(Prize winning essay in the Essay Writing Competition organized by IT Madhva Sangha, Hyderabad, in August 2008)
Author : Sri Prasanna Tadipatri
In today's materialistic world, we see culture and values being tossed aside. Replacing a belief in God and Shastra is the belief that material wealth alone can bring happiness. Indeed, such misplaced notions are being fed to today's youth through internet, tv, as well as their peers. More often than not, parents cannot or choose not to guide their children along a spiritual path, carrying on the great traditions of our ancestors. It is imperative that we change, and we instill in today's youth, not only a respect for and eagerness to preserve our Madhva sampradaya, but also make Bhakti towards Sri Hari & Vayu, Jnana about our siddhanta, and Vairagya, dispassion towards the material pleasures around them the 3 cornerstones of their day to day lives.
From a young age we instinctively want something to hold onto. A small child will feel completely lost and helpless without its mother. Growing older, he develops attachment to his friends, and eventually spouse. But throughout all this, we fail to develop such an intense attachment to the one who resides within us controlling our life breath – Mukhya Prana. Many of us recite and hear songs like "Hanuma namma thaayi thande Bheema namma bandhu baLaga, Ananda Theerthare namma gati gotravayya", without actually understanding and feeling that sense of Bhakti towards Hanuma-Bhima-Madhva, let alone the omnipresent and Supreme Controller Lord Hari .
Once such a sense of Bhakti is instilled in an individual, as the Dasaru Pada goes "nambi keTTavarilla", one who believes in Shri Hari & Vayu cannot go wrong, because they themselves will guide us. Through devotion in the Lord, the individual will develop a sense to follow those scriptural injunctions which take him closer to the Lord. Instead of wasting time pursuing material pleasures, religious activities will become a source of pleasure for him. At the same time, he will not give up his duties in life. Rather, he will perform his duties as a service to the Lord, as Krishna himself stated in the Gita. It is this sort of individual that today's youth should strive to model.
How does one develop such a sense of Bhakti? The means are already there "shravaNave modalaada navavidha bhakti". Hearing about the Lord, thinking about the Lord, etc. are the various forms of Bhakti. There is a misconception in today's society that listening to pravachanas are only for the elderly. Should one wait until the end of one's life to engage in hearing and learning about Itihasas, Upanishads, etc. The purpose of these scriptures is to instruct mankind and tell us how to lead our lives following Dharma. The purpose is lost if this starts after raising children and after most of one's life has passed. Instead, children should be exposed to devotional stories from a young age. If the parents are interested in Madhva Sampradaya, it will be natural for their children to also develop the same interest. Of course, some lectures are on difficult philosophical topics, and it is not expected that young children will understand this. But throughout India, and nowadays, even abroad, there is the opportunity for people of all ages to listen to Bhagavata lectures. Through this process of hearing-"shravana", today's youth will start thinking-"manana" of the Lord and thus their Bhakti will gradually develop.
Bhakti alone is not enough. If it becomes blind faith, it won't stand up to the various tests in our life. As today's youth grow up, they ask questions which they seek answers to. Why do good people suffer? What is the purpose of doing pUja, reciting stotra, etc? There are so many deities, whom do we approach? If parents are not able to understand concepts of prarabdha karma, moksha, Vishnu sarvottamatva, taratamya, and the basics of our Siddhanta, then they should learn it themselves. Then they will be able to answer their child's questions. Better yet, there should be programs available to youth where they learn about Madhva Siddhanta, how it differs from other schools of thought, and answers to the questions they may have. Instead of a focus on blind memorization, such workshops or interactive lectures should have the goal of educating today's youth. Only then will they have a deeper understanding of our sampradaya. Furthermore, as they get answers to their questions, as they learn more about Madhva philosophy, they will develop both an appreciation for it, and a desire to continue along the path. They will be less likely to be lead astray.
From a young age, kids should be taught the basics of Madhva Siddhanta. As they get older, they can be introduced to deeper philosophical works. Reading BNK Sharma's books on Dvaita philosophy is what kindled my interest and made me (author) want to learn more about it. I'm sure if others are introduced to it, it will have the same effect. Part of the difficulty of learning about our philosophy is that there are so many books out there, and one may not know where to start. Here it is up to the elders and leaders of our community to show the way and point out which literature would be most helpful in educating today's youth, keeping them interested, and enabling them to continue our tradition. It's tricky because for a starter, the book shouldn't be so overwhelming that he's turned away. At the same time it should contain enough information to make a student appreciate the greatness of our philosophy and want to learn more about it.
Today's youth need to not only learn Madhva Siddhanta, but also the nitya-naimittika karma that one is expected to do as a follower of Madhva sampradaya. These also are best learnt at a young age, like daily Sandhya vandane, Ekadashi upavasa, etc. We must not just focus on the boys, though. Girls should be encouraged to sing Dasara Padagalu and taught Stri Dharma. The importance of deha and manas shuddhi (purity of mind and body) cannot be emphasized enough. Someone who outwardly practices rituals, recites stotras, or sings bhajans, but internally does not possess the qualities of Satya, Ahimsa, Dama, etc. is not really following Dharma. A description of the divine and demoniacal qualities can be found in the 16th chapter of the Gita. Role models for following Dharma can be found in Mahabharata, such as Bhimasena and Draupadi. For our society to change and tread the path of Dharma, people need to not only understand how to lead a Sattvik life, but also put that into practice in their daily lives.
All too often we find that people are swayed by greed, lust, and passion for material objects and pleasures. One must cultivate vairagya. Of course, trying to be like Purandara Dasa, giving up all of one's possessions to lead life as a Haridasa, is beyond our grasp. But still, to the best of our ability, if we divert our mind from material pleasures, it will naturally think about higher, more spiritually fulfilling things in life, like meditating on Sri Hari. Trying to satisfy oneself with material comforts is like trying to control a fire by pouring ghee into it—the more you pour, the stronger it gets. Someone who has vairagya will not continuously feed this sort of fire. If today's youth learn the true meaning of verses like "maatraasparshaastu kaunteya…", that one needs to give up abhimana over the senses, they will not be carried away like a ship off course in this samsara saagara that we live in.
Making Jnana, Bhakti, and Vairagya a part of one's life is the way for today's youth to stay on track. As we have seen, vairagya will keep us spiritual and less materialistic. A spiritual life is not possible if one does not have the desire to learn, thus jnana is important as well. Ultimately though, it is the grace of the Lord that will protect us and guide us. This is only possible if one has devotion, or bhakti in Him.
The culture and traditions of India are unique in the world. Whereas the Western world has continuously placed value on gratification of the senses and material comforts, our Indian culture has taught us the importance and value of spiritual pursuits. If we abandon our culture and simply copy the Western world, the unique culture of our ancestors will not be preserved for future generations. Of course we do find Western philosophers who have looked past material pleasures and sought a spiritual life, but authoritative texts like the Mahabharata and Upanishads which serve as moral guides are unique to Indian culture. If Indians don't preserve these texts and the profound messages taught by them, who else will?
Among the various philosophies found in India, that of Sri Madhvacharya alone achieves a synthesis between the philosophy taught by the scriptures and our day-to-day life. Whereas other philosophies dismiss the world as being illusory or that knowledge alone leads to salvation, there is no need for bhakti, etc., Shri Madhvacharya has taught us that the good deeds we do in this world are not mithya, they are real, and they must be done with the understanding that Shri Hari is the doer. The highest among the Jivas has shown us devotion towards the Lord through works such as Dvadasha Stotra, the true spiritual import of texts through commentaries on the Upanishads and the Mahabharata, and how we must lead our lives through works such as that on the Gita and his Sadachara Smriti. When today's youth see and appreciate the greatness of Shri Madhvacharya and the legacy he has left us in the form of his works, which is also captured in the vernacular by the Haridasas, it is but natural to want to continue and be a part of such an amazing tradition. All we have to do is give today's youth a taste of this sweet nectar and they will themselves want more of it.
|| shrI kRuShNArpaNamastu ||,
Author : Sri Prasanna Tadipatri
In today's materialistic world, we see culture and values being tossed aside. Replacing a belief in God and Shastra is the belief that material wealth alone can bring happiness. Indeed, such misplaced notions are being fed to today's youth through internet, tv, as well as their peers. More often than not, parents cannot or choose not to guide their children along a spiritual path, carrying on the great traditions of our ancestors. It is imperative that we change, and we instill in today's youth, not only a respect for and eagerness to preserve our Madhva sampradaya, but also make Bhakti towards Sri Hari & Vayu, Jnana about our siddhanta, and Vairagya, dispassion towards the material pleasures around them the 3 cornerstones of their day to day lives.
From a young age we instinctively want something to hold onto. A small child will feel completely lost and helpless without its mother. Growing older, he develops attachment to his friends, and eventually spouse. But throughout all this, we fail to develop such an intense attachment to the one who resides within us controlling our life breath – Mukhya Prana. Many of us recite and hear songs like "Hanuma namma thaayi thande Bheema namma bandhu baLaga, Ananda Theerthare namma gati gotravayya", without actually understanding and feeling that sense of Bhakti towards Hanuma-Bhima-Madhva, let alone the omnipresent and Supreme Controller Lord Hari .
Once such a sense of Bhakti is instilled in an individual, as the Dasaru Pada goes "nambi keTTavarilla", one who believes in Shri Hari & Vayu cannot go wrong, because they themselves will guide us. Through devotion in the Lord, the individual will develop a sense to follow those scriptural injunctions which take him closer to the Lord. Instead of wasting time pursuing material pleasures, religious activities will become a source of pleasure for him. At the same time, he will not give up his duties in life. Rather, he will perform his duties as a service to the Lord, as Krishna himself stated in the Gita. It is this sort of individual that today's youth should strive to model.
How does one develop such a sense of Bhakti? The means are already there "shravaNave modalaada navavidha bhakti". Hearing about the Lord, thinking about the Lord, etc. are the various forms of Bhakti. There is a misconception in today's society that listening to pravachanas are only for the elderly. Should one wait until the end of one's life to engage in hearing and learning about Itihasas, Upanishads, etc. The purpose of these scriptures is to instruct mankind and tell us how to lead our lives following Dharma. The purpose is lost if this starts after raising children and after most of one's life has passed. Instead, children should be exposed to devotional stories from a young age. If the parents are interested in Madhva Sampradaya, it will be natural for their children to also develop the same interest. Of course, some lectures are on difficult philosophical topics, and it is not expected that young children will understand this. But throughout India, and nowadays, even abroad, there is the opportunity for people of all ages to listen to Bhagavata lectures. Through this process of hearing-"shravana", today's youth will start thinking-"manana" of the Lord and thus their Bhakti will gradually develop.
Bhakti alone is not enough. If it becomes blind faith, it won't stand up to the various tests in our life. As today's youth grow up, they ask questions which they seek answers to. Why do good people suffer? What is the purpose of doing pUja, reciting stotra, etc? There are so many deities, whom do we approach? If parents are not able to understand concepts of prarabdha karma, moksha, Vishnu sarvottamatva, taratamya, and the basics of our Siddhanta, then they should learn it themselves. Then they will be able to answer their child's questions. Better yet, there should be programs available to youth where they learn about Madhva Siddhanta, how it differs from other schools of thought, and answers to the questions they may have. Instead of a focus on blind memorization, such workshops or interactive lectures should have the goal of educating today's youth. Only then will they have a deeper understanding of our sampradaya. Furthermore, as they get answers to their questions, as they learn more about Madhva philosophy, they will develop both an appreciation for it, and a desire to continue along the path. They will be less likely to be lead astray.
From a young age, kids should be taught the basics of Madhva Siddhanta. As they get older, they can be introduced to deeper philosophical works. Reading BNK Sharma's books on Dvaita philosophy is what kindled my interest and made me (author) want to learn more about it. I'm sure if others are introduced to it, it will have the same effect. Part of the difficulty of learning about our philosophy is that there are so many books out there, and one may not know where to start. Here it is up to the elders and leaders of our community to show the way and point out which literature would be most helpful in educating today's youth, keeping them interested, and enabling them to continue our tradition. It's tricky because for a starter, the book shouldn't be so overwhelming that he's turned away. At the same time it should contain enough information to make a student appreciate the greatness of our philosophy and want to learn more about it.
Today's youth need to not only learn Madhva Siddhanta, but also the nitya-naimittika karma that one is expected to do as a follower of Madhva sampradaya. These also are best learnt at a young age, like daily Sandhya vandane, Ekadashi upavasa, etc. We must not just focus on the boys, though. Girls should be encouraged to sing Dasara Padagalu and taught Stri Dharma. The importance of deha and manas shuddhi (purity of mind and body) cannot be emphasized enough. Someone who outwardly practices rituals, recites stotras, or sings bhajans, but internally does not possess the qualities of Satya, Ahimsa, Dama, etc. is not really following Dharma. A description of the divine and demoniacal qualities can be found in the 16th chapter of the Gita. Role models for following Dharma can be found in Mahabharata, such as Bhimasena and Draupadi. For our society to change and tread the path of Dharma, people need to not only understand how to lead a Sattvik life, but also put that into practice in their daily lives.
All too often we find that people are swayed by greed, lust, and passion for material objects and pleasures. One must cultivate vairagya. Of course, trying to be like Purandara Dasa, giving up all of one's possessions to lead life as a Haridasa, is beyond our grasp. But still, to the best of our ability, if we divert our mind from material pleasures, it will naturally think about higher, more spiritually fulfilling things in life, like meditating on Sri Hari. Trying to satisfy oneself with material comforts is like trying to control a fire by pouring ghee into it—the more you pour, the stronger it gets. Someone who has vairagya will not continuously feed this sort of fire. If today's youth learn the true meaning of verses like "maatraasparshaastu kaunteya…", that one needs to give up abhimana over the senses, they will not be carried away like a ship off course in this samsara saagara that we live in.
Making Jnana, Bhakti, and Vairagya a part of one's life is the way for today's youth to stay on track. As we have seen, vairagya will keep us spiritual and less materialistic. A spiritual life is not possible if one does not have the desire to learn, thus jnana is important as well. Ultimately though, it is the grace of the Lord that will protect us and guide us. This is only possible if one has devotion, or bhakti in Him.
The culture and traditions of India are unique in the world. Whereas the Western world has continuously placed value on gratification of the senses and material comforts, our Indian culture has taught us the importance and value of spiritual pursuits. If we abandon our culture and simply copy the Western world, the unique culture of our ancestors will not be preserved for future generations. Of course we do find Western philosophers who have looked past material pleasures and sought a spiritual life, but authoritative texts like the Mahabharata and Upanishads which serve as moral guides are unique to Indian culture. If Indians don't preserve these texts and the profound messages taught by them, who else will?
Among the various philosophies found in India, that of Sri Madhvacharya alone achieves a synthesis between the philosophy taught by the scriptures and our day-to-day life. Whereas other philosophies dismiss the world as being illusory or that knowledge alone leads to salvation, there is no need for bhakti, etc., Shri Madhvacharya has taught us that the good deeds we do in this world are not mithya, they are real, and they must be done with the understanding that Shri Hari is the doer. The highest among the Jivas has shown us devotion towards the Lord through works such as Dvadasha Stotra, the true spiritual import of texts through commentaries on the Upanishads and the Mahabharata, and how we must lead our lives through works such as that on the Gita and his Sadachara Smriti. When today's youth see and appreciate the greatness of Shri Madhvacharya and the legacy he has left us in the form of his works, which is also captured in the vernacular by the Haridasas, it is but natural to want to continue and be a part of such an amazing tradition. All we have to do is give today's youth a taste of this sweet nectar and they will themselves want more of it.
|| shrI kRuShNArpaNamastu ||,
34 comments:
It is an excellent presentation of Srimadacharyaru put in simple and effective language. Such writeups are the need of the day to tell our youngsters about our great Gurus who help us even today by their yogic powers.
it is nice information about madhwa siddhantha every madhwa youths should be known this concept and it must tell to others also other brahmin sections
"Among the various philosophies found in India, that of Sri Madhvacharya alone achieves a synthesis between the philosophy taught by the scriptures and our day-to-day life. Whereas other philosophies dismiss the world as being illusory or that knowledge alone leads to salvation, there is no need for bhakti, etc."
can u please specify which philosophies dismiss the world as being illusory or that knowledge alone leads to salvation, there is no need for bhakti.
always in the service of HariVaayu and Gurugalu
suhas
Sri.Suhas,
According shankaracharya the world is illusionary and unreal ("mAyAmayamidamakhilaM" - bhajagOviMdaM).
Advaita also says that the only reality in existence is brahman and there is nothing other than brahma-tatva. Consequently, "I am brahman".
When I and you and every other person is parabrahman, whom do you have devotion to?
bhakti is uninterrupted unconditional love towards a superior entity enforced by firm knowledge of the person being loved. In advaita, bhakti is merely vyAvahArika and not pAramArthika!
Fantastic presentation, I can imagine that SriMadAcharya has blessed all of you for your efforts.
Heartfelt thanks for the simple and lucid presentation. I have bookmarked this page and do an "English parayana" regularly :)
"Adhyatma can also lead to success in the laukika jeevana" is the point that must be passed to youth.
Mental abilities(IT sector for instance) is in great demand today. One who is follower of the Madhwa philosophy will naturally be able to get them.
PoornaPragnya as our guru we can only be assured that sky is limit. Do you want to be a all round number ONE then Mahdha Siddhanta is the only way out.
VERY HAPPY.. WE HAVE TO UNITE AND SECURE THE MADHWA PHILOSOPHY..
HARI SARVOTHAMA - VAAYU JEEVOTHAMA..
I appreciate all those who are directly & indirectly involved and rendering the noble thoughts on preservation of the great philosophy. With our sincere thanx to Harivayugurugalu, samasta guru parampara, I opine that the best way to preserve the stream as I think which was followed erlier days would be to earn the jnana by getting a guru, sincerely learning with persistence & manana, thinking about the taught subjects to understand and practicing it to the maximum, but not losing the interest in case unable to achieve fully. Shree Krishnarpanam Astu
I will prove that madwa philosophy is completly false,by reading following comments u people come to know.......
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 madhva ,gold can never become silver....but todays science have proved that by changing electronics configuration we can change gold to silver....WHICH ACCORDING TO MADHVA IMPOSSIBLE !!!!!!!.......
2)jiva-jiva beda:
accoring to dvaita each jiva is suguna and his prakrutika gunas are his own gunas.
BUT I WILL PROVE THAT 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 madwas jath is truth and 5 bedas are false.......
CAN ANY MADWA CAN ANSWER MY QUESTION?
LOL Srivatsa!
What a great proclamation!
And you have proved Madhva wrong in so few sentences. Amazing
But there is a catch.
You seem to have assumed Sri Madhvacharya has brains of the size of peanuts. Give me a break.
All your so-called objections (interspersed with capitals) are very laughable indeed and stems from a very gross and surface level understanding of Madhva philosophy. Perhaps you skimmed through some dvaita primer instead of catching an afternoon nap and thought you can challenge and prove Madhvacharya wrong.
1. You are talking of making Gold into silver by atomic reconfiguration and say jada jada bheda is disproved. For starters what Madhva said as jada-jada bheda was not even two silver atoms will also be alike!!! They are similar, but they are not alike. Pursuing the philosophy under the shadow of science is futile exercise. From the atom downwards with subatomic particles etc. there are a handful of them making up the atom. But Madhvacharya said atom can be divided infinitely. Now please come back with your objection for it and disprove Madhva philosophy by reading a dummies book.
2. I am particularly amused by you repeatedly making references to that dog janma. Hmm I wonder why.. anyway.. You not able to differentiate between svarupa guna and achadita guna due to prarabda. You thinks this kama, buddhi etc are supposedly said to be part of atma (and hence svarupa). However the kama buddhi etc shown in each life is part of mano vikara developed as prarabda over lives (in combination with svarupa guna and prachina karma) and manifested in that particular life. The basic factor is kaama. Depending on the type of stula deha taken the kama is manifested in that - towards another human (better be of different gender) or a dog or whatever.
And for that matter you dont even seem to have done any hobnobbing in Advaita either. Because serious Advaita contenders at least have some points worthy of discussion.
NOW PLEASE GO AND DO SOME SERIOUS READING (Capital letter is intentional).
@ srikanth shenoy,
then how do you prove that athman is suguna?
2) how do you prove jada -jada beda?
3)what prakruthika gunas makes athan suguna?.....mention atleast few of your sugunas which makes suguna and make you different from others....you know i think ....athmans gunas means...these gunas athan will never loose....mention atleast..five....
then come to argue
@srikanth shenoy.....pls read mayavada khandana of madhvacharya in that 16 text....it is mentioned that.......
Text 16
Glass is glass. A jewel is a jewel. An oyster is an oyster. Silver is silver. They will never lose their nature and become each other. If one thinks that glass is a jewel, or an oyster is silver, he is mistaken. Impelled by the same kind of illusion, the individual spirit soul imagines he is the same as the Supreme Brahman. Illusioned in this way, the spirit soul propounds the Mayavada interpretation of tat tvam asi and other statements of the Vedas.
.....where he says silver is always silver ....it never becomes gold or other.....which is PROVED TO BE FALSE BY TODAYS SCIENCE ....I AM TELLING.....U GOT IT?...
DON'T JUST SAY I AM GIVING LOOSE COMMENT.....
2)REGARDING...KAMA AND BHUDHI....ATLEAST....U ACCEPT these are not athmans guna?....then from where athman got these gunas.....it should be from maya of the world.....if there if no maya in this world....and it is made of only....jiva,eswara and jada....from where athman got these gunas?
u know i think ...according to madhva...all eswara,jiva and jada will never change in their prakruthika guna....but i have proved that even java and jiva change their prakruthika gunas....hence these are not athmans guna ....and athman got these gunas from maya of world...what u say MR SHENY?
**Blogger did not provide option to edit comment. Hence deleted prev 2 comments and added links to mayavada khandanam and the translation text 16**
MR. SRIVATS RAO,
I have got 3 words for you
LOL, LMAO and ROFL
Did it occur to you at any point that the supposed "Text 16" you are quoting is from some random translation nicknamed "Mayavada Shata Dushani" - by some ISKCONish character and *NOT* Mayavada Khandanam of Sri Madhvacharya?
For your reference, here is the link for the mayavada khandanam in devanagari lipi
http://srimadhvyasa.files.wordpress.com/2012/03/s-06-sanskrit-mayavadhakhandanam-28082013.pdf
You may need Jayateertha teeka to get the complete understanding of this abridged text.
Now please tell me which text 16 from original and teeka translates like "His Grace Kusakrata Prabhu" has ordained in this google link I found for text 16 - http://www.dandavats.com/?p=7718&paged=5
I will now run through your other questions and claims
Mainly the rest of the questions can be combined under your incorrect understanding of atman (and even paramatma) as per Tattvavada
These questions of yours:
*****
how do you prove that athman is suguna.
what prakruthika gunas makes athan suguna?
ATLEAST....U ACCEPT these are not athmans guna?
*****
stem from thinking that atman is saguna. atman is not saguna in tattvavada. It is still nirguna. However the word nirguna means the the one without prakruta guna but ONLY aprakruta guna. Same is the case with God. Backing pramana for this exists in Padma Purana. This stems from the correct reconcilation of the attributes listed for God in shwetashvatara upanishat statement
eko devaha sarvabhuteshu....... kevalo nirgunascha.
Next let me briefly address your following question
*****
U ACCEPT these are not athmans guna?....then from where athman got these gunas.....it should be from maya of the world.....
*****
Lets say I saw a rupee coin on road and you say it is not yours. Does it immediately become mine then? That is not the case because the statement itself was savakasha and not niravakasha to disambiguate by itself. Similarly these gunas manifested in any janma are prakruta guna. They are a result of prarabda and also aprakruta svarupa guna. Tattvavada accepts jeeva traividya and hence different aprakruta svarupa guna in the atman who is otherwise nirguna (as in no prakruta guna)
Atman does manasika karma (not the prakruta manas) that reaches a threshold requiring a gross body. At this point the combo of aprakruta svarupa guna amnd the prachina manasika karma gets reflected into prakruta guna in that janma and instigates the antahakarana (with God as the enabler) to do an appropriate action.
Before I rest my case, I just have a few suggestions.
If we proudly announce that we have disproved some acharya from the past without full homework from our side, it is always going to be an embarrassment. So lets not get into "I HAVE DISPROVED Madhvacharya or any other acharya". The acharyas were all of high IQ much higher than us and know tarka, nyaya, veda, vedanga in addition to whole bunch other things and last but not least top class sanskrit too. Lets get into the habit of reading authentic texts (as opposed to wikipedia or internet - from where this Text 16 came or English translations)
And last but not least no science will disprove Sri Madhvacharya. \/ Peace and Krishnarpanamastu
FIRST OF ALL......I WANT TO SAY....THANKS TO YOU SRIKANTH SHENOY....FOR GIVING ME CORRECT PITCHURE OF MADHVA SIDHANTA.....YOU ARE RIGHT.....I SAW THAT 16TH TEXT FROM....ISKON ONLY....THANK YOU VERY MUCH
NOW MY PLEASANT QUESTION IS
1)if you say our aprakrutha manas...is always working,then it will work till infinity....which gets added to our prarabhda karma always....as a result ....we have to take janma always...till infinity....then when and how will we get mukthi?....pls answer...
Good question Srivats Rao.
Sri Madhvacharya quotes in Brahmasutra Bhashya (from a source that I cannot recall at the moment) that whatever kind of karma we do (daihika, manasika) in a day after age 14 is enough to get 10 janmas each. Hence there is no way to wipe out karma other than jnana. Thats why there is the stage of bimba-aparoxa-jnana (this concept exists in advaita also. The terminology is perhaps jeevanmukta for them). At that stage all sanchita karma and agami karma are wiped out and will have no "lepa" to the sadhaka henceforth. He has to only take enough lives to finish the prarabda portion. After that in mukti, the aprakruta manas as part of atman will still work. This manas however does sankalpa of things in tune with Vishnu always without lepa. After all the definition of moxa in dvaita in "naija sukhanubhutih". All the achadita qualities are wiped out through lives of sadhana and only what is innate to atman remains and such aprakruta manas fully illuminated with yatha yogya jnana of God at that stage will not produce any sort of bandha or prarabda.
Mr.srikanth shenoy,
1)yatha yogya jgnana means what?
2)which is that knowledge...which wipes my sanchita karma and agami karma and help me to attain moksha....
3)achadita qualities means what?
what is the source of these qualities?according to advaita the source is maya....what about dvaita?which says there is no maya...
4)innate qualties will remain you said.....what are these qualities...are they also aprakrutha....can you give example..
5)you say sanchita karma and agami karma get wiped out my knowledge...that means ...these karmas are only present due to ajgnana wright?...because these get removed by knowledge...that why....that these karmas are false...or due to only agjnana...because they get removed by knowledge....which is advaita....what you say?...then how dvaita is different from advaita?
srikanth shenoy...pls answer to my all questions ....points by points...
Mr.srikanth shenoy.....
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....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....
what you say Srikanth shenoy?
I feel very sad about Mr.sri vatsa rao who commented that he can prove madhvacharya wrong but one must always remember that srimadaananda teertharu is not some ordinary person who just wrote something without knowledge, but mr. srivatsa i can say one thing to you please never repeat this which publishes your arrogance again and again.
Hi,
I had a few questions regarding the madhwa way of life. I will give a short introduction of myself. I am 24 years old and I am from Delhi. I was a bright student and got admitted to IIT for engineering. I decided against going to IIT and opted for engineering abroad. There I met a girl. She also qualified for the same university and we became friends as there were not many indians in the university. She was Madhwa brahmin. Soon we fell in love and have been together for last 5 years. Her parents have lived abroad for 15 years. About 1 and a half years back, her parents got a marriage proposal for her. We hadn't told them about us till then. She told her parent's about me and without even meeting or asking anything, they asked her to break all ties with me. For them, she has committed a grave sin by choosing a person she wants to spend her life with. Me and my parents met them and they said no and kept saying that it against their values. I am kshatriya if it matters. My family is much more educated and far more religious than hers. I personally am against the whole caste system that india has because where you are born can't define what you can or can't do in your life. Now she is being forced to break all ties with me and marry a madhwa brahmin of their choice. So I wanted to ask the people here if the Madhwa siddhanta are completely against inter caste marriages. I am not asking if you are personally against it , but if you know the teaching of madhwacharya, does it anywhere say that his followers can marry only his other followers. One hand her parents worship lord krishna. On the other hand they are so much against love. Why this hypocrisy?? I would be really grateful if one of you can tell if what I have done is entirely wrong and back it up with some siddhanta or tell me that love and humanity is above other things and we have done nothing wrong.
PS: Please pardon me if I came across as arrogant in any part of my post. I have utmost respect for your belief.
hari sarvothama....vayu jivaothama
Hey very nice blog, I was looking for English writings and explanations about Madhwa philosophy as I cant read elaborate Kannada as fluently as I can read English.
Hari Sarvottama Vaayu Jeevothama
also please take your time and visit my blog http://desiherald.wordpress.com/2013/11/11/the-cartoon-crusaders/
Dear All<
what happened to blog....you have the jewels and diamonds like Sri Pada rajaru, Sri Vadi rajaru and Sri guru rajaru...no discussion... we are feeeling vey sorry... you have the the gurus who entered jeeva samadhi... composed the great kannad sahitya songss blessed we are ....you all forget after 2014... please revive the blog we have great gurus dont forget them pl connect to me at sunsathiya@gmail.com pl our gurus are great still living in their brindavanas...
Narayanan ji
I agree that this blog has been inactive for quite a long time. We are active in FB Madhwas group.
Thank you
dear sir
after reading this really it is very appreciable because u have given very good advice to young people. in this materialist world all are forgotten our sampradaya every body wants our children should settle in foreign countries and parents will live in ashrams every one wants high five life and more than foreign countries our countery is ist place for divorce for this our parents are main cause they don't teach moral values ethics and charters of a person at lest if they basic concept of madhwa phylosphy is good
dear sir
after reading this really it is very appreciable because u have given very good advice to young people. in this materialist world all are forgotten our sampradaya every body wants our children should settle in foreign countries and parents will live in ashrams every one wants high five life and more than foreign countries our countery is ist place for divorce for this our parents are main cause they don't teach moral values ethics and charters of a person at lest if they basic concept of madhwa phylosphy is good
Hi.. I want to read all the tatvas or all the writings of Madhwacharyaru. I know Kannada. Can you please suggest me any correct book or link where i can found translation of Acharya's works.
Thank You
@ Mr. Bharadwaj
In Udupi car-street there are a several book shops where you can get books on Kannada translations of Acharya's works. Especially I recommend the shop "Nandita Fragrance" behind Kanakadasa Statue.
A question please. Is there any Shanthi like Homa for completion of 75 years of age as Sashtiaptha poorththi Bheemaratha ஷாந்தி?
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