Hitherto Unknown Secrets !

shrIman.h madhva-mate In Sriman Madhva’s doctrine

1> hariH parataraH Hari (Vishnu) is Supreme
2> satyaM jagat.h The world is true (real)
3> tattvataH bhedaH The differences between
soul God and non sentient are real
4> jIvagaNAH hareH anucharAH The sets of souls are dependent on Hari
5> nIchochcha bhAvaN^gatAH And differ in the status even in the MUkti
6> muktiH naija-sukha-anubhUtiH mukti (liberation) is the
experience of the joy of one’s
own nature
7> amalA-bhaktiH-cha tat.h sAdhanaM That is achieved by flawless
devotion and Yathartha Gyana
correct understanding]
8> axAditritayaM hi pramANaM [perception ] anumana [logic] and
agama [ scriptures] etc.,
are indeed the sources of knowledge
9> akhila-AmnAya-eka-vedyo hariH Hari alone is conveyed in all
the Veda

A tatva is areal entity . A entity [ object ] when perceived as it exists
[ a thing in itself] it is said to be real .
For example a rope is perceived as rope[only] then the object rope is a real entity . But if it is percieved as snake ,
then the object snake is superimposed perception and not real .
All the entities which convey themselves in real are known as tatvas .
Tatvas are of two types , Svatantra and asvatantra [paratantra].
Independent and dependent .
Supreme God Vishnu alone is svatantra independent .
and all others are dependent on HIM .
The paratantra is again divided into BHAVA and ABHAVA.
Bhava is of two types Chetan and ACHETANA .
Chetana is of two types ,
One afflicted by Sorrow and One untouched by Sorrow .
Goddess Laxmi devi is Nitya mukta and untouched by Sorrow .
She is the consort of Vishnu .
The other type Those afflicted by Sorrow are of two types ,
Muktayogya and Muktiayogya .
Muktiyogya are those liberated and unliberated.
rest are of two types , Neech madhyama [ Tamoyogya and nityasamsari].

Muktiyogya are Devata rishi Pitru Raja narottama
Tamoyogya are classified as
daitya rakshas pishacha and naradhama four types .
Muktiyogya reach Vaikuntha and tamoyogya reach andhatamisra .
Both worlds have no return .
Mukti is achieved by Nirmal Bhakti towards the Supreme
and unmixed hate guarantees the andhatamisra .
It is the intrinsic nature of the soul to be under a class .
Achetan is classified as Nitya Anitya And nityaanitya ,
veda akshara and Avyakrut akasha are all nitya .
Purana , kala and prakruti are all nityanitya .

krishnarpanamastu .

Comments on: "Tatvavada – Tenets of Dvaita philosophy" (65)

  1. srivathsa said:

    Please go though the following youtube link,which tell about maya of advaita,

    and tell your valuable comment…


  2. srivathsa said:

    Athman is nirvikaara or nirvikaari….in dvaita

    If you accept this athman as nirvikaari ,then you should accept athman is not atomic and it is infinite or brahman…why because
    ,now one soul which is human,in this janma,if he become elephant in next janma,will his soul stretches to the size of elephant?
    similarly if that soul become ant in next janma,will its soul will compress to the size of ant?…..
    Similarly,in same janma baby will grow from the small size baby to big man,if size changes…then soul cannot be called as nirvikaari or avikaari…..
    for that purpose,advaita adviceses that athman is infinite in size,or covers whole world
    or athman is brahman…only because of ignorance…it thinks that it is limited in size……….

    what you say for this sir?


  3. srivathsa said:

    1)ok….forget science….let me give local example
    Milk….it is one jada,curd is another jada,,,,they have different prakruthika guna…..if milk and curd are different by absolute as said by madhvacharya….milk should never become curd…..
    but milk…become curd,ghee,butter milk…etc…here the prakruthika gunas of milk (jada)changes to the prakruthika gunas of ghee,curd etc….hence…there cannot be jada-jada beda by absolute as said by madhvacharya…
    2)dress…perishes by time(kumbaagutthade)….here dress looses its prakruthika guna bala (strength)…by time…so strength is not guna of jada…if you go on thinking like that…then there is no jada-jada beda…..
    so what is the guna of jada…which makes it different from other jada,,,by absolute?
    3)one person having a thum print in one janma,will have another thum print in another janma…so there are not athman’s attribute…. one leave of the same tree…will not be like that…after a day…it will be grown old like big in size,change colour to yellow…etc….so there are not the gunas of jaga…if you go in thinking like that…a jada will be different from it ..self after a period of time….so quality changes with time…
    4) similary kama,physical appearance,thinking changes from janma to janma ..so there are not athman’s guna…so athman is nirguna…so prakruthika gunas like rajasa,tamasa,sathvika are not athman’s guna…so athman is nirguna…..

    what you say for this sir?


  4. srivathsa said:

    In dvaita’s trividha jeevas…like rajasa,tamasa,and sathvika jeevas are like tv serials….where there will be a good person…who will always think good and do good ,
    there will be a bad person…who always think evil and do evil….this is just the ladys watching tv serial story….hence not practical…..
    2)In reality there is atleast a good guna in a bad person and a bad guna in a very good person….a evil person can become good one day and good person can become bad one day…..So, we cannot say evil nature or good nature are of his own soul…..So,there is no rajasa,sathvika ,tamasa jeevas…..


  5. srivathsa said:

    I have a question about madwa philosophy
    1) for madwas there are 5 bedas
    *)jiva -jiva
    *)jiswara-jada and jiva-jada
    BUT TODAYS SCIENCE HAVE PROVED THAT THERE IS NO JADA-JADA BEDA…..i:e according to madhvaacharya ,gold can never become silver….but todays science have proved that by changing electronics configuration we can change gold to silver….WHICH ACCORDING TO MADHVAACHARYA IMPOSSIBLE !!!!!!!…….
    2)jiva-jiva beda:
    accoring to dvaita each jiva is suguna and his prakrutika gunas are his own gunas.
    1)me myself, i am human i see another human in kama,but if i become dog in next janma,i see dog with kama…..so prakruthika guna kama is not atmans guna
    2) bhudhi:
    now when we are human we have high level of bhudhi,but if i become dog in next janma we have bhudhi of the level of dog,so budhi is not atmas guna
    if u go on thinking like that u will come to know that ,these gunas atman got from MAYA of jagath..and is not atmans guna ….so atman is nirgua and jagath is maya…………so madwaacharya’s jath is truth and 5 bedas are false…….


    • when a gold changes to silver [ if at all ] ,, it no longer is called THAT GOLD converted to SILVER it remains silver .. that is BHEDHA .. bhedha does not means it cannot transform .. bhedha means transformation is altogether a different entity .

      jiva jiva bhedha ..
      even if you are born as dog ,, your preference for a particular dog with kaama is unique to you .. that UNIQUENESS is bhedha ..you cannot be like a ALSATIAN dog if you are born as chivhaha or pomerian .. if there were no bhedha then a jiva in one particular yoni should also get experience of other yonis .. other jivas there being same as him .. but this is against experience .. one does not get to feel experiences of other jeevas .. who are [ supposed to be same by advaitis ] , so when experience is not known it must be different jeevas only as EACHhas unique EXPERIENCE

      just because atma is not as inteleligent as human in dog birth ,, it does not mean atma has no gunas at all .. ATMA is bound by karma , and buddhi of DOG is BINDING on the ATMA .. if atma were nirguna ,without qualities , how is it feeling the alpa buddhi of DOG and human intelligence at TWO different births .. HIS feeling is SUBJECT to his QUALITIES only .. if it ahd no QUALITY ,, then it would not be able to undergo dogs alpatva nor gurutva of HUMAN birth .

      so ATMA being bound by SANSAARA is REAL , and it has to get RELEASED from this bondage TO ATTAIN its own QUALITIES in FULL .. for this is AGAIN the GRACE of PARAMATMA only , he is ever UNDE control of PARAMATMA .. this infact proves JIVA PARMATMA bhedha

      Liked by 1 person

      • srivathsa said:

        we call a guna is of a athma….if and only if…these gunas are there with athma….till the end….that is even in moksha….but…kama,bhudhi…etc are prakruthika gunas of athma….these changes from janma to janma….as i have expalined earlier,so these cannot be called athman’s guna….so
        So,if you go on thinking like that……you will come to now…no prakruthika guna’s are athman guna only but only for temporary….but if you see in permanent….no prakruthika are athman’s guna…..because if they are athman’s guna….they should not change at any cost….but it is not true……so….athman don’t have prakruthika guna…hence he is nirguna…..
        what you say sir?


        • buddhi kaama prachodan are all JADA ,, they should have an agency to undergo them , what is buddhi as tatva without a chetana soul behind it ,. as tatva [ composition of satyva rajas tamas ] it ahs binding effect on ATMA a chetana .. this binding is what makes atma do only what buddhi prerana happens .. The chetana of atma undergoes BUDDHI prerana [ BUDDHI itself being actvated by ATAVABHIMANI devata [ another chetana ] .. thus atma having varied subjugation of qualities are owing to this CHETANA shakti [ which is higher to it making it binding and undergo its phala ..

          so atma not having PRAKRUTI guna does not mena ATMA is having no qualities at all .. atma’s inherent quality of ichha gyaan is reflected in PRAKRUTIk shareera whcihever it has ..


          • sriathsa said:

            The explanation you have given is of samkhya system….which says that there are two thingsut
            and as you say prakruthi is binding to purusha….but there these gunas get removed by knowledge…of knowing that purusha is different from prakruthi
            but madhvacharya says….there are three types of jivas
            1)rajas 2)tamas 3)sathvika….based on prakruthika guna…only…if not can you expalin me how?
            gold ,silver.light are jada….these jada also have prakruthika gunas like shinning,colour,mass etc….
            but kama,bhudhi etc are not jada….as jada meaning itself inert….these have to be considered as prakruhti…or prakruhtika guna only…so prakruhi or prakruthika gunas are not same as jada….if you say so…you have to accept budhi ,kama are gunas of out body….which is jada….but no acharya said so….
            according to madhvacharya a tamasa jeevi will always a tamasa jeevi…he will never become sathvika…so as to maintain jiva -jiva beda…
            according to advaita nirguna means without prakruthika guna only…as expalained by shankara….so what is the difference between dvaita and advaita?
            that’s why shankara said the visible gunas or prakruthika gunas are not mine…so it is mithya…so jagath mithya….so seeing this how do you say jagath sathya?


            • Sankhya system is approved by LORD KRISHNA ..
              knowledge does not remove binding ,There is no pramaana for it
              ONLY LORDs grace removes BINDING ,, that is why he is called MUKUNDA

              SATVIK RAJAS TAMASIK jeevas are not based on PRAKRUTIK gunas , it is INTRINSIC to SOUL ..
              if they are not INTRINSIC , then a soul being SUBJECTED to EVIL behavior will squarely put BLAME on LORDs partial nature as , TENA VINA TRUNAMAPI NA CHALATI this dictum shows complete dependence of SOUL on PARMATMA , if complete dependence exists then being EVIL will also be responsibility of LORD and not of SOUL , why would GOD make one behave in EVIL manner ? isn’t LORD ATAYANT DAYALU and COMPLETE ANANTA KALYAAN GUNA POORNA .. kalyaan word shows he is auspicious ONLY , so why would he get inauspicious karma by JEEVA ? if all jeevas were SATVIK , getting inauspicious karma will mean some inauspiciousness exists in DOER >.

              Buddhi is also jada TATVA only , it is vikaara of ahankaar tatva manas tatva ..
              see the SATVA rajas TAMAS are prakrutik gunas they are JADA [ ruled by LAXMI devi ]
              its compilation in different ratio makes MAHATTAVA ahankara manas buddhi indriya bhutas etc ..
              all derivatives of JADA will be jada only
              mad moha lobh kaam are all GUNAS of AKAASH tatva [ ganapati abhimani bruhaspati Chandra etc ]
              so since akaash is JADA so all its guna KAAM is jada ..
              BINDING is due CHANDRA being a CHETANA and superior to us since he acts over it .. HE WILL make it binding
              just like TAXATION laws are BINDING on us because FM imposes [ FM being person of authority ] .. TAX by itself is NOT binding ..authorities make it BIDNING .. similarly KAAM itself as prakritik guna is not binding . IT is made binding by MANMATH .

              ADVAITA does not say ATMA is nirguna because it ahs no PRAKRUTIK guna [ infact this is DWAITA stance that NIRGUNA means no prakrutik guna and that is applicable to PARMATMA ]
              ADVaita says ATMA is NIRGUNA in the sense of having NO QUALITIES at all ..

              SINCE BANDHA [ binding ] is SEEN , one cannot escape destiny his akrmas follow him even to heaven nd hell after death .. and this cycle does not end till HE gets BHAGAVAT prasaad and thus BANDHA MOXA laya srishTi sthithi NIYAMAN all are under control OF NARAYANA he is called as BHAGAVAN .. having six types of control ..

              SO this jagath which is live proof of PANCHA bhedha it is called PRA -PANCHA and since binding is seen practically here and is experienced by one and all it is SATYA .. [ more importantly it is reiterated as pramana in VEDAS too ] SO JAGAT SATHYA

              Liked by 1 person

              • Pramod said:

                Acharya,if one accepts Jagat Satya,it is dvaita all over.



              • srivathsa said:

                In dvaita’s trividha jeevas…like rajasa,tamasa,and sathvika jeevas are like tv serials….where there will be a good person…who will always think good and do good ,
                there will be a bad person…who always think evil and do evil….this is just the ladys watching tv serial story….hence not practical…..
                2)In reality there is atleast a good guna in a bad person and a bad guna in a very good person….a evil person can become good one day and good person can become bad one day…..So, we cannot say evil nature or good nature are of his own soul…..So,there is no rajasa,sathvika ,tamasa jeevas…..
                WHAT YOU SAY FOR THIS?


  6. Hare Sreenivasa
    we are conducting Srimad Bhagavata Saptaha at Muktinath Kshetra, Nepal. Details are available at the following link
    We request you kindly avail this opportunity and get the blessing of Sri Hari Vayu Gurugalu.
    Hare Sreenivasa


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