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Purna Pragnya is one school of Philosophy which is easy ( relatively !!) to understand and probably easy to relate to !!

It is the one which propounds Dvaita, the separation of the two entities Paramatma (Hari) and Jivaatma (you and me). This is unlike the Advaita.

In fact there is a one Sloka which neatly summarizes the whole philosophy. That is as follows :

It is a philosophy with virtual ten commandments . The first one is,-

Hari alone is supreme.

It is like saying “Hari

sharanam." !!

It is the experience of one and all that there is some unseen force behind this existence maintenance and other activities of the world. That unseen force is Lord Vishnu. He is the controller of all our destinies and becomes the object of worship.

This world is real .

This recognizes the reality of the world as is !!

On the basis of valid means of knowledge namely such as Perception Shri Madhvacharya accepts that this world with its experiences as real. According to Madhvacharya even Srutis are to be interpreted based on perception only. According to him anything real even for a moment ( of time) is real enough . To be real it need not be eternal or time invariant. There is no Maya as asserted by Advaitins !

The "Difference" is Fundamental. The difference between Paramatma ( Lord) and Jivaatma (our self) ; Jivaatma and Jivaatma , meaning that one self is different from another ; Jivaatma and the inanimate objects; Paramatma and inanimate objects, and differences among inanimate objects. This five fold difference is fundamental. This is based on the perceived reality.

The Souls are dependent on Hari ( Vishnu).The Souls are different from inanimate matter. Souls are dependent on the Paramatma for their existence activity and liberation. (Kathopanishad also states the same)

The Souls are graded higher and lower based on preponderance of the three Gunas “Satva” “Rajas” and “Tamas”. For those dominated by “Satva”, it is in their nature to do good. They are fit for liberation. The spiritually inclined fall into this category. For those dominated by “Rajas”, they are neither fully good nor bad. They are not fit for liberation . But they are also not not condemned for suffering. They are forever in the cycle of birth and death. For those dominated by “Tamas”, evil is their nature and they are for ever condemned to suffer. Thus the last two categories namely Rajas and Tamas are not destined for liberation. It also means that philosophy of “everybody getting liberation” is not accepted by Madhvacharya. Concept of everybody getting liberation is more sentimental than real according to Madhvacharya's Dvaita. Even within each category they accept differences (taratamya gradation) and hence the possibility of some getting liberation faster than the other is provided for and explained.

Liberation is enjoying one's own bliss. The first and foremost fact about Moksha is that it is accepted as the highest object ( Purushartha). For this reason it must be a state of unalloyed bliss. This also means that it presupposes the survival of one who experiences this. Bliss is here !

Pure devotion is the means to liberation. Liberation can be obtained by the grace of Hari only. This grace of God is obtained by those souls chosen and granted by him. This grace of God is possible only by true devotion. True devotion or True Bhakti is without desires !!.

There is no wish list accompanying devotion !!

The perception etc 'the three' , are the means of valid knowledge.

The three means of valid knowledge are “Perception”, “Inference” and “Verbal testimony”.

Thus Madhvacharya also defined the basis of acquiring knowledge. All his conclusions are based on these three means of obtaining valid knowledge only . The Srutis form part of verbal knowledge.

Lord Hari alone is the purport of all scriptures. This is supported by the Krishna's statement in Gita "Vedescha sarvai ahameva Vedyaha”. “I am alone made known by Vedas!!.

Madhvacharya supported each line as above with extensive extracts from the Vedas , Gita and Brahma Sutras !

That is the beauty of all the Indian Schools of Philosophy.

All of them are quite argumentative. All of them define the valid means of affirming knowledge. And all of them base their argument using the same three scriptures – the Vedas, Brahma Sutras and The Gita.

(More on Dvaita in the next Issue)

Om tat Sat

Click here to continue ....

om tat Sat

The Vedas

The Mahavakyas

Upanishads

Kathopanishad 1.1

Kathopanishad1.2

Kathopanishad 1.3

Vedantic Enquiry

Welcome to kasarabada.org :

August 31 , 2012

Welcome to Kasarabada.org !

My parents named two of their elder children as 'Rama' and 'Krishna'. My mother would explain the parental philosophy that in their old age when ever they would call for the children Rama and Krishna they would also acquire “punyam” – a la the story of Ajamila !!. In Madhvacharya's school of philosophy – Purna Pragnya - the first thing you learn is about the three traits namely Ankanam , Namakaranam, and Bhajanam. Specifically about Namakaranam they say Putraadinaam Kesava adi namaa !! "Sons should be named after Kesava and the like.“ Why ? The answer is also stated:"Tannama anusmarana artham!!" To recite "That" name continuously!!

These lines coupled with the fact that my mother named two of the elder ones as Rama and Krishna led me to wonder if we are Madhvas !! The answer to that question is not important. But that led me to go through the Madhvacharya's Purna Pragnya Darsanam . That is the subject of this week's Athato Brahma jignyasaa ! This column has been silent for a few weeks waiting for the editorial partner to become free !! This time the column is back for couple of weeks at least, hopefully !!

As usual the regular items of the week are the 8th chapter of Sundarakanda in Ramayanam ; and the 8th chapter of Uddhava Gita in Bhagavatam.

The Uddhava Gita Chapter 8 also has a sub story of Lord Vishnu's Hamsa avatara. This story has a resonance with Sankara's interaction with a Chandala. So the home page carries an additional story on "Who are you ?" , the question posed by the sages to Lord Vishnu who appears in the form of a Swan. This is carried as part of one more thing

The Chapter eight of Sundarakanda is again one of the short chapters. This is again absolutely lyrical with Valmiki continuing the description of the Pushpaka Vimana, the Arial Car of the Rakshasa King Ravana!!

"Uddhava's Dilemma". continues from the previous week as part of the Bhagavatam page . The roots of the dilemma can be traced through the uddhava- Krishna dialog of the earlier chapters.

The dialog of Krishna and Uddhava provides a model for the leader and the led. This was presented in the One more thing last week.

om tat Sat

_________________________________________________

What is on the kasarabada.org?

For the new visitors we thought of adding a few lines on navigation , so that they may know what is available on Kasarabada.org !

We now have 89 chapters of Dasama Skandha of Bhagavatam. All these chapters ( stories on krishna) are listed by name and are available on a link on the Bhagavatam page.

We have complete bouquet of articles on Ramayana Role models from Ramayana Srirama , Sita , Hanuman , Jataayu , Sabari , Bharata , Lakshmana. Apart from these there were some special articles namely The Message of Ramayana , Going to the Forests and about Hanuman in "In the thick of the Battle " . Along the same lines are the earlier articles in praise of Hunuman 1 , Hanuman 2 and Valmiki Sundarakanda . Added to this bouquet is the Sundarakanda as a Telugu poem by Pandit Vijayraghavrao. We have also added some downloads specifically for the Sankshipta Sundarakanda ( with Sanskrit slokas) reproduced in different language scripts namely Sanskrit , Telugu , Kannada and Malayalam . There is also a Telugu Sundarakanda Katha for those interested in reading the same as prose story !!,.

One more thing is a page where we get articles which could be on anything , informative and educative handled with a light heart and a touch of contemporary realities. The page lists all the earlier stories on its page

The last new column is Athato Brahma Jignyasaa . This page is focused on Indian Philosophy /Darsanas.This has been started a few months ago and all its earlier issues are listed on its page

In effect to have a look at what is available from the earlier issues you only need to visit the four pages of Ramayanam , Bhagavatam , one more thing. and Athato Brahma Jignyasaa.Each page of these banner pages carry the list of all earlier articles .

Om Tat Sat ( info@kasarabada.org)

Witty Wisdom

- contributed by Kamaraju Turaga

__________________________________________________

Welcome to Kasarabada.org: ARCHIVES

One More Thing

"Who are You?? "

Hamsa Avatara of Vishnu

This comes as a sub story in the chapter 8 or Uddhava Gita.

The "Supreme Being" himself appears in the form of a Swan (Hamsa avatara!!) before the Sages who were lost in a debate with Brahma about the self and its seemingly unbreakable bondage with desires.

The sages ask the Swan –“who are you?”.

Swan being not a simple swan, but the Lord himself , and Lord being the Lord, the supreme soul, He quickly turns the question around ( who are you?) to answer the basic existential dilemma!!

He tells the sages that the question is meaning less if they consider the question being directed against the “self” which is same all over. Hence they cannot ask this question to the "self" in the other( Swan) .

On the other hand if it is related to the body made of five elements which are again common for both, namely the one asking the question and the one being asked, - then the question loses its meaning !!

As such "He" concludes that the question itself is a futile exercise in using some words with no meaning !! ( So they are wasting time asking such questions !!)

Actually the question rings a bell and one would recall the famous encounter of Sankara with a Chandala.

Sankara, the greatest exponent of Advaita , the greatest soul of compassion encountered a chandala moving with his dogs. Sankara tells the chandala to “move away , move away” from his path !

Then chandala asks him “Is it this body, built up of food that you wish to keep at a distance from that body ( of yours) which is also built up of food? Or do you wish to separate Pure Awareness which is present here( in me) from the same Awareness present there( in you) ? “

For the expounder of Advaita this must have been a moment of realization.

The greatness of Sankara is in his ability to recognize the question and correct himself in his own eloquent way. He immediately composed the “manisha panchakam”. As always Sankara's compositions are exquisite on both counts of meaning and form !

In five verses of Manisha Panchakam Adi Sankara conveys that the body is not to be confused with the self or consciousness and that any one who exhibited the awareness of this Reality was indeed the Guru and worthy of the highest respect irrespective of whether he was an outcaste or a Brahmin by birth.

Advaita, the non-dualistic

philosophy elaborately

expounded by Sankara, does not recognize differences between people based on caste, creed, religion, gender etc since we are all the manifestations of the same Brahman.

Yes, compare this with the other statement of Dvaita.

The "Difference" is Fundamental, namely the difference between Paramatma ( Lord) and Jivaatma (our self) .

om tat sat

to continue move on to the page of ' one more thing " click here

The earlier stories.

Who are you ??

Leader and the Led

Bhakthi and Self surrender

Why say so many words Part 2

Why say so many words Part 1

Gurus and lessons

Such a Simple message !!

Sundarakanda and the related Beliefs

Remembering Sribhashyam

Appalacharyulu garu

The methods of Elucidation

( Lakshana)

The story of the Jar/Kunda

The story of Devadatta

"Hitam Manohari cha" - revisited

Dasama Nyaya

On the Fortune - a demolition of its traits !!

on the Success

The story of Sabari

Charvaka School of Philosophy

On Vedas from the West

Jayamantram

The story of a Bear ( from Ramayana)

Ramudu-Sugunaabhiraamudu

Sahasavidadhita na kriyam..

... 'no not in a hurry'!

Aham nasyaami .. I destroy !! contributed by Tuaraga Rajendraparasad.

"It is not that the holy waters are not altogether Holy - Krishna

An intelligent man should follow those actions that are consistent and within his realm of action ..( more)

.. I am enquiring , that should be clearly explained! …." Thus spoke Krishna.(more.).

" Peace does not drop from the sky" says Dalai Lama.

Passing away of a stalwart:

Prof Bhavaraju Sarveswara Rao

. ............

Unison of thought speech and action

Jewel of jewels'

Who is Poor ?

Green message from Bhagava...

Music in our Epics

what is kasara ?

Home Valmiki Ramayanam Srimad Bhagavatam Trust Contacts

	Athato Brahma..... Purna Pragnya Darsanam An elaboration on the Madhvacharya's Philosophy of Dvaita Purna Pragnya is one school of Philosophy which is easy ( relatively !!) to understand and probably easy to relate to !! It is the one which propounds Dvaita, the separation of the two entities Paramatma (Hari) and Jivaatma (you and me). This is unlike the Advaita. In fact there is a one Sloka which neatly summarizes the whole philosophy. That is as follows : It is a philosophy with virtual ten commandments . The first one is,- Hari alone is supreme. It is like saying *“Hari* *sharanam."* !! It is the experience of one and all that there is some unseen force behind this existence maintenance and other activities of the world. That unseen force is Lord Vishnu. He is the controller of all our destinies and becomes the object of worship. This world is real . This recognizes the reality of the world as is !! On the basis of valid means of knowledge namely such as Perception Shri Madhvacharya accepts that this world with its experiences as real. According to Madhvacharya even Srutis are to be interpreted based on perception only. According to him anything real even for a moment ( of time) is real enough . To be real it need not be eternal or time invariant. There is no Maya as asserted by Advaitins ! The "Difference" is Fundamental. The difference between Paramatma ( Lord) and Jivaatma (our self) ; Jivaatma and Jivaatma , meaning that one self is different from another ; Jivaatma and the inanimate objects; Paramatma and inanimate objects, and differences among inanimate objects. This five fold difference is fundamental. This is based on the perceived reality. The Souls are dependent on Hari ( Vishnu).The Souls are different from inanimate matter. Souls are dependent on the Paramatma for their existence activity and liberation. (Kathopanishad also states the same) The Souls are graded higher and lower based on preponderance of the three Gunas “Satva” “Rajas” and “Tamas”. For those dominated by “Satva”, it is in their nature to do good. They are fit for liberation. The spiritually inclined fall into this category. For those dominated by “Rajas”, they are neither fully good nor bad. They are not fit for liberation . But they are also not not condemned for suffering. They are forever in the cycle of birth and death. For those dominated by “Tamas”, evil is their nature and they are for ever condemned to suffer. Thus the last two categories namely Rajas and Tamas are not destined for liberation. It also means that philosophy of “everybody getting liberation” is not accepted by Madhvacharya. Concept of everybody getting liberation is more sentimental than real according to Madhvacharya's Dvaita. Even within each category they accept differences (taratamya gradation) and hence the possibility of some getting liberation faster than the other is provided for and explained. Liberation is enjoying one's own bliss. The first and foremost fact about Moksha is that it is accepted as the highest object ( Purushartha). For this reason it must be a state of unalloyed bliss. This also means that it presupposes the survival of one who experiences this. Bliss is here ! Pure devotion is the means to liberation. Liberation can be obtained by the grace of Hari only. This grace of God is obtained by those souls chosen and granted by him. This grace of God is possible only by true devotion. True devotion or True Bhakti is without desires !!. There is no wish list accompanying devotion !! The perception etc 'the three' , are the means of valid knowledge. The three means of valid knowledge are “Perception”, “Inference” and “Verbal testimony”. Thus Madhvacharya also defined the basis of acquiring knowledge. All his conclusions are based on these three means of obtaining valid knowledge only . The Srutis form part of verbal knowledge. Lord Hari alone is the purport of all scriptures. This is supported by the Krishna's statement in Gita "Vedescha sarvai ahameva Vedyaha”. “I am alone made known by Vedas!!. Madhvacharya supported each line as above with extensive extracts from the Vedas , Gita and Brahma Sutras ! That is the beauty of all the Indian Schools of Philosophy. All of them are quite argumentative. All of them define the valid means of affirming knowledge. And all of them base their argument using the same three scriptures – the Vedas, Brahma Sutras and The Gita. *(More on Dvaita in the next Issue)* Om tat Sat Click here to continue .... om tat Sat The Vedas The Mahavakyas Upanishads Kathopanishad 1.1 Kathopanishad1.2 Kathopanishad 1.3 Vedantic Enquiry	Welcome to kasarabada.org : August 31 , 2012 Welcome to Kasarabada.org ! My parents named two of their elder children as 'Rama' and 'Krishna'. My mother would explain the parental philosophy that in their old age when ever they would call for the children Rama and Krishna they would also acquire “punyam” – a la the story of Ajamila !!. In Madhvacharya's school of philosophy – Purna Pragnya - the first thing you learn is about the three traits namely *Ankanam , Namakaranam,* and *Bhajanam.* Specifically about Namakaranam they say *Putraadinaam Kesava adi namaa* !! "Sons should be named after Kesava and the like.“ Why ? The answer is also stated:*"Tannama anusmarana artham!!"* To recite "That" name continuously!! These lines coupled with the fact that my mother named two of the elder ones as Rama and Krishna led me to wonder if we are Madhvas !! The answer to that question is not important. But that led me to go through the Madhvacharya's *Purna Pragnya Darsanam* . That is the subject of this week's Athato Brahma jignyasaa ! This column has been silent for a few weeks waiting for the editorial partner to become free !! This time the column is back for couple of weeks at least, hopefully !! As usual the regular items of the week are the 8th chapter of Sundarakanda in Ramayanam ; and the 8th chapter of Uddhava Gita in Bhagavatam. The Uddhava Gita Chapter 8 also has a sub story of Lord Vishnu's Hamsa avatara. This story has a resonance with Sankara's interaction with a Chandala. So the home page carries an additional story on "Who are you ?" , the question posed by the sages to Lord Vishnu who appears in the form of a Swan. This is carried as part of one more thing The Chapter eight of Sundarakanda is again one of the short chapters. This is again absolutely lyrical with Valmiki continuing the description of the Pushpaka Vimana, the Arial Car of the Rakshasa King Ravana!! *"Uddhava's Dilemma". continues from the previous week as part of the Bhagavatam page .* The roots of the dilemma can be traced through the uddhava- Krishna dialog of the earlier chapters. The dialog of Krishna and Uddhava provides a model for the leader and the led. This was presented in the One more thing last week. om tat Sat _________________________________________________ What is on the kasarabada.org? For the new visitors we thought of adding a few lines on navigation , so that they may know what is available on Kasarabada.org ! We now have 89 chapters of Dasama Skandha of Bhagavatam. All these chapters ( stories on krishna) are listed by name and are available on a link on the Bhagavatam page. We have complete bouquet of articles on Ramayana Role models from Ramayana Srirama , Sita , Hanuman , Jataayu , Sabari , Bharata , Lakshmana. Apart from these there were some special articles namely The Message of Ramayana , Going to the Forests and about Hanuman in "In the thick of the Battle " . Along the same lines are the earlier articles in praise of Hunuman 1 , Hanuman 2 and Valmiki Sundarakanda . Added to this bouquet is the Sundarakanda as a Telugu poem by Pandit Vijayraghavrao. We have also added some downloads specifically for the Sankshipta Sundarakanda ( with Sanskrit slokas) reproduced in different language scripts namely Sanskrit , Telugu , Kannada and Malayalam . There is also a Telugu Sundarakanda Katha for those interested in reading the same as prose story !!,. One more thing is a page where we get articles which could be on anything , informative and educative handled with a light heart and a touch of contemporary realities. The page lists all the earlier stories on its page The last new column is Athato Brahma Jignyasaa . This page is focused on Indian Philosophy /Darsanas.This has been started a few months ago and all its earlier issues are listed on its page In effect to have a look at what is available from the earlier issues you only need to visit the four pages of Ramayanam , Bhagavatam , one more thing. and Athato Brahma Jignyasaa.Each page of these banner pages carry the list of all earlier articles . Om Tat Sat ( info@kasarabada.org) Witty Wisdom - contributed by Kamaraju Turaga __________________________________________________ Welcome to Kasarabada.org: ARCHIVES	One More Thing "Who are You?? " Hamsa Avatara of Vishnu This comes as a sub story in the chapter 8 or Uddhava Gita. The "Supreme Being" himself appears in the form of a Swan (Hamsa avatara!!) before the Sages who were lost in a debate with Brahma about the self and its seemingly unbreakable bondage with desires. The sages ask the Swan –“who are you?”. Swan being not a simple swan, but the Lord himself , and Lord being the Lord, the supreme soul, He quickly turns the question around ( who are you?) to answer the basic existential dilemma!! He tells the sages that the question is meaning less if they consider the question being directed against the “self” which is same all over. Hence they cannot ask this question to the "self" in the other( Swan) . On the other hand if it is related to the body made of five elements which are again common for both, namely the one asking the question and the one being asked, - then the question loses its meaning !! As such "He" concludes that the question itself is a futile exercise in using some words with no meaning !! ( So they are wasting time asking such questions !!) Actually the question rings a bell and one would recall the famous encounter of Sankara with a Chandala. Sankara, the greatest exponent of Advaita , the greatest soul of compassion encountered a chandala moving with his dogs. Sankara tells the chandala to “move away , move away” from his path ! Then chandala asks him “Is it this body, built up of food that you wish to keep at a distance from that body ( of yours) which is also built up of food? Or do you wish to separate Pure Awareness which is present here( in me) from the same Awareness present there( in you) ? “ For the expounder of Advaita this must have been a moment of realization. The greatness of Sankara is in his ability to recognize the question and correct himself in his own eloquent way. He immediately composed the “manisha panchakam”. As always Sankara's compositions are exquisite on both counts of meaning and form ! In five verses of Manisha Panchakam Adi Sankara conveys that the body is not to be confused with the self or consciousness and that any one who exhibited the awareness of this Reality was indeed the Guru and worthy of the highest respect irrespective of whether he was an outcaste or a Brahmin by birth. Advaita, the non-dualistic philosophy elaborately expounded by Sankara, does not recognize differences between people based on caste, creed, religion, gender etc since we are all the manifestations of the same Brahman. Yes, compare this with the other statement of Dvaita. The "Difference" is Fundamental, namely the difference between Paramatma ( Lord) and Jivaatma (our self) . om tat sat *to continue move on to the page of ' one more thing " click here* The earlier stories. Who are you ?? Leader and the Led Bhakthi and Self surrender Why say so many words Part 2 Why say so many words Part 1 Gurus and lessons Such a Simple message !! Sundarakanda and the related Beliefs Remembering Sribhashyam Appalacharyulu garu The methods of Elucidation ( Lakshana) The story of the Jar/Kunda The story of Devadatta "Hitam Manohari cha" - revisited Dasama Nyaya On the Fortune - a demolition of its traits !! on the Success The story of Sabari Charvaka School of Philosophy On Vedas from the West Jayamantram The story of a Bear ( from Ramayana) Ramudu-Sugunaabhiraamudu Sahasavidadhita na kriyam.. ... 'no not in a hurry'! Aham nasyaami .. I destroy !! contributed by Tuaraga Rajendraparasad. "It is not that the holy waters are not altogether Holy - Krishna *An intelligent man should follow those actions that are consistent and within his realm of action* ..( more) *.. I am enquiring , that should be clearly explained! …."* Thus spoke Krishna.(more.). " Peace does not drop from the sky" says Dalai Lama. *Passing away of a stalwart:* Prof Bhavaraju Sarveswara Rao . ............ Unison of thought speech and action Jewel of jewels' Who is Poor ? Green message from Bhagava... Music in our Epics what is kasara ?
Copyright (c) 2011 kasarabada.org. All rights reserved.

Athato Brahma.....

Welcome to kasarabada.org :

August 31 , 2012

Witty Wisdom

One More Thing