Analytical study of Advaita and Dvaita philosophy with reference to Śaṅkarācārya and Sankhya school.

Exegesis of the philosophy of Madhva, 13th century founder of the Dvaita (dualistic) school of Vedanta.

On the theory of Dvaita (Vedanta) philosophy; Sanskrit text with Hindi translation.

This study offers a panoramic view of the creative, expository, interpretive, dialectic, polemical, didactic and devotional phases of Dvaita philosophy, and its ...

The three major schools of Vedanta— a kara's Advaita, R m nuja's Viśi dvaita, and Madhva's Dvaita—all claim to be based on the Upanishads, but they have evolved very different views of Brahman, or the Supreme Reality, and the soul's relation to that Reality once it is liberated from rebirth, when mok a or eternal life commences. Advaita teaches that liberated souls merge into the seamless blissful Brahman, the only Reality, and finally escape their earth dreams of sin and suffering, (...) even to the point of forfeiting individuality. Both Viśi dvaita and Dvaita are resolutely realist systems and see essential differences between Brahman and souls that are never transcended, even in the world of the liberated, visualized in these systems as a glorious paradise where God (Vishnu) reigns in splendor over blissful souls devoted to Him everlastingly. But whereas Madhva sees innate differences in souls, each with a greater or lesser capacity for bliss, R m nuja sees a universal sameness in the quality and degree of bliss, even to the point of equating it with the bliss of God Himself. The author points out these and other contrasts between the three views of mok a , critiques each, then develops a view of the liberated state more satisfactory (in his view) than any of the three in a marriage of East and West. (shrink)

This study offers a panoramic view of the creative, expository, interpretive, dialectic, polemical, didactic and devotional phases of Dvaita philosophy, and its ...

La tension entre le non-dualisme et le dualisme domine toute l’histoire du Vedanta. En face de l’advaita de Śaṅkara, le système de Madhva, auquel cette étude est consacrée, représente l’extrême dualisme, dvaita. Cependant Madhva, après avoir posé la réalité irréductible de la différence entre Dieu et le monde, a comme compensé cette scission de l’être par l’affirmation que tout être autre que l’Être absolu est dépendant de celui-ci, seul Dieu ne dépendant que de lui-même. L’originalité du système de Madhva est (...) d’inventer une relation nouvelle entre l’Être et les êtres. Seul l’Être est capable de faire exister des êtres différents de lui et totalement dépendants de lui ; Dieu permet à toute réalité d’être, et d’être ce qu’elle est. (shrink)

Seminar papers on Dvaitadvaita philosophy with reference to Advaitabrahmasiddhi of Madhusūdana Sarasvatī and Nyāyāmr̥ta of Vyāsatīrtha, 1460-1539.

On Dvaita Vedanta philosophy and doctrines of Nimbarka, sect in Vaishnavism; with Hindi interpretation.

Madhvācārya’s Bhāgavatatātparyanirṇaya is the oldest Bhāgavata commentary available to us, most probably predating the Advaitic commentary of Śrīdhara. Thus Madhva’s commentary occupies a crucial place in the development of the Bhāgavata tradition. In this paper, I examine Madhva’s commentary on the first verse of the Bhāgavatapurāṇa, focusing on his exegesis. In so doing, I shall point out how Madhva emphasizes what are arguably the two most important doctrines of Dvaita Vedānta, namely, Viṣṇu’s absolute independence and the reality of the world. (...) With this teaching Madhva vehemently rejects absolute monism and the idea that the world is illusory, which, we might say, are the core doctrines of Advaita Vedānta. This paper is also a modest attempt to revise the general perception of Vedānta as ‘the exegetical tradition on the prasthānatraya’. I argue that we need to include commentaries on the purāṇas within our understanding of Vedāntic discourse since, starting with Madhva, the purāṇas such as the Bhāgavata became an important text for Vedānta authors to comment upon. This is evidenced by the proliferation of commentaries on the Bhāgavata in the early modern period. The Bhāgavatapurāṇa attracted commentaries produced not only by Vaiṣṇava authors such as Sanātana, Jīva, Vallabha and Vīrarāghava but also by Advaita authors like Madhusūdana Sarasvatī and Śaivas such as Rāghavānanda. In this connection, toward the end of this paper I will point out Madhva’s influence on the Gauḍīya school that flourished in the early modern period. (shrink)

Study of Viśiṣṭādvaita Vedanta philosophy.

On the fundamentals of Advaita and Viśiṣṭādvaita philosophy.

Treatise presenting the Dvaita school in Hindu philosophy.

Study of Adhikaraṇasārāvalī of Veṅkaṭanātha, 1268-1369, work on the fundamentals of Viśiṣṭādvaita philosophy.

On the school of Madhva, 13th century Hindu dualistic philosopher.

Kannada translation with original Sanskrit text on Śaktiviśiṣṭādvaitavedānta.

Study of philosophy of semantics in Vākyapadīya of Bhartr̥hari.

In This Book The Author Have Tried To Present A Historical Study Of Vedic Interpretation Confines Ourselves To The Study Of These Various Parts Of The Vedic Literature As Some Interpretation Of The Vedic Samhita. The Author Observed The Vedic Myth, Rituals And Philosophy As Interpreted By Madhvacarya The Founder Of Dvaita School Of Vedanta.

Revision of the author's thesis (Ph. D.--Kāśī Hindu Viśvavidyālaya, 1994) under title: Śaktiviśishṭādvaita Vedānta, eka samīkshātmka anuśīlana.

On the Dvaitādvaita philosophy of the 13th century Hindu religious leader Nimbārka; includes his brief biography and bibliography.

Analytical study of Advaita and Viśiṣṭādvaita school in Hindu philosophy.