhakti movement

Haridasa movement

The devotional movement of the Haridasa of Karnataka was an expression of Madhva's religious thought. The Haridasa movement initiated by Madhva has had a deep impact on the people in different parts of the country.^[18] The Haridasas were mostly Madhwas and almost exclusively of the Brahmin community.^[19]

Institutions

Madhvacharya established many Mathas by defeating various acharya's of different sampradaya's.

Monasteries

Out of these 24 Mathas, the first eight are part of the Ashta (eight) mathas of Udupi who take turns once every two years (Paryaya) to worship Lord Krishna in at Udupi.The mathas which Madhva built exist until today, and continue the teachings and influence of Madhva^[20]

The table below gives an overview of the Eight largest Dvaita Mathas founded by Madhva, and their details.Madhva established more mathas locally for Vedanta studies and its propagation.^[21]

Out of these Uttaradi Matha, Vyasaraja Matha and Raghavendra Matha enjoy the status of Matha-traya or the three premium madhva mathas descended from Jayatirtha.{{Sfn|Sharma|2000|p=197}}

Prominent Madhva teachers

See also

References

1. ^{{cite book|title=Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity|url=https://books.google.co.in/books?id=K0XqbG0LKBUC|publisher=SUNY Press|author=Guy L. Beck|year=2012|page=74}}
2. ^{{cite book|title=Rajasthan Through the Ages: Art, architecture and memoirs|url=https://books.google.co.in/books?id=vZrpAAAAMAAJ|page=333|publisher=Deep & Deep Publications|author=Suresh K. Sharma, Usha Sharma|year=1999}}
3. ^{{cite book|title=Encyclopaedia of Oriental Philosophy and Religion: A Continuing Series--, Volume 1|url=https://books.google.co.in/books?id=Uec1E8DpiH8C|author1=Nagendra Kr Singh|author2=A. P. Mishra|publisher=Global Vision Pub House|year=2005|page=99}}
4. ^{{cite book|title=Krishna in History, Thought, and Culture: An Encyclopedia of the Hindu Lord of Many Names: An Encyclopedia of the Hindu Lord of Many Names|url=https://books.google.co.in/books?id=4fw2DAAAQBAJ&pg=PA165|author=Lavanya Vemsani|publisher=ABC-CLIO|accessdate=13 June 2016|page=165}}
5. ^{{cite book|title=Grace in Christianity and Hinduism|url=https://books.google.co.in/books?id=pujRGufjKBAC|publisher=James Clarke & Co|page=179|author=Sabapathy Kulandran|year=2004}}
6. ^{{cite book|title=Saints of India|url=https://books.google.co.in/books?id=QoQaBgAAQBAJ|publisher=Jagadguru Kripaluji Yog|year=2014|page=contents}}
7. ^{{cite book|author=Stephan Schuhmacher |title=The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen |url=https://books.google.com/books?id=vpP8770qVakC |date=1994 |publisher=Shambhala |isbn=978-0-87773-980-7 |page=397 }}
8. ^{{cite book|title=Famous Indian sages: their immortal messages|url=https://books.google.co.in/books?id=dKnXAAAAMAAJ|publisher=Sagar Publications|page=356|year=1982|author=Vivek Ranjan Bhattacharya}}
9. ^{{cite book|title=Viṣṇu, the Ever Free: A Study of the Mādhva Concept of God|url=https://books.google.co.in/books?id=hITXAAAAMAAJ|page=227|publisher=Dialogue Series|author=Ignatius Puthiadam|year=1985}}
10. ^{{cite book|title=Encyclopedia Americana: M to Mexico City|url=https://books.google.co.in/books?id=U_gWAQAAMAAJ|page=59|publisher=Scholastic Library Publishing|year=2006}}
11. ^{{cite book|title=Prāci-jyotī: Digest of Indological Studies, Volume 13|url=https://books.google.co.in/books?id=28A5AQAAIAAJ|page=245|publisher=Kurukshetra University|year=1977}}
12. ^{{cite book|title=Madhva's Philosophy of the Viṣṇu Faith|url=https://books.google.co.in/books?id=GITXAAAAMAAJ|publisher=Dvaita Vedanta Studies and Research Founda|author=Helmuth von Glasenapp|year=1992|page=154}}
13. ^{{cite book|title=Indian Culture: Journal of the Indian Research Institute, Volume 3, Issues 3-4|url=https://books.google.co.in/books?id=8mBDAAAAYAAJ|year=1984|publisher=I.B. Corporation|page=505}}
14. ^{{cite book|title=Famous Indian sages: their immortal messages|url=https://books.google.co.in/books?id=dKnXAAAAMAAJ|publisher=Sagar Publications|page=356|year=1982|author=Vivek Ranjan Bhattacharya}}
15. ^{{cite book|title=The Indian Encyclopaedia: La Behmen-Maheya|url=https://books.google.co.in/books?id=4LqRXZPJTUoC|publisher=Genesis Publishing|author=Subodh Kapoor|year=2002|page=4425}}
16. ^{{cite book|title=Encyclopaedia of Oriental Philosophy and Religion: Hinduism : J-R|url=https://books.google.co.in/books?id=0TBTVPax4E8C|publisher=Global Vision Publishing House|author1=Nagendra Kr Singh|author2=A. P. Mishra|year=2005|page=473|isbn=9788182200739}}
17. ^{{cite book|title=The Metaphysics of Becoming: On the Relationship between Creativity and God in Whitehead and Supermind and Sachchidananda in Aurobindo|url=https://books.google.co.in/books?id=r97mBQAAQBAJ|publisher=Walter de Gruyter|author=Thomas Padiyath|page=157|accessdate=31 January 2014|isbn=9783110342772}}
18. ^{{cite book|title=President R. Venkataraman selected speeches, Volume 1|url=https://books.google.co.in/books?id=BAy2AAAAIAAJ|author=Ramaswami Venkataraman|publisher=Publications Division, Ministry of Information and Broadcasting, Govt. of India|year=1991|page=474|quote=}}
19. ^{{cite book|title=South Asian Intellectuals and Social Change: A Study of the Role of Vernacular-speaking Intelligentsia|url=https://books.google.co.in/books?id=5ZvZAAAAMAAJ|author=Yogendra K. Malik|publisher=Heritage|year=1981|page=262}}
20. ^{{cite book|title=Living Traditions in Contemporary Contexts: The Madhva Matha of Udupi|url=https://books.google.co.in/books?id=-utNEpTZWUkC|publisher=Orient Blackswan|year=2002|author=Vasudeva Rao|page=30}}
21. ^{{cite book|title=Krishna in History, Thought, and Culture: An Encyclopedia of the Hindu Lord of Many Names: An Encyclopedia of the Hindu Lord of Many Names|url=https://books.google.co.in/books?id=4fw2DAAAQBAJ|page=165|publisher=ABC-CLIO|author=Lavanya Vemsani Ph.D.|accessdate=13 June 2016|isbn=9781610692113}}