Madhvacarya and his sampradaya

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In CC Madhya 9.245, Srila Prabhupada states: "For further information about

Madhvacarya one should read Madhva-vijaya by Narayana Acarya." It is in that

book he is described as an incarnation of Vayu.

 

Srila Prabhupada also describes Madhvacarya in this way: "Madhvacarya's devotion

to the Lord and his erudite scholarship are known throughout India."

 

Regarding the BG commentary--it appears it was in an unfinished form when he met

Vyasa, because Prabhupada states in his summary: "By the time he came to

Ananda-matha from Badarikasrama, Madhvacarya had finished his commentary on

BG."

 

As Vaisnavas, we may have nothing but praise for Madhvacarya's devotion and good

qualities. However, if his philosophy is found lacking that may be criticized by

those who are in a position to. Lord Caitanya in His discussion with the

Tattvavadis states:

 

"Both the fruitive worker and the speculative philosopher are considered

nondevotees. We see both elements present in your sampradaya. The only

qualification that I see in your sampradaya is that you accept the form of the

Lord as truth." (CC Madhya 9.276-279)

 

The Tattvavadis emphasis on adherence to varnsasrama and the five kinds of

liberation was rejected by SCM. Srila Prabhupada comments:

 

"Sri Caitanya Mahaprabhu wanted to point out to the Tattvavadi acarya, who

belonged to the Madhvacarya-sampradaya, that their general behavior did not

favor pure devotional service, which must be devoid of the taints of fruitive

activity and speculative knowledge. As far as fruitive activity is concerned,

the contamination is elevation to a higher standard of life, and for

speculative knowledge the contamination is merging into the existence of the

Absolute Truth. The Tattvavadi sampradaya of the Madhvacarya school sticks to

the principle of varnasrama-dharma, which involves fruitive activity. Their

ultimate goal (mukti) is simply a form of desire. A pure devotee should be free

from all kinds of desire. He simply engages in the service of the Lord.

Nonetheless, CM was pleased that the Madhvacarya-sampradaya, or the

Tattvavada-sampradaya, accepted the transcendental form of the Lord. This is

the greatest qualification of these Vaisnava sampradayas...Sri Caitanya

Mahaprabhu points out that Sri Madhavendra Puri accepted Madhvacarya only

because his sampradaya accepted the transcendental form of the Lord."

 

SCM proposes: "According to the verdict of the sastras, the process of hearing

and chanting is the best means to attain loving service to Krsna." He cites the

7th Canto of SB to emphasize this (SB 7.5.23-24) and then states:

 

"When one comes to the platform of loving service to Lord Krsna by executing

these nine processes, he has attained the fifth platform of success and the

limit of life's goals...In every revealed scripture there is condemnation of

fruitive activity. It is advised everywhere to give up engagement in fruitive

activity, for by it no can attain the highest goal of life, love of Godhead."

 

SCM substantiates His points by various citations from SB.

[Guest guest]

> In CC Madhya 9.245, Srila Prabhupada states: "For further information about

Madhvacarya one should read Madhva-vijaya by Narayana Acarya." It is in that

book he is described as an incarnation of Vayu.>

 

The fact that Srila Prabhupada suggests a source of further information doesn't

mean that Srila Prabhupada endorses all of that source's statements. Srila

Prabhupada, or any other authority, may often cite statements or sources that

don't accept or represent our Gaudiya siddhanta; he does this for various

reasons that may not always be obvious to us. Therefore readers have to be both

sensible and discriminate. I'm sure most of us realize this already, but it

doesn't hurt to mention it.

 

Perhaps it's needless to add that the Madhva-vijaya was written by a Tattvavadi.

 

MDd