One afternoon, after the lesson was over, the Guru and disciples were sitting with the scholars and students of the Math, discussing the day's lesson. At that moment, one of the scholars of the Math said, "Great Swami, our Dvaita philosophy has grown and flourished from the knowledgeable leaders like Sri Padmanabha Tirtha, further strengthened by the commentaries of Sri Tika Krithpada, who is considered an incarnation of Indra, and propagated by Sri Rajendra, Sri Kavindra, and Sri Ramachandra Tirtha. Now, it has been adorned and widely spread by the eminent Sri Vibudhendra Tirtha and Sri Lakshmi Narayana Munivarya, who have refuted opposing philosophies. This is our good fortune."

Brahmanya Tirtha replied, "Indeed, scholars, but all these learned individuals have upheld our philosophy. If any of them had composed literature that consolidates and explains the core tenets of our supreme philosophy in one place, it would have greatly benefited the virtuous. I do not know which eminent person will undertake such a task, but it would be immensely beneficial if someone did. Such literature would make the principles of Dvaita philosophy immediately understandable even to the common people, thus providing great service. Moreover, this literature would reign supreme for all time, educating people about the tenets of our philosophy and spreading it more widely."

Until then, Sri Vyasaraja, who had been sitting quietly, became enthusiastic and, after bowing to his Guru, said, "Revered Guru! Your words have inspired me. I feel motivated to compose the literature you mentioned. If you permit, I would like to proceed."

Hearing the young Yati's words, the Guru and scholars were astonished. Brahmanya Tirtha looked at Vyasaraja's face and saw an extraordinary radiance and brilliance shining from it. Something sparke in his mind. Smiling with joy, he said, "Dear disciple, I am delighted."

At that moment, an extraordinary verse encapsulating the essence of the Dvaita philosophy emerged from the eight-year-old Yati’s lotus-like mouth:

In Madhva’s doctrine, Hari (God) is supreme, the world is real,

The souls are distinct and serve Hari,

Their statuses vary (high and low).

Liberation is the pure experience of one’s own joy,

Devotion is the means to it,

The threefold scriptures (Vedas, etc.) are the proofs,

And Hari is known through all of them.

Listening to the spontaneous poetry in the form of a nine-gem garland encapsulating the essence of Dvaita philosophy emanating from the young Yati’s mouth, the Guru and scholars were overjoyed and praised Sri Vyasaraja Tirtha for showing unprecedented talent, acknowledging him as a divine incarnation.

Sri Brahmanya Tirtha often remembered Sri Prahlada Raja when he observed Vyasaraja Tirtha’s behavior, speech, conduct, devotion to God, commitment to truth, emotional depth, courage, and character. Now, witnessing his exceptional talent, Brahmanya Tirtha became even more convinced that Vyasaraja Tirtha was indeed the reincarnation of Sri Prahlada Raja, as predicted by Sri Vedavyasa Deva, and felt supreme bliss.

One of the senior scholars present at the Math then said, "Gurudeva! The extraordinary poem composed by the esteemed young Sripada is exceptional. As Sripada has mentioned, it truly encapsulates the supreme tenets of Sri Madhva’s philosophy. I would like to present the meaning I have understood before both Gurus. I humbly request young Sripada to grant me this opportunity."

Sri Vyasaraja Tirtha, with a gentle smile, said, "With pleasure, go ahead." The senior scholar then eagerly began to explain the meaning of the verse:

"Respected Guru, this verse encapsulates the core tenets of Sri Madhva's philosophy. The term 'Shriman' in 'Shriman Madhva Mate' is particularly significant. It implies the glory as propounded by the Vedas. To establish that Madhva's philosophy is superior to others, the young Guru has used the term 'Shriman.' This 'Shriman' is applicable both to Madhvacharya and to his doctrine. Acharya Rayaru, being a descendant of the sacred lineage praised by the Vedas and an incarnation of Vayu, is thus adorned with this glory. The Vedic texts such as 'Madhye vo nāma mārutaṃ yajā', 'Viṣhṭo pade parame madhva uttaḥ', and 'Tṛtīyam asya ṛṣhabhasya dohasē darapramatiṃ janayanta yoṣhaṇā' describe him as Vayu Deva, making the term 'Shriman' appropriate.

The doctrine propounded by Sri Madhvacharya (Dvaita Siddhanta) is the true essence of Vedic philosophy, hence the term 'Shriman' signifies this. Sri Madhvacharya, being the author of the Brahma Mimamsa Shastra and directly taught by Sri Vedavyasa, who is none other than Narayana himself, composed the Sutra Bhashya and other sacred texts as per the command 'Kurusutra Bhashyam Avilambitam Vraja' by Sri Badarayana. Therefore, the commentary approved by Sri Vedavyasa is termed 'Shrimad Bhashya.' As this commentary alone reveals the true meaning of the Sutras, the eternal and Vedic Dvaita Siddhanta is the most supreme, as demonstrated by the term 'Shriman Madhva Mate' used by the young Guru."

Sri Madhvacharya, through his supremely auspicious commentary, has presented the Vedic truths in a heart-touching manner, greatly benefiting those who seek liberation. As described in Sri Sumadhva Vijay, "Vyasa Deva Hridayat Vallabham Vasudevam Anagham Satguna," Sri Madhvacharya has depicted in the Sutra Bhashya that Sri Narayana is full of infinite auspicious qualities and that this supreme truth is the essence of all scriptures. Therefore, the commentary by the flawless Acharya, which cannot be criticized by past, present, or future generations, is capable of bestowing knowledge and devotion, leading to eternal blissful liberation. This is what is conveyed by the term 'Shrimat.'

Sri Madhvacharya is an incarnation of Vayu and thus our supreme confidant. His commentary, grounded in the Vedas and imbued with logic, is superior, reliable, and based on authoritative sources, making it the most credible. It is recognized globally and serves seekers of liberation. This is the profound meaning conveyed by the term 'Shrimat,' and I am immensely pleased to present this explanation.

Sri Madhvacharya has described the principal nine tenets propounded in Dvaita Siddhanta in a manner that is heartfelt and profound. The first tenet, which states that Lord Hari is supreme, is elucidated here by the phrase "Hari Paratarah." One might question why Lord Hari is considered supreme above all other deities. To address this doubt, it is clarified here that Acharya Madhva has established the supremacy of Lord Hari through numerous authoritative proofs in his commentary, hence the phrase "Hari Paratarah" is used.

The Vedic injunction "Yato va imani bhutani jayante" and "Tat tvam asi" propound the inquiry into one supreme Brahman. Acharya Madhva has demonstrated that this supreme Brahman is indeed Sri Narayana. The Vedic expression "Atha kasmaduchyate Brahmati" and the consistent use of the term Brahman to refer to Sri Narayana confirm this identification. The Sutrakara (author of the Brahma Sutras) also supports this with the concluding Sutras of the Daivi Mimamsa: "Sa Vishnuraha hi" and "Tam Brahmatyachakshate," which affirm that Brahman is Vishnu. Further, the Shruti "Tadeva Brahma paramam kavInAm" identifies the supreme Brahman as the one who lies in the ocean, i.e., Narayana.

The Vedic texts "Apo nara iti prokta apo vai narasunavah | Ayanaṃ tasya taḥ pūrvaṃ tasmān nārāyaṇaḥ smṛtaḥ ||" and "Mama yonir appantam udre" also indicate that Narayana is the one who lies in the ocean, establishing that Brahman is indeed Narayana, who is to be inquired into and is the highest. As the entity expounded by all the Vedas, the supreme Lord is "Sarvottama" (supreme among all).

Lord Krishna, in the Bhagavad Gita, declares Himself as the supreme being: "Swamim purusha loke ksharashakshara eva cha," indicating His own supreme status. Hence, through the words of the Vedas and the Bhagavad Gita, Acharya Madhva has established in his commentary that the supreme glory of Sri Narayana is recognized universally, and thus "Hari Paratarah" makes clear that Lord Hari is indeed supreme.

Here, Acharya has stated the second tenet as "Satyam Jagat" (the world is real).

To address the doubt that if the world is an illusion and nothing exists apart from Brahman (Hari), then saying Hari is supreme would be inconsistent, the second tenet "Satyam Jagat" is introduced to clarify this.

The proponents of illusion (Maya) philosophy argue that the world is false. By "false," they mean it is only relatively real. According to them, the supreme Brahman is absolutely real, the silver seen in an oyster shell is an illusory truth (Pratibhasika), and the world perceived as distinct from Brahman is a transactional truth (Vyavaharika Satyam) and is thus considered false.

Sri Madhvacharya does not accept this view. Acharya asserts that the world is absolutely real, just like the supreme Brahman. Direct perception, inference, and scriptural testimony are the proofs for this. Direct perception such as "there is a pot" and "there is a cloth" confirms the reality of objects because they serve a practical purpose. Scriptural references like "Vishvam Satyam Maghava Nayavo" and "Yaghatathyato'rthān Vridhachhashvatibhyaḥ Samābhya" support the idea that the world is ultimately real.

If the world were false, it would imply non-existence. Since the world is not non-existent, it must be considered real. One might question whether accepting transactional reality does not imply falseness. However, since calling the world false and acknowledging it as transactionally real amount to the same, the world cannot be termed false because the threefold proofs contradict its non-existence. Therefore, it is appropriate to state "Satyam Jagat," as Acharya has affirmed the second tenet, establishing it through Vedic scriptures and logical reasoning.

The assertion that the world is real seems inconsistent if we consider the statement "Tat Tvam Asi" (That Thou Art), which implies the identity of the soul and Brahman. Since Brahman is omniscient and the soul is limited in knowledge, they cannot be identical. If we deny this identity, the statement "Tat Tvam Asi" becomes invalid. To address this doubt, Acharya has stated the third tenet as "Tattvato Bhedaḥ" (difference in essence).

Advocates of identity (Advaita) acknowledge a transactional difference between the soul and Brahman, which is why Acharya has specified "Tattvato" to indicate an essential or absolute difference between the soul and the Supreme Being. This implies a fundamental distinction between Jiva (individual soul) and Ishvara (Supreme Being).

Acharya has identified five types of differences in his philosophy:

1. Difference between Jiva (soul) and Ishvara (Supreme Being)

2. Difference between Jada (matter) and Ishvara

3. Difference between Jiva and Jada

4. Difference between one Jiva and another Jiva

5. Difference between one Jada and another Jada

These differences can be demonstrated as follows:

Chaitra is different from Maitra, Devadatta is different from Mritya, and Yajnadatta is different from Devadatta. These distinctions are evident through direct perception. In the world, we observe that one person is wealthy, another is ugly, one is indulgent, and another is afflicted. If there were identity, everyone would be the same. However, this is not the case, as evident from direct perception. Additionally, it is commonly known that one person’s happiness does not affect another.

Furthermore, scriptural references such as "Bhinnaś cinto paramo jīva-saṃghāt" (the soul is different and superior) and "Nityo nityānām cetanaś cetanānām" (the eternal among eternals, the conscious among the conscious) support the concept of difference. If differences are not accepted, then distinctions like those between wine and water, food and non-food, mother and wife would cease to exist. Therefore, acknowledging differences is essential.

Some scriptures teach unity, while others emphasize difference. Given that the Vedas present both unity and difference, it is natural to question which to accept. In times of such doubt, accepting the philosophy of difference is more beneficial, and acknowledging difference becomes the guiding principle.

What then is the solution to the objection that the scriptural statement "Tat Tvam Asi" (That Thou Art) becomes invalid? It is necessary to address this concern. In situations where there are conflicting statements, the unequivocal (niravakasha) statement is considered stronger than the equivocal (savakasha) statement. The phrase "Tat Tvam Asi" can be interpreted in a way that supports difference. Just as the term "mukham" in "Brahmano’sya mukhamasit" refers to Brahmins emerging from the mouth of the divine, "Tat Tvam Asi" can mean, "You are (tvam) born from (tat) that supreme Brahman (asi)." Considering the preceding and succeeding sentences, the context, and the intent, it is clear that Uddalaka’s purpose was to dispel the arrogance of his son, Shvetaketu, and teach him the ultimate truth. Therefore, interpreting "Tat Tvam Asi" as "you are born from that supreme Brahman" makes sense and aligns with Uddalaka’s intention.

Moreover, the unequivocal statements of difference are stronger than the equivocal statements of non-difference. Thus, the acceptance of the paramarthika (ultimate) difference is justified.

To address the concern that accepting the ultimate difference would imply the existence of multiple independent entities, Acharya presents the fourth tenet, "Jivagana Hareranucharah" (all souls are servants of Hari). This tenet establishes that all souls are subservient to Hari, thus affirming their dependence on the Supreme Being.

If multiple independent entities are accepted, then since they all possess complete powers, everyone would experience eternal happiness like the Supreme Brahman. However, as we observe the presence of suffering and other negative experiences, it is reasonable to conclude that only one entity is truly independent. This is what Sri Madhvacharya states in the "Dwadasha Stotra": "Yadi nāma na tasya vashe sakalaṃ kathaṃ eva tu nityasukhaṃ na bhavet?" (If everything is not under the control of the independent Supreme Brahman, why do all not experience eternal happiness?) and in the "Tattva Sankhyana": "Svatantram asvatantraṃ cha dvividhaṃ tattvam ishyate | Svatantrō bhagavān viṣṇuḥ!" (There are two types of entities, independent and dependent. Among them, Sri Hari, who is endowed with six attributes, is the independent one). Therefore, only Sri Hari is independent, and all other souls are His servants.

The term "Harer anucharah" (servants of Hari) implies that the souls possess dependent agency under the Supreme Being. Statements like "Sādhanānāṃ sādhanatvaṃ yadātmādhīnam itē" (The effectiveness of means depends on the Supreme Being) serve as proofs that the souls are servants of Sri Hari. Thus, the phrase "Harer anucharah" establishes that all souls, distinct from the Supreme Being, are His servants.

By stating "Harer anucharah," the question arises whether all souls are granted the same kind of bliss. To address this doubt, Acharya's fifth tenet, "Nīcoccha bhāvaṅgatā" (souls are of varying grades), explains that souls are categorized into different levels.

Advocates of Vishishtadvaita state that there is no gradation in bliss. Their view is based on the Shruti "NiranJanah Paramam Samyam Upaiti," which suggests that there is no difference in the bliss experienced. They argue that if one person’s bliss were greater than another’s, then the bliss of moksha would be impermanent like heavenly pleasures, and envy and jealousy could arise, hence all bliss must be the same.

Sri Madhvacharya, however, refutes this by asserting that it is incorrect to say that the bliss of the Supreme Being, who is independent, blissful, and supreme, is the same as the bliss of the souls who are His servants. To emphasize the tenet that there is gradation in bliss, he states “Neechochcha Bhavangata” (souls are of varying grades). This indicates that there is indeed a hierarchy in the experience of bliss.

"The Taittiriya Shruti and Vajasaneyi Shruti, as well as the quote 'Saipanandasya Mimamsa Bhavati | Te ye shatam manusha ananda, sa eko manushya-gandharvaanaam anandaḥ, protaryasya cha akaamahatasya,' and the Shruti 'Pada shatadhritanta, muktigaa uttarataraṃ | Sargujaḥ shataguṇaa modante iti hi shrutiḥ,' along with the sutra 'Om vriddhihaasa bhagyaamantabhavaadubhaya saamanjyaadevaṃ Om,' all proclaim that there is a gradation of bliss among souls. In liberation, where souls possess direct knowledge, there is no scope for envy and jealousy, thus the defect mentioned by others does not arise. By stating the gradation of bliss in moksha, it is established that there is no contradiction.

The fruit of the knowledge of the previously mentioned five tenets is the true liberation of all virtuous souls, which is the manifestation of their inherent bliss. This is explained in Acharya’s sixth tenet, stated as 'Muktirnaija sukhānubhūti' (liberation is the experience of one's own true bliss).

Many philosophers describe liberation in various ways. According to our philosophy, the nature of liberation is as follows: 'Mukti' means, as per the scriptural statement 'Muktirhitvaanathaa jnaanam swarupena vyavasthiti:' that after the dissolution of the subtle body through the bathing in the river Viraja, the experience of the soul’s inherent bliss is called liberation. Acharya has affirmed this and clarified that it is the goal of all souls. This is explicitly stated as 'Muktirnaija sukhānubhūti' (liberation is the experience of one's own true bliss)."

"The Shruti states that liberation (moksha) is achieved only by the grace of the Supreme Being: 'Yaska prasadat aramarti rupad asmat samsara anuchyate na aparena,' meaning that it is through the grace of the Supreme Being alone that one is freed from the cycle of samsara (worldly existence). This grace is represented by the divine will of the Lord, 'What I wish to liberate.' The Shruti further declares 'Nana pantha ayanaya vidyate,' indicating that apart from the direct knowledge of the Lord, there is no other path to liberation.

The statement 'Mahaatma jnana purvastu sudridho sarvato adhikah | Sneho bhaktir iti prokta tayamuktir na chanyatha ||' means that liberation is achieved only through devotion to the Supreme Being, as this knowledge affirms. Therefore, numerous scriptural evidences assert that the grace of the Supreme Being, along with direct knowledge and devotion, are the causes of liberation. Acharya Madhva’s seventh tenet, which states that liberation is possible only through pure devotion supported by the grace of the Supreme Being and free from all forms of aversion, is articulated here as 'Amala bhaktischa tat sadhanam.'

To clarify the means of understanding the major tenets previously described, Acharya has stated that direct perception (pratyaksha), inference (anumana), and scriptural testimony (agama) are the proofs, and all other proofs proposed by others are encompassed within these three. This is expressed here as 'Aksadi tritayam pramanam,' indicating that these three are the primary means of knowledge in the philosophy."

Opponents might question how it can be said that Sri Hari is the supreme when scriptures like "Eko Rudro Na Dvitiyo Vata Sye" suggest that Rudra, Brahma, and others are supreme. In response, Sri Madhvacharya has demonstrated through all the Vedas that Sri Hari alone is supreme. The names of Rudra, Brahma, and others mentioned in various Vedic texts ultimately refer to Sri Hari in a primary sense. Scriptures like "Namani Sarvani Yamavishanti Tam Vai Vishnu Paramam Udaharam" indicate that all names ultimately denote the Supreme Being, confirming that Sri Hari is indeed the supreme. This is articulated in the statement "Akhilamayaka Vedyo Harih," proclaiming the supreme position of Sri Hari as per the all-encompassing knowledge of the Vedas.

By encapsulating the tenets of Sri Madhvacharya's Dvaita philosophy in a single verse and substantiating them with scriptural evidence, the young Sripada has rendered great service to the virtuous community. "I have explained the essence of this verse to the best of my ability," said the scholar of the Math. Everyone was filled with supreme joy.

Sri Brahmanya Tirtha was exceedingly pleased. Embracing Sri Vyasaraja Tirtha with great affection, he said, "Beloved disciple! You possess unparalleled talent and have displayed exceptional skill in literary composition today. Your poetry has fulfilled our desires. This demonstrates the grace bestowed upon you by Sri Hari and Vayu. You have encapsulated the essence of Sri Madhvacharya's supreme philosophy in a single verse. Not only that, but your fame will shine and be a great benefit to scholars and virtuous people, enduring as long as the sun and moon exist."

Turning to the scholars, he continued, "Learned ones! You have beautifully explained the essence of Vyasaraja Tirtha's poetry with scriptural evidence, bringing us great joy. We sincerely congratulate you for this." He then led the way to the evening worship along with Sri Vyasaraja Tirtha.