|| Hari Sarvothama Vayu Jivothama ||
The Ultimate Truth
Dvaita - Tat Va Vadha - The ultimate truth, was given by the great Saint of the three worlds who is respected by Chandra,Indra,Rudra devathas, Guru Shri Madhvacharya.
About Guru Shri Madhvacharya
Shri Madhvacharya is the third incarnation of Vāyu (Mukhyaprāṇa), after Hanumān and Bhīma. Guru Madvacharya was born on the auspicious day of Vijaya-daśami (Dussehra) in 1238 CE (AD) at Pājaka, a tiny hamlet near Udupi to Nārāyaṇa Bhatta and Vedavati, who named him They named him Vāsudeva at birth. Later he became famous by the names Pūrṇa-prajña, Ānanda-tīrtha and Madhvācārya.
Before the birth of Madhvācārya, when his parents had gone for a purchase in the market, a beggar climbed a dhvaja stambha (flag-post in front of a temple) and announced: "Bhagavān (Lord) Vāyu deva is going to take birth for the revival of Vedic dharma in Pājaka kṣetra to a couple". The prediction made by the beggar was discussed by the parents of Madhvācārya till they reached home.
Even as a child, Vāsudeva exhibited precocious talent for grasping all things spiritual. He was drawn to the path of renunciation and even as a young boy of eleven years, he chose initiation into the monastic order from Acyuta-Prajña (also called Acyuta Prekṣa), a reputed ascetic of the time, near Uḍupi, in the year Saumya (1249 CE). The preceptor Acyuta Prekṣa gave the boy Vāsudeva the name of Pūrṇaprajña at the time of his initiation into sannyāsa (renounced order).
A little over a month later, little Pūrṇaprajña is said to have defeated a group of expert scholars of tarka (logic) headed by Vasudeva-paṇḍita. Overjoyed at his precocious talent, Acyuta Prekṣa consecrated him as the head of the empire of Vedānta and conferred upon him the title of Ānanda Tīrtha.( saint of immaculate bliss )
Thus Pūrṇa-prajña is Madhvācārya's name given to him at the time of sannyāsa (renunciation). The name conferred on him at the time of consecration as the Master of Vedanta is 'Ānanda Tīrtha'. Madhva, a name traceable to the vedas (Balittha Suktham), was the nom-de-plume assumed by the Ācārya to author all his works. Madhvācārya showed that Vedas talk about him as "Madhva" and utilized that name for himself. However, he used Ānanda Tīrtha or Sukha Tīrtha also to author his works. Madhvācārya was the name by which he was to later be revered as the founders of Tattva-vāda or Dvaita-mata.
The Truth that was reveled by great Guru Shri Madvacharya
The Supreme Being is Vishnu or Narayana. This universe is real and is not Mithya or an illusion. The finite beings comprising the universe are subject to a system of gradation, beginning with the Goddess Laxmi, followed by other minor gods, seers, human beings and undivine beings. The rank of any soul in this scheme of gradation depends on the degree of its devotion to God. God is an embodiment of all virtues and excellences and ever remains untouched by any kind of blemish (Dosha). He has countless Roopas and forms.
All name of god are only epithets; God is the ocean of all qualities or excellences. Hence, any name is good enough to invoke God. All names designate only God, not just Vedic words or Sanskrit names, whatever the word may be in any language will designate Him alike.
Though God is one, divinities are many. These divinities are not God; they are only souls that have realized God and risen to high estate by acquiring siddi or divine power. This Siddhas or realized adepts can serve as gurus to guide the jiva or soul who is still a sadhaka or religious seeker.
The God has a body of knowledge and bliss. Also, he has no body with in the reach of our finite thought. Thus, The God can be both form and formless.
This universe is ultimate truth, it is not an illusion. This universe consists of Pancha-bheda; Five real and eternal distinctions. For this reason universe is aptly called as "Prapancha".
The Five Fundamental, eternal and real differences are:
· Difference between the individual soul (or jîva) and God (Îshvara or Vishnu).
· Difference between matter (inanimate, insentient) and God.
· Difference among individual souls (jîvas)
· Difference between matter and jîva.
· Difference among various types of matter.
The Souls can be classified in to three classes:
· Mukti-Yogyas - Souls qualified for liberation.
· Nitya-Samsarins - Souls subject o eternal rebirth.
· Tamo-Yogyas- souls that are eventually condemned to eternal hell.
Further, life can be classifed in to two forms:
· Kshara - life with destructible bodies.
· Akshara - life with indestructible bodies.
The development of an individual takes place strictly in accordance to the inner nature of the individual. The environmental and situational factors only help fertilising what is already rooted in one's inner nature. This is an innate charachteristic rooted firmly in the jiva from the time immemorial. One's attainment of perfection is nothing but a complete manifestation of one's unique individual nature.
The idea if chatur-Varna or "four colours" in the Gita indicates this view only. The actual idea of Bhagavat Gita's varna is quite distinct from the idea that is prevalent today. As per Bhagavat Gita, the varna is only related to the soul's innermost nature or personality-trait. The true varna of the soul needs to be discovered. As per the words of God, the son of low-born(Sudra) may be a noble-man(Brahmana) or a brahmana's son can also be a Sudra. Varna is not something which is transmitted hereditarily; it is something quite personal; something which is determined by individual's own personality traits.
Some of the unique facts about the physical world, the order of creation and the basic principle that govern creation are:
· The material ethereal sky, which is one of the five elements filling this universe, is that which suffers destruction along with the universe. However, there is another sky which fully pervades the universe, within and without; which transcends the universe and it is eternal. It's called avyakta-aakasha(undifferentiated space).
· The atoms which are micro-elements of physical matter are not at all ultimate and indivisible entities. In every atom too there are innumerable subtle particles.
· There is life movement in plants, herbs and creepers too. Thus vegetation life too can respond to the actions of man. There are plants which thrill to melody of music and yield sprouts, flowers and fruits.
· No matter is completely destroyed. Destruction is another name for only changing the form. We say that the body is destroyed. But, the ultimate truth is that the body is not destroyed; It is transformed in to another form.
· The entire universe is interfused. To understand any one thing completely, a complete knowledge of the entire universe becomes necessary.
· Enclosed within he fifteen fences of name, lordship, thought, speech, action, strength, food, mind, sense organ, earth, water, fire, air, sky and faith, the sixteenth jiva-kala or soul's particle lies hidden. When these fifteen inconscient fences are broken, the soul gets self-awarness, which called self-realization.
In simple, Guru Shri madvacharya’s message is:
One should do the duty allotted by god, for the god
Share and eat whatever comes to individual!
Hari is supreme God, Hari is great teacher,
Hari is father and mother too.
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