Do you think, Vaikuntha exists?
As man, through various ages and lifetimes continues his reincarnation, he discovers a life of Dharma, avoiding all that which is unethical and performing that which is recommended by the Vedic scriptures, through the process of soul-learning. Following thus, he develops a natural detachment to worldly life and develops “Vairagya”. Only when he takes to such a lifestyle, the existence of God, Vishnu seems very probable. Until such time, he is least interested in God or Godly qualities and continues to drag himself on the earthly plane, leading a sinful life. As ethical life improves, there is an inclination towards spiritual matters. This makes Grace flow into his life and he discovers the various teachings of Sanatana Dharma, he discovers the teachings of Dwaita Vedanta. He becomes fortunate to discover a Guru or spiritual preceptor who educates him about Maha Vishnu.
After having realized one’s constitutional position the living entity or Jeev, undergoes the process of Bhakti. The process of Bhakti includes ethical living, devotional service to the Lord, Devotional service includes the 9 forms of Bhakti namely Shraavana (Hearing the Glories of Vishnu), Kirtan ( Singing the glories of the Lord or praising Him), Vishnu Smaran ( Thinking and Remembering the Lord), Pada Sevan ( Serving Vishnu as the worldly manifestation or serving Him in the temples), Arcana ( Worshipping the Vishnu deity in the temple), Vandan ( Salutations to the Lord), Dasya ( To consider oneself as the eternal servant of the Lord), Sakhya ( Considering the Lord as one’s dear friend or associate) and Atma-Nivedan ( Surrendering one’s all to the Lord). When one hears the glories of the Lord, one develops interest in the Lord and develops deep interests in the activities of the Lord. This according to Madhvacharya is very important as one embarks into the journey of Bhakti. As Bhakti intensifies, Grace starts manifesting. All accumulated Karma gets wiped out by the dint of Bhakti. Thus at the end of one’s lifetime, following Bhakti Dharma, one ascends to the plane of Vaikuntha or the Land of Maha Vishnu. There are four major categories of Liberation as discussed in the Bhakti Shastra namely Salokya, To ascend to the same plane of Vishnu; Samipya, to be in close proximity to Lord Vishnu and to be able to see His beautiful countenance at all times; Sarupya, to attain the same form as Maha Vishnu, the four-handed divine form; Sayujya, to become one with the form of Maha Vishnu. Sri Madhvacharya detests Sayujya Mukti because in this type of Mukti, one’s individuality is lost and one merges with the Lord. He argues, why should one lose the golden opportunity of being in the eternal presence of the Lord by attaining Sayujya Mukti? He warns the devotees of the Lord from such Self-annihilation.
Sri Madhvacharya says, when one attains a little Bhakti, Jnana also increases within the Jeev. The knowledge that “I am a spark of consciousness and not the physical body”, takes root. There is another realization that takes place within the heart of the Jeev, that higher than Jivatma, is the Paramatma. The knowledge that my relationship with Vishnu is Bhakti, starts manifesting in all dimensions of life. With this Jnana, Bhakti multiplies. From such Bhakti, there emerges Drishti or Divine Vision. One shall be blessed with the vision of the Lord and enlightenment takes place. One’s eternal position as the servitor of the Lord, gets established permanently. It is this highest realization that grants liberation to the Jeev. Once the Jeev ascends to the domain of Vishnu, Bhakti increases furthermore and keeps increasing unabatedly. It becomes the source of permanent bliss, never to be lost. One’s association with the Supreme Being Vishnu is never lost. Such is the nature of Bhakti, explains Sri Madhvacharya.
Madhava’s philosophy talks about “Pancha Bheda”, five crucial differences.
1) Ishwara (Vishnu) – Jeev (living entity) – Bheda (different)
2) Ishwara (Vishnu) – Jagat/Jada (insentient world) – Bheda (different)
3) Jeev (living entity) – Jagat/Jada (insentience) – Bheda (different)
4) Jeev (living entity)- Jeev (living entity)- Bheda (different)
5) Jada/Jagat (insentient) -Jada/Jagat (insentient) – Bheda (different)
Madhva propounded the theory of common sense. We find no similarities between two non-living insentient things. There is no similarity between two sentient beings in the same way. Similarly God is different compared to all sentient beings and the living entities are different from all set of insentient things. So in the Madhva philosophy there is plurality of all sorts and no common meeting ground among the three entities of Maya (Jagat), Ishwara (God) and Jeev (living entity). These differences among the various categorized entities remain to be eternally unreconciled and hence the philosophy of Sri Madhva is radically different from the philosophy of Advaita Vedanta as propounded by Sri Shankara. Sri Shankara maintained that at the root all plurality is Brahman alone, in essence everything is One. But Madhva, vehemently disapproved this philosophy of Adi Shankara, The Advaita Vedanta.