A Dualistic Interpretation

Implicit in bhakti or devotion is surrender to a personal deity. Herein lays the meta-physical doctrine of tattvavada, a uniquely dualistic interpretation of the nature of reality as advocated by Madhavacharya. Madhana's philosophy of making a distinction between the Absolute and individual soul also known as the dvaita school of Vedanta, proposes bhakti as an imperative, as the only means of merging with the self. This dualistic metaphysics is the basic of theistic Vaishavite school of thought.

Madhava's concept of Five Distinctions is his elaboration of the dualistic vision of reality. The Panch Bheda doctrine provides the logical and empirical basis for philosophy of realism, tattvavada,  by looking at the difference between one jiva or individual being soul and another, the difference between Ishwara the creator and jiva, the difference between jiva and jada or inanimate, between Ishwara and jada and between jada and jada. By formulating  an uncompromising dualism at all levels especially the rigid separation of creator and individual soul, Madhav not only lays down the pristine purity principle of God, but also goes on to emphasize bhakti as the only means to bridge the gulf between the Absolute and empirical world.

While Sankara's advaita sees the external world as Maya or illusion, vyavaharika or a sort of temporary reality, and Ramanuja's vishishtadvvaita views the outer phenomena and objects as a projection-spark of the Absolute, Madhava focuses on difference as the only genuine pramana or experience of every being - everything and everyone is different, our experiential life recognizes only that, as is borne out by pratyaksha or our sense perception. Madhav says other realities are also not created by the Creator, but exist simultaneously with the self. This kind of bipolar consciousness, where the knower and the object of knowledge remain distinct, lays the foundation for his theistic view of life as well.

Madhav asserts that jinana or knowledge is not capable of giving liberation, as the empirical world and its bondages are willed by Brahma, whom Madhav identifies with Vishnu. In contrast to the knowledge Principle of Sankara, Madhav says that moksha is possible only through grace, the grace of the creator, whose is the only independent tattva or reality in the dvaita system. All other beings are termed dependant realities, not created but coexisting with Vishnu the creator, and will continue to coexist in their distinction, even after realization.

Madhava contends that sublimation of the world is not only impossible, but not required since the time-space framework model is all there is; even God as Vishnu loves it the way it is. According to Madhava, knowledge of the self experienced intuitively by the sakshi or witness, the energy of atman, does not imply the illusory character of the physical world as sankara held. The realization of God as the Prime Mover, on the contrary, further establishes the yathrartha or faucal character of the world we live in.

The nation of bimba-pratibimbavada - sources as Vishnu and reflection as all dependant beings - puts Madhana's dvaita school of thought as the philosophical fountainhead of letter Vaishnavite bhakti traditions. For, bhakti, according to Madhavacharya, is one of the greatest spiritual values for the average person.

Kindness of Strangers

Let love of brethren continues. Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it. (Hebrews 13.1-2)

I try to treat whoever I meet as an old friend with dignity, with honor. (The Dalai Lama XIV)

Be generous in prosperity, and thankful in adversity. Be fair in thy judgment, and guarded in thy speech. Be a lamp unto those who walk in darkness and a home to the stranger. Be eyes to the blind, and a guiding light unto the feet on the erring. Be a breath of life to the body of humankind, dew to the soil of the human heart, and a fruit upon the tree of humanity. (Bha' I Prayer)