1. One of the most amazing theories brought to light by Sri Madhwacharya is that of the inherent hierarchy or taratamya of souls. Some notes on the same in this thread

cc @PanditKatti
2. Out of the numerous possible ways of classifying entities or tattvas in this world, for the present discussion, the following three-fold classification would be useful - (a) Parabrahman/SriVishnu (b) Prakruti (c) Jeevas
3. All three tattvas are eternal (Prakurti in its primordial form - moola prakruti). Thus Jeevas are also eternal.
4. At any point in time, Jeevas can be classified into three - (a) Infinite number of jeevas who are yet to come into samsara (b) Countless jeevas in samsara (c) Infinite number of jeevas who have finished their journey in samsara.
5. The flow of time on the other hand is also eternal and uninterrupted. This flow of time can be broken into units of 100 years each. Every such unit is one 'Brahma Kalpa'. One unit when creation prevails. Another one when there is nothing.
6. Whenever such a Kalpa of Brahma begins, Sri Vishnu picks up a bunch of jeevas from the infinite pool of jeevas and 'brings them into samsara'. During the course of that particular Brahma's Kalpa, those chosen jeevas undergo the cycle of birth and death and finish 'sadhana'.
7. At the end of such sadhana, each jeeva attains a state that is commensurate with its sadhana.
8. At this stage, two critical points about Sri Madhwacharya's philosophy becomes necessary to be stated. The jeevas are basically of three types - (a) qualified for moksha (b) eternally in samsara (c) tamo-yogya.
9. Note that this 'type' is about the inherent nature of the jeeva itself - it is independent of every other thing, including karma. Sri Madhwa asserts that the jeeva itself has a 'swaroopa' or inherent nature. It's final destination is a function of this swaroopa.
10. Second important philosophical revelation is that within each category also, the jeevas are distinctly different from each other - in terms of their nature and abilities.
11. Let us consider only the first category of jeevas for discussion - those qualified for moksha. Each jeeva in this category is unique and distinct. They differ from each other in terms of knowledge, bhakti and other 'gunas'.
12. Therefore, amongst this category of jeevas also there exists a 'taratamya' or hierarchy. For classification purposes, these jeevas are categorized into echelons or 'kaksha'. The higher the jeeva in this taratamya, more the inherent bhakti they have in Parabrahman.
13. Other gunas are also similarly higher in jeevas higher in the taratamya. Consequently, due to their higher bhakti and knowledge, they perform more sadhana. This in turn leads them to experience more 'ananda' or bliss once they attain moksha.
14. At the very top of this hierarchy are a category of jeevas known as Rujus. This group of jeevas possess unparalleled bhakti and jnana (inherently). Only jeevas from this category attain the position of Brahma and Mukhyaprana in every Kalpa.
15. At the end of each Kalpa (100-year-unit discussed earlier), the present Brahma attains moksha and the jeeva occupying the position of Mukhyaprana becomes Brahma.
16. Below this category of jeevas exist another category of jeevas from which the positions of Garuda, Sesha and Rudra are filled in each Kalpa.

(Note there exists finer gradations - covering only high level for brevity sake).
17. From the next category of jeevas the positions of Indra, Kama (manmatha) and others are filled.
18. Some important categories as we keep going down the hierarchy are
- Manu, Daksha, Brihaspati, etc
- Surya, chandra, yama, etc
- Varuna, Narada, Agni, etc
19. As we traverse further down, a category of jeevas exists from which the Maharshis come into existence.

Further below a category of jeevas known as Karmaja Devatas exist who become devatas due to the merits of their Karmas.
20. Further below, two categories of jeevas are seen - Deva Gandharvas and Manushya Gandharvas.

Further below is a category from which manushya-chakravartis come into existence.

Further below is a category from which the manushya-uttamas come.
21. Thus exists the taratamya of jeevas amongst those who attain mukti. Similar taratamya exists amongst jeevas who are qualified for tamas. Their gradation is guided by their inherent hatred for Paramatma.
22. Hope this short introduction is of some use @PanditKatti ji

Sri Krishnarpanamastu

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More from @pranasutra

22 Dec 20
1. An excellent interpretation of the Draupadi Vastrapaharana incident. Another view on this incident that perhaps has a scary message for today's situation is possible.
2. We must remember that the Kauravas went after Draupadi at the very last. Even the land had been taken away. The destruction of the Pandavas would be complete with the violation of Draupadi.
3. As Sri Madhwa says - "सर्वविद्या द्रौपदी तु" - Draupadi was the embodiment of knowledge/education. For the complete annihilation of a civilization, the takeover of territory is not sufficient. The knowledge of that civilization must be destroyed.
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22 Dec 20
@mmpandit @LightingMinds Yes Manish ji... For Dvaitins there is no bigger Stotra for Hanuman than Vayu Stuti. It is mantra-tulya and chanted with utmost shuchi.

I will tweet the story of its composition asap. It is fascinating.
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21 Dec 20
1. A thread to discuss another set of proofs regarding the tithi of the last day of the Mahabharata war.
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