Question

phylosophy of Madhvacharya​

Answer 1

Answer:

koi to batao sabhi c h uti ya banate hain mujhe

ki brainly kya hain bhaii

Answer 2

Explanation:

Madhva's philosophy Edit

The premises and foundations of Dvaita Vedanta, also known as Dvaitavada and Tattvavada, are credited to Madhvacharya. His philosophy championed unqualified dualism.[24] Madhva's work is classically placed in contrast with monist[11] ideas of Shankara's Advaita Vedanta and Ramanuja's Vishishtadvaita Vedanta.[24]

Epistemology Edit

Madhva calls epistemology as Anu pramana.[29] It accepts three pramānas, that is three facts or three correct means of knowledge, in contrast to one of Charvaka and six of Advaita schools of Hindu philosophies:[30][31]

Pratyaksha (प्रत्यक्ष) means perception. It is of two types in Dvaita and other Hindu schools: external and internal. External perception is described as that arising from the interaction of five senses and worldly objects, while internal perception is described as that of inner sense, the mind.[32][33]

Anumāna (अनुमान) means inference. It is described as reaching a new conclusion and truth from one or more observations and previous truths by applying reason.[34] Observing smoke and inferring fire is an example of Anumana. This method of inference consists of three parts: pratijna (hypothesis), hetu (a reason), and drshtanta (examples).[35][36]

Śabda (शब्द) means relying on word, testimony of past or present reliable experts.[37][29] It is also known as Agama in Madhva's Dvaita tradition, and incorporates all the Vedas. Hiriyanna explains Sabda-pramana as a concept which means reliable expert testimony. The schools of Hinduism which consider it epistemically valid suggest that a human being needs to know numerous facts, and with the limited time and energy available, he can learn only a fraction of those facts and truths directly.[38]

Madhva and his followers introduced kevala-pramana as the "knowledge of an object as it is", separate from anu-pramana described above.[39]

Madhva's Dvaita school holds that Vishnu as a God, who is also Hari, Krishna, Vasudeva and Narayana, can only be known through the proper samanvaya (connection) and pramana of the Vedic scriptural teachings.[40][41] Vishnu, according to Madhvacharya, is not the creator of the Vedas, but the teacher of the Vedas.[40] Madhva's school of thought assert, knowledge is intrinsically valid, and the knower and the known are independently real.[40] Both the ritual part (karma-kanda, Mimamsa) and the knowledge part (jnana-kanda, Upanishadic Vedanta) in the Vedas, asserted Madhvacharya, are equally valid and interconnected whole.[40] As asserted by the Mimamsa school of Hindu philosophy, Madhvacharya held that the Vedas are author-less, and that their truth is in all of its parts (i.e. the saṃhitas, brāhmaņas, āraņyakās and upanișads)...[40]