Śrī Madhvācārya and the Doctrine of Bhakti

Śrī Madhvācārya and 

           the Doctrine of  Bhakti   

                                 Dr.Shrinidhi S Pyati 

Introduction. 

Śrī Madhvācārya, a prominent proponent of Tattvavāda (Dvaita philosophy), places bhakti (devotion) at the core of his theological framework. He establishes through authoritative pramāṇas (scriptural evidence) that the paramaprasāda (supreme grace) of Lord Vishnu is the sole means to attain mokṣa (liberation). To receive this paramaprasāda, one must possess aparokṣa-jñāna (direct perception) of Vishnu, which, in turn, necessitates supreme devotion to Him.

This introduction raises several pertinent questions:

What is paramaprasāda, and why is it an essential tool for attaining mokṣa? What is the defenation of bhakti?

• What is the nature of aparokṣa-jñāna, and how is it achieved?
• What constitutes paramabhakti or Ati-paripakva bhakti and how does it differ from ordinary bhakti?
• What role do karmayoga  play in this process?
• Why is rigorous study of the Shastra necessary if only bhakti or paramaprasāda ensures liberation?
• Bhakti is an independent method or is necessarily associated with the methods of  jñāna and Karma?
• Ultimatly what kind of method A sadhaka should follow to attain Aparokṣa-jñāna or parama bhakti ?
• In this discussion, I aim to address these questions to provide clarity on Madhvācārya’s perspective on bhakti within his theological framework.

The Harmonizer

Before Madhvācārya’s, there were four prominent schools of thought regarding the means to attain mokṣa (liberation):

1. Knowledge as the sole tool for mokṣa, advocating the abandonment of karma (actions).

2. Karma as the only tool for mokṣa, deeming knowledge unnecessary.

3. A combination of knowledge and karma, emphasizing their equal importance in achieving mokṣa.

4. Devotion to Parabrahman as sufficient for attaining mokṣa.

Each of these schools cited Vedic sources to substantiate their respective views.

Madhvācārya harmonized these diverse interpretations by introducing the concept of bhakti. His approach, grounded in the Vedas and Purāṇass, neither negates knowledge, karma, nor devotion, nor does it assign them equal status. Instead, he integrates them into a hierarchical framework, treating them as progressive steps on the path to mokṣa.

To understand this concept, we must delve deeply into Madhva’s interpretation of bhakti. Madhva assigns a unique and pivotal role to divine grace (Paramaprasāda ) in his system, considering it the ultimate cause of both self-realization and God-realization. However, divine grace must be invoked and this invocation is achieved through bhakti, understood as profound and unwavering devotion to the Lord. This devotion must be deeply rooted and founded on a clear understanding of the Lord’s greatness and majesty.

As stated in the verse:

माहात्म्यज्ञानपूर्वस्तु सुदृढः सर्वतोधिकः स्नेहो भक्तिरिति प्रोक्तः तया मुक्तिर्नचान्यथा  ।।

“Bhakti is defined as unwavering love that surpasses all else, rooted in an awareness of divine greatness and majesty. Liberation is attained through this devotion and not by any other means.”

Jayatirtha offers a comprehensive definition of bhakti that harmonizes its philosophical and emotional dimensions:

परमेश्वरभक्तिर्नाम -

निरवधिकानन्तानवद्यकल्याणगुणत्वज्ञानपूर्वकः,स्वात्मात्मीयसमस्तवस्तुभ्योऽनेकगुणाधिकः,अन्तरायसहस्रेणाप्यप्रतिबद्धो निरन्तरप्रेमप्रवाहः। 

“Bhakti towards the Supreme Lord is the steady and unbroken stream of love, unassailable by any amount of obstacles and transcending the love of our own selves, our kith and kin, cherished belongings, etc., and fortified by a firm conviction of the transcendent majesty and greatness of God as the abode of all perfections and free from all blemish and by an unshakable conviction of the complete metaphysical dependence of everything else upon Him. This definition can be accepted as a classical definition of Bhakti.  The point in Madhva's insistence on Mahatmyajñāna as one of the constituents of Bhakti is that a blind and ignorant devotion is of no philosophical worth. Since the function of Bhakti is to manifest the true relation of Jiva to Brahman, it must naturally be properly informed about that true relation, which presupposes a right knowledge of the majesty and greatness of God as the one Svatantra. Hence, Bhakti has to be enriched by study, reflection and concentration.

We must, therefore, first of all, enlarge the horizon of our knowledge of God through a wide range of study (Śravaṇa): शुद्धभावं गतो भक्त्या शास्त्राद् वेद्मि जनार्दनम्  Bhakti is, thus, not a mere wave of sentimentalism or emotionalism, to Madhva. It is the outcome of patient study and deep reflection. It presupposes a certain amount of knowledge in the same way as the pursuit of knowledge needs the urge of devotion: विना ज्ञानं कुतो भक्तिः कुतो भक्तिं विना च तत्  .  Madhva also demands a high degree of moral perfection from the true devotee of God. He affirms that there can be no true devotion to God without a real sense of moral purity, sincerity of purpose and detachment to worldly pleasures. One cannot serve two masters. True devotion to God would be impossible without the cultivation of a natural distaste for the pleasures of the world. It is one of the constitutive elements of true devotion:

भक्तिः परे स्वेऽनुभवो विरक्तिरन्यत्र चैष त्रिक एककालः | 

Acara or purity of life, in all respects, is thus the basic need of true devotion and knowledge. Devotion without such purity will be a travesty:

Thus, in Madhva’s thought, bhakti emerges as a synthesis of profound admiration for the divine majesty and spontaneous love for the Supreme Being. It is not merely emotional but is inseparable from knowledge—a knowledge of God that is neither cold nor merely intellectual, but deeply intuitive and transformative.

Bhakti of the right kind is thus a blend of both knowledge and love 

ज्ञानस्य भक्तिभागत्वाद् भक्तिर्ज्ञानमितीर्यते ।

ज्ञानस्यैव विशेषो यद् भक्तिरित्यभिधीयते ।।  

Jñāna is a constituent of Bhakti. For this reason, the latter is very often referred to as Jñāna itself in the Śāstras. Where, however, the distinctive aspect of attachment is sought to be emphasised, their fusion is designated by the term 'Bhakti'; but they are basically aspects of the same thing, even as mediacy(paro kṣajñāna) and immediacy(Aparokṣa-jñāna jñāna) are but the integral aspects of knowledge. Texts in Scripture which refer to Jñāna as the means of release have, therefore, to be interpreted as inclusive of the aspect of love also. If this basic affinity between the two is properly understood and kept in mind, much of the controversy regarding the claims of Bhakti and Jñāna to be regarded as the immediate means of release would vanish.

Madhva distinguishes three stages of Bhakti: (1) that which precedes Paroksajñāna (mediate knowledge of the Deity), (2) one that follows it, and (3) a third that comes after direct realisation (Aparokṣajñāna) and wins the absolute grace (atyarthaprasada) of the Lord. It is this final stage of Bhakti that fully manifests, by the grace of God, the true relationship that exists between the Jiva and Brahman and completes the fulfilment or realisation viz. the full manifestation and enjoyment of the intrinsic bliss of one's own self and the Majesty of the Lord. These three stages of Bhakti have been designated by Jayatirtha  1. Pakvabhakti, 2.Paripakvabhakti and 3.Ati-Paripakvabhakti. The last one is an end in itself. These have been most impressively described by Madhva himself as rising to a crescendo of ineffable joy.

भक्त्या ज्ञानं ततो भक्तिः ततो दृष्टिस्ततश्च सा ।

ततो मुक्तिस्ततो भक्तिः सैव स्यात् सुखरूपिणी ।।

There are two distinct phases of Bhakti in Madhva's system, one operating at the Sadhana or preparatory level and the other at the Sadhya or the fulfilment-level of Moksa itself:

 हरेरुपासना चात्र सदैव सुखरूपिणी । न तु साधनभूता सा सिद्धिरेवात्र सा यतः ।।  

In fact, no other Vedantin than Madhva has given expression to his firm faith in the indispensability of Bhakti not only in achieving liberation from bondage but in its continuation in the lives of the Muktas as an expression of the blissful fruition of their earlier stages of Sadhana Bhakti:

भक्त्या प्रसन्नः परमो दद्याद् ज्ञानमनाकुलम् । भक्तिं च भूयसीं ताभ्यां प्रसन्नो दर्शनं व्रजेत् ।। ततोऽपि भूयसीं भक्तिं दद्यात्ताभ्यां विमोचयेत् । मुक्तोऽपि तद्वशे नित्यं भूयोभक्तिसमन्वितः ।। 

'Pleased with the initial Bhakti of the Jivas, the Lord bestows on them firm knowledge of His nature and attributes. He then reveals Himself. Thereafter He inspires them with still more intensive devotion and after showing Himself to the Bhaktas He cuts the knot of their Prakrtic bondage. In the released state also, the Jivas remain under the Lord's control imbued with unalloyed devotion to Him'.

The purpose of philosophical investigation or Jijnasa according to Madhva is to remove the obstacles to Aparokṣajñāna such as ignorance of the subject and doubts and misconceptions regarding the truth and the import of Sastras. Śravaṇa gives rise to correct knowledge of Para and Aparatattvas and reflection(Manana) helps to fix the import of Srutis beyond doubt and vacillation: श्रवणादिफलं चाज्ञानविपर्ययादिदर्शनप्रतिबन्धनिवृत्तिः 

Jayatirtha identifies three progressive stages of Bhakti (devotion) in ascending order. Among these, Pakvabhakti (ripe devotion) serves as the means of attaining knowledge of God, while the practices of Śravaṇa (listening) and Manana (reflection) merely prepare the aspirant for this state. Similarly, Paripakvabhakti (riper devotion) constitutes the path to the direct vision of the Lord, surpassing Dhyāna (meditation), which functions only as a preparatory step towards achieving Paripakvabhakti. Finally, Ati-Paripakvabhakti (mellowed devotion) is characterized by the overflowing spiritual joy experienced in communion with the Lord. The vision of the Lord in one's Bimbarupa (true form) facilitates this ultimate beatific state of SaDhyānandaphalanubhava (the realization of supreme bliss) through Paripakvabhakti (Nyayadipika by Jayatirtha) .

 The role of karma –

Threre are two tyepes of karmas 1. Sākāma karma , Niṣkāma karma 

Sākāma karma is done with the intention of fruit . for Exmaple vedic sentence like ज्योतिष्टोमेन स्वर्गकामो यजेत prescribes us perform yaga to get the fruit called svarga . But Madwacharya suggests that the purpose of these prescriptions is, paradoxically enough, to wean us away from the attractions of perishable rewards and pull us up gradually to a life of disinterested action (Niskarma Karma) even as a child is induced by its mother to take a medicinal dose of castor oil, by the tempting offer of sweets in reward. Jayatirtha puts the case admirably:

अनादिविषयवासनावासितान्तःकरणा न सहसा ज्ञानसाधने कर्माणि प्रवर्तयितुं शक्यन्ते । अतः, तेषां कर्मण्यभिरुचिजननार्थं 'स्वर्गकामः' इत्यादिश्रुतिः प्रवृत्ता । कर्मणि प्रवृत्तांस्तु शनैः कामं त्याजयामीत्यभिप्रायवती ।  So whenever scripture sugeests the karma tyaga , it should be understood in the context of Sākāma karma . Karma as whole cannot be abandoned as it impossible to exist without doing any karma.  Niṣkāma is such which is performed to please Sri hari  without the expectation of fruit. Madhva therefore, regards enlightened activity (Niṣkāma karma) merely as contributing to knowledge through Vairagya. 

अकामकर्मणामन्तःकरणशुद्धिद्वारा ज्ञानान्मोक्षो जायते  (कर्म) योगस्तु अदृष्टद्वारा सत्त्वशुद्धिमुत्पाद्य श्रवणादीनामुपकरोति  

Karmayoga, then, is not at all a stumbling block to spiritual progress. It is not, by itself, binding in its effects as it depends on the motive behind it and the end in view with which it is performed. That is why Madhva maintains that every approved activity after the dawn of Aparokṣa has its reward in the form of a welling up of spiritual bliss (anandodreka) and never goes in vain9:

न हास्य कर्म क्षीयते  

इति ज्ञानोत्तरमनुष्ठितेन निवृत्तकर्मणा प्रसन्नः परमात्मा मुक्तौ ज्ञानानभिव्यत सुखं व्यक्तीकरोति  

Madhva is, thus, quite clear that disinterested activity carried on in a spirit of devotion to God is a powerful incentive to the acquisition of knowledge which alone is the highest means of release. Karma and Dhyāna and others are just accessories to it:

अतो, अपरोक्षज्ञानादेव मोक्षः, कर्म तु तत्साधनमेव  

सर्वं निवृत्तादिकमन्तरा मध्ये ज्ञानमाधाय मुक्तेः साधनं भवति  । 

The Role of paramaprasada 

Only the Lord's grace has the power to rend the veil of Bhavarupajñāna which stands between the Jiva and the Lord concealing His face from the devotee and prevents the full manifestation of the bliss of Moksa:

अथान्ये प्रकृती दुष्टनृषु प्रातिस्विकं स्थिते । स्वगुणाच्छादिका त्वेका परमाच्छादिका परा ।। स्वगुणाच्छादिकां हृत्वा परमाच्छादिकां परः । व्याघुट्च मोक्षपदवीं ददाति पुरुषोत्तमः ।।  

Now let’s summarise the concept by understanding the steps to mokṣa .

The Hierarchical Path to Mokṣa

The steps to liberation (mokṣa) in Madhva’s framework can be summarized as:

1. Niṣkāma karma 

2. Śravaṇa (listening) 

3. Manana (reflection) 

4. Pakvabhakti 

5. Dhyāna (meditation) 

6. Paripakvabhakti 

7. Aparokṣa-jñāna (direct realization) 

8. Ati-paripakvabhakti 

9. Parama-prasāda (supreme grace).

Conclusion 

By doing equitable Justice to Jñāna and Bhakti, Madhva has completely fulfilled the highest expectations of a Theistic interpreter of Vedanta, in restoring the doctrine of Bhakti and Divine grace to their rightful place and proper perspective in the texts and traditions of Prasthanatraya.

Bibliography

 

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