1884.] R. Mitra— Psycholoyical Tenets of the Vaishnavas. 109 
they are there very loosely and promiscuously put forth, without any 
serious attempt at philosophic precision. The authors named above were 
the first to give to each a scientific fixity and distinctness. It should, 
nevertheless, be mentioned that there is yet considerable misunderstand¬ 
ing current on the subject, and the three terms S'uddhddvaita, Visislitdd- 
vaita, and Dvaitddvaita, are very carelessly used—the first according to 
some, is the same with Advaita, and the third is identified with the second. 
For the purposes of this paper it is, however, not necessary to attempt 
here any detailed exposition. 
The last is the theory of Duality or Dvaitavdda, of one Supreme Soul 
and innumerable individual souls, essentially independent of each other. 
Its teacher was Madhva i^charya* alias Ananda Tirtha alias Purnaprajna 
or Purnamandira, who wrote a short commentary on the Vedanta Siitra, 
and therein developed his theory, obviously taking it from the Nyaya- 
darsana, where it occurs in an unmistakable form. His doctrine is 
known under the name of Purnaprajha-darsana, and his followers call 
themselves Brahma-sampradayi. As already stated, it dates from long 
before the time of the Adual doctrine. It is frequently referred to in the 
Vedas, and in the Upanishads it is indicated at times. But the idea 
is not fully worked out, and in some places, the theory of both the 
Supreme and the individual souls abiding in the same body crops out 
prominently. This is particularly the case in a remarkable allegory in the 
Mundaka Upanishad, which occurs also in the SVetasvatara Upanishad, 
where it is said : 
“ Two (birds) of handsome plumage, rivals and friends, nestle in 
the same tree : one of them eats the sweet fruits ; the other looks on 
without eating. ”f 
The obvious meaning of this verse implies a duality ; and those who 
adopt the Dual theory appeal to this authority ; but S'ankara looks upon 
it as an indication of the Supreme Soul associated with plastic nature or 
Prakriti, or “ consciousness associated with ignorance, desire and the resi¬ 
dua of former works.’’J 
Closely correlated with the above theories are the doctrines of Saguna 
(qualified) SindNirguna (unqualified) in regard to the Supreme Soul. The 
nearest equivalent English philosophical terms for these would be ‘ con- 
* Grammatically the word should be Madhva as a derivative of Madhu, but in 
MSS. it is frequently, not always, found with the first vowel short, and both Professor 
Wilson and Mr. Gough (in the Sarvadarsana-sangraha) have accepted that form. 
t ^ ^WIT i 
