The town of Udupi and the Karnataka state have been made memorable in Indian history by the life and teachings of the Vedantic philosopher, Sri. Madhwacharya. He was the exponent of the school of Vedanta, popularly known as ‘Dvaita’ philosophy, as distinct from ‘Advaita’ of Sri. Shankaracharya and ‘Vishistadvaita’ of Sri. Ramanujacharya. He was also the founder of the eight Mathas, ordained for worship of Lord Krishna in Udupi, along with exposition of his Vedantic doctrines.
‘Dvaita’ is the popular name of Madhwacharya’s philosophy. The term ‘Dvaita’ is adopted to indicate the dualism or the difference between God and individual souls, emphasised by this Acharya. But this difference between God and soul is only one of the doctrines of his philosophy. Sri Vadiraja Swami, the illustrious monk of Madhwacharya’s lineage, had used the term “Tatva Vada” for this philosophy. It is also called ‘Vaishnava Siddhanta’ as distinguished from ‘Mayavada’ or ‘Illusionism’, propagated by the Advaita school of Vedanta.
Madhwacharya wrote several books in Samskrita language to expound his philosophy, and composed excellent devotional hymns. He was a most learned Samskrita scholar and a profound philosopher. I am neither a Samskrita Scholar, nor a properly qualified student of philosophy. Therefore I am not competent to present Madhwacharya’s teachings in the manner which philosophy as a discipline calls for.
I shall simply dwell upon some salient features of his philosophy, which, I feel, are relevant to this symposium.
Madhwa’s Uncompromising Monotheism : Supremacy Of God
First and foremost, Madhwa’s philosophy is an uncompromising monotheism. This monotheism, according to him, is the central teaching of all sacred scriptures. He ascribes all phenomena of our experience, ultimately and fundamentally, to the power and grace of a single, supreme, Independent Reality, namely God, whom he calls ‘Vishnu’ or Narayana, Vishnu in Samskrita means Omnipresent and Omnipotent. Narayana means a repository of infinite perfect qualities, devoid of all defects and the goal to be realised and reached by all good souls.
In his magnum opus, ‘Anu Vyakhyana’ Madhwacahrya has summed up the central teaching of scriptures in a few verses, which may be translated as follows :
“Vishnu or God is ‘Guna-poorna’, or full of infinite good qualities. He is free of all limitations. He is the absolutely Independent Creator, Sustainer, Controller, Destroyer Enlightener and Liberator of everything else. He is quite distinct from all other beings, who totally depend on Him”.
While enumerating various metaphysical categories in his work called ‘Tatva Sankhyana’, Madhvacharya declares that God is a category by himself, called ‘Svatantra’ or Independent. The independent character of God is repeatedly emphasised by him as a fundamental tenet of his philosophy. In a particular context in his work, “Anu-Vyakhyana”, he proclaims : “Any proposition which is inconsistent with the sovereign independence of God should be rejected as false. Consistency with Divine majesty is itself the criterion of truth. All proof and authorities should be interpreted in the light of the Supremacy or Sarvotthamatva of God, which should not be compromised at any cost”.
In a famous hymn called ‘Dwadasha Stotra’, Madhwacahrya proclaims as follows :
“Past actions, ignorance, afflictions, time, modes of nature etc. are not the primary factors of human bondage. For it is well known that these are not sentient. The scriptures declare that it is God alone who controls the entire universe of living and non-living beings in every context”.
Hindu Pantheon In The Light Of Madhva’s Monotheism
Madhva was an apostle of love of God everywhere. Furthermore, he advocated love, respect and devotion to all higher values of life and all higher beings. Therefore he has prescribed worship of several minor gods, rishis, manes and angels of the Hindu pantheon. But he has strictly enjoined that, this worship should not compromise one’s highest devotion to the Almighty. All other gods, rishis, saints etc. are dependent on the Supreme creative power of the Almighty. They are mere superior souls – superior to human beings – but infinitely inferior to the Supreme Divinity. Their abode is not a state of salvation or heaven in the true sense of the term. They should be loved and adored as superior devotees of God, and as the Divine retinue – ‘Parivara’ – who guide us on the pathway to God.
Image-Worship According To Madhwa
Image-worship is a time-honoured devotional practice of the Hindu tradition. Madhwacharya has set down the correct way of worshipping images in the light of his concept of God. As God is omnipresent and full of grace, His presence can be invoked by genuine devotees in all symbols or images. All living and non-living beings are potential images of God. But Madhvacharya has warned the devotees against the heresy of ignoring the distinction between the Almighty God and his image. God should be visualised as the unique Indweller of any image – physical or mental. Man was made in the image of God, but man can never claim to be God. Particular procedures and rituals are prescribed for invoking God prior to worship in an image.
Primacy Of Devotion To God And Devine Grace
As all creation is absolutely dependent on God, Madhwacharya has accorded the highest rank to sincere devotion and prayer to God as the essence of all ethical and spiritual disciplines. It is only genuine devotion that moves God to shower His grace on the soul. As the soul’s bondage in this world is the fiat of the Divine will, the release from bondage is also ascribed to Divine grace, as the ultimate factor. Bhakti or devotion alone can attract to oneself the grace of God.
Bhakti is defined by Madhva as “the firm and unshakable love of God, which rises above all other ties of affection, based upon an adequate knowledge and conviction of His supreme majesty. That alone is the primary means of liberation”. (Mahabharata Tatparya Nirnaya’ of Madhva).
The emphasis on Divine Grace acquired through Bhakti is an echo of the proclamation of one of the Upanishads, namely Kathopanishad.
The Upanishad proclaims: “Whomsoever God chooses, by him alone, He can be attained”.
In his commentary on “Bhagavatha Purana”, Madhwacharya has elucidated the different modes of Bhakti, such as –
1.Hearing about God’s majesty from learned discourses on scriptures.
2.Singing His praise collectively.
3.Silent remembrance of God through repetition of His name.
4.Service of holy persons and one’s fellow-beings.
5.Worship of holy images of God
6.Salutation of His presence in all beings
7.Attitude of service of God through all normal duties of one’s life
8.Entertaining intimacy with Him as our inseparable companion
9.Wholehearted surrender to His will
Different stages of Bhakti and Divine Grace have been distinguished by the Acharya in Anu-Vyakhyana and other works as follows:
1) First, the devotion and Divine grace which precede the general understanding of the teachings about God found in the scriptures.
2) Second, the devotion and Divine grace which follow a critical study and correct understanding of the supremacy of God, found in the scriptures.
3) Third, the devotion and Divine grace following deep meditation on God’s supreme majesty, leading to direct vision of God.
4) Fourth, devotion and Divine grace following direct experience of God’s supremacy, with the utmost warmth of love and attraction .Such devotion and Divine grace bring about salvation. .Devotion in the state of salvation becomes spontaneous, and an end in itself.
Five fold difference: ‘Bheda’
Another important feature of Madhwa’s philosophy is its emphasis on the innumerable differences among the phenomena of this universe, and the unique difference between God and His creation. Accordingly, Madhwacharya’s philosophy is characterised as a variant of dualism and pluralism. He classifies the innumerable differences in the cosmos into five major categories, called ‘Pancha Bheda’ as follows :
1.Differences between God and individual souls.
2.Differences among individual souls.
3.Difference, between individual souls and material objects including their mortal bodies.
4.Differences between God and material objects such as language, scriptures, space, time, physical nature and all products of nature.
5.Differences among material objects.
(Madhwa’s ‘VISHNU-TATVA-NIRNAYA’)
Individual souls, according to Madhva are quite distinct from God as well as their mortal ,material bodies. They are eternal and their spiritual essence is not mortal. They are in a state of continuous dependence of God in bondage as well as salvation. God is the prototype of everything else. All living and non-living beings are images of God, quite distinct from him.
Reality Of The World – Monotheistic Realism
The scheme of five-fold difference spelled out by Madhva implies that this diversity of the world, perceived by our senses, is not an illusion or magic or Maya. Madhva is never tired of quoting numerous statements from scriptures, confirming the creation, preservation, regulation and control of the world of matter and souls by a Supreme Divinity. The material world is the field or environment provided by God for the spiritual development of individual souls encased in mortal bodies. God cannot, possibly, provide and illusory condition for real development. He is immanent in the material world and in every soul, though He transcends all limitations of mortal life.
In his devotional hymn, called ‘Dwadasha Stotra’ Madhwacharya exhorts us that we should look upon this wonderful diversity of God’s creation as a concrete evidence of His numerous powers.
In this sense, Madhwa’s philosophy is regarded as Monotheistic, all-inclusive realism. By virtue of his all-inclusive realism and pluralism, Madhva presents himself as an environmentalist par excellence, as he recognizes and seeks to uphold all types of diversity, heterogeneity, and differences found in God’s creation. He seeks to preserve and promote diversity at all levels – physical, biological, psychological, cultural, religious and spiritual.
A philosophy of gradation : ‘Taratamya’
Finally, Madhva’s philosophy is a philosophy of relations and degrees. In other words, he draws our attention not only to the infinite diversity of the universe, but also to a system of gradation or hierarchy inherent in the contents of the universe.
He has unravelled the elaborate hierarchy of Gods, rishis, manes, angels, men, animals and demons who are instrumental in the process of manifestation and dissolution of the universe. In this cosmic process, a soul with a lower degree of worth in the spiritual hierarchy is subject to control and guidance by souls of higher degree of worth. For instance, the spiritual evolution of normal human beings is guided and controlled by angels,manes, rishis, and gods, who function from higher planes of devotion to the Almighty.
This doctrine of spiritual gradation should not be confused with any cult of social or political stratification, which permit exclusive religious privileges to a few persons or groups. It is not at all a social, political or legal ideology. It is a purely spiritual insight, revealing and appraising the spiritual capacity of a person to love God and his fellow-beings. Greater the capacity and intensity of love and devotion, the greater is the rank of a person in God’s dispensation. Compassion, generosity, love and devotion to God are the very essence of a good soul. God’s grace is bestowed on a person, strictly in proportion to his capacity to love God and His creation.
Problem of evil in Madhwa’s view :
The problem of evil is the most difficult hurdle in the way of all religious world-views. Madhwacharya has offered his own original explanation and method for resolving this problem.
Madhwa traces the problem of evil to the threefold categorization of souls in the scheme of spiritual gradation, inherent in the contents of the universe. There are three categories of souls. The first category consists of sattwik or essentially good souls. They are fit for spiritual progress and salvation. The second category consists of ‘Rajasa’ or essentially indifferent souls, who are not convinced about God’s greatness. They indulge and stagnate in worldly life for ever. The third category comprises ‘Tamasa’ or essentially evil souls, who have a repulsion to God and good life. They are condemned to eternal hell in due course.
Most of the evils found in this world, according to Madhwacharya, are the result of the unmitigated evil actions of the evil souls. Even good souls fall prey to the devilish temptations of evil souls. Even material objects and mental and spiritual tendencies are classified by Madhwacharya into good, indifferent and evil categories, according to their association with good, indifferent and evil souls.
The concept of evil souls has a parallel in Christianity. It is similar to the dreadful actions and influences of the Devil or ‘Satan’ according to the Christian tradition.
Religious persons, whatever their religion, should be on guard against the temptations of the Devil. For, the devil not only tempts us to commit sins, but also banish all religions sentiments and good life from the face of the earth.
I would like to conclude this speech with the witty remark of a Christian scholar [FULTON SHEEN], quoted by a Hindu scholar [Prof. B. NAGESHA RAO] in an exposition of Madhwacharya’s devotional doctrines.
The remark is as follows :
“Very few people believe in the Devil and his brood these days. That suits the devil very much. Satan has very little trouble with these who do not believe in him, because they are already on his side”.
– by Late Prof. Shreesha Ballal
The beauty of the article is in simplicity. Most of the writers or the “learned ones” seem to be more interested in display of their knowledge, rather than compassion for the not so learned.
Late Professor Shreesha Ballal has given us the juice of Madhva philosophy to drink deep.
My heartfelt thanks
Srinivasan
A simple and Splendid article.Dosen’t beat around the bush at all…
Really a true essence of madwa philosophy. Please how do we know what kind of soul we are and how and where from we get the name Narayana ( from Veda)
Madwa sidhantha is talking about duel…it is all programming of how u develop yourself.In veda,it mentioned only prakrithi and purusha…Madwa sidhantha is only 700 years old. before that many other saints gave many type of teachings..even if we properly study veda, we will come to know what we are. please read book – maha samparka from Manu. you will come to know the truth.
also you can read maha brahmana, maha kshatriya .
Let us give proper knowledge. there are lot of religion, caste, saints.they have done the mistakes, and again they ,must come to correct it. they are not god. god is within u.
just control your shwasa and see how it help.
Dear Harish ,
What do you want to say actually?
Madhva did what you said(study vedas and attain the true knowledge).If you have that power you too do it.
Anyways in above article ,I did not understand this point:
6.Salutation of His presence in all beings
Is he saying God’s presence? Then does not it mean that man is God? And hence Advaita? Please clarify anybody.
Dear GK
Salutation of His presence in all beings means Paramathma is everywhere in this world. He remains in all the living things & non living things. As such if we salute (worship) anybody means we actually dont salute that person or thing and we salute to the paramathma who is “antharyami” within that. Hence while saluting anybody u should have a feeling that you are saluting to the “antharyami” paramathma only and not to the particular person.
Dear Sri Madhyastha
You wrote: “Madhwa siddhanta is only 700 years old”. It is not correct.
Tattvavaada (or Madhwa siddhanta) is the philosophy that existed from time immemorial. It is the eternal truth. However, from time to time the true essence of the Vedas was grossly misinterpreted by many saints and philosophers. In particular, a daitya called Manimantha took birth as a brahmin saint and propagated the doctrine of non-difference between all entities of the world. Even good people were gradually misled by him and they started accepting the wicked interpretations of the Vedas. At this stage, Lord Mukhyaprana Vayu incarnated as Sri Madhvacharya and revived the lost effulgence of the Vedas, to enable the good people to attain mukti.
However, your another statement that “God is within you” is absolutely correct. But that God is not the same as “you”. They are different. For more details, you may please study Tattvavaada from an able Guru.
@Balachandra – I am confused. Did you just call the originator of Advaita philosophy, a daitya? Even if not, are you not even so appreciative of other schools of thought? You are behaving like an uneducated Muslim who believes that the philosophy of Sanatana Dharma is totally rubbish and it needs to be abolished. I am not a scholar, but it scares me when people do not observe tolerance within our religion. I would greatly appreciate if you can clarify your stand.
Dear Mr. Vamsi
I didn’t call the originator of “Advaita philosophy” as daitya, nor did I call upon to abolish the “sanatana dharma” ! I am surprised that you derived such malicious meanings out of simple comment !
Anyway, the most of what I wrote in my previous comment was taken from Sumadhwavijaya, the authentic biography of Sriman Madhwacharya, written by Sri Narayana Panditacharya.
I do not wish to give any more clarifications regarding the same, nor I am interested in continuing this discussion further. Thank you.
Dear Sirs,
I am not a believer of preachings. Going by the scientific value and the saying ‘ do your duty rest un to me’ from the Gita is what the lesson taught by Sri Madhva.
It is very much correct and every one will accept that idle things will corrode so do ones brain also. It is rightly taught, that a soul needs to have a distination (God) like a letter a address. Madvacharya was not only shown way for peace for soul but also a model for requisite of physical exercise.
Acharyas appear on this earth for emancipation of the whole mankind from their ignorance and limited understanding of reality which has resulted in misery & suffering. Although Madhwa philosophy is most ‘scientific’ in terms of acknowledgement of diversity as real and an environment provided by God for man’s emanicipation as also the reality of gradations in individual capacities, present time in the history of human evolution is perhaps one for integration of various schools of thought so as to bring about synthesis for total development of man. While Advaitha is right about the illusion of material world from the perspective of Brahmanda and Paramatma what is also necessary is to acknowledge the reality of the very envoronment provided by Paramatma for the Jeevathma to undertake the journey and ultimately reach him from the level of Pindanda. Not only these two schools of thought but all others are of equal importance to make the journey simple and enjoyable. This calls for integration of various philosophizes and their synthesis without having to become fundamental since fundamentalism is extremely fragmentary and as such cannot grasp the totality of reality. This needs to be the principal feature and understanding of all faiths & religions of the world today if we have to survive as a species.
hari sarvothama vayu jeevothama.
madhwa philosophy original word is tell true things only. god is in the portion of heart. if u think badly the god will react badly, if u think correctly god will react correctly. bu t ur not agod. ur breathing air is vayu(hanumantha9or) anjenaya) every time air is going inside and do the seva for god that means heart. your karma pala, is closed god will go out with ur human body so vayu also leave out with ur body. because vayu present with
god only for the purpose of doing seva. every human have a several mind. so human beiong have aseveral problem. doing first sandhyavandhanam 3times every day. you know sandhyavandhanam time is only ten minutes. if u in office u will not possible to do the madhyanikam do the madhyanikam orallyin your mind. that is enough. no need to wear the dhothi . just in ur bench do the madhyanikam orally in mind. but every person havbe a time in morning session. so dot he pooja simply for god lakshmi narayanan. nirmalyam, sandhayavandhanam, sankalpam, abishekam, arathi , neivedhiyam anna neividhiyam is important, if not possible, do kalakandu, dryfruits, coconut. after 3months u will get very chnage . if u will not get change in ur life call my number 9551018950. first uthink god is in ur heart. so think positively any second,think om sril lakshminarayanaya namaha chanting any time . after 3 months u get positive results in ur life. dont pray to request for anything to improve ur life. prey only to do seva for hari any day without absence. if u able to do pooja daily automatically god gives many surprise lifes for you.
if ur madhwa or any human being saligrama pooja is very important. because god in kaliyuga with saligrama only. god get curse with one pathivratha lady so hari get a salagriva roopa. tulasi is very important for pooja.
The circumstances in which shankara , ramanuja and madhwa acharyas were born – and the challenges they faced and the problems they tried to solve are quite different. For people who have not done a comparitive study of advaitha-vishistadvaitha-dvaitha phylosophies – and the challenges hinduism faced during each of these periods – the general mentality is mine is good but, others are bad!. Grow-up and go deeper into each of these without being biased.
One of the readers went-on to say non-difference phylosphy is founded by a daitya! – does he know what he’s taking about ? What do you think Vivekananda, Aurobindu, Raja Ram Mohan Roy , Dayananda Sarswathi, Swami Rama – all these guys are teaching ?
If we donot observe a bit more tolerence with the other traditions of ‘sanathana dharma’ – we would very soon be isolated – and be barded in a way ‘muslims’ are branded by rest of the world. One of my friends went on to say how is the cry “hari sarvotthama” different from “Allaahu Akbar” . And the claim that, tatva-vaada is the ONLY way to reality is equated with “There’s no other GOD but, Allah” !.
let us not forget my friends, that knowledge is dynamic. vedas are eternal. even sciitific theories have been questioned and re-structured with authentic research. research did not stop with Newton. Einstein, heizenberg, and a lineage of them continuously did research in relativity, dynamics, time, matter, energy and their interconvertibility.
Advaita of Adi Shankara, Dwaita of Sri Madhwa, or Vishishtadwaita of Sri Ramanuja, or chaitnyas’ theories, or sankhya, have all been based on one unicode – the vedas and upanishads, puranas. let us not forget, these gurus came at different periods. the environments were diffrent.
“aham brahmasmi, tatvamasi” is taken from vedas and upanishads by adi shankara. he has not created it. advaita philosophy was propagated to take on the forces at point of time who were basically talking of logic and nyaya hypothesis and taking common people for a ride. yes, adi shankara, did take on them and proved the soverignity of vedas. monotheism or advaita, did not say all of us are brahmas and ignore the world we live in. the statement of aham brahmasmi, mayamayamidam lokam – were stated by adi shankara in a mental plane which was merged with the supreme. unless one attains that state one cannot claim I AM BRAHMAN. even adi shankara, once he came out of that state of TURIYA, composed slokas in praise of gods and goddesses. for example, he prays Goddess Annapurna, ” bhiksham dehi krupavalambanakari mataannapurneshwari”. if adi shankara has to pray then AHAM BRAHMASMI does not hold good, adi shankara new this.
the environment when dvaita philosophy again based on the univode – vedas, was different. by that time people were misinterpreting advaita of adi shankara and especially vedic shcolars became arrogant and started pronouncing I AM BRAHMA – without attaining the TURIYA state like adi shankara. Madhava muni, understanding the problem, came out with the theory – HARI SARVOTTAMA – VAYU JIVOTTAMA – HE SEPERATED THE GOD SUPREME FROM ORDINARY BEINGS. This was required to take on the misuse of “I AM BRAHMA” CONCEPT.
adi shankara’s advaita needs tremondous TAPAS, and KNOWLEDGE BASED, which is not feasible to everyone, and is very tough to achieve the state of TURIYA in kaliyuga. dvaita, on the other hand propagates, supremacy of the creator, sustainer the god supreme and the whole unverse and its activities are as per HIS WILL. if one wants mukthi, more than tough TAPAS, it is unconditional surrender to that almighty and follow certain divine path of bhakthi to achieve the same. how ever, prescribed a strict path of activities from morning to evening to achive perfectness both in terms of body and mind purity.
Madhva. again propagated TARATAMYA – GRADATION – once again he did not invent it, the unicode was again vedas, upanishads, and puranas. taratamya is not DISCRIMINATION as wrongly propagated. to take the modern organisation structure example for simplicity. any corporate has hierarchy struture to manage. the grades are not power centres, whereas it is activity and contribution centres. MD has his own roles, respondibilties, and contributions, directors have theirs, managers, and even support staff including the security guards and office boys have their roles and responsibilites. one cannot replace other so easily. in some cases it is impossible. IF EVERYONE SAYS – I AM MD – AHAM BRAHMASMI, IT WILL BE CHAOS. PLEASE NOTE, EVERY PERSON IN THE ORGANISATION IMPORTANT AND SIGNIFICANT TO THAT ACTIVITY.
This analogy explains the TARATAMYA. ONE HAS TO GO THAT PARTICULAR ACTIVITY HEAD FOR THE WORK TO BE DONE. WE DO NOT GO TO A DOCTOR TO CONSULT ON THE STRENGTH OF MATERIALS AND SO ON.
MADHWA ALSO SET ACTVITY CHARTS, QUALITY PROCESSES OF DOING MUDANE THINGS TO SPIRITUAL ACTIVITIES. THIS PROCESS IF FOLLOWED BY EVERY ONE, WILL DEFINITELY BRING IN HARMONY AND NO CONFUSION.
DWAITA IS AS RELEVANT TO DAY AS PEOPLE NEED TO BE CLASSIFIED AS PER THEIR KNOWEDGE BASE, SKILL BASE, AND GIVEN DUE RESPECT. HENCE THE TARATAMAYA BETWEEN SUPRME AND HUMAN, HUMAN AND HUMAN, HUMAN AND ANIMALS, HUMAN AND FLORA/FAUNA IS MORE RELEVANT.
MADHWA ALSO SUGGETS, WAYS, PROCESSES, KNOWLEDGE AND SKILL UPGRADATION TO GO UP IN THE TARATAMYA LADDER. BUT STRONGLY STATES IT IS YET AS PER THE GRAND DESIGN OF THE SUPREME – SRI HARI WHO IS SARVOTTAMA. HIS WILL will be done.
hence bhakti, total surrender, with honesty and integrity is suggested for a sadhaka who wants climb the ladder closer to god. one cannot become god but could go closer and closer towards. him.
well., my learned friends. let us not go on debating just because we have technology of communication supporing us. let us start following and change our course on the way if needed. science believe in hypothesising but it has to be conclusively proved by experiment, which is SAADHANA .
one prayer ot all the gurus of all the mutts in our country. please come together and explain the vedic truth to common man in his language. do not create separaton in the name of dvaita, advaita, shaivism, etc., only you great souls can save the younger generation who are totally lost in the war of CASTE, RELIGION, SCHOOLS OF PHLOSOPHY.
VEDAS ARE STILL RELEVANT AND ARE THE ONLY UNICODE SOURCE FOR THE WHOLE WORLD. INCIDENTALLY THE WORD HINDU DOES NOT APPEAR ANYWHERE IN VEDAS.
BHARAT BHARADWAJ
what to say about madhvacharya………………
Greatest vaishnavite that world had ever seen………………….
मनोजवम् मारुततुल्यवेगम् जितेन्द्रियम् बुद्धिमताम् वरीष्टम॥
वातात्मजम् वानरयुथमुख्यम् श्रीरामदुतम् शरनम् प्रपद्ये॥
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“अभ्रमं भंगरहितम अजदम विमलं सदा आनंद्तीर्थ अतुलं भजे तापत्रया पहम”
“ಹನುಮನ ಮತವೇ ಹರಿಯ ಮತವು”
“ನಿನ್ನಾ ಒಲುಮೆಯಿಂದ ನಿಖಿಳಾ ಜನರು ಬಂದು ಮನ್ನಿಸುವರೋ ಮಹಾರಾಯ
ಎನ್ನಾ ಪುಣ್ಯಗಳಿಂದ ಈ ಪರಿ ಉಂಟೇನೋ ನಿನ್ನದೇ ಸಕಲ ಸಂಪತ್ತು”
कान्ताय कल्याण गुणैक धाम्ने नव ध्युनाथ प्रतिम प्रभाय।
नारायणाय अखिल कारणाय श्रीप्राण नाथाय नमस्करोमि॥
न माधवसमो देवो न च मध्वसमो गुरुः।
न तद्वाक्यसमं शास्त्रं न च तज्ज्ञसमः पुमान्॥
मुकुन्दभक्तयै गुरुभक्तिजायै सतां प्रसत्यै च निरन्तरायै।
गरीयसीं विश्व गुरोर्विशुद्धां वक्ष्यामि वायोखतार लीलाम्॥
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ನಾರಾಯಣಂ ಗುಣೈಃ ಸರ್ವೈರುದೀರ್ಣಂ ದೋಷವರ್ಜಿತಮ್| ಜ್ಞೇಯಂ ಗಮ್ಯಂ ಗುರೂಂಶ್ಚಾಪಿ ನತ್ಚಾ ಸೂತ್ರಾರ್ಥ ಉಚ್ಯತೇ |
“ಕೂಸಿನ ಕಂಡಿರಾ ಗುರು ಮುಖ್ಯ ಪ್ರಾಣನ ಕಂಡಿರಾ ಬಾಲನ ಕಂಡಿರಾ ಬಲವಂತನ ಕಂಡಿರಾ”
ಶ್ರೀಮನ್ಮಧ್ವಮತೇ ಹರಿಃ ಪರತರಃ
ಸತ್ಯಂ ಜಗತ್ ತತ್ವತೋ |
ಭೇದೋ ಜೀವಗಣಾ ಹರೇರನುಚರಾಃ
ನೀಚೋಚ್ಚಭಾವಂ ಗತಾಃ |
ಮುಕ್ತಿರ್ನೈಜಸುಖಾನುಭೂತಿರಮಲಾ ಭಕ್ತಿಶ್ಚ ತತ್ಸಾಧನಂ
ಹ್ಯಕ್ಷಾದಿತ್ರಿತಯಂ ಪ್ರಮಾಣಮಖಿಲಾಮ್ನಾಯೈಕವೇದ್ಯೋ ಹರಿಃ |
ಮನ್ಮನೋಭೀಷ್ಟ ವರದಂ ಸರ್ವಾಭೀಷ್ಟ ಫಲಪ್ರದಂ| ಪುರಂದರ ಗುರುಂ ವಂದೇ ದಾಸಶ್ರೇಷ್ಠಂ ದಯಾನಿಧಿಂ ||
Dwaita & Adwaita are the two side of the same coin. Dwaita to be practised and adwaita to be realized. This happen only when the “Aham” “Bhava” vanishes. Self realisation is the step towards god realisation. The individual consciousness melts when get in touch with “Super” or “Supreme” consciousness. This is like a salt doll searching the depth of ocean.
sir,i am a student of sri sankaracharya university of sanskrit in trivandrum/kerala…..
your article is very nice to read……i hope these types again like advaita,visistadvaita,vedanta paribhasha…..thank you sir.
Sir, i am reading Bhagvat Gita & Shrimad bhagvatam. i an from Pune maharashtra. i am visiting Udpi Krishna tample shortly after reading your article. teaching of Madvacharya are great. (dwaita wad). Bramha, parmatma, and Bhagwan are diffiernt.
Respected sir, please explain me the following sentence in the article. does it mean unification with god?
“Devotion in the state of salvation becomes spontaneous, and an end in itself”
respected sir,
“God cannot, possibly, provide and illusory condition for real development.”
in the above sentence, does not the word ‘cannot’ imply the limitation of God?
Also, i have heard of an instance where a person who has not actually swallowed poison dying out of illusion that he has swallowed. here illusion led to reality. don’t you agree. similarly, why cant god use the illusory world to get us real development?
regards,
vinay
respected sir,
i have a curiosity as to what happens when all the sattvik souls get solvation, and all the thamas souls get eternal hell. should God continue with shristi sthithi and laya?
Respected sir,
the Article says all superior souls should be respected but not at the cost of forgetting the hari sarvotamatva, but i am eager to know whether worshiping Lord Ganesha before worshiping Shri hari is mandatory. If yes, are we not giving more importance to Ganesha than Sri Hari? if i forget Ganesha and Worship Vishnu, will Ganesha cause Vigna? please clarify.
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Even when we worship Lord Ganesha, we should think of Shree Vishwambhara roopa paramatma residing in Ganesha and receiving our offerings.
“what happens when all the sattvik souls get solvation, and all the thamas souls get eternal hell. should God continue with shristi sthithi and laya”
There are infinite sattvik and tamasik souls. So it takes infinite kalpas for all of them to reach their destination. shristi sthiti laya are never ending processes.
“God cannot, possibly”
English has its limitations while explaining vedanta . Read “cannot” as “need not”.
@ Vinay ji
You asked: “i am eager to know whether worshiping Lord Ganesha before worshiping Shri hari is mandatory”
I got the following info from Sri Bannanje’s pravachanas:
ಪ್ರತೀ ಪೂಜೆಯಲ್ಲಿ ಮೊದಲು ಗಣಪತಿ ಪ್ರಾರ್ಥನೆ ಮಾಡುತ್ತೇವೆ. ಏಕೆಂದರೆ ಗಣಪತಿ ಆಕಾಶದ ದೇವತೆ ಹಾಗು ಈ ಆಕಾಶ ಭಗವಂತನ ನಾಭಿಯಿಂದ ಸೃಷ್ಟಿಯಾಗಿದೆ, ಆದ್ದರಿಂದ ಗಣಪತಿ ನಮ್ಮ ನಾಭಿ ದೇವತೆ.
ನಾಭ್ಯ ಆಸೀದಂತರಿಕ್ಷಂ ಶೀರ್ಷ್ನೋಧ್ಯೋ ಸಮವರ್ತತಃ |
ಪದ್ಭ್ಯಾಂ ಭೂಮೀರ್ ದಿಶ ಶ್ರೋತ್ರಾತ್ ತತಾ ಲೋಕಾ ಅಕಲ್ಪಯನ್ ||
ನಮ್ಮ ನಾಭಿಯ ಸಮೀಪ ಇರುವ ಮೂರು ಚಕ್ರಗಳು ಮೂಲಾಧಾರ, ಸ್ವಾಧಿಷ್ಟಾನ ಹಾಗು ಮಣಿಪುರ. ನಾಭಿಯಿಂದ ಮೇಲಕ್ಕೆ ಹೃತ್ಕಮಲದಲ್ಲಿ ನಿಜವಾದ ಸಾಧನೆಯ ಅನಾಹತ ಚಕ್ರವಿದೆ. ಮೂಲಾಧಾರ, ಸ್ವಾಧಿಷ್ಟಾನ ಹಾಗು ಮಣಿಪುರ ಚಕ್ರಗಳನ್ನು ಮೀರಿ ಹೃದಯವನ್ನು ಪ್ರವೇಶಿಸಬೇಕಾದರೆ ನಾಭಿಯ ಬಾಗಿಲನ್ನು ಗಣಪತಿ ತೆರೆಯಬೇಕು. ಅದಕ್ಕಾಗಿ ನಾವು ಗಣಪತಿಯಲ್ಲಿ ಮೊತ್ತಮೊದಲಿಗೆ ಪ್ರಾರ್ಥನೆ ಮಾಡುತ್ತೇವೆ. ಪ್ರತೀ ಯಜ್ಞದ ಮೊದಲು ಗಣಪತಿ ಮಂಡಲ ಬರೆದು ಪೂಜಿಸಿ ಆನಂತರ ಯಜ್ಞ ಪ್ರಾರಂಭಿಸುತ್ತಾರೆ. ಗಣಪತಿ ನಾಭಿಯ ಬಾಗಿಲನ್ನು ತೆರೆದಾಗ ಹೃತ್ಕಮಲ ತಾನೇ-ತಾನಾಗಿ ತೆರೆದುಕೊಳ್ಳುತ್ತದೆ. ಈ ಸ್ಥಿತಿಯನ್ನು ‘ವೃಷಾಹ’ ಎನ್ನುತ್ತಾರೆ.
*** Query – If i worship shri hari directly, will not the Nabhi gate and Hridaya gate open? Will not my offer reach My lord Shri hari?, any how shri hari himself is receiving prayers given to Ganesha, then if we worship shri hari himself directly from beginning to end, then will it not be fruitfull? I don’t want to loose focus by worshiping anything other than Narayana. so please help me by telling if worshiping Ganesha is necessary, is it must? ***
Shri Hari has deputed different devatas as parivAra devatas and tattvAbhimAni devatas in different kakShes with tAratamya. It is His rule and divine icche that He will Bless us only if we come through proper channel of tattvAbimAni antargata mukhyaprANantargata lakShmi nArAyaNa. So, we have no choice here to make!
Further, among all devatas, Ganapathi is known as kShipraprasAda because he will Bless us sooner than any other devatas. Shri Hari and other devatas may wait and check our determination, intensity of bhakti, etc. The waiting period may be one month, one year, ten years or may even extend into next janmas. But with Ganapathi it is not like that. If prayed properly for divine purpose, Ganesha will grant our wishes very quickly.
Further, however, the Vedic mantras “nishuseeda ganapathe” and “gananam twa” are referring to the Supreme God Sri Hari only, who is the Lord of entire jeeva gaNas. Listen to Sri Bannanje pravachanas for more details.
also will grant us what we want, but it need not be immediate.
reyspected sir,
Very thanks for your answers for my earlier queries. i will be great ful if the following questions are answered.
1)i am also eager to know the reason for Sri rama worshiping Shiva lingu in Rameshwara. why did he not worship Narayana?
2) In Thiruvananthapuram, Padma nabha swamy is also Worshiping Shiva lingu.
My point is if Narayana is the ultimate god, why did he worship Shiva Lingu?
2)Even before doing Gayathri japa during sandhya vandane, We do karanyasa saying “thath savithuhu brahmathmane angushtabhyanamaha, varenyam vishnurathmane tharjanebhyanamaha,…” this is according to Rig veda krama. My point is there is some thing higher than Thrimurthi to which the gayatri mantra refers to. I feel this should be The Shiva Lingu or Samba Sadashiva which is explained in the Maha Shiva Purana. Please tell your opinion.
With lots of respect and love,
vinay
@ Vinay ji
First of all, it is “linga”, not “lingu”
1) Every incident in Ramayana / Mahabharata has two meanings – straight-forward meaning and divine meaning. Straight meaning / reason is Rama wanted to show to the world that every human should worship Shiva, he being the manoniyamaka devaru. Divine meaning / reason is to delude the tamasik people into thinking that Shiva is superior to Rama.
2) Whatever you meant by “Padmanabha swami worships Shiva linga”, it is not a pramANa to come to any conclusion.
3) The correct karanyAsa mantra as per Shivalli Madhwa Rigveda sampradAya is – Om tatsavituH anguShThAbhyAm namaH Om vareNyam tarjaneebhyAm namaH …
And, Gayatri mantra does not refer to trimUrtis, but refers to sUrya-antargata shreeman Narayana (we have the dhyAna mantra to this effect.)
Further it should be noted that one cannot throw random questions on philosophy and get correct/convincing answers in this forum. Like how an LKG student cannot understand complex physics hypotheses, a beginner cannot appreciate/grasp the intricate hidden meanings of Vedanta. The answerer of the questions (myself here) is also not qualified to handle the queries. janmAntara sAdhane through guru-shishya relationship is required.
Respected All,
Was wondering how the following mahavakyaas can be explained effectively in the light of dvaitha philosophy. Can somebody throw light on, what are the opinions of Sriman Madhvacharya and other archaryas in our sampradaya:
1 प्रज्ञानं ब्रह्म (pragñānam brahma) Aitareya Rgveda
2. अहं ब्रह्मास्मि (aham brahmāsmi) Brhadāranyaka Yajurveda
3. तत्त्वमसि (tat tvam asi) Chandogya Samaveda
4. अयमात्मा ब्रह्म (ayamātmā brahma) Mandukya Atharvaveda
@Raghavendra
Pravachana by Shri Bannanje Govindacharya on “aham brahmAsmi” can be heard on this link:
http://www.kannadaaudio.com/Songs/Discourses/home/Aham-Brahmasmi.php
If you have problems listening to the recordings, you can let me know.
Periodicals such as “sugunamaala”, “tattvavaada”, etc published by Putthige maTha and Palimaru maTha, come with good articles in Vedanta and related topics. You can subscribe to these.
Aham brahma asmi.I am God No.1.You are that etc So every one is a god. All are GODS.There no man no animals no hills and no ponds.Is it so?
If every one is GOD then who are dying? who meet with accidents on road and air on seas…
Who are lying in the hospitals as patients.who are crying for help? who are beggars in the street.
Who is pick pocketeer? Who is a murderer? Why GOD put bomb in HIRISHIMA?Why one GOD is thrown out another is taken in assembly and parliament?Is Saddam hussain a god? IS tippu sultan a god for all? Your father is a god you are a god and your son is a god? and then who are you?
If everything is godly and there is nothing other than god,then daithya is also god?Then why we cry and get angry when a person is referred as daithya?
If you think you are GOD then why do you pray and do poojas.
Adwaitham cannot be proved is assumed hypothesis.
Sleeping man may see a dream.one thirsty man may see a mirage.A careless man may see a serpant in a rod.But they vanish.They are real.
Dwaitham is obvious and hence does need any proof.
Reality is the watch word of Dwaitha.
This is the latest.
Look Maadhwa is a person who does not have any neecha and ucha bhavam
Dwaitham is real time activity.
GOD are forces.
Learn dwaitha with modern science.There is no iota of lie.
Dwaitha theory is very good at tackling problems.
Accept the beauty of real diversity.No two things in the world are alike.No two things.
Unity is a myth.
V.Krishna rao
krishnajirao17@rediffmail.com
@KRISHNA RAO V :
Sir, before writing on this forum, please note that – we need to write concepts which uphold the standards of this forum with deeper insights and not with no / high-level understanding of the subject.
Your logic and writing on “aham brahmasmi” is very naive and kiddish. When “Prajapathi” of rig-veda is throwing the open question “Who am I” – different Acharya’s have responded with different solutions – and we are free to accept and appreciate.
When we are saying “aham brahmasmi” – it’s likely to mean the material I am made of is “brahman” – here “I” is not the person – it’s the consciousness. Just to let you think in a logical way – here’s an example / exercise for you :
According to science “graphite” and “diamond” are made of the element carbon – though both appear to be different at a high level / superficial level – deep inside they are the same at one level.
To get a little deeper – though there are different elements [ 92 stable natural elements + the rest 26 transuranics ] – they are all composed of fundamental particles like electrons, protons and netrons . Although everything is made of the same basic particles – why different elements exhibit different properties. So – these elements too – are same at a further deeper level.
Digging further deeper – sub-atomic particles, what are electrons / protons / neutrons made of – “quarks” – study a little quantum physics to get deeper insights. The science cannot really say whether these are particles or waves today! –
The “Chaithanya” or the “Primordial energy” – which is the source of these wave-particles – is called “parabrahman” – in the abstract form “Narayana” – in the concrete form. Now think – what’s that you are made of – what’s that everything which you can see / not see – are made of !
Think deeper – meditate upon Narayana – you’ll see light.
With all due respect and dvaita ideology is not ultimate truth. Dvaita philosophy is laughable at worst and divine entrainment at best.
Most of advaitins don’t even bother refuting it or worse yet mentioning it.
Sincere apology for harsh language.
All glories to narayana,(and hence to me, you and everybody)
what is the mantra you recommend for the followers of madhwa philosophy like hare krsna movement have a 16 syllable mantra? woudl be grateful if you can help with this
I have a question about madwa philosophy
1) for madwas there are 5 bedas
*)jada-jada
*)jiva -jiva
*)jiva-iswara
*)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 !!!!!!!…because nothing,or jada loose their prakruthika guna according to madhvacharya,….
2)jiva-jiva beda:
accoring to dvaita each jiva is suguna and his prakrutika gunas are his own gunas.
BUT ACCORDING TO ME PRAKRUTHIKA GUNAS ARE NOT OF ATHMAS AND IS SUPER IMPOSED ON ATHMA,BY READING MY FOLLOWING COMMENTS U PEOPLE COME TO KNOW……..
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…….
CAN YOU PEOPLE PLEASE ANSWER MY QUESTION?
ultimate knowledge is sacchidaanada. sacchidaananda is the personality(swarupa) of brahman….which means …..
sat(always present)….chit(consiousness)……anadnda(bliss) …..when you experience…..this ananda(bliss)…….that means your personality have become equal to sacchidaanada….in that state you have become sacchidaanada swarupi…..or in other words…..you have become sacchidaanada rupi brahman …..which is the ultimate knowledge….as vedas says…..
so….you yourself…..have become sacchidaanada….you have become brahman,which is ultimate knowledge….thats why vedas say…..prajgnam brahm….or brahman is knowledge…..and you are brahman…….(aham brahmamaasmi)……this is in breaf……the essence of jgnana yoga….
Kakeroat,
Look at yourself , before commenting on others.
Yes i do accept that most advaitins do not even bother to refute dvaitic interpretation,and the sole reason for this is that advaitins know that they are wrong,they know that they cannot refute the truth , by their false doctrine!!!
Smart ones did try to refute,but ended up badly defeated, if you want to know ,you can go through the dvaita vs advaita history, you’ll come to know who the real victor is.Just commenting without half knowledge is as futile as not knowing at all.
Neither there is a proof ,which proves that we are brahman’s, actually experience must be the valid proof, but you guys even term it to unreal,why experience , you term even hari as the product of maya!!!!
And at last you guys resort to the one whom you call as nirguna brahman, but foolish enough for your nirguna brahman, for he doesn’t even have a ear to hear out.What kind of creature is your nirguna brahman, does he even exist??
Can you please differentiate buddhist shunya with your nirguna brahman??
While buddhist’s accept non-existence of brahman, you prachanna boudhas ,also do the same , can you please tell me a quality in your brahman???
If you succeed in telling a quality , then you nirguna brahman theory is false,and yet you accept sat-chit-aananda in him.
The best one can do at your foolish doctrine is to laugh and ignore!!!!
At last, yours are not harsh words,yours are unreal, foolish,false words.
Do have some respect when talking about a thing
Thank you.
Srivathsa,
Jada-Jada bedha,
you gave a wonderful example of gold turning into silver,
so the vice versa should also be true, Silver turning into gold ,
so countries having tonnes of silver can turn in to tonnes of gold, water into petrol, wood into iron, even plastic to gold, excellent!!! Yes some scientists tried to convert silver into gold, but they did get gold coloured material but not real gold.
Jiva-Jiva bedha,
Kindly show any person having same thumb prints, or leaves of same tree absolutely similar, or any two living beings having same physical appearance, thinking resemblance , qualities.
Next is a man having atma with dominantly tamasa guna, if he does any mistake and become dog for his mistake. The same atma will undergo a dogs life for the tamasa guna for the mistake.
Here the beauty lies in the manassu. Manassu and buddhi goes hand in hand, Buddhi becomes dormant in dogs life.
Sathva, Rajas, tamas are gunas of Atma.
If I have made any mistake kindly correct me .
Hari Sarvotthama Vayu Jeevotthama.
soma shekar sir,
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,
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 nature of his own soul…..So,there cannot be rajasa,sathvika ,tamasa jeevas…..
WHAT YOU SAY FOR THIS?
Dear Srivathsa
This form is not for debate or for clearing your doubts. Before saying “We cannot say …” “There cannot be …” “not practical …” etc and trying to negate Srimad Acharya’s philosophy, first let us analyze ourselves and find out how much we are qualified to do so. If you are finding faults in Acharya, then definitely you have not understood it properly. Do you think that the great Mayavadi scholars of His time were fools to accept defeat and surrender to Acharya’s philosophy? Many of us here in this forum are not qualified to answer your queries. So I suggest you to contact dwaitha scholars in Bengaluru or Udupi and get your doubts cleared. (I have seen your similar comments in other forums also).
Thank you
hari sarvothama…………..
vayu jeevothama
Dear Sir,
Out of infinitely many souls how come only one (sri hari) is perfect?
Scriptures answer this question – dEvasyaiSha swabhAvOyam – That is the nature of the Lord Sri Hari – No one questions further when it is nature. How come that among all things that need to taste, salt is the essential?
I have a question about madwa philosophy
1) for madwas there are 5 bedas
*)jada-jada
*)jiva -jiva
*)jiva-iswara
*)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 !!!!!!!…because >>nothing,or jada loose their prakruthika guna according to madhvacharya,….
Ans: Please read your own statements: CHANGING ELECTRONICs CONFIGURATION – Which means there is a DIFFERENCE in the configuration – In Sanskrit, this Difference is called BHEDA.
2)jiva-jiva beda:
accoring to dvaita each jiva is suguna and his prakrutika gunas are his own gunas.
BUT ACCORDING TO ME PRAKRUTHIKA GUNAS ARE NOT OF ATHMAS AND IS SUPER IMPOSED ON ATHMA,BY READING MY FOLLOWING COMMENTS U PEOPLE COME TO KNOW……..
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
Ans: Define Prakrutik. Differentiate Swabhavik
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…….
CAN YOU PEOPLE PLEASE ANSWER MY QUESTION?
Ans: A lot of exceptions are found where dogs are better than men..what answer will you give for this?
Dear Ragottama sir,
In dvaita beda is abhedha, where as in advaita beda is just vyvaharika sathya…. Advaita accepts beda among jada in vyvaharika level…. In dvaita jada – jada beda is absolute… Bedaha abhedha, so one jada gold should never convert to any other jada like silver in all time… But it is proved fact that gold can be converted to silver
Hare Srinivasa,
Before thinking superlative things, first we have to become student with empty mind.
Surrender to Guru Raghavendra swamy to guide us to correct guru to start with basics (a b c d) in correct philosophy.
If we are having the eligibility,capacity, good heart to learn that absolute truth, then with guru karune, we may be guided in correct direction.
If we are not eligible for guru karune,then even if God appear before us to give gnana directly, we cannot understand Him. Even Yudhisthira (Yama avatars) had doubts if he had done wrong about Mahabharata war , inspite Paramatma Krishna, Paramatma Vedavyasa devaru is present in front of him. So how can the likes of asura jeevas like Ravana,Duryodhana,Shishupala etc etc understand philosophy.
Kindly forgive me if I am wrong.