Madhva

▪ Hindu philosopher

also called  Ānandatīrtha, or Pūrṇaprajña  

born c. 1199, , Kalyānpur, near Udipi, Karnataka, India

died c. 1278, , Udipi

      Hindu philosopher, exponent of Dvaita (q.v.; dualism, or belief in a basic difference in kind between God and individual souls). His followers are called Madhvas.

      Born into a Brahman family, his life in many respects parallels the life of Jesus Christ. Miracles attributed to Christ in the New Testament were also attributed to Madhva; for example, as a youth he was discovered by his parents after a four-day search discoursing learnedly with the priests of Vishnu (Viṣṇu); later, on a pilgrimage to the sacred city of Vārānasi (Benares), he is reputed to have walked on water, repeated the miracle of the loaves of bread, calmed rough waters, and become a “fisher of men.” It is suggested that he may have been influenced during his youth by a group of Nestorian Christians who were residing at Kalyānpur.

      Madhva set out to refute the nondualistic Advaita philosophy of Śaṅkara (d. c. AD 750), who believed the individual self to be a phenomenon and the absolute spirit (Brahman) the only reality. Thus, Madhva rejected the venerable Hindu theory of maya (“illusion”), which taught that only spirituality is eternal and the material world is illusory and deceptive. Madhva maintained that the simple fact that things are transient and everchanging does not mean they are not real.

      Departing from orthodox Hinduism in a number of ways, he was one of a small minority of Hindu thinkers who have believed in eternal damnation, offering a concept of heaven and hell to his followers. He nevertheless offered a third alternative, a Hindu purgatory of endless transmigration of souls (reincarnation, or rebirth). Madhva's cult outlawed temple prostitutes and offered figures made of dough as a substitute for blood sacrifices, and its adherents customarily branded themselves on the shoulder with a multiarmed figure of Vishnu.

      During his lifetime, Madhva wrote 37 works in Sanskrit, mostly commentaries on Hindu sacred writings and treatises on his own theological system and philosophy. He insisted that knowledge is relative, not absolute.

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