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As I am reading up more on the history of Dvaita philosophy, the rise of Madhva's sect, and the traditions around Udupi temple town, I am inclined to think of Madhva-ism as being the "exceptional" Indian creed
Very distinct in so many ways from other Vedantic sampradAyas
Very distinct in so many ways from other Vedantic sampradAyas
A few things that strike me -
1. The incredible organizational robustness of the Madhva religion centered around Udupi and its Ashta maThas
2. Its relative doctrinal unity. At least I am not aware of major philosophical schisms among Madhvas
1. The incredible organizational robustness of the Madhva religion centered around Udupi and its Ashta maThas
2. Its relative doctrinal unity. At least I am not aware of major philosophical schisms among Madhvas
3. Its curious administrative hold over temples that you don't associate with the Vaishnavite theology of the Madhvas (e.g. many Shaivite ones)
4. Its very distinct theology. E.g. The centrality of Vayu in the Madhva lore.
4. Its very distinct theology. E.g. The centrality of Vayu in the Madhva lore.
5. Its unique temple rituals which are based on texts authored by their prime AcArya - Madhva's Tantrasara (as opposed to just the usual Vaishnava Agamas)
6. Its strong association with a single town and the surrounding villages - Udupi and TulunAd.
6. Its strong association with a single town and the surrounding villages - Udupi and TulunAd.
7. Its somewhat unique soteriology. Among all Indian Vedantic schools, Madhva alone takes the stand that some Atmas are eternally doomed
8. The sheer radicalism of the sect bordering on iconoclasm. A sects where you've recorded history of change of deities in certain temples
8. The sheer radicalism of the sect bordering on iconoclasm. A sects where you've recorded history of change of deities in certain temples
Let's discuss each of these briefly
1. Organizational robustness :
The HQ of the Madhva sect is the Udupi kRSNa maTha
The management of this maTha works on a rotational basis with each of the 8 original maThas of Madhva taking turns every two years - a system called paryAya
1. Organizational robustness :
The HQ of the Madhva sect is the Udupi kRSNa maTha
The management of this maTha works on a rotational basis with each of the 8 original maThas of Madhva taking turns every two years - a system called paryAya
This system was set up by Madhva himself 700 yrs ago. Though his frequency was 2 months per maTha
The 16th cen Madhva figure Vadiraja changed it to 2 years, from 2 months
And it has stayed that way since!
No conflict. No conquest of one maTha by another
A well oiled machine!
The 16th cen Madhva figure Vadiraja changed it to 2 years, from 2 months
And it has stayed that way since!
No conflict. No conquest of one maTha by another
A well oiled machine!
Madhva also set up a system of "dvandva" that remains to this day.
Where two maThas are paired with each other, forming four pairs. Each maTha's "partner" is supposed to help the other out in times of need.
A fraternal arrangement
Where two maThas are paired with each other, forming four pairs. Each maTha's "partner" is supposed to help the other out in times of need.
A fraternal arrangement
So the eight maThas have the following dvandva arrangement. Unchanged for 7 centuries (afaik) -
Phalimar - Adamar
KrSnApur - Puttige
Kaniyur - Pejavar
Sirur - Sode
Phalimar - Adamar
KrSnApur - Puttige
Kaniyur - Pejavar
Sirur - Sode
2. Doctrinal unity
The Madhva fold is renowned for its large number of maThas. We've already discussed the eight primary maThas in Udupi
We also have numerous Deshastha maThas in inland Karnataka / Deccan (e.g Uttaradi mutt)
Yet there are no major doctrinal schisms / divisions
The Madhva fold is renowned for its large number of maThas. We've already discussed the eight primary maThas in Udupi
We also have numerous Deshastha maThas in inland Karnataka / Deccan (e.g Uttaradi mutt)
Yet there are no major doctrinal schisms / divisions
This is in sharp contrast to say Sri-Vaishnava sampradAya where you have major doctrinal schism
Between the Vadakalais and Thenkalais
Schisms stemming from deep philosophical differences
Between the Vadakalais and Thenkalais
Schisms stemming from deep philosophical differences
Vadakalais and Thenkalais cannot even agree on things as basic as the grace of BhagavAn
On a similar note, Advaita too accommodates a wide range of positions
Madhva fold in contrast is fairly coherent despite its decentralized organization
On a similar note, Advaita too accommodates a wide range of positions
Madhva fold in contrast is fairly coherent despite its decentralized organization
3. Administrative hold over non-Vaishnava shrines
This is something that marks out Madhvas relative to say Sri-Vaishnavas
Madhva theology is unambiguously Vaishnavite
Yet Madhvas control numerous Shaiva shrines
This is something that marks out Madhvas relative to say Sri-Vaishnavas
Madhva theology is unambiguously Vaishnavite
Yet Madhvas control numerous Shaiva shrines
These include -
Anantesvara temple at Udupi (the rallying center of the Shivalli community to which Madhva belonged)
Chandreshwara temple at Udupi
Dharmasthala Manjunatha'
Durga temple at Vimanagiri
Anantesvara temple at Udupi (the rallying center of the Shivalli community to which Madhva belonged)
Chandreshwara temple at Udupi
Dharmasthala Manjunatha'
Durga temple at Vimanagiri
At least the first two temples mentioned above were pre-eminent shrines in Udupi before the foundation of the KRSNa maTha by Madhva
Managed by Smarthas adhering to Panchayatana ritual
Today these are shrines managed by Madhvas!
Managed by Smarthas adhering to Panchayatana ritual
Today these are shrines managed by Madhvas!
4. Distinct theology
Madhva theology is not Vaishnavite without a difference. It is distinct. For instance - the centrality of Vayu in Madhva theology is interesting
Madhva theology is not Vaishnavite without a difference. It is distinct. For instance - the centrality of Vayu in Madhva theology is interesting
While among Sri-Vaishnavas, Garuda is an extremely important deity flanking Vishnu, in Madhva shrines, Vayu rises to prominence
Madhvas also pay a great deal of attention to itihAsa personages like Bhima, who is regarded as the son / embodiment of Vayu
Which is interesting
Madhvas also pay a great deal of attention to itihAsa personages like Bhima, who is regarded as the son / embodiment of Vayu
Which is interesting
5. Unique temple worship of Madhvas
In Smartha shrines, worship follows Panchayatana. While in Sri-Vaishnava shrines, it adheres to the two Vaishnava Agamas - Pancharatra or Vaikhanasa
But among Madhvas, it is not just Agamic worship, but worship as per Tantrasara of Madhva!
In Smartha shrines, worship follows Panchayatana. While in Sri-Vaishnava shrines, it adheres to the two Vaishnava Agamas - Pancharatra or Vaikhanasa
But among Madhvas, it is not just Agamic worship, but worship as per Tantrasara of Madhva!
In Madhva temples Pancharatra Agama is still largely adhered to
But in the maThas (notably kRSNa maTha), the old Panchayatana Smartha worship was replaced by Tantrasara (which appears to have been Madhva's own work)
But in the maThas (notably kRSNa maTha), the old Panchayatana Smartha worship was replaced by Tantrasara (which appears to have been Madhva's own work)
The use of Tantrasara is unique. As it appears to have been the work of a single AcArya, as opposed to anonymous hand-over by tradition (as is the case with Agamic texts)
On a side note, there is another unique aspect of Madhva religion
Many of the so-called "temples" are actually maThas. E.g. The Krishna "temple" in Udupi is a maTha
So the place of worship here is doubling up as a monastic center
Many of the so-called "temples" are actually maThas. E.g. The Krishna "temple" in Udupi is a maTha
So the place of worship here is doubling up as a monastic center
6. Association with TulunAd
Madhvas despite their wide presence have their HQ in Tulu territory - region around Udupi
We can't say that about other major sampradAyas
E.g. We can't associate Sri-vaishnavites with Srirangam as strongly as we associate Madhva sect with Tulu land
Madhvas despite their wide presence have their HQ in Tulu territory - region around Udupi
We can't say that about other major sampradAyas
E.g. We can't associate Sri-vaishnavites with Srirangam as strongly as we associate Madhva sect with Tulu land
So despite its broad philosophical messages that have animated the whole country, it retains a special regional flavor
The sect is inextricably linked to the Tulu territory, the Shivalli brahman ethnicity of the region and the city of Udupi
The sect is inextricably linked to the Tulu territory, the Shivalli brahman ethnicity of the region and the city of Udupi
7. Unique soteriology
Madhvas stand out as the most unambiguously dualist of all the Vedantin sampradAyas
But on top of that, their soteriology is unique in other ways.
Madhvas stand out as the most unambiguously dualist of all the Vedantin sampradAyas
But on top of that, their soteriology is unique in other ways.
Madhva posits the view that certain Atmas are eternally damned (maybe not the most accurate translation)
Tamo-yogya in his view
This is a sharp contrast to other schools where no Atma is categorized unequivocally as Tamo-yogya
Tamo-yogya in his view
This is a sharp contrast to other schools where no Atma is categorized unequivocally as Tamo-yogya
8. Radicalism and a tinge of iconoclasm
The last thing that marks out the history of Madhvas is the strong streak of radicalism and dare-I-say iconoclasm that is a part of it.
The last thing that marks out the history of Madhvas is the strong streak of radicalism and dare-I-say iconoclasm that is a part of it.
First the institutional radicalism - Vadiraja's revolution in the 16th cen when important Shaiva shrines passed from Smartha to Madhva hands (Ananteshwara, Chandrashwara temples in Udupi)
Then there is an element of iconoclasm (I don't use the term negatively) that is part of Madhva history
Some instances -
- The oldest KrSNa in Udupi was a Venugopala shrine worshipped by Smarthas. It got replaced by the new BalakRSNa deity discovered by Madhva near Malpe beach
Some instances -
- The oldest KrSNa in Udupi was a Venugopala shrine worshipped by Smarthas. It got replaced by the new BalakRSNa deity discovered by Madhva near Malpe beach
- The Odabhandeshvara temple at Malpe, where Madhva installed and consecrated a Bala- Balarama deity he had recovered at Malpe beach
This deity replaced a pre-ecisting Subramanya shrine, which was thrown into a tank! Where it has remained for 7 centuries
This deity replaced a pre-ecisting Subramanya shrine, which was thrown into a tank! Where it has remained for 7 centuries
To the credit of Madhvas, the tank is also sacred today, and the utsava murti of the temple is the Subramanya not Balarama
But the radicalism and break from the past is unmistakable here.
Madhva indeed created a revolution
But the radicalism and break from the past is unmistakable here.
Madhva indeed created a revolution
That brings us to the end of this thread
Madhva sect is indeed unique in more ways than one.
In its organizational nous, its coherence, its soteriology and yes, its radicalism and slight tendencies to iconoclasm
An exceptional Indian sect in more ways than one
Madhva sect is indeed unique in more ways than one.
In its organizational nous, its coherence, its soteriology and yes, its radicalism and slight tendencies to iconoclasm
An exceptional Indian sect in more ways than one
References : The thread owes much to the fine book by BN Hebbar on the Udupi temple
Title -
"The Sri KRSNa temple at Udupi - The historical and spiritual center of the Madhvite sect of Hinduism"
Title -
"The Sri KRSNa temple at Udupi - The historical and spiritual center of the Madhvite sect of Hinduism"
There is a ninth point of exceptionalism that I glossed over.
Added as a post-script
Thats the emphasis on eschatology that exists in the Madhva tradition..
(elaborated in next tweet)
Added as a post-script
Thats the emphasis on eschatology that exists in the Madhva tradition..
(elaborated in next tweet)
E.g. There is this place of Kadtilla where Madhva's work (Sarvamula) is apparently buried in copper plates.
This will be revived and dug up by one of Madhva's chief disciples Vishnu Tirtha, at some point in future when Madhva religion hits its lowest ebb
This will be revived and dug up by one of Madhva's chief disciples Vishnu Tirtha, at some point in future when Madhva religion hits its lowest ebb
Until then the treasure will be buried here!
This is a classic example of Madhva eschatalogy with a peer into the future, coupled with a prediction
You don't see that in all sampradAyas
This is a classic example of Madhva eschatalogy with a peer into the future, coupled with a prediction
You don't see that in all sampradAyas
