index int32 1 688 | id stringlengths 2 20 | deva stringlengths 1 42 | iast stringlengths 2 37 | stem stringlengths 1 17 | pos stringclasses 17
values | pillar stringclasses 4
values | domain stringclasses 17
values | english_glosses listlengths 2 9 | phonetic_aliases listlengths 2 18 | lakshana_deva stringlengths 21 148 | lakshana_iast stringlengths 22 171 | meaning_short stringlengths 60 378 | meaning_deep stringlengths 109 733 | ekakshara_senses listlengths 0 4 | padaccheda listlengths 1 6 | secondary_lakshana_deva stringclasses 44
values | secondary_lakshana_iast stringclasses 44
values | secondary_lakshana_translation stringclasses 82
values | secondary_lakshana_source stringclasses 42
values | source_grantha stringlengths 9 66 | source_grantha_deva stringlengths 7 49 | source_author stringclasses 136
values | source_locator stringlengths 4 78 | related_ids listlengths 2 10 |
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
1 | jeeva | जीवः | jīvaḥ | jīva | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"soul",
"individual self",
"conscious living being"
] | [
"jeeva",
"jiva",
"jeevatvam",
"jivatvam",
"pranja",
"prajna",
"vyapara",
"vyapaaravatvam",
"soul",
"atman"
] | प्रज्ञापूर्वकव्यापारवत्त्वं जीवत्वम् । | prajñāpūrvakavyāpāravattvaṃ jīvatvam | | Possessing purposeful activity preceded by conscious intelligence is the defining essence of the sentient soul (Jīva). | Unlike insentient matter (jaḍa), whose motion is mechanical, a sentient being acts through cognition, desire, and volitional effort (jñāna-icchā-prayatna). In Tattvavāda, every Jīva is eternally distinct from Paramātman and from all other Jīvas, atomic in measure, self-luminous as 'I' to its own Sākṣī, and exercises re... | [] | [
{
"deva": "प्रज्ञा",
"iast": "prajñā",
"gloss": "conscious intelligence, cognitive awareness"
},
{
"deva": "पूर्वक",
"iast": "pūrvaka",
"gloss": "preceded and guided by"
},
{
"deva": "व्यापारवत्त्वम्",
"iast": "vyāpāravattvam",
"gloss": "possession of volitional activity ... | अहमित्येव यो वेद्यः स जीव इति कीर्तितः । स दुःखी स सुखी चैव स पात्रं बन्धमोक्षयोः ॥ | aham ity eva yo vedyaḥ sa jīva iti kīrtitaḥ | sa duḥkhī sa sukhī caiva sa pātraṃ bandhamokṣayoḥ || | He who is inwardly known directly as 'I' is declared to be the Jīva; he experiences sorrow and joy, and is the subject of bondage and liberation. | Viṣṇutattvavinirṇayaḥ 1.104 (Paramaśruti cited by Śrī Madhvācārya) | Viṣṇutattvavinirṇayaḥ & Tattvavāda Lakṣaṇa Tradition | विष्णुतत्त्वविनिर्णयः | Śrī Madhvācārya | VTN 1.81, 1.104; PS 1.3 | [
"paramatman",
"sakshi",
"cetana",
"asvatantra",
"pratibimba",
"muktiyogya"
] |
2 | tattva | तत्त्वम् | tattvam | tattva | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"reality",
"truth",
"unsublated real"
] | [
"tattva",
"tatva",
"tattvam",
"tatvam",
"reality",
"anarompitam"
] | तत्त्वम् अनारोपितम् । प्रमितिविषय इति यावत् । | tattvam anāropitam | pramitiviṣaya iti yāvat | | Reality (Tattva) is that which is unsuperimposed — equivalently, the object of valid knowledge. | Śrī Jayatīrtha opens the Tattvasaṅkhyāna-ṭīkā with this razor-sharp realist criterion: anything that is genuinely existent without being an illusory projection (like silver imagined on mother-of-pearl) is a Tattva, and therefore a true object of valid cognition (pramiti-viṣaya). Tattvavāda takes its very name from upho... | [] | [
{
"deva": "तत्त्वम्",
"iast": "tattvam",
"gloss": "reality, true existent principle"
},
{
"deva": "अनारोपितम्",
"iast": "anāropitam",
"gloss": "unsuperimposed, not fabricated by illusion"
},
{
"deva": "प्रमिति-विषयः",
"iast": "pramiti-viṣayaḥ",
"gloss": "object of valid c... | स्वतन्त्रमस्वतन्त्रं च द्विविधं तत्त्वमिष्यते । | svatantram asvatantraṃ ca dvividhaṃ tattvam iṣyate | | Reality is accepted as twofold: the Independent (Svatantra) and the Dependent (Asvatantra). | Tattvasaṅkhyānam 1 | Tattvasaṅkhyāna-ṭīkā | तत्त्वसङ्ख्यानटीका | Śrī Jayatīrtha (on Śrī Madhvācārya) | TSK 1 | [
"svatantra",
"asvatantra",
"pramana",
"satya",
"prameya"
] |
3 | svatantra | स्वतन्त्रम् | svatantram | svatantra | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"independent reality",
"self-existent Being"
] | [
"svatantra",
"swatantra",
"svatantram",
"independent"
] | स्वरूपप्रमितिप्रवृत्तिलक्षणसत्तात्रैविध्ये परानपेक्षं स्वतन्त्रम् । | svarūpapramitipravṛttilakṣaṇasattātraividhye parānapekṣaṃ svatantram | | That which requires no other being across the threefold order of existence — essence, cognition, and activity — is Svatantra (Independent). | The supreme ontological axis of Madhvācārya's philosophy is not spirit versus matter, nor real versus unreal, but Svatantra versus Paratantra. Only Bhagavān Viṣṇu possesses self-grounded essence (svarūpa), self-grounded knowledge (pramiti), and self-grounded dynamic power (pravṛtti) without reference to any other entit... | [] | [
{
"deva": "स्वरूप",
"iast": "svarūpa",
"gloss": "intrinsic essence or being"
},
{
"deva": "प्रमिति",
"iast": "pramiti",
"gloss": "valid cognition or awareness"
},
{
"deva": "प्रवृत्ति",
"iast": "pravṛtti",
"gloss": "activity or causal operation"
},
{
"deva": "लक्ष... | स्वतन्त्रो भगवान् विष्णुः निर्दोषाखिलसद्गुणः ॥ | svatantro bhagavān viṣṇuḥ nirdoṣākhilasadguṇaḥ || | The Independent Reality is Lord Viṣṇu alone, free of all defects and replete with all auspicious attributes. | Tattvavivekaḥ 1 | Tattvasaṅkhyāna-ṭīkā | तत्त्वसङ्ख्यानटीका | Śrī Jayatīrtha (on Śrī Madhvācārya) | TSK 1 | [
"asvatantra",
"paramatman",
"tattva",
"vishnu"
] |
4 | asvatantra | अस्वतन्त्रम् | asvatantram | asvatantra | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"dependent reality",
"contingent entity"
] | [
"asvatantra",
"aswatantra",
"paratantra",
"dependent"
] | स्वरूपप्रमितिप्रवृत्तिलक्षणसत्तात्रैविध्ये परापेक्षम् अस्वतन्त्रम् । | svarūpapramitipravṛttilakṣaṇasattātraividhye parāpekṣam asvatantram | | That which depends upon Another (Viṣṇu) for its essence, cognition, and activity is Asvatantra (Dependent Reality). | Dependence (paratantratva) in Madhvācārya's system never implies unreality. Even eternal entities — Lakṣmī, Jīvas, Vedas, Avyākṛtākāśa, Kāla, and Mūlaprakṛti — are 100% real yet ontologically sustained at every instant by the sovereign will of Viṣṇu. | [] | [
{
"deva": "सत्ता-त्रैविध्ये",
"iast": "sattā-traividhye",
"gloss": "in the threefold existence (essence, cognition, action)"
},
{
"deva": "पर-अपेक्षम्",
"iast": "para-apekṣam",
"gloss": "requiring the Supreme Other"
},
{
"deva": "अस्वतन्त्रम्",
"iast": "asvatantram",
"glo... | द्रव्यं कर्म च कालश्च स्वभावो जीव एव च । यदनुग्रहतः सन्ति न सन्ति यदुपेक्षया ॥ | dravyaṃ karma ca kālaś ca svabhāvo jīva eva ca | yadanugrahataḥ santi na santi yadupekṣayā || | Substance, karma, time, innate nature, and the soul itself exist solely by His grace, and would cease to exist were He indifferent. | Bhāgavata Purāṇa 2.10.12 (cited across Sarvamūla) | Tattvasaṅkhyāna-ṭīkā | तत्त्वसङ्ख्यानटीका | Śrī Jayatīrtha | TSK 1 | [
"svatantra",
"bhava",
"abhava",
"jeeva",
"prakriti"
] |
5 | paramatman | परमात्मा | paramātmā | paramātman | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"Supreme Self",
"Supreme Being",
"Lord Vishnu"
] | [
"paramatma",
"paramatman",
"ishvara",
"isvara",
"hari",
"brahman",
"god"
] | तत्र परमात्माऽनन्तगुणपरिपूर्णः । सृष्ट्याद्यष्टकर्ता । सर्वज्ञः । सर्वस्वतन्त्रः । | tatra paramātmā'nantaguṇaparipūrṇaḥ | sṛṣṭyādyaṣṭakartā | sarvajñaḥ | sarvasvatantraḥ | | Paramātman is the One Supreme Being replete with infinite auspicious attributes, author of the eight cosmic functions, omniscient, and wholly independent. | In Dvaita ontology, Paramātman (Nārāyaṇa) is utterly transcendent over both perishable matter (kṣara) and imperishable Lakṣmī/muktas (akṣara). His body is pure consciousness and bliss (cidānandaika-deha), free of any gap between substance and attribute through intrinsic Viśeṣas. | [] | [
{
"deva": "परमात्मा",
"iast": "paramātmā",
"gloss": "the Supreme Self, Lord Viṣṇu"
},
{
"deva": "अनन्त-गुण-परिपूर्णः",
"iast": "ananta-guṇa-paripūrṇaḥ",
"gloss": "completely full of infinite auspicious qualities"
},
{
"deva": "सृष्टि-आदि-अष्ट-कर्ता",
"iast": "sṛṣṭi-ādi-aṣṭa-k... | उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ | uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ | yo lokatrayam āviśya bibharty avyaya īśvaraḥ || | Supreme is the Other Person, declared as Paramātman — the imperishable Lord who pervades and sustains the three worlds. | Bhagavadgītā 15.17 (cited in Māyāvādakhaṇḍanam) | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS Dravya 1 (Paramātma-prakaraṇam) | [
"svatantra",
"lakshmi",
"jeeva",
"vishesha",
"narayana"
] |
6 | lakshmi | लक्ष्मीः | lakṣmīḥ | lakṣmī | strīliṅga (f.) | lakshana | Tattva & Ontology | [
"Lakshmi",
"Rama",
"eternally liberated divine consort"
] | [
"lakshmi",
"rama",
"shri",
"sri",
"indira",
"nityamukta"
] | परमात्मभिन्ना तन्मात्राधीना लक्ष्मीः । परमात्मवन्नित्यमुक्ता । देशकालाभ्यामेव परमात्मना समव्याप्ता । | paramātmabhinnā tanmātrādhīnā lakṣmīḥ | paramātmavan nityamuktā | deśakālābhyām eva paramātmanā samavyāptā | | Lakṣmī (Ramā) is the eternally liberated consort of Viṣṇu — distinct from Him, dependent solely on Him, and co-pervasive with Him across all space and time. | In Madhvācārya's hierarchy (tāratamya), Śrī Lakṣmī occupies the unique ontological rank of 'Aduḥkhaspṛṣṭā' and 'Nityamuktā' among dependent sentient beings: never bound by prakṛti, devoid of any material body, presiding over unmanifest space and Mūlaprakṛti, yet dependent solely on Nārāyaṇa. | [] | [
{
"deva": "परमात्म-भिन्ना",
"iast": "paramātma-bhinnā",
"gloss": "eternally distinct from Paramātman"
},
{
"deva": "तत्-मात्र-अधीना",
"iast": "tat-mātra-adhīnā",
"gloss": "dependent exclusively upon Him alone"
},
{
"deva": "नित्य-मुक्ता",
"iast": "nitya-muktā",
"gloss": "... | दुःखस्पृष्टं तदस्पृष्टमिति द्वेधैव चेतनम् । नित्यादुःखा रमाऽन्ये तु स्पृष्टदुःखास्समस्तशः ॥ | duḥkhaspṛṣṭaṃ tadaspṛṣṭam iti dvedhaiva cetanam | nityāduḥkhā ramā'nye tu spṛṣṭaduḥkhās samastaśaḥ || | Sentient reality is twofold: untouched by sorrow and touched by sorrow. Ramā (Lakṣmī) is eternally untouched by sorrow; all others have been touched by sorrow. | Tattvasaṅkhyānam 3 | Padārthasaṅgrahaḥ & Tattvasaṅkhyānam | पदार्थसङ्ग्रहः / तत्त्वसङ्ख्यानम् | Śrī Madhvācārya & Śrī Padmanābha Sūri | TSK 3; PS Dravya 2 | [
"paramatman",
"aduhkhasprishta",
"cetana",
"prakriti",
"akshara"
] |
7 | bhava | भावः | bhāvaḥ | bhāva | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"positive entity",
"existent reality",
"presence"
] | [
"bhava",
"bhaava",
"positive-entity",
"existent"
] | प्रथमप्रतीतौ ‘अस्ति’ इत्युपलभ्यते यः स भावः । | prathamapratītau 'asti' ity upalabhyate yaḥ sa bhāvaḥ | | That which is apprehended in primary, immediate cognition as 'it is' (asti) is a Bhāva (positive entity). | Rather than circularly defining positive being as the negation of non-being, Jayatīrtha grounds Bhāva phenomenologically in first-order cognition: when awareness encounters an entity and directly registers 'it exists' without prior reference to a counterpositive (pratiyogin), that entity is Bhāva — comprising both Ceta... | [] | [
{
"deva": "प्रथम-प्रतीतौ",
"iast": "prathama-pratītau",
"gloss": "in the initial, unmediated cognition"
},
{
"deva": "अस्ति इति",
"iast": "asti iti",
"gloss": "in the affirmative form 'it exists'"
},
{
"deva": "उपलभ्यते यः",
"iast": "upalabhyate yaḥ",
"gloss": "that which... | Tattvasaṅkhyāna-ṭīkā | तत्त्वसङ्ख्यानटीका | Śrī Jayatīrtha | TSK 1–2 | [
"abhava",
"cetana",
"acetana",
"tattva"
] | ||||
8 | abhava | अभावः | abhāvaḥ | abhāva | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"absence",
"non-existence",
"negation"
] | [
"abhava",
"abhaava",
"negation",
"absence",
"non-existence"
] | यश्च प्रथमोपलब्धौ ‘नास्ति’ इति प्रतीयते स अभावः । प्राक्प्रध्वंससदात्वेन त्रिविधोऽभाव इष्यते । | yaś ca prathamopalabdhau 'nāsti' iti pratīyate sa abhāvaḥ | prākpradhvaṃsasadātvena trividho'bhāva iṣyate | | That which is cognized in initial apprehension as 'it is not' (nāsti) is Abhāva (real absence), which is threefold: prior, posterior, and eternal. | Against schools that dismiss absence as a mere figure of speech for the bare floor, Madhvācārya and Jayatīrtha defend Abhāva as an objective dependent category apprehended as 'there is no pot here'. Dvaita accepts Prāgabhāva, Pradhvaṃsābhāva, and Sadābhāva, while identifying mutual difference (anyonyābhāva / bheda) wit... | [] | [
{
"deva": "प्रथम-उपलब्धौ",
"iast": "prathama-upalabdhau",
"gloss": "in primary apprehension"
},
{
"deva": "नास्ति इति",
"iast": "nāsti iti",
"gloss": "as 'it is not'"
},
{
"deva": "प्राक्-प्रध्वंस-सदात्वेन",
"iast": "prāk-pradhvaṃsa-sadātvena",
"gloss": "as prior, destruc... | Tattvasaṅkhyānam & Ṭīkā | तत्त्वसङ्ख्यानम् | Śrī Madhvācārya & Śrī Jayatīrtha | TSK 2 | [
"bhava",
"pragabhava",
"pradhvamsabhava",
"sadabhava",
"bheda"
] | ||||
9 | pragabhava | प्रागभावः | prāgabhāvaḥ | prāgabhāva | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"prior absence",
"antecedent non-existence"
] | [
"pragabhava",
"prior-absence"
] | उत्तरैकावधिरभावः प्रागभावः । प्रतियोग्युत्पत्तेः प्रागेवास्ति, उत्पन्ने तु नास्ति । | uttaraikāvadhir abhāvaḥ prāgabhāvaḥ | pratiyogyutpatteḥ prāg evāsti, utpanne tu nāsti | | Absence bounded solely at its later limit — beginningless, existing prior to the production of its counterpositive and ceasing once it arises. | Before a clay pot is fashioned on the wheel, its prior non-existence (prāgabhāva) truly characterizes the clay; the moment the pot comes into being, that prāgabhāva terminates. | [] | [
{
"deva": "उत्तर-एक-अवधिः",
"iast": "uttara-eka-avadhiḥ",
"gloss": "having a limit only at the subsequent end"
},
{
"deva": "अभावः",
"iast": "abhāvaḥ",
"gloss": "absence"
},
{
"deva": "प्रतियोगि-उत्पत्तेः प्राक्",
"iast": "pratiyogi-utpatteḥ prāk",
"gloss": "prior to the ... | Tattvasaṅkhyāna-ṭīkā | तत्त्वसङ्ख्यानटीका | Śrī Jayatīrtha | TSK 2 | [
"abhava",
"pradhvamsabhava",
"sadabhava"
] | ||||
10 | pradhvamsabhava | प्रध्वंसाभावः | pradhvaṃsābhāvaḥ | pradhvaṃsābhāva | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"posterior absence",
"cessation",
"destruction"
] | [
"pradhvamsabhava",
"dhvamsa",
"posterior-absence",
"destruction"
] | पूर्वैकावधिरभावः प्रध्वंसाभावः । प्रतियोगिप्रध्वंसानन्तरमेवाभावः, न तु प्रागस्ति । | pūrvaikāvadhir abhāvaḥ pradhvaṃsābhāvaḥ | pratiyogipradhvaṃsānantaram evābhāvaḥ, na tu prāg asti | | Absence bounded solely at its earlier limit — originating upon the destruction of its counterpositive and enduring without end. | When a pot is shattered by a mallet, its posterior absence (pradhvaṃsābhāva) begins at that exact instant (pūrva-avadhi) and never reverts, distinguishing destruction from mere concealment. | [] | [
{
"deva": "पूर्व-एक-अवधिः",
"iast": "pūrva-eka-avadhiḥ",
"gloss": "having a boundary only at its beginning"
},
{
"deva": "प्रतियोगि-प्रध्वंस-अनन्तरम्",
"iast": "pratiyogi-pradhvaṃsa-anantaram",
"gloss": "immediately following the destruction of the object"
}
] | Tattvasaṅkhyāna-ṭīkā | तत्त्वसङ्ख्यानटीका | Śrī Jayatīrtha | TSK 2 | [
"abhava",
"pragabhava",
"sadabhava"
] | ||||
11 | sadabhava | सदाभावः | sadābhāvaḥ | sadābhāva | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"absolute absence",
"eternal non-existence"
] | [
"sadabhava",
"atyantabhava",
"eternal-absence"
] | अवधिशून्योऽभावः सदाभावः । त्रैकालिकसंसर्गाभावोऽत्यन्ताभाव इति यावत् । | avadhiśūnyo'bhāvaḥ sadābhāvaḥ | traikālikasaṃsargābhāvo'tyantābhāva iti yāvat | | Limitless, perpetual absence across past, present, and future — such as the absolute absence of a hare's horn or color in the wind. | Madhvācārya terms eternal relational absence 'Sadābhāva' (TSK 2). Crucially, Tattvavāda holds that even utter non-entities like a hare's horn (śaśaviṣāṇa) can serve as the counterpositive of valid negative judgment ('a hare's horn does not exist'), refuting Advaita's claim that illusion is 'neither real nor unreal'. | [] | [
{
"deva": "अवधि-शून्यः",
"iast": "avadhi-śūnyaḥ",
"gloss": "devoid of beginning or end limits"
},
{
"deva": "सदा-अभावः",
"iast": "sadā-abhāvaḥ",
"gloss": "perpetual absence across all three times"
}
] | Tattvasaṅkhyānam & Ṭīkā | तत्त्वसङ्ख्यानम् | Śrī Madhvācārya & Śrī Jayatīrtha | TSK 2 | [
"abhava",
"asat",
"mithya"
] | ||||
12 | cetana | चेतनम् | cetanam | cetana | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"sentient being",
"conscious entity"
] | [
"cetana",
"chetana",
"cetanatvam",
"chetanatvam",
"sentient",
"conscious"
] | चितिविशिष्टं चेतनम् । ज्ञानाश्रयत्वं चेतनत्वम् । | citiviśiṣṭaṃ cetanam | jñānāśrayatvaṃ cetanatvam | | That which is endowed with consciousness — being a true locus of awareness (jñāna-āśraya) — is Cetana (sentient reality). | Unlike material instruments such as the mind (manas) or senses, which undergo modifications without themselves knowing anything, a Cetana possesses intrinsic self-aware consciousness (svarūpa-jñāna) and volition. | [] | [
{
"deva": "चिति-विशिष्टम्",
"iast": "citi-viśiṣṭam",
"gloss": "endowed with intrinsic consciousness"
},
{
"deva": "ज्ञान-आश्रयत्वम्",
"iast": "jñāna-āśrayatvam",
"gloss": "being the substratum/subject of knowledge"
},
{
"deva": "चेतनत्वम्",
"iast": "cetanatvam",
"gloss": ... | दुःखस्पृष्टं तदस्पृष्टमिति द्वेधैव चेतनम् । | duḥkhaspṛṣṭaṃ tadaspṛṣṭam iti dvedhaiva cetanam | | Dependent sentient reality is strictly twofold: that which has been touched by sorrow and that which is untouched by sorrow. | Tattvasaṅkhyānam 3 | Tattvasaṅkhyānam & Ṭīkā | तत्त्वसङ्ख्यानम् | Śrī Madhvācārya & Śrī Jayatīrtha | TSK 2–3 | [
"acetana",
"jeeva",
"lakshmi",
"paramatman"
] |
13 | acetana | अचेतनम् | acetanam | acetana | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"insentient reality",
"non-conscious matter"
] | [
"acetana",
"achetana",
"jada",
"insentient",
"matter"
] | चितिशून्यम् अचेतनम् । नित्यानित्यविभागेन त्रिधैवाचेतनं मतम् ॥ | citiśūnyam acetanam | nityānityavibhāgena tridhaivācetanaṃ matam || | That which is devoid of consciousness is Acetana (insentient reality), classified into three: eternal, non-eternal, and eternal-cum-non-eternal. | Madhvācārya classifies insentient reality with remarkable precision: (1) Nitya (eternally unalterable — the Vedas, 51 varṇas, and unmanifest space), (2) Nityānitya (eternal in subtle root yet changing in phases — Purāṇas, Kāla, and Prakṛti), and (3) Anitya (produced cosmic evolutes from Mahat down to the Brahmāṇḍa). | [] | [
{
"deva": "चिति-शून्यम्",
"iast": "citi-śūnyam",
"gloss": "devoid of self-awareness"
},
{
"deva": "नित्य-अनित्य-विभागेन",
"iast": "nitya-anitya-vibhāgena",
"gloss": "by division into eternal, non-eternal, and mixed"
},
{
"deva": "त्रिधा एव",
"iast": "tridhā eva",
"gloss":... | Tattvasaṅkhyānam | तत्त्वसङ्ख्यानम् | Śrī Madhvācārya | TSK 7–8 | [
"cetana",
"nitya",
"nityanitya",
"prakriti",
"kala"
] | ||||
14 | aduhkhasprishta | अदुःखस्पृष्टम् | aduḥkhaspṛṣṭam | aduḥkhaspṛṣṭa | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"untouched by sorrow",
"eternally blissful Sri"
] | [
"aduhkhasprishta",
"adukhasprushta",
"untouched-by-sorrow"
] | कदापि दुःखासम्बद्धं तदस्पृष्टम् । नित्यादुःखा रमा । | kadāpi duḥkhāsambaddhaṃ tadaspṛṣṭam | nityāduḥkhā ramā | | The dependent sentient principle that is never, at any point in time, touched by sorrow — exclusively Goddess Ramā (Lakṣmī). | While liberated souls become free of sorrow after mokṣa, they experienced saṃsāra in the past (duḥkhaspṛṣṭa). Ramā alone among dependent beings has never known bondage, ignorance, or suffering across beginningless time. | [] | [
{
"deva": "कदापि",
"iast": "kadāpi",
"gloss": "at any time whatsoever"
},
{
"deva": "दुःख-असम्बद्धम्",
"iast": "duḥkha-asambaddham",
"gloss": "unconnected with sorrow"
},
{
"deva": "नित्य-अदुःखा रमा",
"iast": "nitya-aduḥkhā ramā",
"gloss": "Ramā is eternally free from sor... | Tattvasaṅkhyānam & Ṭīkā | तत्त्वसङ्ख्यानम् | Śrī Madhvācārya & Śrī Jayatīrtha | TSK 3 | [
"lakshmi",
"duhkhasprishta",
"vimukta"
] | ||||
15 | duhkhasprishta | दुःखस्पृष्टम् | duḥkhaspṛṣṭam | duḥkhaspṛṣṭa | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"touched by sorrow",
"embodied or liberated souls"
] | [
"duhkhasprishta",
"dukhasprushta",
"spৃষ্টduhkha"
] | कदाचिद्दुःखसम्बद्धम् एव दुःखस्पृष्टम् । स्पृष्टदुःखा विमुक्ताश्च दुःखसंस्था इति द्विधा ॥ | kadācid duḥkhasambaddham eva duḥkhaspṛṣṭam | spṛṣṭaduḥkhā vimuktāś ca duḥkhasaṃsthā iti dvidhā || | Sentient souls that have experienced sorrow at some time — comprising both those already liberated (Vimukta) and those still in saṃsāra (Duḥkhasaṃstha). | Jayatīrtha clarifies 'kadācit' (at some point): liberated souls have no sorrow now, yet belong to this class because they once traversed saṃsāra prior to liberation, distinguishing all Jīvas from Nityamuktā Lakṣmī and Svatantra Viṣṇu. | [] | [
{
"deva": "कदाचित्",
"iast": "kadācit",
"gloss": "at some time (past or present)"
},
{
"deva": "दुःख-सम्बद्धम्",
"iast": "duḥkha-sambaddham",
"gloss": "associated with sorrow"
},
{
"deva": "विमुक्ताः च दुःखसंस्थाः",
"iast": "vimuktāḥ ca duḥkhasaṃsthāḥ",
"gloss": "divided ... | Tattvasaṅkhyānam & Ṭīkā | तत्त्वसङ्ख्यानम् | Śrī Madhvācārya & Śrī Jayatīrtha | TSK 3–4 | [
"aduhkhasprishta",
"vimukta",
"muktiyogya",
"jeeva"
] | ||||
16 | muktiyogya | मुक्तियोग्यः | muktiyogyaḥ | muktiyogya | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"fit for liberation",
"salvation-eligible soul"
] | [
"muktiyogya",
"sattvika-jiva",
"liberatable"
] | देवर्षिपितृपनरा इति मुक्तास्तु पञ्चधा । एवं विमुक्तियोग्याश्च ॥ | devarṣipitṛpanarā iti muktās tu pañcadhā | evaṃ vimuktiyogyāś ca || | Souls intrinsically fit by their eternal svarūpa-yogyatā to attain Aparokṣajñāna and liberation — fivefold: Devas, Ṛṣis, Pitṛs, Cakravartins, and Uttama-manuṣyas. | Madhvācārya's doctrine of Svarūpa-traividhya holds that souls possess distinct, uncreated constitutional natures (sāttvika, rājasa, tāmasa). Muktiyogyas have pure knowledge and bliss as their deepest core, unveiled when ignorance is dissolved through bhakti and divine grace. | [] | [
{
"deva": "देव-ऋषि-पितृ-प-नराः",
"iast": "deva-ṛṣi-pitṛ-pa-narāḥ",
"gloss": "gods, sages, ancestral lords, emperors ('pa'), and noble humans"
},
{
"deva": "पञ्चधा",
"iast": "pañcadhā",
"gloss": "of five gradations"
},
{
"deva": "विमुक्ति-योग्याः",
"iast": "vimukti-yogyāḥ",
... | Tattvasaṅkhyānam | तत्त्वसङ्ख्यानम् | Śrī Madhvācārya | TSK 4–5 | [
"jeeva",
"nityasamsarin",
"tamoyogya",
"riju",
"moksha"
] | ||||
17 | nityasamsarin | नित्यसंसारी | nityasaṃsārī | nityasaṃsārin | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"ever-transmigrating soul",
"perpetual samsarin"
] | [
"nityasamsari",
"nityasamsarin",
"rajasa-jiva",
"nityavarta"
] | नित्यं सुखदुःखमिश्रा नित्यसंसारिणः । सर्वदा स्वर्गभूनिरयचारिणः । | nityaṃ sukhaduḥkhamiśrā nityasaṃsāriṇaḥ | sarvadā svargabhūnirayacāriṇaḥ | | Souls of mixed rājasa nature whose intrinsic constitution blends pleasure and pain, perpetually revolving through heaven, earth, and purgatory. | In Tattvaviveka (TV 7) Madhvācārya calls them 'Nityāvartāḥ' (ever-revolving middle souls). Because their deepest svarūpa is neither purely blissful nor purely dark, their moral trajectory perpetually oscillates across cosmic cycles. | [] | [
{
"deva": "नित्यम्",
"iast": "nityam",
"gloss": "perpetually"
},
{
"deva": "सुख-दुःख-मिश्राः",
"iast": "sukha-duḥkha-miśrāḥ",
"gloss": "having mixed joy and sorrow in their very nature"
},
{
"deva": "स्वर्ग-भू-निरय-चारिणः",
"iast": "svarga-bhū-niraya-cāriṇaḥ",
"gloss": "t... | Padārthasaṅgrahaḥ & Tattvavivekaḥ | पदार्थसङ्ग्रहः / तत्त्वविवेकः | Śrī Madhvācārya & Śrī Padmanābha Sūri | TV 7; PS Dravya 3 | [
"muktiyogya",
"tamoyogya",
"jeeva"
] | ||||
18 | tamoyogya | तमोयोग्यः | tamoyogyaḥ | tamoyogya | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"soul bound for darkness",
"demonic aptitude"
] | [
"tamoyogya",
"muktyayogya",
"andhatamas",
"tamasa-jiva"
] | दैत्यरक्षःपिशाचकाः मर्त्याधमाश्चतुर्धैव तमोयोग्याः प्रकीर्तिताः ॥ | daityarakṣaḥpiśācakāḥ martyādhamāś caturdhaiva tamoyogyāḥ prakīrtitāḥ || | Souls constitutionally inclined toward implacable hatred of the Divine (dveṣa), classified into four: Daityas, Rākṣasas, Piśācas, and the lowest of mortals. | Grounded in Bhagavadgītā 16.19–20 ('tān ahaṃ dviṣataḥ krūrān... māम् aprāpyaiva kaunteya tato yānty adhamāṃ gatim'), Tattvavāda divides Tamoyogyas into those still roaming saṃsāra (sṛtisaṃsthāḥ) and those who have reached Andhatamas after full maturation of their innate malice. | [] | [
{
"deva": "दैत्य-रक्षः-पिशाचकाः",
"iast": "daitya-rakṣaḥ-piśācakāḥ",
"gloss": "demons, fiends, and malevolent spirits"
},
{
"deva": "मर्त्य-अधमाः",
"iast": "martya-adhamāḥ",
"gloss": "the vilest among mortals"
},
{
"deva": "चतुर्धा एव",
"iast": "caturdhā eva",
"gloss": "f... | Tattvasaṅkhyānam | तत्त्वसङ्ख्यानम् | Śrī Madhvācārya | TSK 6–7 | [
"muktiyogya",
"nityasamsarin",
"jeeva"
] | ||||
19 | riju | ऋजुः | ṛjuḥ | ṛju | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"Riju yogin",
"supreme Brahma-eligible soul"
] | [
"riju",
"ruju",
"rijuyogi",
"brahmatvayogya"
] | ऋजवो नाम ब्रह्मत्वयोग्या जीवाः । योगिज्ञानम् ऋजूनामनादिनित्यम् । | ṛjavo nāma brahmatvayogyā jīvāḥ | yogijñānam ṛjūnām anādinityam | | The supreme class of exalted souls eligible to attain the cosmic office of Caturmukha Brahmā and Mukhyaprāṇa (Vāyu). | Called 'Ṛju' (the Straight/Upright Ones) because they never deviate into false understanding even for an instant, their intrinsic svarūpa-jñāna is beginningless, unerring, and progressively unfolds across a hundred Brahmā-kalpas of spotless sādhana until liberation. | [] | [
{
"deva": "ऋजवः नाम",
"iast": "ṛjavaḥ nāma",
"gloss": "those designated as the 'Ṛjus' (perfectly upright)"
},
{
"deva": "ब्रह्मत्व-योग्याः जीवाः",
"iast": "brahmatva-yogyāḥ jīvāḥ",
"gloss": "souls qualified for the post of Caturmukha Brahmā"
},
{
"deva": "अनादि-नित्यम्",
"ias... | Pramāṇapaddhatiḥ & Pramāṇalakṣaṇam | प्रमाणपद्धतिः / प्रमाणलक्षणम् | Śrī Madhvācārya & Śrī Jayatīrtha | PRL 1.4; PP 1.23 | [
"yogijnana",
"muktiyogya",
"taratamya",
"prana"
] | ||||
20 | vishesha | विशेषः | viśeṣaḥ | viśeṣa | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"intrinsic particularity",
"self-differentiating potency"
] | [
"vishesha",
"visesha",
"visesa",
"differentiator"
] | भेदाभावेऽपि भेदव्यवहारनिर्वाहका अनन्ता एव विशेषाः । स्वनिर्वाहकाश्च । | bhedābhāve'pi bhedavyavahāranirvāhakā anantā eva viśeṣāḥ | svanirvāhakāś ca | | The intrinsic self-linking potency in every entity that enables valid distinction-usage (such as 'Brahman's bliss' or 'the pot's existence') even where there is zero ontological separation. | Viśeṣa is one of Madhvācārya's most celebrated contributions to world metaphysics. Vaiśeṣika posited an external glue called Samavāya (inherence), inviting an infinite regress of glues. Madhvācārya replaces Samavāya with Viśeṣa, which is self-mediating (svanirvāhaka): it explains how Viṣṇu has infinite distinct attribu... | [] | [
{
"deva": "भेद-अभावे अपि",
"iast": "bheda-abhāve api",
"gloss": "even where real ontological separation is absent"
},
{
"deva": "भेद-व्यवहार-निर्वाहकाः",
"iast": "bheda-vyavahāra-nirvāhakāḥ",
"gloss": "enablers of valid conceptual and linguistic distinction"
},
{
"deva": "स्व-निर... | भेदहीने त्वपर्यायशब्दान्तरनियामकः । विशेषो नाम कथितः सोऽस्ति वस्तुष्वशेषतः ॥ | bhedahīne tv aparyāyaśabdāntaraniyāmakaḥ | viśeṣo nāma kathitaḥ so'sti vastuṣv aśeṣataḥ || | That potency which regulates non-synonymous distinct expressions in an undivided entity free of internal parts is called Viśeṣa; it abides in all entities whatsoever. | Anuvyākhyānam (Śrī Madhvācārya) | Anuvyākhyānam & Padārthasaṅgrahaḥ | अनुव्याख्यानम् / पदार्थसङ्ग्रहः | Śrī Madhvācārya & Śrī Padmanābha Sūri | PS Sāmānya-Viśeṣa 5 | [
"bheda",
"samavaya-nirasa",
"paramatman",
"padartha"
] |
21 | bheda | भेदः | bhedaḥ | bheda | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"difference",
"real ontological distinction"
] | [
"bheda",
"bhedah",
"svarupabheda",
"difference",
"duality"
] | धर्मिणः स्वरूपमेव भेदः । भावाभावस्वरूपत्वान्नान्योन्याभावता पृथक् । | dharmiṇaḥ svarūpam eva bhedaḥ | bhāvābhāvasvarūpatvān nānyonyābhāvatā pṛthak | | Difference (Bheda) is not an external relation tacked onto things — it is the very intrinsic essence (svarūpa) of the entity itself. | Advaita dialecticians (like Śrīharṣa and Citsukha) attacked 'difference' by arguing: if difference is separate from A and B, what differentiates A from its difference? Madhvācārya cuts the Gordian knot with 'dharmi-svarūpa-bheda': to cognize an entity A is already to cognize A as distinct from the universe, mediated by... | [] | [
{
"deva": "धर्मिणः",
"iast": "dharmiṇaḥ",
"gloss": "of the substratum / entity itself"
},
{
"deva": "स्वरूपम् एव",
"iast": "svarūpam eva",
"gloss": "its very own nature alone"
},
{
"deva": "भेदः",
"iast": "bhedaḥ",
"gloss": "constitutes difference (mutual non-identity)"
... | Viṣṇutattvavinirṇayaḥ & Tattvavivekaḥ | विष्णुतत्त्वविनिर्णयः / तत्त्वविवेकः | Śrī Madhvācārya | TV 3; VTN 1 | [
"pancabheda",
"vishesha",
"tattva"
] | ||||
22 | pancabheda | पञ्चभेदः | pañcabhedaḥ | pañcabheda | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"fivefold difference",
"five eternal distinctions"
] | [
"pancabheda",
"panchabheda",
"fivefold-difference",
"prapancha"
] | जीवेशयोर्भेदः, जीवानां परस्परं भेदः, जडेशयोर्भेदः, जडानां परस्परं भेदः, जडजीवयोर्भेदः — एते पञ्चभेदा अनादिनित्या मुक्तावप्यनुस्यूताः ॥ | jīveśayor bhedaḥ, jīvānāṃ parasparaṃ bhedaḥ, jaḍeśayor bhedaḥ, jaḍānāṃ parasparaṃ bhedaḥ, jaḍajīvayor bhedaḥ — ete pañcabhedā anādinityā muktāv apy anusyūtāḥ || | The five eternal, beginningless ontological distinctions that structure all reality — persisting unbroken even in final liberation (Mokṣa). | The five differences are: (1) Jīva and Īśvara, (2) Jīva and Jīva, (3) Jaḍa (matter) and Īśvara, (4) Jaḍa and Jaḍa, and (5) Jaḍa and Jīva. Madhvācārya derives the very word 'Prapañca' (universe) as 'prakṛṣṭaḥ pañcavidho bhedaḥ' — the grand fivefold differentiation. | [] | [
{
"deva": "जीव-ईशयोः भेदः",
"iast": "jīva-īśayoḥ bhedaḥ",
"gloss": "1. difference between soul and God"
},
{
"deva": "जीवानाम् परस्परम्",
"iast": "jīvānām parasparam",
"gloss": "2. mutual difference among souls"
},
{
"deva": "जड-ईशयोः",
"iast": "jaḍa-īśayoḥ",
"gloss": "3.... | प्रकृष्टः पञ्चविधो भेदो प्रपञ्चः । | prakṛṣṭaḥ pañcavidho bhedo prapañcaḥ | | The cosmos is called 'Prapañca' because it embodies the eminent fivefold difference. | Viṣṇutattvavinirṇayaḥ (Nirukti of Prapañca) | Viṣṇutattvavinirṇayaḥ & Padārthasaṅgrahaḥ | विष्णुतत्त्वविनिर्णयः / पदार्थसङ्ग्रहः | Śrī Madhvācārya & Śrī Padmanābha Sūri | VTN 1; PS 4.5.4 | [
"bheda",
"jeeva",
"paramatman",
"acetana",
"moksha"
] |
23 | pratibimba | प्रतिबिम्बः | pratibimbaḥ | pratibimba | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"reflection",
"dependent image-soul"
] | [
"pratibimba",
"bimba",
"bimbapratibimba",
"reflection"
] | प्रतिबिम्बस्तु बिम्बाविनाभूतस्तत्सदृशः । परमात्मव्यतिरिक्ताः सर्वेऽपि चेतनाः परमात्मप्रतिबिम्बा नित्याः ॥ | pratibimbas tu bimbāvinābhūtas tatsadṛśaḥ | paramātmavyatiriktāḥ sarve'pi cetanāḥ paramātmapratibimbā nityāḥ || | A Pratibimba (reflection-entity) is that which cannot exist apart from its Archetype (Bimba) and bears Dependent Similarity to It. | Unlike a mirror reflection that vanishes when the mirror breaks, the Jīva is a 'nirupādhika' or 'svarūpopādhika' eternal Pratibimba of Viṣṇu (Bimba). In Tattvavāda, Bimba-Pratibimba-bhāva signifies two truths simultaneously: ontological dependence (tad-adhīnatva) and finite similarity in consciousness and bliss (tat-sā... | [] | [
{
"deva": "प्रतिबिम्बः",
"iast": "pratibimbaḥ",
"gloss": "ontological reflection, dependent counterpart"
},
{
"deva": "बिम्ब-अविनाभूतः",
"iast": "bimba-avinābhūtaḥ",
"gloss": "inseparably dependent upon the Original (Bimba)"
},
{
"deva": "तत्-सदृशः",
"iast": "tat-sadṛśaḥ",
... | Padārthasaṅgrahaḥ & Brahmasūtrabhāṣyam | पदार्थसङ्ग्रहः / ब्रह्मसूत्रभाष्यम् | Śrī Madhvācārya & Śrī Padmanābha Sūri | BSB 2.3.50 ('ābhāsa eva ca'); PS Dravya 20 | [
"bimba",
"jeeva",
"sadrishya",
"upadhi",
"paramatman"
] | ||||
24 | bimba | बिम्बम् | bimbam | bimba | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"original archetype",
"indwelling Sovereign Lord"
] | [
"bimba",
"bimbam",
"bimbamurti",
"archetype"
] | आत्मानं प्रतिबिम्बत्वे ध्यायन् बिम्बं जनार्दनम् । बिम्बरूपं च प्राज्ञरूपमिति सम्प्रदायविदः ॥ | ātmānaṃ pratibimbatve dhyāyan bimbaṃ janārdanam | bimbarūpaṃ ca prājñarūpam iti sampradāyavidaḥ || | The Original Sovereign Archetype — the indwelling form of Lord Viṣṇu within each soul's heart upon whom the Jīva's existence, awareness, and bliss depend. | Direct realization of one's own Bimba-mūrti (the specific indwelling form of Nārāyaṇa proportioned to the soul's innate capacity) is the culmination of meditation (upāsanā) and the immediate gateway to liberation (aparokṣajñāna). | [] | [
{
"deva": "आत्मानम् प्रतिबिम्बत्वे",
"iast": "ātmānam pratibimbatve",
"gloss": "contemplating oneself as the dependent reflection"
},
{
"deva": "बिम्बम् जनार्दनम्",
"iast": "bimbam janārdanam",
"gloss": "and Janārdana (Viṣṇu) as the sovereign Original"
}
] | Yatipraṇavakalpaḥ & Padārthasaṅgrahaḥ | यतिप्रणवकल्पः / पदार्थसङ्ग्रहः | Śrī Madhvācārya | YPK 25; PS 4.5.3 | [
"pratibimba",
"aparokshajnana",
"paramatman"
] | ||||
25 | upadhi | उपाधिः | upādhiḥ | upādhi | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"conditioning medium",
"revealing adjunct"
] | [
"upadhi",
"upaadhi",
"svarupopadhi",
"bahyopadhi"
] | विद्यमानस्य भेदस्य ज्ञापको नैव कारकः । उपाधिर्दृष्टपूर्वो हि खेऽपि देशान्तरस्य सः ॥ | vidyamānasya bhedasya jñāpako naiva kārakaḥ | upādhir dṛṣṭapūrvo hi khe'pi deśāntarasya saḥ || | An Upādhi (conditioning medium) is strictly a revealer (jñāpaka) of pre-existing difference — never its creator (kāraka). | In Upādhikhaṇḍanam, Madhvācārya refutes the claim that one undivided Brahman becomes bound souls through limiting adjuncts (like pot-walls dividing space). Even a pot only demarcates already-distinct regions of space; likewise, every Jīva's own constitution serves as an eternal Svarūpopādhi manifesting its intrinsic di... | [] | [
{
"deva": "विद्यमानस्य भेदस्य",
"iast": "vidyamānasya bhedasya",
"gloss": "of an already-existing ontological difference"
},
{
"deva": "ज्ञापकः",
"iast": "jñāpakaḥ",
"gloss": "manifestor / indicator"
},
{
"deva": "न एव कारकः",
"iast": "na eva kārakaḥ",
"gloss": "never the... | Upādhikhaṇḍanam | उपाधिखण्डनम् | Śrī Madhvācārya | UK 4–5 | [
"pratibimba",
"bheda",
"jeeva"
] | ||||
26 | shakti | शक्तिः | śaktiḥ | śakti | strīliṅga (f.) | lakshana | Padārtha & Metaphysics | [
"causal potency",
"latent power",
"energy"
] | [
"shakti",
"sakti",
"acintyashakti",
"sahajashakti",
"potency"
] | पदार्थगतमतीन्द्रियं कार्यानुमेयं सामर्थ्यं शक्तिः । अचिन्त्यशक्तिर्लक्ष्मीश आधेया शक्तिरन्यगता । | padārthagatam atīndriyaṃ kāryānumeyaṃ sāmarthyaṃ śaktiḥ | acintyaśaktir lakṣmīśa ādheyā śaktir anyagata | | Latent causal potency inherent in a substance — supersensible in itself and inferred from its effects — recognized as an independent Padārtha. | Dvaita recognizes four grades of Śakti: (1) Acintya-śakti (wondrous, inscrutable sovereign power in Viṣṇu that reconciles seeming paradoxes), (2) Ādheya-śakti (imparted sacral potency, as when consecration instills divine presence in an icon), (3) Sahaja-śakti (natural causal capacity, as fire's power to burn, which ca... | [] | [
{
"deva": "पदार्थ-गतम्",
"iast": "padārtha-gatam",
"gloss": "residing within a substance/entity"
},
{
"deva": "अतीन्द्रियम्",
"iast": "atīndriyam",
"gloss": "beyond ordinary sense-contact"
},
{
"deva": "कार्य-अनुमेयम् सामर्थ्यम्",
"iast": "kārya-anumeyam sāmarthyam",
"glo... | Padārthasaṅgrahaḥ & Madhvasiddhāntasāraḥ | पदार्थसङ्ग्रहः / मध्वसिद्धान्तसारः | Śrī Padmanābha Sūri | PS Padārtha 8 | [
"padartha",
"paramatman",
"vishesha"
] | ||||
27 | sadrishya | सादृश्यम् | sādṛśyam | sādṛśya | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"similarity",
"objective resemblance"
] | [
"sadrishya",
"sadrsya",
"similarity",
"resemblance"
] | तद्भिन्नत्वे सति तद्गतभूयोधर्मवत्त्वप्रयोजकोऽतिरिक्तः पदार्थः सादृश्यम् । प्रतिव्यक्ति भिन्नम् । | tadbhinnatve sati tadgatabhūyodharmavattvaprayojako'tiriktaḥ padārthaḥ sādṛśyam | prativyakti bhinnam | | Objective similarity — an irreducible ontological category distinct from universals (jāti), unique in each correlate. | Because Tattvavāda rejects Nyāya's single shared universal (sāmānya/jāti) inhering identically across many individuals, it elevates Sādṛśya (resemblance) to a distinct Padārtha. My cow resembles your cow without sharing one numerical 'cowness', and the Jīva bears finite Sādṛśya to Brahman without sharing identity. | [] | [
{
"deva": "तत्-भिन्नत्वे सति",
"iast": "tat-bhinnatve sati",
"gloss": "while being distinct from that correlate"
},
{
"deva": "अतिरिक्तः पदार्थः",
"iast": "atiriktaḥ padārthaḥ",
"gloss": "a distinct irreducible ontological category"
},
{
"deva": "प्रतिव्यक्ति भिन्नम्",
"iast"... | Padārthasaṅgrahaḥ & Nyāyasudhā | पदार्थसङ्ग्रहः / न्यायसुधा | Śrī Jayatīrtha & Śrī Padmanābha Sūri | PS Padārtha 9 | [
"padartha",
"pratibimba",
"samanya"
] | ||||
28 | vishishta | विशिष्टम् | viśiṣṭam | viśiṣṭa | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"qualified whole",
"determinate composite"
] | [
"vishishta",
"visista",
"qualified-whole"
] | विशेषणसम्बन्धाद्वातादवस्थ्यापन्नो धर्मी विशिष्टम् । शुद्धांशतः सभेदाभेदम् । | viśeṣaṇasambandhād avātādavasthyāpanno dharmī viśiṣṭam | śuddhāṃśataḥ sabhedābhedam | | The qualified whole (e.g., 'man-with-staff' or 'clay-shaped-as-pot') as a fresh state of the substratum arising from contact with a qualifier. | When a person picks up a staff (daṇḍin), 'the staff-bearer' is recognized as a real qualified state (Viśiṣṭa) having identity-cum-difference (saviseṣābheda / bhedābheda) with the bare person when the qualifier is transient. | [] | [
{
"deva": "विशेषण-सम्बन्धात्",
"iast": "viśeṣaṇa-sambandhāt",
"gloss": "through relation with a qualifying attribute"
},
{
"deva": "धर्मी विशिष्टम्",
"iast": "dharmī viśiṣṭam",
"gloss": "the substratum in its qualified state"
}
] | Padārthasaṅgrahaḥ & Tattvavivekaḥ | पदार्थसङ्ग्रहः / तत्त्वविवेकः | Śrī Madhvācārya & Śrī Padmanābha Sūri | TV 12; PS Padārtha 6 | [
"vishesha",
"amshi",
"padartha"
] | ||||
29 | amshi | अंशी | aṃśī | aṃśin | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"integral whole",
"possessor of parts"
] | [
"amshi",
"amsi",
"amsha",
"whole-and-part"
] | अंशविशिष्टः अंशी । सवेंऽशिनोऽवयवैरत्यन्ताभिन्नाः सभेदाभेदा वा । | aṃśaviśiṣṭaḥ aṃśī | sarve'ṃśino'vayavair atyantābhinnāḥ sabhedābhedā vā | | The integral Whole possessing parts or aspects (aṃśas), recognized as one of the ten fundamental Padārthas. | In Paramātman, every avatāra and limb is 'svarūpāṃśa' — completely identical in plenitude (pūrṇa) with the Mūlarūpa via Viśeṣa. In relation to Jīvas, they are called 'vibhinnāṃśa' — distinct finite reflections dependent on the Whole. | [] | [
{
"deva": "अंश-विशिष्टः",
"iast": "aṃśa-viśiṣṭaḥ",
"gloss": "constituted with integral aspects or parts"
},
{
"deva": "अंशी",
"iast": "aṃśī",
"gloss": "the Whole"
}
] | Padārthasaṅgrahaḥ & Tattvavivekaḥ | पदार्थसङ्ग्रहः / तत्त्वविवेकः | Śrī Madhvācārya & Śrī Padmanābha Sūri | TV 12; PS Padārtha 7 | [
"vishishta",
"vishesha",
"pratibimba"
] | ||||
30 | samavaya-nirasa | समवायनिरासः | samavāyanirāsaḥ | samavāya | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"refutation of inherence",
"critique of samavaya"
] | [
"samavaya",
"inherence",
"anavastha"
] | यावद्द्रव्यभाविनां गुणक्रियाजातीनां गुण्यादिभिरत्यन्ताभेद एव । समवायस्तु अनवस्थाग्रस्तत्वान्निरस्तः । | yāvaddravyabhāvināṃ guṇakriyājātīnāṃ guṇyādibhir atyantābheda eva | samavāyas tu anavasthāgrastatvān nirastaḥ | | Rejection of external inherence (Samavāya): co-lasting qualities and essences are ontologically identical with their substance, differentiated conceptually by Viśeṣa. | If an external relation R (samavāya) is needed to link quality Q to substance S, what links R to S and Q? Without self-linking Viśeṣa, Samavāya collapses into vicious infinite regress (anavasthā). Co-extensive attributes (yāvad-dravya-bhāvin) are identical with the substance; transient attributes stand in bhedābheda. | [] | [
{
"deva": "यावत्-द्रव्य-भाविनाम्",
"iast": "yāvat-dravya-bhāvinām",
"gloss": "of qualities lasting as long as the substance endures"
},
{
"deva": "अत्यन्त-अभेदः एव",
"iast": "atyanta-abhedaḥ eva",
"gloss": "complete ontological non-separation"
},
{
"deva": "अनवस्था-ग्रस्तत्वात्",... | Padārthasaṅgrahaḥ & Tattvavivekaḥ | पदार्थसङ्ग्रहः / तत्त्वविवेकः | Śrī Madhvācārya & Śrī Padmanābha Sūri | TV 10; PS 2.28 | [
"vishesha",
"guna",
"dravya"
] | ||||
31 | satya | सत्यम् | satyam | satya | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"real",
"truth",
"objective existence"
] | [
"satya",
"satyam",
"real",
"truth"
] | कालादिनाऽबाध्यं प्रमितिविषयभूतं सत्यम् । नासतो विद्यते भावो नाभावो विद्यते सतः ॥ | kālādinā'bādhyaṃ pramitiviṣayabhūtaṃ satyam | nāsato vidyate bhāvo nābhāvo vidyate sataḥ || | That which exists objectively at some time and place as the unsublated object of valid knowledge — never reducible to illusion. | In Dvaita realism (Vādāvalī & Viṣṇutattvavinirṇaya), impermanence (anityatva) must never be conflated with falsity (mithyātva). A pot that exists today and breaks tomorrow was genuinely real at that time and place; even waking consciousness cannot sublate the fact that it existed. | [] | [
{
"deva": "काल-आदिना अबाध्यम्",
"iast": "kāla-ādinā abādhyam",
"gloss": "uncontradicted with respect to its actual locus in time and space"
},
{
"deva": "प्रमिति-विषय-भूतम्",
"iast": "pramiti-viṣaya-bhūtam",
"gloss": "verified by valid cognition"
},
{
"deva": "सत्यम्",
"iast"... | Viṣṇutattvavinirṇayaḥ & Vādāvalī | विष्णुतत्त्वविनिर्णयः / वादावली | Śrī Madhvācārya & Śrī Jayatīrtha | VTN 1; BG 2.16 | [
"tattva",
"mithya",
"asat",
"pramana"
] | ||||
32 | mithya | मिथ्या | mithyā | mithyā | strīliṅga (f.) | lakshana | Tattva & Ontology | [
"illusory appearance",
"unreal",
"false"
] | [
"mithya",
"anirvacaniya",
"illusion",
"anyathakhyati"
] | असदेव रजतं प्रत्यक्षाभासतामियात् । सदसद्वैलक्षण्यरूपम् अनिर्वचनीयं न प्रमाणागोचरः ॥ | asad eva rajataṃ pratyakṣābhāsatām iyāt | sadasadvailakṣaṇyarūpam anirvacanīyaṃ na pramāṇāgocaraḥ || | In perceptual error (Abhinava-anyathākhyāti), what appears on the shell is utterly non-existent silver cognized as if real — there is no 'indeterminable third category' between real and unreal. | Madhvācārya's theory of error ('Abhinava-anyathākhyāti') upholds the strict law of excluded middle: every conceivable content is either Sat (existent) or Asat (non-existent). In shell-silver illusion, a defective sense-organ projects utterly non-existent (asat) silver onto a real (sat) shell. | [] | [
{
"deva": "असत् एव रजतम्",
"iast": "asat eva rajatam",
"gloss": "utterly non-existent silver itself"
},
{
"deva": "प्रत्यक्ष-आभासताम् इयात्",
"iast": "pratyakṣa-ābhāsatām iyāt",
"gloss": "appears as a pseudo-percept in error"
},
{
"deva": "सत्-असत्-वैलक्षण्य-रूपम्",
"iast": "... | Anuvyākhyānam & Tattvodyotaḥ | अनुव्याख्यानम् / तत्त्वोद्योतः | Śrī Madhvācārya | TVD 6; MTK 1 | [
"satya",
"asat",
"viparyaya"
] | ||||
33 | asat | असत् | asat | asat | nāmapadam (nominal) | lakshana | Tattva & Ontology | [
"utterly non-existent",
"impossible fiction"
] | [
"asat",
"tuccha",
"alikam",
"shashavishana",
"non-existent"
] | सर्वदेशकालसम्बन्धाभाववद् असत् । यथा शशविषाणम् । | sarvadeśakālasambandhābhāvavad asat | yathā śaśaviṣāṇam | | That which lacks existence at every place and every time — the utterly non-existent (e.g., a hare's horn), yet intelligible enough to be negated. | Against opponents who argue that what never exists cannot even be spoken of, Madhvācārya demonstrates in Pramāṇalakṣaṇam (PRL 1.15) that cognition of utter non-existence is essential to negate impossibilities ('there is no hare's horn'). | [] | [
{
"deva": "सर्व-देश-काल-सम्बन्ध-अभाववत्",
"iast": "sarva-deśa-kāla-sambandha-abhāvavat",
"gloss": "devoid of existence in all places and times"
},
{
"deva": "असत्",
"iast": "asat",
"gloss": "the utterly non-existent"
}
] | Pramāṇalakṣaṇam & Pramāṇapaddhatiḥ | प्रमाणलक्षणम् | Śrī Madhvācārya | PRL 1.15; PP 2.99 | [
"satya",
"sadabhava",
"mithya"
] | ||||
34 | nitya | नित्यम् | nityam | nitya | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"eternal",
"unchanging",
"sempiternal"
] | [
"nitya",
"nityam",
"kutastha",
"eternal"
] | नित्यत्वं नाम कूटस्थतया आद्यन्तशून्यत्वम् । नित्या वेदास्समस्ताश्च ॥ | nityatvaṃ nāma kūṭasthatayā ādyantaśūnyatvam | nityā vedās samastāś ca || | Unchanging eternity — complete freedom from beginning and end without undergoing internal transformation (kūṭastha). | Jayatīrtha defines strict Nityatva as immutable permanence without beginning or end. Among insentient reals, the unauthored Vedas, the 51 Sanskrit phonemes (varṇas), and unmanifest space (avyākṛtākāśa) possess kūṭastha-nityatva. | [] | [
{
"deva": "कूटस्थतया",
"iast": "kūṭasthatayā",
"gloss": "by immutable, changeless stability"
},
{
"deva": "आदि-अन्त-शून्यत्वम्",
"iast": "ādi-anta-śūnyatvam",
"gloss": "absence of beginning and end"
}
] | Tattvasaṅkhyāna-ṭīkā | तत्त्वसङ्ख्यानटीका | Śrī Jayatīrtha | TSK 8 | [
"nityanitya",
"anitya",
"apaurusheya",
"avyakritakasha"
] | ||||
35 | nityanitya | नित्यानित्यम् | nityānityam | nityānitya | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"eternal-yet-changing",
"continuant stream"
] | [
"nityanitya",
"pravahanitya",
"parinaminitya"
] | पुराणाद्याः कालः प्रकृतिरेव च । नित्यानित्यं त्रिधा प्रोक्तम् ॥ | purāṇādyāḥ kālaḥ prakṛtir eva ca | nityānityaṃ tridhā proktam || | Eternal-cum-non-eternal reality — enduring eternally in root substance or stream, yet arising and subsiding in specific phases: Purāṇas, Time (Kāla), and Prakṛti. | A hallmark of Madhvācārya's ontological nuance: Time is eternal as an unbroken stream (pravāhato nityaḥ) while transient in individual moments (kṣaṇa); Prakṛti is eternal in its subtle root yet transient in its evolved modifications; Purāṇas are eternal in import yet composed afresh in verbal sequence each age. | [] | [
{
"deva": "पुराण-आद्याः",
"iast": "purāṇa-ādyāḥ",
"gloss": "Purāṇas and pauruṣeya śāstras"
},
{
"deva": "कालः प्रकृतिः एव च",
"iast": "kālaḥ prakṛtiḥ eva ca",
"gloss": "Time and Primordial Matter"
},
{
"deva": "नित्य-अनित्यम्",
"iast": "nitya-anityam",
"gloss": "eternal i... | Tattvasaṅkhyānam | तत्त्वसङ्ख्यानम् | Śrī Madhvācārya | TSK 8 | [
"nitya",
"anitya",
"kala",
"prakriti"
] | ||||
36 | anitya | अनित्यम् | anityam | anitya | napuṃsakaliṅga (n.) | lakshana | Tattva & Ontology | [
"impermanent",
"transient",
"originated"
] | [
"anitya",
"anityam",
"asamsrishta",
"samsrishta",
"transient"
] | उत्पत्तिविनाशवद् अनित्यम् । असंसृष्टं च संसृष्टमिति द्विविधं स्मृतम् ॥ | utpattivināśavad anityam | asaṃsṛṣṭaṃ ca saṃsṛṣṭam iti dvividhaṃ स्मृतम् || | That which undergoes origination and dissolution — twofold: Asaṃsṛṣṭa (uncompounded cosmic principles from Mahat to the five elements) and Saṃsṛṣṭa (the compounded Brahmāṇḍa and all objects within it). | In TSK 9–10, Madhvācārya distinguishes pre-cosmic evolutes (Mahat, Ahaṅkāra, Buddhi, Manas, 10 Indriyas, 5 Tanmātras, 5 Mahābhūtas prior to pañcīkaraṇa) from the compounded cosmic egg (Brahmāṇḍa) formed after elemental fusion. | [] | [
{
"deva": "उत्पत्ति-विनाशवत्",
"iast": "utpatti-vināśavat",
"gloss": "subject to production and dissolution"
},
{
"deva": "असंसृष्टम् च संसृष्टम्",
"iast": "asaṃsṛṣṭam ca saṃsṛṣṭam",
"gloss": "unmixed cosmic evolutes and compounded worldly objects"
}
] | Tattvasaṅkhyānam | तत्त्वसङ्ख्यानम् | Śrī Madhvācārya | TSK 8–10 | [
"nitya",
"nityanitya",
"mahattattva"
] | ||||
37 | vikara | विकारः | vikāraḥ | vikāra | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"modification",
"transformation",
"change of state"
] | [
"vikara",
"parinama",
"modification"
] | परतन्त्रविशेषो हि विकार इति कीर्तितः । प्रत्यक्षत्वं हरेर्जन्म न विकारः कथञ्चन ॥ | paratantraviśeṣo hi vikāra iti kīrtitaḥ | pratyakṣatvaṃ harer janma na vikāraḥ kathañcana || | Modification (Vikāra) is a dependent alteration of state belonging strictly to dependent entities; the Lord's manifestation (avatāra) is pure self-revelation, never Vikāra. | Citing the Padma Purāṇa in Brahmasūtrabhāṣya (2.3.9), Madhvācārya defines Vikāra as another-governed modal transformation ('paratantra-viśeṣa'), proving why Viṣṇu's incarnations involve zero material change. | [] | [
{
"deva": "परतन्त्र-विशेषः",
"iast": "paratantra-viśeṣaḥ",
"gloss": "a modal change governed by another"
},
{
"deva": "विकारः इति कीर्तितः",
"iast": "vikāraḥ iti kīrtitaḥ",
"gloss": "is declared to be Vikāra (modification)"
}
] | Brahmasūtrabhāṣyam | ब्रह्मसूत्रभाष्यम् | Śrī Madhvācārya | BSB 2.3.9 | [
"asvatantra",
"prakriti",
"paramatman"
] | ||||
38 | vimukta | विमुक्तः | vimuktaḥ | vimukta | puṃliṅga (m.) | lakshana | Tattva & Ontology | [
"liberated soul",
"emancipated self"
] | [
"vimukta",
"mukta",
"liberated-soul"
] | सर्वदुःखादिभिर्मुक्तो नित्यानन्दैकरूपकः । सम्प्राप्य विष्णुसामीप्यं तत्रापि हरिभक्तिमान् ॥ | sarvaduḥkhādibhir mukto nityānandaikarūpakaḥ | samprāpya viṣṇusāmīpyaṃ tatrāpi haribhaktimān || | A soul permanently freed from all sorrow and material bondage, shining in its intrinsic form of unmixed bliss and spontaneous devotion in Viṣṇu's presence. | Even in Mokṣa, the liberated soul retains its individuality, mutual distinction, proportionate bliss (tāratamya), and effortless loving devotion (bhakti) toward Śrī Hari — never lapsing back into saṃsāra. | [] | [
{
"deva": "सर्व-दुःख-आदिभिः मुक्तः",
"iast": "sarva-duḥkha-ādibhiḥ muktaḥ",
"gloss": "freed from all sorrow and ignorance"
},
{
"deva": "नित्य-आनन्द-एक-रूपकः",
"iast": "nitya-ānanda-eka-rūpakaḥ",
"gloss": "whose manifest form is pure eternal bliss"
},
{
"deva": "तत्र अपि हरि-भक्त... | Yatipraṇavakalpaḥ & Tattvasaṅkhyānam | यतिप्रणवकल्पः / तत्त्वसङ्ख्यानम् | Śrī Madhvācārya | YPK 20; TSK 4–5 | [
"moksha",
"bhakti",
"duhkhasprishta",
"taratamya"
] | ||||
39 | lakshana | लक्षणम् | lakṣaṇam | lakṣaṇa | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"defining characteristic",
"canonical definition"
] | [
"lakshana",
"lakshanam",
"laksana",
"definition"
] | यो धर्मो लक्ष्ये व्याप्त्या वर्तते, न वर्तते चान्यत्र, स धर्मो लक्षणमित्युच्यते । | yo dharmo lakṣye vyāptyā vartate, na vartate cānyatra, sa dharmo lakṣaṇam ity ucyate | | A defining characteristic (Lakṣaṇa) is that unique property which pervades every instance of the target class (lakṣya) and occurs nowhere outside it. | Śrī Jayatīrtha opens the Pramāṇapaddhati with this foundational meta-definition of all definitions: a valid lakṣaṇa differentiates the definiendum from everything similar and dissimilar (sajātīya-vijātīya-vyāvṛtti), remaining free from the three logical faults of impossibility (asambhava), under-extension (avyāpti), an... | [] | [
{
"deva": "यः धर्मः",
"iast": "yaḥ dharmaḥ",
"gloss": "that distinguishing property which"
},
{
"deva": "लक्ष्ये व्याप्त्या वर्तते",
"iast": "lakṣye vyāptyā vartate",
"gloss": "pervades the entire definiendum without exception"
},
{
"deva": "न वर्तते च अन्यत्र",
"iast": "na v... | Pramāṇapaddhatiḥ | प्रमाणपद्धतिः | Śrī Jayatīrtha | PP 1.2 | [
"lakshya",
"alakshana",
"pramana",
"vyapti"
] | ||||
40 | lakshya | लक्ष्यम् | lakṣyam | lakṣya | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"definiendum",
"target of definition"
] | [
"lakshya",
"lakshyam",
"definiendum"
] | यावदन्यतो व्यावर्तनीयं, यावति चैकः शब्दो व्युत्पादनीयः, तदुच्यते लक्ष्यमिति । | yāvad anyato vyāvartanīyaṃ, yāvati caikaḥ śabdo vyutpādanīyaḥ, tad ucyate lakṣyam iti | | The definiendum — the exact domain of entities to be demarcated from all others and grounded under a single technical term. | A lakṣaṇa serves two epistemological purposes: demarcating an entity from everything else (vyāvṛtti) and establishing exact linguistic usage (vyavahāra). | [] | [
{
"deva": "यावत् अन्यतः व्यावर्तनीयम्",
"iast": "yāvat anyataḥ vyāvartanīyam",
"gloss": "all that must be differentiated from non-instances"
},
{
"deva": "एकः शब्दः व्युत्पादनीयः",
"iast": "ekaḥ śabdaḥ vyutpādanīyaḥ",
"gloss": "where a single term's application is to be established"
},... | Pramāṇapaddhatiḥ | प्रमाणपद्धतिः | Śrī Jayatīrtha | PP 1.5 | [
"lakshana",
"alakshana"
] | ||||
41 | alakshana | अलक्षणम् | alakṣaṇam | alakṣaṇa | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"defective definition",
"logical fault in definition"
] | [
"alakshana",
"asambhava",
"avyapti",
"ativyapti",
"fallacious-definition"
] | अन्यथाभूतं त्वलक्षणम् । तत् त्रिविधम् — असम्भवि, अव्यापकम्, अतिव्यापकं चेति । | anyathābhūtaṃ tv alakṣaṇam | tat trividham — asambhavi, avyāpakam, ativyāpakaṃ ceti | | A defective definition — threefold: Asambhava (absent everywhere in the target), Avyāpti (present only in part), and Ativyāpti (spilling outside the target). | Jayatīrtha illustrates all three on 'cow': 'single-hoofed' is Asambhava (no cow has it); 'spotted' is Avyāpti (excludes solid-colored cows); 'horned' is Ativyāpti (includes buffaloes). | [] | [
{
"deva": "असम्भवि",
"iast": "asambhavi",
"gloss": "impossible (occurring in zero instances of lakṣya)"
},
{
"deva": "अव्यापकम्",
"iast": "avyāpakam",
"gloss": "under-pervasive / too narrow"
},
{
"deva": "अतिव्यापकम्",
"iast": "ativyāpakam",
"gloss": "over-pervasive / too... | Pramāṇapaddhatiḥ | प्रमाणपद्धतिः | Śrī Jayatīrtha | PP 1.3 | [
"lakshana",
"lakshya"
] | ||||
42 | pramana | प्रमाणम् | pramāṇam | pramāṇa | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"valid knowledge",
"means of valid cognition",
"proof"
] | [
"pramana",
"pramanam",
"prama",
"yathartham",
"epistemology",
"proof"
] | यथार्थं प्रमाणम् । तद् द्विविधम् । केवलमनुप्रमाणं च । | yathārthaṃ pramāṇam | tad dvividham | kevalam anupramāṇaṃ ca | | Pramāṇa is that which corresponds faithfully to its object as it truly is — twofold: valid knowledge itself (Kevala) and its means (Anupramāṇa). | Śrī Madhvācārya's two-word sūtra 'yathārthaṃ pramāṇam' (PRL 1.2) is a masterstroke of Sanskrit philosophical economy. By refusing to restrict Pramāṇa to 'novel cognition' (anadhigata), it effortlessly includes God's eternal omniscience (Īśvara-jñāna), valid memory (smṛti), and both truth-grasping awareness (kevala) and... | [] | [
{
"deva": "यथा-अर्थम्",
"iast": "yathā-artham",
"gloss": "not overstepping or misrepresenting the real object"
},
{
"deva": "प्रमाणम्",
"iast": "pramāṇam",
"gloss": "valid cognition or valid epistemic means"
},
{
"deva": "केवलम् अनुप्रमाणम् च",
"iast": "kevalam anupramāṇam ca... | Pramāṇalakṣaṇam | प्रमाणलक्षणम् | Śrī Madhvācārya | PRL 1.2 | [
"kevalapramana",
"anupramana",
"smriti",
"svatahpramanya",
"lakshana"
] | ||||
43 | kevalapramana | केवलप्रमाणम् | kevalapramāṇam | kevalapramāṇa | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"valid cognition itself",
"accurate knowledge"
] | [
"kevalapramana",
"kevala",
"yatharthajnana"
] | यथार्थज्ञानं केवलम् । केवलं चतुर्विधम् — ईशलक्ष्मीयोग्ययोगिभेदेन । | yathārthajñānaṃ kevalam | kevalaṃ caturvidham — īśalakṣmīyogyayogibhedena | | Valid knowledge itself, directly illuminating its object — fourfold in hierarchy: the knowledge of Īśvara, Lakṣmī, Yogins, and Ayogins. | Jayatīrtha explains 'kevala' as that which directly apprehends the knowable object without needing a further cognitive step (sākṣāj-jñeya-viṣayīkāritvāt). The four tiers reflect intrinsic clarity, scope, and independence. | [] | [
{
"deva": "यथार्थ-ज्ञानम्",
"iast": "yathārtha-jñānam",
"gloss": "cognition faithful to reality"
},
{
"deva": "केवलम्",
"iast": "kevalam",
"gloss": "valid knowledge in its own right"
},
{
"deva": "ईश-लक्ष्मी-योगि-अयोगि-भेदेन",
"iast": "īśa-lakṣmī-yogi-ayogi-bhedena",
"glo... | Pramāṇalakṣaṇam | प्रमाणलक्षणम् | Śrī Madhvācārya | PRL 1.2–3 | [
"pramana",
"anupramana",
"ishvarajnana",
"yogijnana"
] | ||||
44 | ishvarajnana | ईश्वरज्ञानम् | īśvarajñānam | īśvarajñāna | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"divine omniscience",
"knowledge of Ishvara"
] | [
"ishvarajnana",
"sarvajna",
"omniscience"
] | तत्र सर्वार्थविषयकम् ईश्वरज्ञानम् । नियमेन यथार्थम् । तत्स्वरूपमनादिनित्यं स्वतन्त्रं निरतिशयस्पष्टं च । | tatra sarvārthaviṣayakam īśvarajñānam | niyamena yathārtham | tatsvarūpam anādinityaṃ svatantraṃ niratiśayaspaṣṭaṃ ca | | The Lord's omniscience — encompassing every aspect and viśeṣa of Himself and all things, unerringly true, beginningless, independent, and supremely luminous. | In PRL 1.3 Madhvācārya states 'svaparagatākhilaviśeṣaviṣayam': Viṣṇu alone knows the totality of infinite attributes within Himself as well as every dependent entity without effort or mediation. | [] | [
{
"deva": "सर्व-अर्थ-विषयकम्",
"iast": "sarva-artha-viṣayakam",
"gloss": "cognizing every entity and aspect without remainder"
},
{
"deva": "नियमेन यथार्थम्",
"iast": "niyamena yathārtham",
"gloss": "invariably true"
},
{
"deva": "निरतिशय-स्पष्टम्",
"iast": "niratiśaya-spaṣṭa... | Pramāṇapaddhatiḥ & Pramāṇalakṣaṇam | प्रमाणपद्धतिः / प्रमाणलक्षणम् | Śrī Madhvācārya & Śrī Jayatīrtha | PRL 1.3; PP 1.22 | [
"kevalapramana",
"paramatman",
"svatantra"
] | ||||
45 | yogijnana | योगिज्ञानम् | yogijñānam | yogijñāna | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"yogic cognition",
"clairvoyant knowledge"
] | [
"yogijnana",
"rijujnana",
"tattvikajnana"
] | योगप्रभावलब्धातिशयं योगिज्ञानम् । तत् त्रिविधम् — ऋजुयोगिज्ञानं, तात्त्विकयोगिज्ञानम्, अतात्त्विकयोगिज्ञानं चेति । | yogaprabhāvalabdhātiśayaṃ yogijñānam | tat trividham — ṛjuyogijñānaṃ, tāttvikayogijñānam, atāttvikayogijñānaṃ ceti | | Exalted valid cognition heightened through yogic power — threefold across Ṛju-yogins, Tāttvika-devas (presiders over cosmic principles), and Atāttvika-yogins. | In Ṛjus, intrinsic svarūpa-jñāna is eternally true and expands steadily through meditation up to Mokṣa, where it remains forever undiminished. | [] | [
{
"deva": "योग-प्रभाव-लब्ध-अतिशयम्",
"iast": "yoga-prabhāva-labdha-atiśayam",
"gloss": "attaining extraordinary scope through yogic potency"
},
{
"deva": "ऋजु-तात्त्विक-अतात्त्विक",
"iast": "ṛju-tāttvika-atāttvika",
"gloss": "of Ṛjus, tattva-presiding deities, and other yogins"
}
] | Pramāṇapaddhatiḥ & Pramāṇalakṣaṇam | प्रमाणपद्धतिः / प्रमाणलक्षणम् | Śrī Madhvācārya & Śrī Jayatīrtha | PRL 1.4; PP 1.23 | [
"kevalapramana",
"riju"
] | ||||
46 | anupramana | अनुप्रमाणम् | anupramāṇam | anupramāṇa | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"instrumental means of knowledge",
"epistemic source"
] | [
"anupramana",
"karana",
"means-of-knowledge"
] | तत्साधनमनुप्रमाणम् । अनुप्रमाणं त्रिविधम् — प्रत्यक्षम् अनुमानम् आगम इति । | tatsādhanam anupramāṇam | anupramāṇaṃ trividham — pratyakṣam anumānam āgama iti | | The instrumental means that produces valid knowledge — strictly threefold: Perception (Pratyakṣa), Inference (Anumāna), and Authoritative Testimony (Āgama). | All other proposed means of knowledge — Arthāpatti (presumption), Upamāna (comparison), Sambhava (inclusion), Pariśeṣa (elimination), and Anupalabdhi (non-apprehension) — are rigorously shown by Madhvācārya (PRL 1.5) to reduce to Pratyakṣa or Anumāna. | [] | [
{
"deva": "तत्-साधनम्",
"iast": "tat-sādhanam",
"gloss": "the instrument producing valid knowledge (kevalapramāṇa)"
},
{
"deva": "प्रत्यक्षम् अनुमानम् आगमः",
"iast": "pratyakṣam anumānam āgamaḥ",
"gloss": "perception, inference, and verbal/scriptural testimony"
}
] | Pramāṇalakṣaṇam | प्रमाणलक्षणम् | Śrī Madhvācārya | PRL 1.2, 1.5 | [
"pramana",
"pratyaksha",
"anumana",
"agama"
] | ||||
47 | pratyaksha | प्रत्यक्षम् | pratyakṣam | pratyakṣa | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"direct perception",
"immediate sensory or witness cognition"
] | [
"pratyaksha",
"pratyaksa",
"perception"
] | निर्दोषार्थेन्द्रियसन्निकर्षः प्रत्यक्षम् । प्रत्यक्षं सप्तविधम् — साक्षिषडिन्द्रियभेदेन । | nirdoṣārthendriyasannikarṣaḥ pratyakṣam | pratyakṣaṃ saptavidham — sākṣiṣaḍindriyabhedena | | Defect-free contact between a cognitive faculty and its object — sevenfold through the Witness-consciousness (Sākṣī) and the six cognitive organs (five outer senses plus manas). | By adding the qualifier 'nirdoṣa' (free of defects in object, medium, or organ — such as jaundice, extreme distance, or agitation), Madhvācārya excludes illusory sense-contact at the root. | [] | [
{
"deva": "निर्दोष",
"iast": "nirdoṣa",
"gloss": "free from epistemic defects"
},
{
"deva": "अर्थ-इन्द्रिय-सन्निकर्षः",
"iast": "artha-indriya-sannikarṣaḥ",
"gloss": "direct contact between object and cognitive sense"
},
{
"deva": "साक्षि-षट्-इन्द्रिय-भेदेन",
"iast": "sākṣi-ṣ... | Pramāṇalakṣaṇam | प्रमाणलक्षणम् | Śrī Madhvācārya | PRL 1.5, 1.9 | [
"sakshi",
"anupramana",
"savikalpaka",
"smriti"
] | ||||
48 | sakshi | साक्षी | sākṣī | sākṣin | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"inner witness",
"intrinsic conscious faculty"
] | [
"sakshi",
"saksi",
"sakshin",
"svarupendriya",
"witness"
] | तत्र प्रमातृस्वरूपेन्द्रियं साक्षीत्युच्यते । तस्य विषया आत्मस्वरूपं तद्धर्मा अविद्या मनस्तद्वृत्तयः सुखाद्याः कालोऽव्याकृताकाशश्चेत्याद्याः । | tatra pramātṛsvarūpendriyaṃ sākṣīty ucyate | tasya viṣayā ātmasvarūpaṃ taddharmā avidyā manastadvṛttayaḥ sukhādyāḥ kālo'vyākṛtākāśaś cetyādyāḥ | | The intrinsic cognitive faculty identical with the knower's own conscious essence (svarūpendriya), which infallibly intuits the self, pleasure/pain, ignorance, time, space, and the validity of knowledge. | Sākṣī is the epistemological crown jewel of Dvaita Vedānta. Material organs like the mind can err, but who perceives 'I am happy', 'I did not know anything in deep sleep' (time + ignorance), or whether a cognition is valid? The knower's own infallible Svarūpendriya — Sākṣī — whose judgments are intrinsically self-valid... | [] | [
{
"deva": "प्रमातृ-स्वरूप-इन्द्रियम्",
"iast": "pramātṛ-svarūpa-indriyam",
"gloss": "the cognitive sense identical with the knower's own conscious self"
},
{
"deva": "साक्षी इति उच्यते",
"iast": "sākṣī iti ucyate",
"gloss": "is called the Witness (Sākṣī)"
},
{
"deva": "आत्म-स्वरू... | Pramāṇapaddhatiḥ & Padārthasaṅgrahaḥ | प्रमाणपद्धतिः / पदार्थसङ्ग्रहः | Śrī Jayatīrtha & Śrī Padmanābha Sūri | PP 1.34; PS Dravya 11 | [
"pratyaksha",
"svatahpramanya",
"jeeva",
"kala",
"avidya"
] | ||||
49 | savikalpaka | सविकल्पकम् | savikalpakam | savikalpaka | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"determinate cognition",
"qualified perception"
] | [
"savikalpaka",
"nirvikalpaka",
"determinate-perception"
] | विशिष्टाकारगोचरं सविकल्पकम् । प्रत्यक्षादिजन्यं ज्ञानं सविकल्पकमेव, न तु निर्विकल्पकम्, मानाभावात् । | viśiṣṭākāragocaraṃ savikalpakam | pratyakṣādijanyaṃ jñānaṃ savikalpakam eva, na tu nirvikalpakam, mānābhāvāt | | Determinate cognition grasping a qualified object with its features; Tattvavāda holds that all real perception is determinate (savikalpaka), rejecting featureless bare sensation. | Because every real entity inherently possesses features via Viśeṣa, there is no evidence for a pre-conceptual 'featureless' perception (nirvikalpaka) posited by Advaitins and Naiyāyikas. | [] | [
{
"deva": "विशिष्ट-आकार-गोचरम्",
"iast": "viśiṣṭa-ākāra-gocaram",
"gloss": "apprehending an object qualified by definite attributes"
},
{
"deva": "मान-अभावात्",
"iast": "māna-abhāvāt",
"gloss": "because no proof exists for indeterminate bare cognition"
}
] | Pramāṇapaddhatiḥ & Padārthasaṅgrahaḥ | प्रमाणपद्धतिः / पदार्थसङ्ग्रहः | Śrī Jayatīrtha & Śrī Padmanābha Sūri | PP 1.41; PS 3.29 | [
"pratyaksha",
"vishesha",
"vishishta"
] | ||||
50 | anumana | अनुमानम् | anumānam | anumāna | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"inference",
"logical deduction"
] | [
"anumana",
"anumanam",
"upapatti",
"inference"
] | निर्दोषोपपत्तिरनुमानम् । व्याप्तिरुपपत्तिमूलम् । | nirdoṣopapattir anumānam | vyāptir upapattimūlam | | Defect-free logical ground (upapatti / probans) rooted in invariable concomitance (vyāpti) is Inference (Anumāna). | Unlike rigid Nyāya rules demanding a mandatory five-step syllogism even when fewer steps suffice, Madhvācārya emphasizes epistemic substance over formalist pedantry: as many members (from 1 to 5) should be stated as are needed to convey defect-free vyāpti and pakṣadharmatā to the listener. | [] | [
{
"deva": "निर्दोष-उपपत्तिः",
"iast": "nirdoṣa-upapattiḥ",
"gloss": "flawless logical reason / probans"
},
{
"deva": "अनुमानम्",
"iast": "anumānam",
"gloss": "inference"
},
{
"deva": "व्याप्तिः उपपत्ति-मूलम्",
"iast": "vyāptiḥ upapatti-mūlam",
"gloss": "invariable concomi... | Pramāṇalakṣaṇam | प्रमाणलक्षणम् | Śrī Madhvācārya | PRL 1.5, 1.7 | [
"vyapti",
"hetu",
"paksha",
"tarka",
"anupramana"
] | ||||
51 | vyapti | व्याप्तिः | vyāptiḥ | vyāpti | strīliṅga (f.) | lakshana | Pramāṇa & Logic | [
"invariable concomitance",
"pervasion"
] | [
"vyapti",
"sahacarya",
"avinabhava",
"concomitance"
] | साहचर्यनियमो व्याप्तिः । साधनस्य साध्येन व्याप्तिरन्वयः, साध्याभावस्य साधनाभावेन व्याप्तिर्व्यतिरेकः । | sāhacaryaniyamo vyāptiḥ | sādhanasya sādhyena vyāptir anvayaḥ, sādhyābhāvasya sādhanābhāvena vyāptir vyatirekaḥ | | The unconditional rule of invariable co-presence (sāhacarya-niyama) between the logical sign (hetu) and what is to be proved (sādhya). | Unlike Nyāya, which requires spatial co-location (sāmānādhikaraṇya) in the same locus — failing when we infer rain in the upper hills from a flooded river below — Dvaita defines Vyāpti broadly as unconditional regularity of relation (upapatti), whether co-located or across distinct loci (vyadhikaraṇa-vyāpti)! | [] | [
{
"deva": "साहचर्य-नियमः",
"iast": "sāhacarya-niyamaḥ",
"gloss": "invariable law of concomitant relation"
},
{
"deva": "अन्वयः",
"iast": "anvayaḥ",
"gloss": "positive concomitance (where there is smoke, there is fire)"
},
{
"deva": "व्यतिरेकः",
"iast": "vyatirekaḥ",
"glos... | Padārthasaṅgrahaḥ & Pramāṇapaddhatiḥ | पदार्थसङ्ग्रहः / प्रमाणपद्धतिः | Śrī Jayatīrtha & Śrī Padmanābha Sūri | PP 2.21; PS 3.29 | [
"anumana",
"hetu",
"drishtanta",
"tarka"
] | ||||
52 | paksha | पक्षः | pakṣaḥ | pakṣa | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"inferential subject",
"locus under inquiry"
] | [
"paksha",
"sapaksha",
"vipaksha",
"subject-of-inference"
] | साध्यधर्मविशिष्टः पक्षः । साध्यसमानधर्मविशिष्टः सपक्षः । साध्यविपरीतधर्मविशिष्टः विपक्षः । | sādhyadharmaviśiṣṭaḥ pakṣaḥ | sādhyasamānadharmaviśiṣṭaḥ sapakṣaḥ | sādhyaviparītadharmaviśiṣṭaḥ vipakṣaḥ | | The locus under investigation where the target property (sādhya) is sought to be established (e.g., the mountain in 'the mountain has fire'). | In three crisp clauses at the end of Mithyātvānumānakhaṇḍanam (MTK 2), Madhvācārya defines all three inferential loci: Pakṣa (the subject under proof, e.g. mountain), Sapakṣa (a confirmed positive homologue, e.g. kitchen hearth), and Vipakṣa (a confirmed negative heterologue, e.g. deep lake). | [] | [
{
"deva": "साध्य-धर्म-विशिष्टः पक्षः",
"iast": "sādhya-dharma-viśiṣṭaḥ pakṣaḥ",
"gloss": "subject qualified by the property to be proved"
},
{
"deva": "सपक्षः",
"iast": "sapakṣaḥ",
"gloss": "homologue known to possess the target property"
},
{
"deva": "विपक्षः",
"iast": "vipa... | Mithyātvānumānakhaṇḍanam | मिथ्यात्वानुमानखण्डनम् | Śrī Madhvācārya | MTK 2 | [
"pratijna",
"hetu",
"drishtanta",
"anumana"
] | ||||
53 | pratijna | प्रतिज्ञा | pratijñā | pratijñā | strīliṅga (f.) | lakshana | Pramāṇa & Logic | [
"thesis",
"formal proposition"
] | [
"pratijna",
"pratigna",
"thesis",
"proposition"
] | पक्षवचनं प्रतिज्ञा । यथा पर्वतोऽग्निमानिति । | pakṣavacanaṃ pratijñā | yathā parvato'gnimān iti | | The formal statement of the thesis attributing the target property to the subject — e.g., 'The mountain possesses fire.' | Madhvācārya states 'पक्षवचनं प्रतिज्ञा' in two words (MTK 2), noting in Pramāṇalakṣaṇam (PRL 1.7) that when the subject is already contextually clear, even stating the hetu alone suffices without redundant repetition. | [] | [
{
"deva": "पक्ष-वचनम्",
"iast": "pakṣa-vacanam",
"gloss": "verbal articulation of the inferential subject and thesis"
},
{
"deva": "प्रतिज्ञा",
"iast": "pratijñā",
"gloss": "the Proposition"
}
] | Mithyātvānumānakhaṇḍanam & Pramāṇapaddhatiḥ | मिथ्यात्वानुमानखण्डनम् / प्रमाणपद्धतिः | Śrī Madhvācārya & Śrī Jayatīrtha | MTK 2; PP 2.26 | [
"paksha",
"hetu",
"drishtanta"
] | ||||
54 | hetu | हेतुः | hetuḥ | hetu | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"logical reason",
"probans",
"cause"
] | [
"hetu",
"linga",
"sadhanam",
"probans",
"reason"
] | लिङ्गं हेतुः । साधनत्वख्यापकविभक्त्यन्तं लिङ्गवचनं हेतुः — यथा धूमवत्त्वादिति । | liṅgaṃ hetuḥ | sādhanatvakhyāpakavibhaktyantaṃ liṅgavacanaṃ hetuḥ — yathā dhūmavattvād iti | | The inferential mark (liṅga) or probans — and in syllogistic speech, its statement in the ablative/instrumental case ('because of smoke'). | A genuine Hetu must be present in the pakṣa and invariably concomitant with the sādhya; otherwise it degenerates into a pseudo-reason (hetvābhāsa) such as Asiddha or Viruddha. | [] | [
{
"deva": "लिङ्गम्",
"iast": "liṅgam",
"gloss": "the probative sign or logical mark"
},
{
"deva": "हेतुः",
"iast": "hetuḥ",
"gloss": "the logical reason"
}
] | Mithyātvānumānakhaṇḍanam & Pramāṇapaddhatiḥ | मिथ्यात्वानुमानखण्डनम् / प्रमाणपद्धतिः | Śrī Madhvācārya & Śrī Jayatīrtha | MTK 2; PP 2.26 | [
"anumana",
"vyapti",
"paksha",
"asiddhi"
] | ||||
55 | drishtanta | दृष्टान्तः | dṛṣṭāntaḥ | dṛṣṭānta | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"corroborative example",
"illustrative instance"
] | [
"drishtanta",
"drstanta",
"udaharana",
"nidarshana",
"example"
] | निदर्शनं दृष्टान्तः । व्याप्तिग्रहणस्थलं दृष्टान्तः — यथा महानस इति । | nidarśanaṃ dṛṣṭāntaḥ | vyāptigrahaṇasthalaṃ dṛṣṭāntaḥ — yathā mahānasa iti | | The corroborative exemplar — the observed locus where invariable concomitance (vyāpti) between reason and target is empirically verified, such as the kitchen hearth. | Madhvācārya rejects Advaita's stock illusionist inferences ('the world is false because it is perceived, like shell-silver') for 'sādhya-vikala dṛṣṭānta' (MTK 1): even shell-silver lacks 'indeterminable falsity' since it is simply non-existent (asat) silver misprojected on a real shell! | [] | [
{
"deva": "निदर्शनम्",
"iast": "nidarśanam",
"gloss": "illustrative instance"
},
{
"deva": "व्याप्ति-ग्रहण-स्थलम्",
"iast": "vyāpti-grahaṇa-sthalam",
"gloss": "empirical locus where concomitance is grasped"
}
] | Mithyātvānumānakhaṇḍanam & Pramāṇapaddhatiḥ | मिथ्यात्वानुमानखण्डनम् / प्रमाणपद्धतिः | Śrī Madhvācārya & Śrī Jayatīrtha | MTK 1–2; PP 2.26 | [
"vyapti",
"paksha",
"hetu"
] | ||||
56 | tarka | तर्कः | tarkaḥ | tarka | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"counterfactual reasoning",
"reductio ad absurdum"
] | [
"tarka",
"prasanga",
"reductio",
"counterfactual"
] | कस्यचिद्धर्मस्याङ्गीकारेऽर्थान्तरस्यापादनं तर्कः । | kasyacid dharmasyāṅgīkāre'rthāntarasyāpādanaṃ tarkaḥ | | Counterfactual reasoning (reductio ad absurdum) — demonstrating that assuming an opponent's premise inevitably entails an unacceptable consequence (aniṣṭāpādana). | In Pramāṇalakṣaṇam (PRL 1.6) and Pramāṇapaddhati (PP 2.15–16), Tarka is classified directly as a species of refutational inference (dūṣaṇānumāna) with five conditions, exposing fallacies like Ātmāśraya (self-dependence), Anyonyāśraya (circularity), Cakraka (vicious circle), Anavasthā (infinite regress), and Kalpanāgaur... | [] | [
{
"deva": "कस्यचित् धर्मस्य अङ्गीकारे",
"iast": "kasyacit dharmasya aṅgīkāre",
"gloss": "upon hypothetically conceding a proposed property"
},
{
"deva": "अर्थ-अन्तरस्य आपादनम्",
"iast": "artha-antarasya āpādanam",
"gloss": "deducing an undesired consequence"
},
{
"deva": "तर्कः",... | Pramāṇapaddhatiḥ & Pramāṇalakṣaṇam | प्रमाणपद्धतिः / प्रमाणलक्षणम् | Śrī Madhvācārya & Śrī Jayatīrtha | PRL 1.6; PP 2.16 | [
"anumana",
"vyapti",
"vada"
] | ||||
57 | agama | आगमः | āgamaḥ | āgama | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"scriptural testimony",
"authoritative word",
"revelation"
] | [
"agama",
"shabda",
"sabda",
"shruti",
"scripture",
"testimony"
] | निर्दोषः शब्द आगमः । आगमो द्विविधः — अपौरुषेयः पौरुषेयश्चेति । | nirdoṣaḥ śabda āgamaḥ | āgamo dvividhaḥ — apauruṣeyaḥ pauruṣeyaś ceti | | Defect-free verbal testimony — twofold: Apauruṣeya (the unauthored eternal Vedas) and Pauruṣeya (trustworthy authored statements and scriptures). | For transcendent truths beyond sensory reach — such as Brahman's infinite attributes and the path to liberation — Sadāgama interpreted through the six determinative canons of purport (upakramādi-ṣaḍvidha-tātparyaliṅga) is the supreme pramāṇa. | [] | [
{
"deva": "निर्दोषः शब्दः",
"iast": "nirdoṣaḥ śabdaḥ",
"gloss": "verbal testimony free from speaker or interpretive defects"
},
{
"deva": "आगमः",
"iast": "āgamaḥ",
"gloss": "authoritative verbal/scriptural pramāṇa"
},
{
"deva": "अपौरुषेयः पौरुषेयः च",
"iast": "apauruṣeyaḥ pau... | ऋग्यजुःसामाथर्वाश्च भारतं पञ्चरात्रकम् । मूलरामायणं चैव सम्प्रोच्यन्ते सदागमाः ॥ | ṛgyajuḥsāmātharvāś ca bhārataṃ pañcarātrakam | mūlarāmāyaṇaṃ caiva samprocyante sadāgamāḥ || | The Ṛg, Yajur, Sāma, and Atharva Vedas, the Mahābhārata, Pañcarātra, and Mūlarāmāyaṇa (along with texts accordant with them) are declared to be Sadāgamas. | Kathālakṣaṇam 9–10 | Pramāṇalakṣaṇam & Pramāṇapaddhatiḥ | प्रमाणलक्षणम् / प्रमाणपद्धतिः | Śrī Madhvācārya & Śrī Jayatīrtha | PRL 1.5; PP 3.7; KL 9 | [
"apaurusheya",
"anupramana",
"tatparyalinga"
] |
58 | apaurusheya | अपौरुषेयः | apauruṣeyaḥ | apauruṣeya | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"unauthored",
"impersonal eternal revelation"
] | [
"apaurusheya",
"apauruseya",
"veda",
"unauthored"
] | वाक्ये पदानामानुपूर्वीविशेषस्य स्वतन्त्रपुरुषपूर्वकत्वाभावः अपौरुषेयत्वम् । अपौरुषेयो वेदः । | vākye padānām ānupūrvīviśeṣasya svatantrapuruṣapūrvakatvābhāvaḥ apauruṣeyatvam | apauruṣeyo vedaḥ | | Unauthoredness — having a fixed eternal sequence of words (ānupūrvī) never invented by any independent author, revealed anew without alteration at every cosmic creation. | In Viṣṇutattvavinirṇaya and Pramāṇapaddhati (PP 3.7), Madhvācārya and Jayatīrtha establish that even Lord Viṣṇu does not 'compose' the Vedic word-order ex nihilo; out of supreme omniscience He manifests the exact eternal phonetic sequence (ānupūrvī) unchanged across kalpas, guaranteeing absolute freedom from authorial ... | [] | [
{
"deva": "पदानाम् आनुपूर्वी-विशेषस्य",
"iast": "padānām ānupūrvī-viśeṣasya",
"gloss": "of the exact sequential ordering of words and accents"
},
{
"deva": "स्वतन्त्र-पुरुष-पूर्वकत्व-अभावः",
"iast": "svatantra-puruṣa-pūrvakatva-abhāvaḥ",
"gloss": "absence of arbitrary composition by an a... | Pramāṇapaddhatiḥ & Viṣṇutattvavinirṇayaḥ | प्रमाणपद्धतिः / विष्णुतत्त्वविनिर्णयः | Śrī Madhvācārya & Śrī Jayatīrtha | PP 3.7; VTN 1 | [
"agama",
"nitya",
"varna"
] | ||||
59 | tatparyalinga | तात्पर्यलिङ्गम् | tātparyaliṅgam | tātparyaliṅga | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"six canons of purport",
"hermeneutic indicators"
] | [
"tatparyalinga",
"upakrama",
"upasamhara",
"hermeneutics"
] | उपक्रमोपसंहारौ अभ्यासोऽपूर्वता फलम् । अर्थवादोपपत्ती च लिङ्गं तात्पर्यनिर्णये ॥ | upakramopasaṃhārau abhyāso'pūrvatā phalam | arthavādopapattī ca liṅgaṃ tātparyanirṇaye || | The sixfold hermeneutic canons for determining scriptural purport: Opening & Conclusion (harmony, with Upasaṃhāra prevailing in case of tension), Repetition, Novelty, Fruit, Eulogy, and Logical Coherence. | In Pramāṇalakṣaṇam (PRL 1.6) and Brahmasūtrabhāṣya, Madhvācārya treats these six canons as probative inferential marks (liṅgas) establishing that all Vedic passages converge on Viṣṇu's supremacy. | [] | [
{
"deva": "उपक्रम-उपसंहारौ",
"iast": "upakrama-upasaṃhārau",
"gloss": "1. harmony of opening and closing statements"
},
{
"deva": "अभ्यासः अपूर्वता फलम्",
"iast": "abhyāsaḥ apūrvatā phalam",
"gloss": "2. repetition, 3. epistemic novelty, 4. stated fruit"
},
{
"deva": "अर्थवाद-उपप... | Pramāṇalakṣaṇam & Brahmasūtrabhāṣyam | प्रमाणलक्षणम् / ब्रह्मसूत्रभाष्यम् | Śrī Madhvācārya | PRL 1.6; BSB 1.1.4 | [
"agama",
"anumana"
] | ||||
60 | svatahpramanya | स्वतःप्रामाण्यम् | svataḥprāmāṇyam | svataḥprāmāṇya | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"intrinsic validity",
"self-certified epistemic truth"
] | [
"svatahpramanya",
"swatahpramanya",
"paratah-apramanya",
"self-validity"
] | प्रमाणानां प्रामाण्यस्योत्पत्तौ ज्ञप्तौ च स्वतस्त्वम् । ज्ञानग्राहकसाक्षिग्राह्यत्वनैयत्यं ज्ञप्तौ स्वतस्त्वम् । अप्रामाण्यं तु परत एव । | pramāṇānāṃ prāmāṇyasyotpattau jñaptau ca svatastvam | jñānagrāhakasākṣigrāhyatvanaiyatyaṃ jñaptau svatastvam | aprāmāṇyaṃ tu parata eva | | Intrinsic validity of knowledge: validity arises from the very causes that produce cognition and is apprehended directly by the Witness (Sākṣī) that grasps the cognition; invalidity alone comes from external defects. | If every cognition required a second inferential test to certify its truth (as Nyāya claims), that test would require a third test ad infinitum, paralyzing all human action. In Tattvavāda, Sākṣī naturally grasps both a cognition and its truth-claim unless blocked by a countervailing defect or sublation (parataḥ aprāmāṇ... | [] | [
{
"deva": "उत्पत्तौ ज्ञप्तौ च स्वतस्त्वम्",
"iast": "utpattau jñaptau ca svatastvam",
"gloss": "intrinsic nature in both generation and apprehension of validity"
},
{
"deva": "ज्ञान-ग्राहक-साक्षि-ग्राह्यत्व",
"iast": "jñāna-grāhaka-sākṣi-grāhyatva",
"gloss": "grasped directly by the same... | Padārthasaṅgrahaḥ & Pramāṇapaddhatiḥ | पदार्थसङ्ग्रहः / प्रमाणपद्धतिः | Śrī Jayatīrtha & Śrī Padmanābha Sūri | PP 3.18; PS 3.30 | [
"sakshi",
"pramana",
"viparyaya"
] | ||||
61 | smriti | स्मृतिः | smṛtiḥ | smṛti | strīliṅga (f.) | lakshana | Pramāṇa & Logic | [
"memory",
"remembrance",
"traditional canon"
] | [
"smriti",
"smrti",
"memory",
"recollection"
] | मानसप्रत्यक्षजा स्मृतिः । संस्कारद्वारा मनः स्मरणसाधनम् । यथार्थस्मृतिरपि प्रमाणम् । | mānasapratyakṣajā smṛtiḥ | saṃskāradvārā manaḥ smaraṇasādhanam | yathārthasmṛtir api pramāṇam | | Accurate memory — generated by the mind (manas) awakened by latent experiential impressions (saṃskāras) — is an authentic Pramāṇa in Tattvavāda. | Most classical Indian schools denied Pramāṇa status to memory because it recalls what was already experienced. Madhvācārya boldly rehabilitates Smṛti (PRL 1.9, 1.18): when I accurately remember 'I experienced this yesterday', it faithfully matches its past-qualified object ('yathārthaṃ pramāṇam'), and without trusting ... | [] | [
{
"deva": "मानस-प्रत्यक्ष-जा",
"iast": "mānasa-pratyakṣa-jā",
"gloss": "born of mental perception via latent traces (saṃskāra)"
},
{
"deva": "यथार्थ-स्मृतिः अपि प्रमाणम्",
"iast": "yathārtha-smṛtiḥ api pramāṇam",
"gloss": "faithful recollection is genuinely valid knowledge"
}
] | Pramāṇalakṣaṇam & Padārthasaṅgrahaḥ | प्रमाणलक्षणम् / पदार्थसङ्ग्रहः | Śrī Madhvācārya & Śrī Padmanābha Sūri | PRL 1.9, 1.18; PS 3.29 | [
"pramana",
"pratyaksha",
"vasana"
] | ||||
62 | samshaya | संशयः | saṃśayaḥ | saṃśaya | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"doubt",
"cognitive oscillation"
] | [
"samshaya",
"samsaya",
"doubt"
] | एकस्मिन्धर्मिणि विरुद्धनानाकोटिकं ज्ञानं संशयः — यथा स्थाणुर्वा पुरुषो वेति । | ekasmin dharmiṇi viruddhanānākoṭikaṃ jñānaṃ saṃśayaḥ — yathā sthāṇur vā puruṣo veti | | Doubt — an oscillating, non-valid cognition entertaining mutually incompatible alternatives regarding a single object ('Is that a post or a person?'). | Excluded from Pramāṇa by the word 'yathārtham' (PRL 1.2), since reality is determinate whereas doubt wavers without settling on the object's true character. | [] | [
{
"deva": "एकस्मिन् धर्मिणि",
"iast": "ekasmin dharmiṇi",
"gloss": "regarding one and the same substratum"
},
{
"deva": "विरुद्ध-नाना-कोटिकम् ज्ञानम्",
"iast": "viruddha-nānā-koṭikam jñānam",
"gloss": "cognition wavering between incompatible alternatives"
}
] | Pramāṇapaddhatiḥ | प्रमाणपद्धतिः | Śrī Jayatīrtha | PP 1.17, 1.21 | [
"viparyaya",
"pramana",
"prashnika"
] | ||||
63 | viparyaya | विपर्ययः | viparyayaḥ | viparyaya | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"error",
"perceptual illusion",
"misapprehension"
] | [
"viparyaya",
"bhrama",
"mithyajnana",
"error",
"illusion"
] | अतस्मिंस्तद्बुद्धिर्विपर्ययः । अयथार्थज्ञानं भ्रम इति यावत् — यथेदं रजतमिति शुक्तौ । | atasmiṃs tadbuddhir viparyayaḥ | ayathārthajñānaṃ bhrama iti yāvat — yathedaṃ rajatam iti śuktau | | Erroneous cognition (Bhrama) — determinately apprehending an object as what it is not, such as mistaking gleaming mother-of-pearl for silver. | Unlike doubt, Viparyaya is decisive yet false (ayathārtha), generated by sense-contact tainted by external or internal defects (doṣa-sahakāri-indriya). | [] | [
{
"deva": "अतस्मिन् तत्-बुद्धिः",
"iast": "atasmin tat-buddhiḥ",
"gloss": "cognizing 'that' in what is 'not-that'"
},
{
"deva": "अयथार्थ-ज्ञानम्",
"iast": "ayathārtha-jñānam",
"gloss": "cognition contrary to the object as it is"
}
] | Pramāṇapaddhatiḥ | प्रमाणपद्धतिः | Śrī Jayatīrtha | PP 1.17, 1.32 | [
"samshaya",
"mithya",
"pramana"
] | ||||
64 | arthapatti | अर्थापत्तिः | arthāpattiḥ | arthāpatti | strīliṅga (f.) | lakshana | Pramāṇa & Logic | [
"presumption",
"postulation from facts"
] | [
"arthapatti",
"upamana",
"presumption"
] | अर्थापत्त्युपमे अनुमाविशेषः । सम्भवपरिशेषावनुमा । | arthāpattyupame anumāviśeṣaḥ | sambhavapariśeṣāv anumā | | Postulation from otherwise-inexplicable facts (Arthāpatti) and analogical comparison (Upamāna) — both shown by Madhvācārya to be special forms of Inference (Anumāna), not separate pramāṇas. | Seeing plump Devadatta never eat by day and concluding he eats at night relies directly on contrapositive vyāpti ('without eating, plumpness cannot persist') — hence Arthāpatti is pure Anumāna (PRL 1.5, 1.16). | [] | [
{
"deva": "अर्थापत्ति-उपमे",
"iast": "arthāpatti-upame",
"gloss": "presumption and comparison"
},
{
"deva": "अनुमा-विशेषः",
"iast": "anumā-viśeṣaḥ",
"gloss": "specific varieties of inference"
}
] | Pramāṇalakṣaṇam | प्रमाणलक्षणम् | Śrī Madhvācārya | PRL 1.5, 1.16 | [
"anumana",
"anupramana",
"vyapti"
] | ||||
65 | katha | कथा | kathā | kathā | strīliṅga (f.) | lakshana | Pramāṇa & Logic | [
"philosophical debate",
"structured discourse"
] | [
"katha",
"vada",
"debate",
"dialectic"
] | वादो जल्पो वितण्डेति त्रिविधा विदुषां कथा ॥ | vādo jalpo vitaṇḍeti trividhā viduṣāṃ kathā || | Structured philosophical discourse among scholars, divided into three distinct modes by motive and method: Vāda, Jalpa, and Vitaṇḍā. | Madhvācārya devotes an entire Sarvamūla monograph — Kathālakṣaṇam (drawn from the Brahmatarka) — to the ethics, referees, proof-order, and defeat-conditions of philosophical disputation. | [] | [
{
"deva": "वादः जल्पः वितण्डा इति",
"iast": "vādaḥ jalpaḥ vitaṇḍā iti",
"gloss": "truth-inquiry, competitive disputation, and refutational critique"
},
{
"deva": "त्रिविधा विदुषाम् कथा",
"iast": "trividhā viduṣām kathā",
"gloss": "the threefold philosophical discourse of the learned"
}... | Kathālakṣaṇam | कथालक्षणम् | Śrī Madhvācārya | KL 2 | [
"vada",
"jalpa",
"vitanda",
"prashnika"
] | ||||
66 | vada | वादः | vādaḥ | vāda | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"truth-seeking dialogue",
"collaborative inquiry"
] | [
"vada",
"vaada",
"tattvanirnaya",
"truth-dialogue"
] | तत्त्वनिर्णयमुद्दिश्य केवलं गुरुशिष्ययोः । कथाऽन्येषामपि सतां वादो वा समितेः शुभा ॥ | tattvanirṇayam uddiśya kevalaṃ guruśiṣyayoḥ | kathā'nyeṣām api satāṃ vādo vā samiteḥ śubhā || | Pure truth-seeking dialogue conducted solely to ascertain reality (tattva-nirṇaya), free of ego or rivalry, between teacher and disciple or among sincere seekers. | In Vāda, resolving one's misconception is celebrated as an auspicious gain rather than a humiliation (KL 17). | [] | [
{
"deva": "तत्त्व-निर्णयम् उद्दिश्य केवलम्",
"iast": "tattva-nirṇayam uddiśya kevalam",
"gloss": "aimed exclusively at the ascertainment of truth"
},
{
"deva": "गुरु-शिष्ययोः ... सताम्",
"iast": "guru-śiṣyayoḥ ... satām",
"gloss": "between guru and disciple or among virtuous scholars"
... | Kathālakṣaṇam | कथालक्षणम् | Śrī Madhvācārya | KL 2–3 | [
"katha",
"jalpa",
"vitanda",
"tattva"
] | ||||
67 | jalpa | जल्पः | jalpaḥ | jalpa | strīliṅga (f.) | lakshana | Pramāṇa & Logic | [
"competitive disputation",
"victory-oriented debate"
] | [
"jalpa",
"competitive-debate"
] | ख्यात्याद्यर्थं स्पर्धया वा सतां जल्प इतीर्यते ॥ | khyātyādyarthaṃ spardhayā vā satāṃ jalpa itīryate || | Competitive debate between learned scholars establishing rival theses, motivated by renown or scholarly contest (spardhā) under formal rules. | In Jalpa, both disputants must defend a positive thesis (svapakṣa-sādhana) and refute the opponent's thesis before qualified arbiters (prāśnikas). | [] | [
{
"deva": "ख्याति-आदि-अर्थम्",
"iast": "khyāti-ādi-artham",
"gloss": "for scholarly renown or victory"
},
{
"deva": "स्पर्धया वा सताम्",
"iast": "spardhayā vā satām",
"gloss": "conducted in spirit of contest among the learned"
}
] | Kathālakṣaṇam | कथालक्षणम् | Śrī Madhvācārya | KL 3 | [
"katha",
"vada",
"vitanda",
"nigrahasthana"
] | ||||
68 | vitanda | वितण्डा | vitaṇḍā | vitaṇḍā | strīliṅga (f.) | lakshana | Pramāṇa & Logic | [
"refutational debate",
"destructive critique"
] | [
"vitanda",
"destructive-critique"
] | वितण्डा तु सतामन्यैस्तत्त्वमेषु निगूहितम् ॥ | vitaṇḍā tu satām anyais tattvam eṣu nigūhitam || | Purely refutational debate employed by the wise against dishonest or hostile sophists — demolishing the opponent's false position while withholding one's own sacred truth from unworthy ears. | Unlike Nyāya, which often disparaged Vitaṇḍā as mere caviling without a thesis, Madhvācārya legitimizes constructive Vitaṇḍā when confronting bad-faith opponents unfit to receive esoteric Tattva, demolishing their errors on their own premises ('parasiddhair dūṣaṇam' — PRL 1.19)! | [] | [
{
"deva": "सताम् अन्यैः",
"iast": "satām anyaiḥ",
"gloss": "waged by the wise against non-virtuous opponents"
},
{
"deva": "तत्त्वम् एषु निगूहितम्",
"iast": "tattvam eṣu nigūhitam",
"gloss": "keeping one's own positive truth concealed from the unworthy while refuting falsehood"
}
] | Kathālakṣaṇam | कथालक्षणम् | Śrī Madhvācārya | KL 4 | [
"katha",
"vada",
"jalpa",
"tarka"
] | ||||
69 | prashnika | प्राश्निकः | prāśnikaḥ | prāśnika | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"debate arbiter",
"impartial judge"
] | [
"prashnika",
"sabhapati",
"arbiter",
"judge"
] | रागद्वेषविहीनास्तु सर्वविद्याविशारदाः । प्राश्निका इति सम्प्रोक्ता विषमा एक एव वा ॥ अशेषसंशयच्छेत्ता निःसंशय उदारधीः । | rāgadveṣavihīnās tu sarvavidyāviśāradāḥ | prāśnikā iti samproktā viṣamā eka eva vā || aśeṣasaṃśayacchettā niḥsaṃśaya udāradhīḥ | | The impartial debate arbiter — free of attachment and malice, versed in all sciences, decisive in cutting through every doubt, and devoted to Lord Viṣṇu. | Kathālakṣaṇam (KL 5–7) stipulates an odd number of arbiters (5, 3, or 1 consummate scholar) to prevent deadlocks, declaring 'viṣṇubhaktir hi sarveṣāṃ sadguṇānāṃ svalakṣaṇam' — devotion to Viṣṇu is the hallmark guaranteeing all noble virtues. | [] | [
{
"deva": "राग-द्वेष-विहीनाः",
"iast": "rāga-dveṣa-vihīnāḥ",
"gloss": "free from partiality and hostility"
},
{
"deva": "सर्व-विद्या-विशारदाः",
"iast": "sarva-vidyā-viśāradāḥ",
"gloss": "accomplished in all branches of learning"
},
{
"deva": "विषमाः एकः एव वा",
"iast": "viṣam... | Kathālakṣaṇam | कथालक्षणम् | Śrī Madhvācārya | KL 5–7 | [
"katha",
"vada",
"bhakti"
] | ||||
70 | nigrahasthana | निग्रहस्थानम् | nigrahasthānam | nigrahasthāna | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"ground of defeat",
"disqualification in debate"
] | [
"nigrahasthana",
"nigraha",
"defeat-point"
] | विरोधासङ्गतिन्यूनतूष्णीम्भावादिकैर्जितः । संवादानुक्तियुता निग्रहाः — नैव षट्कादन्यो निग्रह इष्यते ॥ | virodhāsaṅgatinyūnatūṣṇīmbhāvādikair jitaḥ | saṃvādāniktiyutā nigrahāḥ — naiva ṣaṭkād anyo nigraha iṣyate || | Formal grounds of defeat in debate — distilled by Madhvācārya from Nyāya's 22 down to a tight canonical hexad: Virodha (contradiction), Asaṅgati (irrelevance), Nyūna (deficiency), Adhika (redundancy), Saṃvāda (conceding the opponent's point), and Anukti/Tūṣṇīmbhāva (silence). | Notice also KL 23: 'skhalitatvādimātreṇa na tatrāpi parājayaḥ' — a mere slip of the tongue never counts as philosophical defeat in Madhvācārya's logic; only substantive failure of reason or evidence does! | [] | [
{
"deva": "विरोध-असङ्गति-न्यून-अधिक",
"iast": "virodha-asaṅgati-nyūna-adhika",
"gloss": "1. contradiction, 2. irrelevance, 3. omission, 4. redundancy"
},
{
"deva": "संवाद-अनुक्ति-युताः",
"iast": "saṃvāda-anukti-yutāḥ",
"gloss": "5. unintended concession, and 6. inability to reply (silenc... | Pramāṇalakṣaṇam & Kathālakṣaṇam | प्रमाणलक्षणम् / कथालक्षणम् | Śrī Madhvācārya | PRL 1.8; KL 18–23 | [
"katha",
"apasiddhanta",
"jati",
"chala"
] | ||||
71 | apasiddhanta | अपसिद्धान्तः | apasiddhāntaḥ | apasiddhānta | puṃliṅga (m.) | lakshana | Pramāṇa & Logic | [
"doctrinal self-contradiction",
"abandoning one's tenet"
] | [
"apasiddhanta",
"self-contradiction"
] | पूर्वाचार्यैर्यत्प्रामाणिकतयाऽभ्युपगतं तद्विरुद्धाङ्गीकारोऽपसिद्धान्तः । | pūrvācāryair yat prāmāṇikatayā'bhyupagataṃ tadviruddhāṅgīkāro'pasiddhāntaḥ | | Doctrinal self-contradiction — asserting a proposition that violates the foundational tenets accepted as authoritative by one's own philosophical school. | Classified under Svavacana-virodha (self-contradiction) in Pramāṇapaddhati (PP 2.37), since adopting a school's banner commits the speaker to its canonical axioms. | [] | [
{
"deva": "पूर्व-आचार्यैः अभ्युपगतम्",
"iast": "pūrva-ācāryaiḥ abhyupagatam",
"gloss": "accepted as authoritative by the founding masters of one's school"
},
{
"deva": "तत्-विरुद्ध-अङ्गीकारः",
"iast": "tat-viruddha-aṅgīkāraḥ",
"gloss": "admitting a claim incompatible with it"
}
] | Pramāṇapaddhatiḥ | प्रमाणपद्धतिः | Śrī Jayatīrtha | PP 2.37 | [
"nigrahasthana",
"jati"
] | ||||
72 | jati | जातिः (दूषणाभासः) | jātiḥ | jāti | strīliṅga (f.) | lakshana | Pramāṇa & Logic | [
"futile rejoinder",
"self-refuting cavil"
] | [
"jati",
"dushanabhasa",
"futile-rejoinder"
] | सिद्धमपि दूषणासमर्थमुत्तरं जातिः । स्ववचन एव व्याहतिर्जातिः । | siddham api dūṣaṇāsamartham uttaraṃ jātiḥ | svavacana eva vyāhatir jātiḥ | | A specious, self-refuting rejoinder (futile cavil) that fails to overturn the opponent's argument because it undercuts itself by the very same logic. | Madhvācārya gives the classic example in PRL 1.9: an opponent claims 'No object of knowledge requires a pramāṇa!' — which immediately refutes itself, since that very claim would either require a pramāṇa or else fail to establish anything. | [] | [
{
"deva": "दूषण-असमर्थम् उत्तरम्",
"iast": "dūṣaṇa-asamartham uttaram",
"gloss": "a reply incapable of refuting the target thesis"
},
{
"deva": "स्व-वचने एव व्याहतिः",
"iast": "sva-vacane eva vyāhatiḥ",
"gloss": "self-nullification within one's own statement"
}
] | Pramāṇalakṣaṇam & Pramāṇapaddhatiḥ | प्रमाणलक्षणम् / प्रमाणपद्धतिः | Śrī Madhvācārya & Śrī Jayatīrtha | PRL 1.9; PP 2.38, 2.65 | [
"chala",
"nigrahasthana"
] | ||||
73 | chala | छलम् | chalam | chala | napuṃsakaliṅga (n.) | lakshana | Pramāṇa & Logic | [
"equivocation",
"verbal quibble"
] | [
"chala",
"equivocation",
"quibble"
] | अभिप्रायविपरीताभिधेयकल्पनया दूषणाभिधानं छलम् । छलम् असङ्गतम् । | abhiprāyaviparītābhidheyakalpanayā dūṣaṇābhidhānaṃ chalam | chalam asaṅgatam | | Deliberate equivocation — attacking a speaker's statement by twisting an ambiguous word into a sense unintended by the speaker. | For example, when someone says 'This boy has a navakambala (new blanket)' and the quibbler retorts 'False! He is poor, how could he own nava-kambalas (nine blankets)?' Madhvācārya subsumes Chala under Asaṅgati (irrelevance, PRL 1.9). | [] | [
{
"deva": "अभिप्राय-विपरीत-कल्पनया",
"iast": "abhiprāya-viparīta-kalpanayā",
"gloss": "by fabricating a meaning contrary to the speaker's clear intent"
},
{
"deva": "दूषण-अभिधानम्",
"iast": "dūṣaṇa-abhidhānam",
"gloss": "alleging a pseudo-refutation"
}
] | Pramāṇalakṣaṇam & Pramāṇapaddhatiḥ | प्रमाणलक्षणम् / प्रमाणपद्धतिः | Śrī Madhvācārya & Śrī Jayatīrtha | PRL 1.9; PP 2.63 | [
"jati",
"nigrahasthana"
] | ||||
74 | asiddhi | असिद्धिः | asiddhiḥ | asiddhi | strīliṅga (f.) | lakshana | Pramāṇa & Logic | [
"unestablished reason",
"fallacy of the probans"
] | [
"asiddhi",
"asiddha",
"hetvabhasa",
"unproved-reason"
] | समुचितस्थले लिङ्गस्याप्रमितिरसिद्धिः । साध्याविशिष्टोऽसिद्धः । | samucitasthale liṅgasyāpramitir asiddhiḥ | sādhyāviśiṣṭo'siddhaḥ | | Failure of the probans — when the alleged logical sign (hetu) is unestablished either in its concomitance (vyāpyatvāsiddha) or in the subject (pakṣadharmatāsiddha). | In Pramāṇapaddhati (PP 2.39, 2.97), Jayatīrtha reduces inferential fallacies cleanly into Asiddhi (unestablished probans) and Avyāpti/Viruddha (failure or inversion of concomitance). | [] | [
{
"deva": "समुचित-स्थले",
"iast": "samucita-sthale",
"gloss": "in the required locus (pakṣa or vyāpti)"
},
{
"deva": "लिङ्गस्य अप्रमितिः",
"iast": "liṅgasya apramitiḥ",
"gloss": "lack of valid cognition of the logical sign"
}
] | Pramāṇapaddhatiḥ & Pramāṇalakṣaṇam | प्रमाणपद्धतिः / प्रमाणलक्षणम् | Śrī Madhvācārya & Śrī Jayatīrtha | PRL 1.17; PP 2.39, 2.97 | [
"hetu",
"anumana",
"vyapti"
] | ||||
75 | padartha | पदार्थः | padārthaḥ | padārtha | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"category of reality",
"referent of a word"
] | [
"padartha",
"padaartha",
"padarthah",
"category",
"prameya"
] | द्रव्यगुणकर्मसामान्यविशेषविशिष्टांशिशक्तिसादृश्याभावा दश पदार्थाः । | dravyaguṇakarmasāmānyaviśeṣaviśiṣṭāṃśiśaktisādṛśyābhāvā daśa padārthāḥ | | The ten fundamental categories of reality: substance, quality, action, universal, Viśeṣa, qualified whole, whole-of-parts, potency, similarity, and negation. | Where Nyāya-Vaiśeṣika admits seven categories including Samavāya (inherence), Dvaita Vedānta rejects Samavāya and establishes ten categories (daśa-padārthāḥ): Dravya, Guṇa, Karma, Sāmānya, Viśeṣa, Viśiṣṭa, Aṃśī, Śakti, Sādṛśya, and Abhāva. | [] | [
{
"deva": "द्रव्य-गुण-कर्म-सामान्य",
"iast": "dravya-guṇa-karma-sāmānya",
"gloss": "substance, quality, action, and universal"
},
{
"deva": "विशेष-विशिष्ट-अंशि",
"iast": "viśeṣa-viśiṣṭa-aṃśi",
"gloss": "intrinsic differentiator, qualified entity, and whole-of-parts"
},
{
"deva": ... | पदेन प्रतिपाद्योऽर्थः पदार्थः प्रमितेर्विषयश्च । | padena pratipādyo'rthaḥ padārthaḥ pramiter viṣayaś ca | | That which is signified by a word and stands as an object of valid cognition is a Padārtha. | Tattvavāda Nyāya Tradition | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 1.0 | [
"dravya",
"guna",
"karma",
"samanya",
"vishesha",
"vishishta",
"amshi",
"shakti",
"sadrishya",
"abhava"
] |
76 | dravya | द्रव्यम् | dravyam | dravya | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"substance",
"material substratum"
] | [
"dravya",
"dravyam",
"upadana",
"substance"
] | उपादानकारणत्वं द्रव्यत्वम् । द्रवणप्राप्यत्वं वा द्रव्यसामान्यलक्षणम् । | upādānakāraṇatvaṃ dravyatvam | dravaṇaprāpyatvaṃ vā dravyasāmānyalakṣaṇam | | Being a material or substrative cause — either through real transformation (pariṇāma) or manifestation (abhivyakti) — is the defining nature of Substance (Dravya). | Tattvavāda enumerates exactly twenty substances (viṃśati-dravyāṇi): Paramātman, Lakṣmī, Jīva, Avyākṛtākāśa, Prakṛti, Guṇatraya, Mahat, Ahaṅkāra, Buddhi, Manas, Indriya, Tanmātra, Bhūta, Brahmāṇḍa, Avidyā, Varṇa, Andhakāra, Vāsanā, Kāla, and Pratibimba. Unchanging substances act as substrata of manifestation (abhivyakti... | [] | [
{
"deva": "उपादान-कारणत्वम्",
"iast": "upādāna-kāraṇatvam",
"gloss": "being the material or substrative cause"
},
{
"deva": "द्रव्यत्वम्",
"iast": "dravyatvam",
"gloss": "is the defining essence of substance"
},
{
"deva": "द्रवण-प्राप्यत्वम्",
"iast": "dravaṇa-prāpyatvam",
... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 2.0 | [
"padartha",
"guna",
"prakriti",
"vikara",
"paramatman",
"jeeva"
] | ||||
77 | guna | गुणः | guṇaḥ | guṇa | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"quality",
"attribute",
"auspicious virtue"
] | [
"guna",
"gunah",
"gunatvam",
"attribute",
"quality"
] | दोषभिन्नत्वं गुणत्वम् । धर्ममात्रं वा गुणः । | doṣabhinnatvaṃ guṇatvam | dharmamātraṃ vā guṇaḥ | | In axiological usage, being distinct from defect is auspicious excellence (Guṇa); in categorical ontology, Guṇa denotes non-active dependent attribute. | Dvaita distinguishes cosmic-metaphysical Guṇas (such as rūpa, rasa, jñāna, sukha, śama, dama, bala, saundarya) into eternal (svarūpa-bhūta in Bhagavān, Lakṣmī, and innate Jīva-nature) and non-eternal (produced in mundane matter and mind). In Bhagavān, every auspicious Guṇa is identical with His Svarūpa through Viśeṣa. | [] | [
{
"deva": "दोष-भिन्नत्वम्",
"iast": "doṣa-bhinnatvam",
"gloss": "being distinct from blemish or defect"
},
{
"deva": "गुणत्वम्",
"iast": "guṇatvam",
"gloss": "is the nature of auspicious quality (guṇa)"
},
{
"deva": "धर्म-मात्रम्",
"iast": "dharma-mātram",
"gloss": "any d... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 3.0 | [
"padartha",
"dravya",
"vishesha",
"sukha",
"shama"
] | ||||
78 | karma | कर्म | karma | karma | nāmapadam (nominal) | lakshana | Padārtha & Metaphysics | [
"action",
"motion",
"ritual and moral deed"
] | [
"karma",
"karman",
"action",
"vihita",
"parispanda"
] | विहितनिषिद्धोदासीनभेदेन त्रिविधं कर्म । उदासीनं कर्म तु परिस्पन्दः । | vihitaniṣiddhodāsīnabhedena trividhaṃ karma | udāsīnaṃ karma tu parispandaḥ | | Action (Karma) is threefold: scripturally enjoined (vihita), prohibited (niṣiddha), and morally neutral motion (udāsīna / parispanda). | Unlike Vaiśeṣika, which restricts Karma to physical motion (utkṣepaṇa etc.) and treats moral desert solely as a quality (adṛṣṭa), Dvaita unifies moral action and physical motion under Karma, dividing it into eternal intrinsic dynamism (in Bhagavān, Lakṣmī, and sentient beings) and transient activity. | [] | [
{
"deva": "विहित-निषिद्ध-उदासीन",
"iast": "vihita-niṣiddha-udāsīna",
"gloss": "enjoined, forbidden, and neutral"
},
{
"deva": "भेदेन",
"iast": "bhedena",
"gloss": "by division into"
},
{
"deva": "त्रिविधम् कर्म",
"iast": "trividham karma",
"gloss": "action is threefold"
... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 1.3 | [
"padartha",
"dharma",
"prarabdha",
"jeeva"
] | ||||
79 | samanya | सामान्यम् | sāmānyam | sāmānya | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"universal",
"class property",
"generality"
] | [
"samanya",
"saamaanya",
"samanyam",
"universal"
] | नित्यमनित्यं चेति सामान्यं द्विविधम् । प्रतिव्यक्त्यननुगतं जातिरुपाधिश्चेति । | nityam anityaṃ ceti sāmānyaṃ dvividham | prativyakty ananugataṃ jātir upādhiś ceti | | Class-character (Sāmānya) is twofold — eternal (like jīvatva) and non-eternal (like manuṣyatva) — and is individuated in each particular rather than one monolithic entity. | Madhvācārya rejects the Nyāya doctrine of a single indivisible universal (eka-nitya-samaveta-jāti) residing identically across all cows or pots. Instead, each individual possesses its own distinct yet similar class-nature (prativyakti-bhinnam), while mutual resemblance (sādṛśya) grounds unified linguistic usage. | [] | [
{
"deva": "नित्यम् अनित्यम् च",
"iast": "nityam anityam ca",
"gloss": "eternal and non-eternal"
},
{
"deva": "सामान्यम् द्विविधम्",
"iast": "sāmānyam dvividham",
"gloss": "general property is twofold"
},
{
"deva": "प्रतिव्यक्ति-अननुगतम्",
"iast": "prativyakti-ananugatam",
... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 1.4 | [
"padartha",
"sadrishya",
"bheda",
"samavaya-nirasa"
] | ||||
80 | avyakritakasha | अव्याकृताकाशम् | avyākṛtākāśam | avyākṛtākāśa | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"unmanifest space",
"eternal spatial expanse"
] | [
"avyakritakasha",
"avyakrita",
"akasha",
"dik",
"space"
] | सृष्टिप्रलययोर्विकारशून्या दिगव्याकृताकाशम् । | sṛṣṭipralayayor vikāraśūnyā dig avyākṛtākāśam | | Unmanifest Space (Avyākṛtākāśa) is pure spatial dimensionality (dik) wholly untouched by modification during cosmic creation and dissolution. | Tattvavāda distinguishes two kinds of Ākāśa: (1) Avyākṛtākāśa, eternal, uncreated room-giving space known directly by the Sākṣī (without which the universe would collapse into a dense point), and (2) Bhūtākāśa, the physical ether-element evolved from tāmasa-ahaṅkāra that bears sound. | [] | [
{
"deva": "सृष्टि-प्रलययोः",
"iast": "sṛṣṭi-pralayayoḥ",
"gloss": "throughout cosmic creation and dissolution"
},
{
"deva": "विकार-शून्या",
"iast": "vikāra-śūnyā",
"gloss": "devoid of transformation"
},
{
"deva": "दिक्",
"iast": "dik",
"gloss": "pure directional expanse /... | Padārthasaṅgrahaḥ & Tattvasaṅkhyāna-ṭīkā | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri / Śrī Jayatīrtha | PS 2.4; TSK 8 | [
"nitya",
"sakshi",
"pancabhuta",
"kala"
] | ||||
81 | prakriti | प्रकृतिः | prakṛtiḥ | prakṛti | strīliṅga (f.) | lakshana | Padārtha & Metaphysics | [
"primordial matter",
"material nature"
] | [
"prakriti",
"prakruti",
"mulaprakriti",
"pradhana",
"jada"
] | साक्षात्परम्परया वा विश्वोपादानं प्रकृतिः । | sākṣāt paramparayā vā viśvopādānaṃ prakṛtiḥ | | Primordial Matter (Mūlaprakṛti) is the insentient material cause of the physical universe, either directly or through successive evolutes. | Prakṛti is eternal-cum-non-eternal (nityānitya), insentient (jaḍa), all-pervasive, and presided over by Goddess Ramā (Cit-prakṛti). Unlike Sāṅkhya's autonomous Prakṛti, Dvaita's Prakṛti cannot stir or evolve without the direct impulsion and indwelling presence of Bhagavān Viṣṇu. | [] | [
{
"deva": "साक्षात्",
"iast": "sākṣāt",
"gloss": "directly / immediately"
},
{
"deva": "परम्परया वा",
"iast": "paramparayā vā",
"gloss": "or mediately through evolutionary stages"
},
{
"deva": "विश्व-उपादानम्",
"iast": "viśva-upādānam",
"gloss": "the material cause of the... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 2.5 | [
"acetana",
"nityanitya",
"gunatraya",
"mahattattva",
"lakshmi"
] | ||||
82 | gunatraya | गुणत्रयम् | guṇatrayam | guṇatraya | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"three gunas",
"sattva, rajas, and tamas"
] | [
"gunatraya",
"triguna",
"sattva",
"rajas",
"tamas"
] | सत्त्वरजस्तमोनामकानां गुणानां समुदायो गुणत्रयम् । सृष्टिकाले मूलप्रकृतेः सकाशात् परमात्मना त्रेधा भिन्नम् । | sattvarajastamonāmakānāṃ guṇānāṃ samudāyo guṇatrayam | sṛṣṭikāle mūlaprakṛteḥ sakāśāt paramātmanā tredhā bhinnam | | Guṇatraya is the triad of constituent strands — Sattva, Rajas, and Tamas — differentiated threefold from Mūlaprakṛti by Paramātman at creation. | In Tattvavāda cosmology, Sattva, Rajas, and Tamas are substantial strands (dravyāṇi), not mere qualities: Rajas drives creation, Sattva sustains and illuminates, and Tamas dissolves and obscures. Śrī, Bhū, and Durgā (three forms of Lakṣmī) preside over them. | [] | [
{
"deva": "सत्त्व-रजः-तमः-नामकानाम्",
"iast": "sattva-rajaḥ-tamaḥ-nāmakānām",
"gloss": "named Sattva, Rajas, and Tamas"
},
{
"deva": "गुणानाम् समुदायः",
"iast": "guṇānām samudāyaḥ",
"gloss": "the triad of constituent strands"
},
{
"deva": "मूलप्रकृतेः सकाशात्",
"iast": "mūlap... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 2.6 | [
"prakriti",
"mahattattva",
"srishti",
"lakshmi"
] | ||||
83 | mahattattva | महत्तत्त्वम् | mahattattvam | mahattattva | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"cosmic intellect",
"first material evolute"
] | [
"mahat",
"mahattattva",
"mahattatvam"
] | साक्षाद्गुणत्रयोपादानकं महत्तत्त्वम् । | sākṣād guṇatrayopādānakaṃ mahattattvam | | Mahat-tattva is the first cosmic evolute having the triad of Guṇas directly as its material cause. | Presided over pre-eminently by Caturmukha Brahmā and Mukhyaprāṇa Vāyu (with Sarasvatī and Bhāratī), Mahat-tattva is the cosmic principle of intelligence-matter from which Ahaṅkāra and Buddhi-tattva evolve. | [] | [
{
"deva": "साक्षात्",
"iast": "sākṣāt",
"gloss": "immediately / directly"
},
{
"deva": "गुणत्रय-उपादानकम्",
"iast": "guṇatraya-upādānakam",
"gloss": "having the three Guṇas as its material cause"
},
{
"deva": "महत्-तत्त्वम्",
"iast": "mahat-tattvam",
"gloss": "is the cosm... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 2.7 | [
"prakriti",
"gunatraya",
"ahankara",
"riju"
] | ||||
84 | ahankara | अहङ्कारतत्त्वम् | ahaṅkāratattvam | ahaṅkāra | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"cosmic egoity",
"principle of individuation"
] | [
"ahankara",
"ahamkara",
"vaikarika",
"taijasa",
"tamasa"
] | महत्तत्त्वोपादानकमहङ्कारतत्त्वम् । वैकारिकतैजसतामसभेदेन त्रिविधम् । | mahattattvopādānakam ahaṅkāratattvam | vaikārikataijasatāmasabhedena trividham | | Ahaṅkāra-tattva is the cosmic Principle of Individuation evolved from Mahat, divided threefold into Vaikārika, Taijasa, and Tāmasa. | From Vaikārika (sāttvika) Ahaṅkāra arises the cosmic Manas; from Taijasa (rājasa) arise the ten Indriyas; and from Tāmasa arise the five subtle Tanmātras and through them the five gross elements. Garuḍa, Śeṣa, and Rudra are its chief presiding deities. | [] | [
{
"deva": "महत्तत्त्व-उपादानकम्",
"iast": "mahattattva-upādānakam",
"gloss": "having Mahat-tattva as material cause"
},
{
"deva": "अहङ्कार-तत्त्वम्",
"iast": "ahaṅkāra-tattvam",
"gloss": "is Ahaṅkāra-tattva"
},
{
"deva": "वैकारिक-तैजस-तामस-भेदेन",
"iast": "vaikārika-taijasa-t... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 2.8 | [
"mahattattva",
"manas",
"indriya",
"tanmatra"
] | ||||
85 | manas | मनः | manaḥ | manas | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"mind",
"internal organ of thought"
] | [
"manas",
"manah",
"antahkarana",
"mind"
] | वैकारिकाहङ्कारोपादानकं मनस्तत्त्वम् । तत्त्वभिन्नं मन इन्द्रियं नित्यमनित्यं चेति द्विविधम् । | vaikārikāhaṅkāropādānakaṃ manastattvam | tattvabhinnaṃ mana indriyaṃ nityam anityaṃ ceti dvividham | | Manas (Mind) is both the cosmic principle evolved from Vaikārika Ahaṅkāra and the internal cognitive organ — eternal as Svarūpa-manas, transient as the fivefold prākṛta mind. | In transmigrating beings, the external prākṛta internal organ functions in five modes — manas (deliberation), buddhi (decision), ahaṅkāra (egoity), citta (recollection), and cetanā — and serves as the instrument of memory (smṛti) and meditation (dhyāna). | [] | [
{
"deva": "वैकारिक-अहङ्कार-उपादानकम्",
"iast": "vaikārika-ahaṅkāra-upādānakam",
"gloss": "having Vaikārika Ahaṅkāra as its material cause"
},
{
"deva": "मनः-तत्त्वम्",
"iast": "manaḥ-tattvam",
"gloss": "is the cosmic Mind-principle"
},
{
"deva": "इन्द्रियम्",
"iast": "indriya... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 2.10 | [
"sakshi",
"indriya",
"smriti",
"dhyana",
"vasana"
] | ||||
86 | indriya | इन्द्रियम् | indriyam | indriya | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"sense faculty",
"cognitive or motor organ"
] | [
"indriya",
"indriyam",
"jnanendriya",
"karmendriya",
"senses"
] | प्रमातृस्वरूपं प्राकृतं चेति द्विविधमिन्द्रियम् । ज्ञानेन्द्रियाणि पञ्च कर्मेन्द्रियाणि पञ्च मनश्चेति । | pramātṛsvarūpaṃ prākṛtaṃ ceti dvividham indriyam | jñānendriyāṇi pañca karmendriyāṇi pañca manaś ceti | | Indriya (faculty) is twofold: the eternal intrinsic Sākṣī-faculty identical with the knower's essence, and the material tenfold cognitive/motor organs evolved from Taijasa Ahaṅkāra. | By distinguishing Svarūpendriya (Sākṣī) from Prākṛtendriya, Jayatīrtha explains how liberated souls perceive bliss and cosmos without material bodies, and how embodied souls directly intuit self, time, mind, bliss, and pain even when outer senses are shut. | [] | [
{
"deva": "प्रमातृ-स्वरूपम्",
"iast": "pramātṛ-svarūpam",
"gloss": "identical with the knower's own essence (Sākṣī)"
},
{
"deva": "प्राकृतम् च",
"iast": "prākṛtam ca",
"gloss": "and born of material Prakṛti"
},
{
"deva": "ज्ञानेन्द्रियाणि पञ्च",
"iast": "jñānendriyāṇi pañca",... | Pramāṇapaddhatiḥ & Padārthasaṅgrahaḥ | प्रमाणपद्धतिः / पदार्थसङ्ग्रहः | Śrī Jayatīrtha / Śrī Padmanābha Sūri | PP 1.34; PS 2.11 | [
"sakshi",
"pratyaksha",
"manas",
"ahankara"
] | ||||
87 | tanmatra | तन्मात्रा | tanmātrā | tanmātra | strīliṅga (f.) | lakshana | Padārtha & Metaphysics | [
"subtle element",
"proto-sensory essence"
] | [
"tanmatra",
"tanmaatra",
"pancatanmatra",
"subtle elements"
] | मीयन्त इति मात्राः शब्दस्पर्शरूपरसगन्धाः । तामसाहङ्कारजन्याः पञ्चतन्मात्रा इत्युच्यन्ते । | mīyanta iti mātrāḥ śabdasparśarūparasagandhāḥ | tāmasāhaṅkārajanyāḥ pañcatanmātrā ity ucyante | | Because objects are measured/cognized through them, sound, touch, form, taste, and scent are 'mātrās'; their subtle substantial essences born of Tāmasa Ahaṅkāra are the five Tanmātras. | Dvaita carefully separates Tanmātras as cosmic subtle substances (tattva-rūpāḥ dravyāṇi) that serve as material causes of the five gross elements from ordinary sensible qualities (tattva-bhinnāḥ guṇāḥ) residing in objects. | [] | [
{
"deva": "मीयन्ते इति मात्राः",
"iast": "mīyante iti mātrāḥ",
"gloss": "called mātrās because objects are cognized through them"
},
{
"deva": "शब्द-स्पर्श-रूप-रस-गन्धाः",
"iast": "śabda-sparśa-rūpa-rasa-gandhāḥ",
"gloss": "sound, touch, form, taste, and odour"
},
{
"deva": "तामस... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 2.12 | [
"ahankara",
"pancabhuta",
"guna"
] | ||||
88 | pancabhuta | पञ्चभूतानि | pañcabhūtāni | pañcabhūta | nāmapadam (nominal) | lakshana | Padārtha & Metaphysics | [
"five great elements",
"ether, air, fire, water, earth"
] | [
"pancabhuta",
"panchabhuta",
"bhuta",
"mahabhuta",
"elements"
] | तन्मात्राद्वारा तामसाहङ्कारजन्यानि पञ्चभूतानि आकाशवायुतेजोऽप्पृथिव्यः । | tanmātrādvārā tāmasāhaṅkārajanyāni pañcabhūtāni ākāśavāyutejo'ppṛthivyaḥ | | The five great elements — ether, air, fire, water, and earth — evolved from Tāmasa Ahaṅkāra through the mediation of the five Tanmātras. | Following the Bhāgavata principle of cumulative qualities (uttara-uttara-guṇānuvṛtti), ether bears sound; air bears sound and touch; fire adds form; water adds taste; and earth possesses all five qualities. | [] | [
{
"deva": "तन्मात्रा-द्वारा",
"iast": "tanmātrā-dvārā",
"gloss": "through the five subtle Tanmātras"
},
{
"deva": "तामस-अहङ्कार-जन्यानि",
"iast": "tāmasa-ahaṅkāra-janyāni",
"gloss": "originated from Tāmasa Ahaṅkāra"
},
{
"deva": "पञ्च-भूतानि",
"iast": "pañca-bhūtāni",
"gl... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 2.13 | [
"tanmatra",
"avyakritakasha"
] | ||||
89 | avidya | अविद्या | avidyā | avidyā | strīliṅga (f.) | lakshana | Padārtha & Metaphysics | [
"spiritual ignorance",
"beginningless bondage-veil"
] | [
"avidya",
"avidyaa",
"ajnana",
"jivaacchadika",
"paramaacchadika"
] | जीवाच्छादिका परमाच्छादिका चेति सकारात्मकं द्रव्यमविद्या । सर्वाऽप्यविद्या जीवाश्रिता प्रातिस्विकी च । | jīvācchādikā paramācchādikā ceti sakārātmakaṃ dravyam avidyā | sarvā'py avidyā jīvāśritā prātisvikī ca | | Avidyā (spiritual ignorance) is a real, positive subtle substance resting uniquely on each bound Jīva, veiling both the Jīva's own innate bliss (jīvācchādikā) and the Supreme Lord (paramācchādikā). | In radical contrast to Advaita's single cosmic anirvacanīya Avidyā resting on Brahman, Madhvācārya holds that Avidyā is genuinely real (satya), strictly individual to each Jīva (prātisvikī), never touches Brahman, is sustained by the Lord's Māyā-will, and is destroyed only by His grace upon Aparokṣa-jñāna. | [] | [
{
"deva": "जीव-आच्छादिका",
"iast": "jīva-ācchādikā",
"gloss": "veiling the Jīva's own innate light and bliss"
},
{
"deva": "परम-आच्छादिका",
"iast": "parama-ācchādikā",
"gloss": "veiling the vision of the Supreme Lord from the Jīva"
},
{
"deva": "जीव-आश्रिता",
"iast": "jīva-āś... | Padārthasaṅgrahaḥ & Tattvodyotaḥ | पदार्थसङ्ग्रहः / तत्त्वोद्योतः | Śrī Padmanābha Sūri / Śrī Madhvācārya | PS 2.15 | [
"jeeva",
"bandha",
"aparokshajnana",
"moksha",
"mithya"
] | ||||
90 | varna | वर्णः | varṇaḥ | varṇa | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"phoneme",
"eternal letter-sound",
"syllable"
] | [
"varna",
"varnah",
"akshara",
"alphabet",
"phoneme"
] | वर्णा अकारादय एकपञ्चाशत् प्रत्येकं व्याप्ता अनादिनित्याश्च । उच्चारणध्वनिव्यङ्ग्याः । | varṇā akārādaya ekapañcāśat pratyekaṃ vyāptā anādinityāś ca | uccāraṇadhvanivyaṅgyāḥ | | The fifty-one Sanskrit phonemes (Varṇas) beginning with 'a' are each all-pervasive, beginninglessly eternal substances, manifested — not created — by vocalized sound (dhvani). | Dvaita rejects both the Nyāya view that letters are transient qualities of ether (śabda-anitya-vāda) and the Vaiyākaraṇa sphoṭa entity over and above letters. Every phoneme is kūṭastha-nitya; this eternal ontology of Varṇas grounds both the unauthored eternity of the Veda and the sacred Mātṛkā-vidyā. | [] | [
{
"deva": "वर्णाः अकारादयः एकपञ्चाशत्",
"iast": "varṇāḥ akārādayaḥ ekapañcāśat",
"gloss": "the fifty-one letters beginning with 'a'"
},
{
"deva": "प्रत्येकम् व्याप्ताः",
"iast": "pratyekam vyāptāḥ",
"gloss": "each individually all-pervasive"
},
{
"deva": "अनादि-नित्याः",
"ias... | Pramāṇapaddhatiḥ & Padārthasaṅgrahaḥ | प्रमाणपद्धतिः / पदार्थसङ्ग्रहः | Śrī Jayatīrtha / Śrī Padmanābha Sūri | PP 3.7; PS 2.16 | [
"nitya",
"apaurusheya",
"agama",
"ekakshara-a",
"om"
] | ||||
91 | andhakara | अन्धकारः | andhakāraḥ | andhakāra | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"darkness",
"positive obscuring substance"
] | [
"andhakara",
"tamah",
"darkness"
] | प्रकाशनिवार्योऽन्धकारः । न तु तेजोऽभावः स्वातन्त्र्येणोपलभ्यमानत्वात् । | prakāśanivāryo'ndhakāraḥ | na tu tejo'bhāvaḥ svātantryeṇopalabhyamānatvāt | | Darkness (Andhakāra) is a positive substance dispelled by light — not the mere absence of light, because it is perceived positively in its own right. | Against Nyāya's claim that darkness is merely tejo'bhāva (absence of light), Dvaita proves Andhakāra is a distinct blue-black positive substance (dravya) because perceiving an absence requires prior remembrance of the counterpositive, whereas darkness is directly perceived as concealing things and bearing colour. | [] | [
{
"deva": "प्रकाश-निवार्यः",
"iast": "prakāśa-nivāryaḥ",
"gloss": "that which is driven away by light"
},
{
"deva": "अन्धकारः",
"iast": "andhakāraḥ",
"gloss": "is Darkness"
},
{
"deva": "न तु तेजः-अभावः",
"iast": "na tu tejaḥ-abhāvaḥ",
"gloss": "and not merely the absence... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 2.17 | [
"dravya",
"abhava",
"pratyaksha"
] | ||||
92 | vasana | वासना | vāsanā | vāsanā | strīliṅga (f.) | lakshana | Padārtha & Metaphysics | [
"latent impression",
"subliminal trace"
] | [
"vasana",
"vaasana",
"samskara",
"svapna",
"dream"
] | स्वाप्नपदार्थोपादानानि वासनाः । पूर्वानुभवजन्या मनोगताः प्रवाहतोऽनादयः । | svāpnapadārthopādānāni vāsanāḥ | pūrvānubhavajanyā manogatāḥ pravāhato'nādayaḥ | | Vāsanās (latent mental impressions) are subtle substances lodged in the mind, born of prior experiences, serving as the real material cause of dream objects. | In Madhvācārya's realist dream theory, dreams are not illusory non-entities: the indwelling Lord creates genuine, transient dream-chariots and dream-worlds out of the beginningless stream of subtle vāsanā-matter stored in the Jīva's mind (`vāsanāmātram` — BSB 3.2.3). What is false in a dream is only the dreamer's mista... | [] | [
{
"deva": "स्वाप्न-पदार्थ-उपादानानि",
"iast": "svāpna-padārtha-upādānāni",
"gloss": "the material causes of objects seen in dreams"
},
{
"deva": "वासनाः",
"iast": "vāsanāḥ",
"gloss": "are latent impressions (vāsanās)"
},
{
"deva": "पूर्व-अनुभव-जन्याः",
"iast": "pūrva-anubhava... | Padārthasaṅgrahaḥ & Brahmasūtrabhāṣyam | पदार्थसङ्ग्रहः / ब्रह्मसूत्रभाष्यम् | Śrī Padmanābha Sūri / Śrī Madhvācārya | PS 2.18; BSB 3.2.3 | [
"manas",
"svapna",
"satya",
"smriti"
] | ||||
93 | kala | कालः | kālaḥ | kāla | puṃliṅga (m.) | lakshana | Padārtha & Metaphysics | [
"time",
"temporal flow"
] | [
"kala",
"kaala",
"time",
"kalah",
"pravaha"
] | आयुर्व्यवस्थापकः कालः । प्रकृत्योत्पत्तिविनाशवान् कालप्रवाहस्तु नित्यः । | āyurvyavasthāpakaḥ kālaḥ | prakṛtyotpattivināśavān kālapravāhas tu nityaḥ | | Time (Kāla) is the regulator of lifespans and universal succession; its individual moments arise and perish from subtle Prakṛti, while its stream (pravāha) is eternal. | How do we know Time even in deep sleep ('sukham aham asvāpsam — I slept happily for so long')? Madhvācārya answers: Time is intuited directly by the Sākṣī, and its unbroken stream of moments (kṣaṇa, lava) ensures there is never a timeless void before creation or during pralaya. | [] | [
{
"deva": "आयुः-व्यवस्थापकः",
"iast": "āyuḥ-vyavasthāpakaḥ",
"gloss": "regulator of duration and lifespans"
},
{
"deva": "कालः",
"iast": "kālaḥ",
"gloss": "is Time"
},
{
"deva": "प्रकृत्या उत्पत्ति-विनाशवान्",
"iast": "prakṛtyā utpatti-vināśavān",
"gloss": "whose discrete... | Padārthasaṅgrahaḥ & Tattvasaṅkhyāna-ṭīkā | पदार्थसङ्ग्रहः / तत्त्वसङ्ख्यानटीका | Śrī Padmanābha Sūri / Śrī Jayatīrtha | PS 2.19; TSK 8 | [
"nityanitya",
"sakshi",
"avyakritakasha",
"srishti"
] | ||||
94 | sukha | सुखम् | sukham | sukha | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"joy",
"happiness",
"pleasure",
"bliss"
] | [
"sukha",
"sukham",
"ananda",
"svanukulataya",
"bliss",
"happiness"
] | स्वानुकूलतया वेदनीयं सुखम् । | svānukūlatayā vedanīyaṃ sukham | | Joy or Bliss (Sukha) is that which is intrinsically experienced as congenial and favourable to oneself. | Dvaita divides Sukha into (1) eternal Svarūpa-sukha — infinite and independent in Viṣṇu and Lakṣmī, finite and graded in Muktiyogya Jīvas, manifest in Mokṣa — and (2) transient mental sukha experienced in worldly life. | [] | [
{
"deva": "स्व-अनुकूलतया",
"iast": "sva-anukūlatayā",
"gloss": "as intrinsically agreeable / harmonious to oneself"
},
{
"deva": "वेदनीयम्",
"iast": "vedanīyam",
"gloss": "that which is directly felt / intuited"
},
{
"deva": "सुखम्",
"iast": "sukham",
"gloss": "is Happine... | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 3.19 | [
"duhkha",
"sakshi",
"moksha",
"aduhkhasprishta"
] | ||||
95 | duhkha | दुःखम् | duḥkham | duḥkha | napuṃsakaliṅga (n.) | lakshana | Padārtha & Metaphysics | [
"sorrow",
"suffering",
"pain"
] | [
"duhkha",
"dukkha",
"duhkham",
"pratikulataya",
"sorrow",
"pain"
] | प्रतिकूलतया वेदनीयं दुःखम् । | pratikūlatayā vedanīyaṃ duḥkham | | Sorrow or Suffering (Duḥkha) is that which is directly experienced as adverse and repugnant to oneself. | Paramātman and Mahālakṣmī are eternally untouched by Duḥkha (aduḥkhaspṛṣṭa). For Muktiyogyas, sorrow is strictly extrinsic and ends forever at Mokṣa; only in Tamoyogyas does sorrow belong to latent dark svarūpa. | [] | [
{
"deva": "प्रतिकूलतया",
"iast": "pratikūlatayā",
"gloss": "as intrinsically disagreeable / adverse"
},
{
"deva": "वेदनीयम्",
"iast": "vedanīyam",
"gloss": "directly felt by awareness"
},
{
"deva": "दुःखम्",
"iast": "duḥkham",
"gloss": "is Sorrow or Pain"
}
] | Padārthasaṅgrahaḥ | पदार्थसङ्ग्रहः | Śrī Padmanābha Sūri | PS 3.20 | [
"sukha",
"duhkhasprishta",
"aduhkhasprishta",
"moksha"
] |
End of preview. Expand in Data Studio
Tattvakośa — तत्त्वकोशः
688 curated Sanskrit lexical entries combining a complete classical Sanskrit mini-dictionary (Śabdakośa) with canonical philosophical definitions (Lakṣaṇas), verbal roots (Dhātupāṭha), Vedic etymologies (Niruktis), and the 51-syllable Ekākṣara Mātṛkā matrix (अ to क्ष).
Every headword carries Devanagari, IAST transliteration, nominal stem or verbal root (stem), grammatical category (pos), bilingual English lookup glosses (english_glosses), phonetic search aliases (phonetic_aliases), a verbatim Sanskrit lakṣaṇa or kośa/sūtra citation (lakshana_deva + lakshana_iast), word-by-word constituent breakdown (padaccheda), scholarly exposition, and primary textual provenance (source_*).
Four Lexicon Pillars
| Pillar | Entries | Scope |
|---|---|---|
kosha (Śabdakośa) |
404 | Foundational Sanskrit mini-dictionary across cosmos, nature, body, living beings, mind, speech, family, society, ethics, 70 essential Pāṇinīya verbal roots (dhātus), pronouns, numerals (1–1000), adjectives, and indeclinables (avyayas) |
lakshana (Tattva & Śāstra Lakṣaṇa) |
154 | Exact definitions of reality, epistemology (pramāṇa), categories (padārtha), Vedāṅgas, Purāṇa/Itihāsa, and sādhana from Śrī Madhvācārya's Sarvamūla Granthāḥ, Śrī Jayatīrtha, and Śrī Padmanābha Sūri |
nirukti (Vaidika & Nāma Nirukti) |
60 | Root-by-root Vedic and theological etymologies (vyutpatti) of Praṇava, Vyāhṛtis, Vedic deities, Daśāvatāras, and Supreme Names from Yāska's Nirukta and Sarvamūla commentaries |
ekakshara (Ekākṣara Mātṛkā & Amarakośa Nānārtha) |
70 | Complete 51-syllable Sanskrit alphabet (अ–क्ष) + 19 canonical Amarakośa Nānārtha monosyllables (गौः, भूः, मा, श्रीः, धीः, गीः, वाक्, सत्, चित्, खम्…), each stratified across 4 semantic registers (Parama-mukhya Viṣṇu, Tāratamya Devas, Amarakośa Nominal, Vyākaraṇa/Avyaya) |
Quick Start
from datasets import load_dataset
ds = load_dataset("gnumanth/tattvakosha", split="train")
for row in ds.select(range(5)):
print(row["deva"], row["iast"], "->", row["english_glosses"], "|", row["lakshana_iast"])
Query directly with DuckDB:
SELECT deva, iast, pos, english_glosses, lakshana_deva, source_grantha
FROM 'hf://datasets/gnumanth/tattvakosha/data/train-00000-of-00001.parquet'
WHERE pillar = 'kosha'
LIMIT 20;
Domain Distribution (17 Domains, Updated 2026-11-06)
| Domain | Entries |
|---|---|
Dhātupāṭha & Kriyā (Verbal Roots) |
70 |
Kuṭumba, Samāja & Nīti (Life, Society & Ethics) |
60 |
Prakṛti & Loka (Nature & Cosmos) |
60 |
Pramāṇa & Logic |
52 |
Vidyā, Vāk & Kalā (Knowledge & Speech) |
48 |
Śarīra & Jīva-Jāti (Body & Beings) |
48 |
Avyaya & Nipāta (Indeclinables & Particles) |
46 |
Padārtha & Metaphysics |
40 |
Viśeṣaṇa (Qualities & Adjectives) |
40 |
Bhagavan-Nāma Nirukti |
36 |
Tattva & Ontology |
36 |
Vyañjana Ekākṣara (क–क्ष) |
35 |
Sarvanāma & Saṅkhyā (Pronouns & Numerals) |
32 |
Sādhana & Mukti |
26 |
Vaidika Nirukti |
24 |
Amarakośa Ekākṣara-Nānārtha |
19 |
Svara Ekākṣara (अ–अः) |
16 |
Schema
| Column | Type | Description |
|---|---|---|
index |
int32 |
Sequential lexicon index (1..688) |
id |
string |
Stable URL-safe entry slug (e.g. jeeva, surya, bhu-dhatu, ekakshara-a) |
deva |
string |
Headword in Devanagari script |
iast |
string |
Headword in ISO-15919 / IAST transliteration |
stem |
string |
Nominal prātipadika stem, verbal dhātu root, or avyaya base |
pos |
string |
Sanskrit & English grammatical category (e.g. puṃliṅga (m.), dhātuḥ · 1P (verb root), avyayam (indeclinable)) |
pillar |
string |
"lakshana", "kosha", "ekakshara", or "nirukti" |
domain |
string |
Semantic or śāstric domain classification |
english_glosses |
list<string> |
Concise English dictionary headword equivalents for bilingual lookup |
phonetic_aliases |
list<string> |
Casual romanized & inflected search aliases |
lakshana_deva |
string |
Verbatim Sanskrit lakṣaṇa, Amarakośa line, Dhātupāṭha entry, or nirukti in Devanagari |
lakshana_iast |
string |
IAST transliteration of lakshana_deva |
meaning_short |
string |
Concise scholarly definition |
meaning_deep |
string |
Extended philosophical, grammatical, and usage exposition |
ekakshara_senses |
list<struct<register, form_deva, form_iast, gloss, samanvaya>> |
Four-register Amarakośa & Mādhva Sarvaśabdasamanvaya multi-sense breakdown for Ekākṣara entries |
padaccheda |
list<struct<deva, iast, gloss>> |
Word-by-word / morpheme-by-morpheme Sanskrit analysis |
secondary_lakshana_deva |
string |
Optional corroborating śāstra quotation (Devanagari) |
secondary_lakshana_iast |
string |
Optional corroborating śāstra quotation (IAST) |
secondary_lakshana_translation |
string |
English translation of corroborating quotation |
secondary_lakshana_source |
string |
Citation for corroborating quotation |
source_grantha |
string |
Primary Sanskrit source text (IAST) |
source_grantha_deva |
string |
Primary Sanskrit source text (Devanagari) |
source_author |
string |
Traditional author (ācārya / lexicographer / grammarian) |
source_locator |
string |
Adhyāya, sūtra, kāṇḍa, or verse locator |
related_ids |
list<string> |
Cross-referenced ids within the lexicon |
Primary Classical Sources
- Śrī Madhvācārya — Sarvamūla Granthāḥ (Viṣṇutattvavinirṇayaḥ, Tattvasaṅkhyānam, Tattvavivekaḥ, Tattvodyotaḥ, Pramāṇalakṣaṇam, Kathālakṣaṇam, Tantrasārasaṅgrahaḥ, Brahmasūtrabhāṣyam, Anuvyākhyānam, Ṛgbhāṣyam, Bhagavadgītābhāṣyam, Mahābhāratatātparyanirṇayaḥ)
- Śrī Jayatīrtha — Pramāṇapaddhatiḥ, Nyāyasudhā, Tattvasaṅkhyāna-ṭīkā
- Śrī Padmanābha Sūri — Padārthasaṅgrahaḥ
- Amarasiṃha — Nāmaliṅgānuśāsanam (Amarakośa)
- Pāṇini — Aṣṭādhyāyī & Pāṇinīya Dhātupāṭha
- Yāska — Nirukta
License
MIT © Hemanth HM
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