There is five fold difference in this
world. Each one has a personality of his own. Each one is
complete in his own capacity. That fellow is not this fellow;
that person is not like this person. The personality of one is
separate and distinct from that of the other. There is uniqueness
in the individual nature of each and every person.
According to Sri Madhva all dharmas might have set out for the same purpose. But it is stupidity to believe that all of them are going to guide you to the same goal. People who are not all that keen will always pass comments that all dharmas are the same. One might say like that just to maintain social harmony or friendship or out of sentiments, or just for the sake of saying something superficially noble and attractive. But in truth it is not like that. The reality is something else according to the opinion of Sri Madhva.
This "all same" argument is a sure sign of abysmal ignorance about the relationship between soul and the God. Always from an ordinary view - point and at the superficial level all religions seem to look as one and the same. That is only an elementary knowledge. It is not scientific knowledge born out of deep contemplation., research and analysis. Now "all equal" argument is an improved version of ignorance. This equality cry can at best be a verbal trick performed to bring the hearts a little closer, binding them of course by ignorance but can never project the truth. People who are anxious to discover the truth and who have got a sense of responsibility towards it will never degrade the truth by listening to such clever and rhetoric. It at all they have done that perhaps it is from a different point of view but not is its literal sense.
Many trees of different sizes and types appear as one when seen from a distance. As you advance a little further you will notice there are two, same trees of the same kind. When you come still closer you will realize that there are many trees which are not same but of various types. then it will be called a scientific study. All sciences have grown this way. Same is the case with Vedic literature also. An astronomer spots a small dot of light. As the research continues he will see its expansion and then finally he concludes that what looked like a small peck of light is a galaxy. As the investigation advances further this infiniteness unfolds itself in color and clarity. Just like that this Universe, the God (Brahman) and souls are not one entity. These are very different. wonders indeed!
This universe consisting of the living and non-living was never one single entity. In future also it will never become one. The universe mainly with its fivefold differences in things is its boundary too. In this world nothing can be called small because there exists a thing which is smaller than the first. Nothing is also big as there is bigger thing still. No two things are absolutely equal or similar. There will always be subtle differences as there are between left and right eye or hands. That which is smaller than the smallest and bigger than the biggest is Brahman or Parabrahman the God. i.e., "Anoraneeyana mahato Maheeyan". This Parabrahman is the support and mine for all the wonders of the universe. Sri Madhva cried in ecstasy "Bahuchitra Jagadbahudakaranath Parashaktiranantha Gunaha Paramaha" i.e, "This universe is filled with many wonders of infinite types, Your power in infinite and even your auspicious qualities are infinite".
He says - "In real life equality and oneness are not practical concepts. Can we place Prime minister and a common man on the same footing? If we treat a soldier and a commander -in-chief as equal can the war go on? Can the office work smoothly if the manager and a clerk are paid the same salary and treated alike? In this universe gradation is natural. Wisdom lies in accepting it as it really is".
Sri Acharya observes that sorrow and difficulties are not caused by inequality. But from equality which is not just or right. Infact if deserving person gets the right respect no one protests. Tension and problems arise only when an unfit person gets reward and respect or a fit person gets unfit reward and respect. Reward and respect should go to the right person, to the right place and at the right time. That is equality. If the old, young and sick are fed with the same type of food and same quantity then it is not equality. Considering their stomach, capacity, body condition, taste etc. and serving them accordingly is the real equality which is good for them. Instead, if they are fed equally it is "inequality" which will only harm them.
Sri Acharya says - "You are like an ant that hides in the crack of palace wall. How much that ant knows about the place, and kind that much you know about the world, the Lord and his laws. You are just like that insect that hides in the color paper in the envelop kept in the box in the cupboard of the harem of the palace that stands in the fort premises. Do not get inflated with pride. Understand first that your mind is limited. Then try to understand unlimited according to your capacity. Do not think you and God are one. There is no bigger mistake and sin than that". With valid statements Sri Madhva strongly argues it is idiotic to do "Soham upasana". "Dasoham" is the reality leading to positive fruit called liberation.
He debates - if all of us basically are "parts of the Supreme God" then why this sorrow, restlessness, and inferiority complex etc.? Why have we not understood them if we are all -knower of Brahman. If there is another power which can bring rift between the God and the Soul which is that force? Why does it do that way? is Brahman not all powerful? If God is without qualities then for us who are without qualities, how did we acquire qualities? Is there any difference between the God without qualities and void?
Shri Madhva questions the theory "The God (Brahman) alone is true, this world is false". Does this theory which says this world is false and we are Brahman come to anybodies experience. Even if it has come to anybody's experience he cannot express the same. Because since the world itself is false he is false and his experience is also false.
If a person is a part and parcel of the world it follows that his sayings are false. If the concept that "world is false" is false then is it not the world real? Thus how can a theory "world is false" which cannot be felt by anybody, capable of delivering goods to the living entities?
The above question of Sri Acharya has not been answered so far. Perhaps in future also there will not be any answer. Probably this question will remain as a pure question for ever.
He continues- The reality of the world, the natural differences amongst things, the limitations of souls -these are determined and experienced by everyone's experience. People with conscience cannot reject it. Sri Acharya declared boldly "I have seen the God. He is always perceived by my experience. I am servant of one who is complete with virtues and who is the Supreme wonder. He is visible to me always". This universe is not a single entity. It is full of differences, color, variety and wonders. He is the master Lord of this world. We are His servants. This is the "true philosophy" or dvaita philosophy of Madhvacharya.
The nature of the God which Sri Madva propagated is very much relevant to the self, life and the world. His concept of Scriptures, Evidence, life is close to the scientific way of looking at things. The west especially Harekrishna devotees are now recognizing this. Thus these Madhva concept and philosophy are appearing on world stage. Contemporary critics are seeing it as suitable, convincing spiritual postulate which appeals to reason.
Sri Madhva was dead earnest and serious in philosophical and spiritual fields. But he never overlooked the social aspect. He did not lose his independent approach and thinking because of the social concern he had. Bargaining and compromise were never done. Independent thinking and social service were daringly propagated side by side. He guided and made people see oneness amidst variety and difference in thoughts; see for them selves the four faced Vedas with a single heart crying out the same meaning. More than everything he stressed analytical contemplation. Through that he helped the growth of contemplative thing which yielded rich harvest in the form of real Vedic siddanta and its true postulates.
The world of thought and concepts may be vast and rich. But if we do not have the urge to enter it and see, what is the use? The contemplation, its intensity in a person brings prominence to thoughts. Food should be prepared well and tasty. But is more important to be hungry if we are to relish the food. Similarly in the world of Vedanta there is more need for hunger than food. From this point of view we can say that Sri Madhvacharya provides both enough hunger as well as food in the field of Vedanta and of thinking. Seekers of true knowledge, analysts and critics are indebted to him.
