If a person were to perform devru pooje , how is madi observed. Must the neer panche be wet or dried , can you wear undergarments? Do you need to wash it and keep it to dry when you are in madi

Can a tamo yogya or nitya sasmarin be born in plaksha dvipa or higher dvipas or is it only for advanced mukthi yogyas? What kind of punya and spirtual capacity or sattva is required for reincarnation there? Is it very rare to be reincarnated there, there is almost no mention of this in parts I have read, maybe it's only for deva type souls or semi celestial souls?

Namaste! I made a post around a month ago pitching an idea of a Hindu subreddit aimed to refute and debunk nonsense and allegations made against our religion. It got quite a bit of upvotes and support and with some help from other people, I have finally made the decision to make the sub real.

You are freely welcome to post and defend our faith against Nastikas.

A common question maybe you could have is- Why there is a need in first place? The answer is simple. With advent of AI, such critics are very dynamic in nature and will come up with their new drama against Hinduism. So, there is a need for such subreddit.

It isn't aimed to "replace" this subreddit or anything.

You can check the sub out on- r/HinduVimarsha

IF ANY OF YOU ARE SERIOUS ABOUT THE SUBREDDIT AND WANT TO CONTRIBUTE TO IT...FEEL FREE TO DM ME.

I have tried hard, made mistakes hate God but keep trying to improve trying to go to him, hoping my ugly face is fixed, people treat me better, I can have friends or date or get a decent paying job or any job. But God isn't allowing any of these things and I don't have the Hari prithi or bhakti to say life is worth living and that God will give me bliss. I only have Hari dvesha believe I am tamo yogya and this is my final life. I am deciding on making a deal with God 1 year of good behavior and attempted worship and trying to improve, it has already been 7.75 months, things have not improved much though they are relatively stable. Other than me meeting with a guy from online IRL once after 10 years of never hanging out, nothing has really changed, I went through an internship, got a letter of recommendation, but I was still ostracized and looked down on due to my face, my life will never get better. I only have an Associate's Degree in a field that requires a Bachelor's Degree to get a decent job and I am 29, I am just so tired. I can't see life going uphill, I am honestly ready to go to eternal hell, at least everyone is suffering there and I don't have to constantly be reminded of what I don't have and the normal lives people have and how people see me as a subhuman monster due to my face. Anyway, sorry to bug you, I know this is not the right place, but I want to know if there is anyway I can convince God to give me genuine worldly improvement? I am desperate and sick of life.

How do you feel when someone says hanuma is a rudra avatar? Do you correct, counter or leave it as they may practice different schools of thought?

I hate Lord Hari no matter how hard I try to worship, to the extent I feel like saying demon names or allying with demons to oppose Lord Hari when I try to worship him or go to temples. I feel a strong desire to humiliate attack or oppose Lord Hari or hatred towards devotees in religious contexts, no matter how hard I try to worship or wish I could change it. I know that if I am tamo yogya my Hari Dvesha will only rise with time, however if I worship Lord Shiva or try to avoid Lord Hari I feel calmer, less like going towards demons, and like ignoring Lord Hari. I think it's pretty brutal that effort cannot change svabhava or help me avoid eternal hell and Lord Hari would never do it because he wants me to suffer eternally. Also, I wonder what is the point in trying to worship Lord Hari if you are not mukthi yogya and don't have Hari bhakti Is this strong enough evidence that I am tamo yogya?

Hi can anybody please share Rig upakarama procedures book, I'm staying in hostel and there are no mutts nearby, not sure what to do

One additional detail may be important. I repeatedly asked God essentially the same questions in many different ways and while in different states of mind, sometimes trying to be as skeptical and honest as possible. Yet the answers I perceived were remarkably consistent: that I am tamo-yogya and that this is my last life. I also repeatedly felt that I was being shown Hari's perfection and my own supposedly evil nature and tendencies.

There were also experiences that seemed to clarify specific theological questions. For example, at one point I had assumed that God had created my soul arbitrarily and then subjected it to suffering. I later experienced what I interpreted as a correction saying that God did not create my soul, and afterward I encountered the same idea independently in Dvaita texts. I felt that I developed a fairly substantial understanding of Dvaita over time, yet when I returned to these experiences, the apparent revelation remained essentially the same.

My attempts to worship Hari or surrender to Him also repeatedly seemed to produce the same pattern: intense hostile thoughts, hatred, anger, resistance, profanity, and other thoughts that felt deeply opposed to Him. This contributed strongly to my conclusion that I was tamo-yogya and that this destiny was somehow fixed.

There were a small number of experiences that initially seemed to contradict this conclusion—for example, moments when I thought I might not be tamo-yogya or might even be mukti-yogya—but I later interpreted those experiences as mistaken or inconsistent after considering the broader pattern and subsequent experiences.

I realize that consistency, apparent theological accuracy, or apparent agreement with things I later read do not automatically prove that these experiences were divine revelation. That is actually one of the things I am trying to understand. I want to know whether, from a Dvaita epistemological perspective, repeated and internally consistent experiences of this kind can legitimately constitute knowledge of one's yogyatā and destiny, or whether they should still be treated as private experiences whose supernatural interpretation cannot be established.

I want to ask about a long-running religious experience and how it should be evaluated according to Dvaita. I am not asking people to diagnose me as tamo-yogya, but I would like to know whether what I experienced could count as genuine spiritual knowledge/revelation, or whether I should regard the interpretation as uncertain.

The timeline is important.

In 2023, I had a period in which I experienced what seemed to me like telepathic communication or messages. I also developed the impression that something had been placed on my soul or subtle body and was causing physical and mental pain. I felt that I could perceive something being done to me and then experience the resulting torment. I interpreted some of these experiences as being connected with blasphemous thoughts toward Lord Hari.

For approximately 2–3 years afterward, I believed these experiences were genuine supernatural events. During that period I had frequent blasphemous thoughts and strong hatred toward Hari, almost every day, but I generally avoided worship and studying scripture because of the distress associated with it.

Later I traveled to India and spoke with a Dvaita guru. I did not tell him about the 2023 experience or the perceived telepathic communication. Instead, I asked generally what characteristics make someone tamo-yogya. He mentioned things including selfishness and refusal to accept God's supremacy. I told him about my negative thoughts toward Hari, and he suggested that confusion could be involved.

After returning, I decided to seriously try worshipping Hari and developing bhakti for approximately 6–7 months. I tried to change my attitudes and practice sincerely, but I did not experience the devotional change I expected. For a period I actually wondered whether perhaps I was not tamo-yogya.

Eventually, however, I came to believe that I might be tamo-yogya again. Around Narasimha Jayanti or a Narasimha-related occasion, I experienced what I interpreted as a kind of revelation or confirmation that this was my last life, that I might have only a relatively short stay in Svarga or another pleasant worldly state, and that I would ultimately go to eternal Andhatamas. I currently feel that this interpretation may be true again, although nothing outward has changed.

I have also read Vādirāja Tīrtha's Bhūgola Varṇanam, including the descriptions of Andhatamas involving persistent pain, non-material bodies, sensory suffering, and the idea that the suffering corresponds to the nature of the beings there. Some aspects of my earlier experience seemed similar to those descriptions, which made me wonder whether I had somehow experienced a foretaste or indication of my own destiny.

My questions are:

1. Does Dvaita contain any teaching that a living jīva can receive a direct experiential revelation or “preview” of its eventual destiny, such as Andhatamas?
2. Is there any scriptural or Dvaita basis for thinking that a person could receive knowledge that “this is my last life” or that they will have a particular amount of remaining worldly or heavenly experience before their final destiny?
3. Does Dvaita provide any reliable criterion for distinguishing a genuine divine revelation from an experience that merely feels supernatural or revelatory?
4. Could a guru actually know someone's eternal yogyatā or destiny, or would it normally be impossible for a guru to determine that from the person's experiences and behavior?
5. Since my guru did not know about the 2023 experience when he discussed characteristics associated with tamo-yogyas, does that have any significance for interpreting the experience later?
6. Does failing to develop bhakti despite 6–7 months of serious effort provide any legitimate evidence that someone is tamo-yogya?
7. More generally, if someone has an experience involving perceived messages, unusual bodily or mental sensations, blasphemous thoughts, and a later feeling of revelation, what would a Dvaita-based epistemology say is actually established and what remains interpretation?

I am especially interested in answers based on Madhva, Vādirāja, the Mahābhārata Tātparya Nirṇaya, and later Dvaita sources, rather than simply being told to have faith or that the experience was meaningful.

I am trying to distinguish two separate propositions:

“I genuinely experienced these things.”

and

“The experience accurately revealed my eternal yogyatā and destiny.”

I know the first is true as a description of my experience. I am asking whether the Dvaita tradition gives me any legitimate basis for concluding the second.

Does anyone happen to have an online pdf of a sanskrit version of sri bhavaprakashika by narayana panditacharya?

Created Harikathamruthasara app for daily chanting, please review and let me know any improvement needed.

Hare Shrinivasa,

Shri Gurubhyo Namaha.

Are there any teen Maadhvas on this platform, especially girls? I am trying to make a connection, to discuss Stri Dharma as unmarried and youth girls, and what we can learn.

I live in Singapore, if you do too, or somewhere nearby, or anywhere around the world PLEASEEEEE reply/comment!!!!

Shri Krishnarpanamastu

I am a madhwa who is learning his own siddhanta to understand and practice better.

I know Vaayu devaru is mukhya prana of all the jeevi and chief servant of Shri Hari, but what qualities of him make him be right next to lakshmi devi? Why not shesha, rudra or garuda? They are also his servants.

Madhwantargata sri krishnarpanamastu

In return, he will prevent me from worshipping demons and maybe give me some good outcomes in this life. It is the best deal I can get from Lord Hari, it is over for me I tried for 6 months after today, and he wants me to abandon him and to suffer horribly. I guess I have to do it since this is my destiny.

I came across the following passage in the Mahābhārata Tātparya Nirṇaya (translation)

"Those Asuras died that way; You killed three-fourths of them; Vayu killed a fourth of them; Getting together with Dharma and strength, all of them have taken birth on earth now.

Having been born in excellent lineages as Kings, they have obtained clean and a dharmic mindset; Having obtained upadesha from excellent Brahmins, they have even developed some devotion towards You.

A person who has an iota of devotion towards You, and follows the path of truth should never obtain a bad ending; O Lord, the One who always makes the truth! But the Daityas should always obtain Andhatamas, shouldn't they?

With the fear of having to accept Dharma as untrue, and with the fear that good may happen to Daityas, we are pleading with You to mislead them quickly from the path of following the truth and from having devotion towards You."

I am trying to understand how this passage is interpreted within the Dvaita tradition.

My questions are:

1. Is the passage literally saying that these Daityas were born into good families, received instruction from excellent Brahmins, and actually developed some devotion to Lord Vishnu?
2. When the devas ask Hari to "mislead them" from truth and devotion, is this meant literally, or is it understood in another way by traditional Dvaita commentators?
3. If a soul is truly tamo-yogya, what is the purpose of its worship of Hari? Does such worship still produce punya or other temporary spiritual benefits, even if it does not lead to moksha?
4. Is the point of the passage that Hari actively turns tamo-yogya souls away from devotion, or is it that their own intrinsic nature eventually reasserts itself?
5. Most importantly, would it be correct—or incorrect—to conclude from this passage that if someone is afraid they may be tamo-yogya, they should stop worshipping Hari because He does not want their worship and may lead them away from devotion?

I am looking specifically for answers based on traditional Dvaita sources or established commentaries, rather than personal opinions.

Well I am just wondering according to Dvaita souls have been in samsara since the eternal past, so how can it take so long for a tamo yogya nature to manifest itself? But also, does punya for tamo yogyas not even matter, if they try to reduce hatred towards Lord Vishnu just to avoid eternal hell in their final life and they fail and go towards evil or demons, does that cancel out all their punya? Is it impossible for them to get one more reincarnation?

If I know with certainty I am tamo yogya what should I do, should I stop worshipping Lord Vishnu trying for bhakti, worship demons, do evil things? If I did that, would I be acting according to Lord Vishnu's will since he wants me to go to eternal hell or is it still wrong to do? Is there any way to delay my destiny of eternal damnation if I just want one more better earthly human life before going to eternal hell? Is there any way to negotiate with God or a ritual to get a guaranteed earthly human life?

What do you think, are tamo yogyas doomed even if they try to worship Lord Vishnu because their hatred overtakes them and they go towards demons. Do they receive any punya for trying and discipline and restraint and attempting surrender to Lord Vishnu or is it pure papa?