On his return from Badari along with his entourage, Madhva, the most learned of all those who are Kshetrajnas (who know the Supreme Being or who know all the holy places) and the prime teacher of the Shastras giving Moksha, offered his worship and prostrations to the immanent forms of the Supreme Being present in all holy waters (rivers, lakes etc) and holy places like Kurukshetra enroute and reached the shores of Ganga with it's high waves.
It was sunset and there were no boats to cross the river. The disciples did not know what to do and sat down on the bank worried. Madhva saw his worried entourage and crossed the river Ganga alone without even getting his clothes wet.
The all powerful Madhva crossed the river with the ease with which (the very fast and powerful) Garuda crosses (distance equivalent to) the mere footstep of a cow. The king, Brahmins and others who witnessed his crossing the Ganga without getting even his clothes wet were amazed and greeted him with veneration.
The boatmen were very much afraid of the enemies on the other bank and had stopped ferrying people across. But, the king who was wonder struck at Madhva's feat and effulgence ordered them to ply their boats. Thus Madhva got his disciples ferried across the river by boats.
The disciples who were very eager to see their Guru, (when they had been ferried across) saw a broad area full of people on the river bank brightly illuminated with large lamps where an assembly of scholars who were pouring questions on controversial subjects was in progress.
In the centre stage of this Vidhwat sabha, the disciples saw their teacher Madhva, who was well accomplished amongst the scholars who knew Vedas, discoursing on Vedas giving different profound interpretations. This scenario was similar to Brahma discoursing on the Vedas in an assembly of gods.
Then Madhva proceeded to HastinaPura, (slightly inland from the Ganga), and stayed at one of the Mathas at a distance in a secluded location. Here he lived for the duration of Chaturmasya (a four month long period during the rainy season when the ascetic must stay at one place) and meditated on the innumerable qualities of the Lord.
The divine river Ganga, desirous of serving Madhva, parted the earth and created a new stream to flow near the Matha where he was staying. Even goddess Saraswati revered by Shankara and others considers herself blessed serving him. It is no wonder that Ganga much lower in hierarchy did so.
Ganga, visible to all manifesting herself as a lady came and prostrated at the lotus like feet of Madhva, the great Guru from a slight distance. Her body was grace and beauty personified. The disciples were amazed at the sight.
Afterwards, once Madhva went to Varanasi with his entourage. He saw during the time of play that the disciples were becoming arrogant about their strength. Madhva, who redeems the sins of his devotees (by his grace), told them thus:
"You (my disciples) have become arrogant about your prowess and strength. All of you should simultaneously rush at me and use your strength in a wrestling bout. One not using his maximum strength will be deemed to have flouted my orders".
Fifteen young disciples with prowess attacked Madhva together. He felled them all immediately with ease. He taunted them that those who are capable should try to get up and laughed.
Then the disciples pleaded with him - "Sir, the weight of each of your limbs and fingers on us is like the weight of mighty Meru mountain. We cannot tolerate it and will die. Oh, our kind Guru! Please let us go".
Then Madhva let them go. The disciples were astounded as they had not understood that with a mere flicker of eye brow, Mukhya Prana (Madhva) can control the entire universe led by the gods Shankara, Indra and others (thus this was no great feat for him).
Amerandrapuri, a proficient scholar who had defeated all opposing schools in debates, approached the capable Madhva and sought a debate to defeat him. He requested Madhva to substantiate that Karma performed with the assistance of Jnana will also lead to Moksha, the final Purushartha.
Madhva, endowed with the six auspicious possessions explained with pramanas the proposition (that the Karma which is performed after Aparoksha leads to increase in the quality of bliss in Mukti), which could not be countered by his opponent. Thus frustrated, AmerendraPuri with a tough mind, asked Madhva -"What is the meaning of the word Jnana?" Madhva replied - "When you asked me this question, if you have Jnana, you will know what it is. If you do not have Jnana, you can not even ask this question". Thus Madhva defeated him.
Madhva's discourses to scholars in assemblies
The Disciple of VedaVyasa (Madhva) gave discourses containing the correct interpretations of the Vedas in different assemblies of scholars well versed in all schools of Vedanta, which destroyed their ignorance and made them fold their hands in respect to him. This was similar to the Moon in Sharatkaala (after rains) whose abundant moonlight destroys darkness every where and makes the Lotus blooms fold back into buds.
The Supreme Being extolled in the Vedas is described by all the words (Sarva shabda vachya) is not Avachya (indescribable). He dwells near the classes of souls, but is not identical with them. He does not have any changes in His essence with time, such as age, death etc. as He is eternal and is of the essence of Jnana (knowledge) and such other auspicious qualities. The universe gets created, maintained and destroyed due to His immutable desires, and not on account of Maya (as stated by Mayavadis).
Note: The words used with poetic rhyming and metre with the repetition of the word Samaya 8 times in this verse are explained in Bhavaprakashika to contain the entire gist of Tatvavada and its differences with Mayavada. This is a good example of the poetic genius of Narayana Panditacharya.
Vishnu is the only Swatantra (independent) entity. He is always in the heart of every creature in the world. He sports with the world. He destroys evil persons and purifies those fit for Moksha, by destroying their defects. He is full of infinite auspicious attributes like Jnana, Ananda etc. He is unaffected by the three Gunas (Satva, Rajas and Tamas).
These discourses expressed exquisitely various excellent tenets such as - It is the essence of all good Agamas that Narayana, the Lord of Lakshmi, is without an equal or superior and He is essentially and completely different from the world.
Note: All the important tenets of Tatvavada have been summed up by Narayana Panditacharya in these 3 shlokas concisely. The contesting positions of Advaita are also rejected by implication, such as the Identity of the soul with the Supreme Being, the world of matter and souls being a creation of Iswara's Maya etc (which is unreal itself in the absolute sense). The entire objective of study of Shastras and the relationship between the Supreme Being and the soul is also briefly mentioned. Apart from the enormous condensation of meaning, the shlokas themselves are beautifully crafted as is evident from the original. The detailed explanation given in Bhavaprakashika is essential to fully understand the depth of meanings.
Madhva's discourses are impeccably valid and matchless (like axiomatic truths in the Vedas). They can not be contested ever by the widely prevalent Mayavada which uses incorrect pramanas taken as valid. The arguments have all the eight elements for valid derivation of the truth - (Vishaya etc.). Thus, Mayavada being untrue leads to suffering in hell.
Note: This is another beautiful verse where the sounds Sa, ma, na, yaa and tha have been combined to produce rhythmic expressions containing profound meanings.
Visit to KuruKshetra
Then, Madhva reached Kurukshetra, named after the king Kuru, which was like the gateway to heaven after death in the Mahabharata war for many kings (who died in battle). His disciples such as Satya Tirtha saw the future Mareecha and the legendary mace used by him as Bhimasena (in his previous incarnation) in the war. He remembered the sporting battles he had fought with elephants killing large numbers with little effort.
Note: Bhavaprakashika gives some more details: Madhva disciples saw a monk whom Madhva identified as Mareecha. A close examination by them showed that inspite of his appearance, he was a hater of Vishnu. Satya Tirtha and others wanted to see Bhima's mace, which they dug up and saw as per Madhva's directions. Madhva also described the glorious battles with the elephant armies of Duryodhana fought by him as Bhimasena.
Visit to Hrishikesha
When Madhva was camping at Hrishikesha Kshetra, fair complexioned Shiva took the form of a brahmin and after prostrating requested Madhva to accept his hospitality and bless him. Then the Brahmin vanished to the amazement of all. Next, Shiva appeared in the dream of the manager of another place nearby, an ardent devotee, and ordered him to offer Bhiksha (victuals) to the teacher of all the souls, who is also his Guru, presently in Hrishikesha. The devotee implemented the order and arranged sumptuous food and dishes made for the Madhva party. In this manner, Shiva showed that Madhva, who is a great benefactor for the Vedas and Guru for all was also his Guru.
Visit to Ishupatha Kshetra
Madhva went to Ishupatha Kshetra and worshipped the Kshetra deity Parashurama, the Lord of Ramaa. The king sent him a thousand large Rajakeli plantains for playfully testing his capacity. Madhva easily finished them off after a full meal.
Visit to Gomantak (Goa)
Madhva went to Goa from there. A brahmin named Shankara offered four thousand large sized ripe plantains to him. He ate them easily and drank 30 large pots of milk. When the king tried to detain him from leaving, Madhva simply walked out of there invisible to the king's servants.
Visit to Pashupe
Madhva once visited a village called Pashupe (during one of his tours). The villagers requested him to bless them by producing flowers and fruits in some unproductive trees of Areca nut and others. The benevolent Madhva rendered some melodious and matchless songs, which put the men to sleep. When they woke up, they were amazed to find the trees in full bloom and laden with fruit.
Note: The visit to Ishupatha Kshetra, Pashupe etc near his own Udupi would be towards the end of the northern trips. There is no specific geographic order in the narration of the places visited here.
Bhavaprakashika mentions that Madhva composed a Gana Shastra (on music) at this time. There is no relic of this except that the Yakshagana, which was introduced by him is still there in Karnataka and Kerala. Tatvapradipa of Sri Trivikrama Panditacharya mentions that Acharya Madhva was a Gandharva vidya nipuna – expert in performing arts like Music.
The following shloka sums up the description of Acharya Madhva's deeds.
Sri Madhvacharya, with the great mind and infinite knowledge, and who equals Chaturmukha Brahma had renounced all desires and was complete with befitting virtues. He was like Vishnu's arrow piercing the hearts of demons and evil men, the enemies of gods and the good. He shone with effulgence like the moon and consistently and successfully rejected the erroneous Shastras. He meditated perpetually on and worshipped with proper prostration and devotional bliss, Vishnu/ Narayana with Mahalakshmi as his consort, who is eternally blissful and is a benefactor to His devotees. He was thus very dear to Him. Madhva never suffered from the slightest discomfort of any kind or sickness. It is but natural that Satvika devotees adored and worshipped him every where.
Eulogy on Madhvacharya summed up
(The eulogy of Madhva narrated by a disciple) is summed up). The gods proclaim thus: Madhvacharya, who is a crown jewel for the entire universe has performed innumerable wondrous deeds stated here or unstated. The devotees who recite, listen to and contemplate such deeds will be blessed and all that they wish for will be granted to them.
The rain cloud in the form of the disciple of Madhva having the lightning of his knowledge illuminating the world and resting in the sky (Haripada) of the glories of Vishnu and Madhva poured out the profuse rains in the form of these words. This action (by supplying the vital water) caused the trees in the form of the good people which were suffering the dry season, bloom with fresh leaves and put forth flowers and fruits in the form of knowledge and bliss.
The Tenth Chapter of Shrimadhvavijaya Mahakavya, written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya, concludes here.
CHAPTER 11
Introduction to the Chapter
In this chapter we see an entirely different concept –
This is a poetic description of Vaikunta, the final refuge of Salvation itself, describing the eternal "life" of the liberated souls who have attained Mukti, by having correctly understood Madhva Shastra and completed all the Sadhanas needed for getting rid of the travails of Samsara and getting the grace of the Supreme Being.
Obviously, the poet has to depend on his imagination a great deal, but the description has its authenticity in that brief statements of the state of the souls in Mukti occur even in the Vedas.
Acharya Madhva himself has dealt with the subject in his compositions. As Shrimadhvavijaya has been accepted as a Pramana Grantha by successive saints and scholars of Tatvavada, it would be interesting to read the Poet's description of the subject, in his own inimitable style.
Adishesha listens to Madhva Bhashya
Once, when Acharya Madhva was giving a discourse on Brahma Sutra Bhashya, Adishesha, the Lord of Serpents came along with Sanaka and other Rishis and listened to the discourse. His presence was seen by the people as a bright light emerging from his lustrous body, a small part of which was seen for a short time.
Note : Bhavaprakashika explains that once when Acharya Madhva was discoursing on Brahma Sutra Bhashya, there was bright light in the sky similar to moon light though there was no moon. When asked by his disciples, Madhva explained that it was Shesha who had come to listen to him and showed himself a little while leaving for his own place.
Rishis like Sanaka request Shesha to explain Madhva Bhashya
Afterwards, the Rishis headed by Sanaka prostrated with great humility before the effulgent Shesha having a thousand hoods in his wondrous house and asked him to explain the tenets of Madhva Shastra.
Oh Shesha, Lord of Serpents, what is the benefit of studying again and again with the object of understanding, the extremely delightful Shastra (Brahma Sutra Bhashya) of venerable PoornaPrajna of great intellect, which is revered by you also?
When competent persons understand properly the benefits of their actions, their efforts (at understanding the Shastra) will become more effective. You are very kind hearted and venerable yourself. Therefore, You should explain in great detail the benefits of Madhva Shastra.
Shesha describes the benefits of Madhva Bhashya to the deserving
Having heard the request of Sanaka and others, Shesha with sublime intellect said: "Listen with devotion to the great benefits secured from the (study of the) Shastra of the great and venerable Acharya Madhva.
The benefits such as Swarga etc though obtainable from Madhva Shastra are not considered as the real ones, in the manner of husk (obtained) in cultivation. The main benefit is Mukti extolled by such learned persons like Shuka and Saraswati, who know the correct meaning of the Shastras.
This Shastra which is the essence of the supreme Vedas has been composed by Madhva, who is an incarnation of Mukhya Prana, who is divine. It is wonderful that Narayana gives His own Loka (residential world of Vaikunta) for their happiness to those good people who listen to and study Madhva Shastra and become intense devotees of Vishnu.
Shesha describes Vaikunta
In the loka of Sri Narayana, who is full of all auspicious things, all (forms) of wealth and happiness are concentrated. There is no other loka which can compare with it, except that the reflection of the same city on the jewelled ramparts of the city has to be used for illustration.
The rows of houses built with Padmaraga jewels (ruby red) are brightened by the light of the rows of houses built of Sphatika jewels which are white all round. This is similar to the body of Narayana, the destroyer of Asuras resting on the white folds of my body.
The roofs of each house made of emerald have their edges decorated with white Sphatika (crystal) beads. The lustres of the two meeting at the edge of the roofs resemble the white waters of the Ganga merging with the waters of the Yamuna river.
In the houses, there are nests of birds in which beautiful artificial birds are placed. If the people residing in Vaikunta are also subject to delusion, they would have thought of these as normal birds. But, they are completely free of all delusion.
On the beams of the houses are fixed different pictures or cloth coverings in different colours. There are jewel garlands hanging from these. When these shining garlands are seen, it appears as if the effulgence of the jewels is pouring out, as it is over filled in them.
Here, in this world, Prakruti (Mahalakshmi) herself who is the purest, is in the form of all jewels, gold and all other objects. Therefore, the (apparently) extreme description of this place by poets as containing all the lustres is proper.
There are countless groups of souls headed by Brahmas who have become Muktas from beginningless time in the past living here. Their cities themselves are countless. Though Vaikunta is full of such cities, it is still not congested. It is a great wonder created by Narayana.
Description of Sri Narayana's house
The abode of Narayana, the sole Lord of the entire universe, which has wonderful qualities exceeding those found anywhere else in the three worlds is in the middle of these excellent houses. It is like the orb of the moon shining in the midst of constellations of stars.
In His abode, Indira (Lakshmi) herself who honours her husband and who is herself worshipped by a thousand attendants, does all the household work herself. Who can describe the beauty of this great house?
In this abode, the Supreme Being Narayana though sporting with Himself (for His bliss) lies on the soft body of the Mukta Shesha and delights with the pure and delightful consort, Kamala (Lakshmi) with Lotus eyes.
Meditate upon Narayana, who is effulgent like a thousand suns who have just risen, wearing a golden Peetambara (silken garment around His waist) and ornaments with (different) jewels, lotus eyed and with His moon like face adorned with a smile and holding the great Sudarshana Chakra in His hand.
Even Ramaa, His eternal consort cannot count all His auspicious attributes. Chaturmukha Brahma, with the great facility of expression or me with my thousand faces cannot recite them. But, I can describe the auspicious attributes more than those described by others like Shuka etc. (in compositions like Bhagavatha).
Infinite numbers of Brahmas, Garudas and Sheshas (in the Mukta state) who have obtained the great bliss consequent on meditating single mindedly on the Supreme Being look at Him along with their consorts and enjoy the very essence of bliss.
Description of the Mukta souls
The liberated souls here have four arms, lotus eyes, wear yellow golden dresses and wear superior ornaments. They have effulgence like the rising sun and the blue black colour of dark clouds (colour of Sri Narayana). They sport here with bliss.
Note: This describes sarupya Mukti.
It is not only that the bliss of those who obtain proximity with the Supreme Being is unmatched. The bliss of all those who, after Mukti have reached Vaikunta, which exceeds the great qualities of other worlds like that of Brahma etc. and cannot be secured by any one without completion of their Sadhana to earn the grace of the God, is unmatched (in accordance with their own worth).
Note: Shastras describe four types of Mukti – Salokya (residence in Vaikunta), Sarupya (having the same form), Sameepya (being near the Supreme being) and Sayujya (sharing His body). In each case, the bliss is unmatched by the best in any other Loka and is according to the intrinsic worth of the soul.
There are no births, deaths or aging in this place. The three kinds of suffering (Adhyatmika, Adhibhautika and Adhidaivika) are not there. Thus, there can be no other kind of sorrow. There are no defects (of character) like jealousy etc., as the root causes of such defects – the three Gunas (Satva, Rajas and Thamas) are not there.
Though the Mukta souls have their intrinsic gradation amongst themselves, they have great mutual love for each other. They have realised that Vishnu is their selfless benefactor (without any expectation of return) and have devotion to the souls superior to themselves. They enjoy bliss always (which is part of their own essential nature) up to the limits of their own complete satisfaction.
The Mukta souls are very beautiful, eternally young and wear Harichandana paste with sweet scent on their bodies, which is red like the newly born moon. They are fanned with attractive Chamaras by servants.
Conjugal bliss in Mukti
The men who are (eternally) young give happiness to their wives who have lotus eyes, their eyes being pleased with the graceful dances and ears by soft music and instruments.
The maidens who have eyes like the deer accompanying their husbands going to the gardens come slowly out of clean heavenly cars like light emerging form the Moon.
Some of the damsels (who come out of the cars) are red like Padmaraga (Ruby) jewels, some are white like pure pearl necklaces, and some are blue-black like Indraneela (Sapphire) jewels. All are wearing different kinds of ornaments.
The women really resemble masses of dark rain clouds, as they wear very fine clothes / sky (Ambara), they have fine breasts / clouds (Payodhara), they both have mellow and soft sounds like the parrot, and have durable lustre.
Note: The word Ambara means both clothes and the sky, while Supayodhara means breasts as well as clouds.
The exquisite red toe nails on the delicate feet of the women resembling tender leaves, is not revealed when they walk on the floor made of Jade (being of the same colour), while it is clearly revealed by the floor made of white crystal (by reflection).
The exquisite clothes worn by the women with doe like eyes, on their large and delightful hips have their (natural) colours mixed with the colours of the body. We are sure that these are like the victory flags of Cupid, who wins the whole world (over all lovers).
Enjoyment of Gardens by the Mukta souls
The wind which embraces the golden trees decorated with jewels, laden and bent with masses of fully blooming flowers and blowing over the oceans of Nectar enhances the happiness of all.
The Nandanavana (pleasure forest/garden) of Swarga (belonging to Indra) is called Nandana only as a courtesy, as it does not please all, as a rule. The forest/garden in Vaikunta belonging to the Supreme Being also called Upendra is the real Nandanavana (fully deserving the name).
This Nandanavana contains divine trees called Paribhadra, Kalpavriksha, Parijatha, Harichandana and Santana. All the six seasons are always there to give pleasure at the desire of the Muktas.
There are beautiful blooming flowers of Madhavi (Jasmine) and new flowers such as the Champaka. There are bees winging and singing on the creepers. Thus the season Vasanta with Chaitra and Vaishakha months gives pleasure to the devotees of the destroyer of Madhu daitya (ie., Narayana).
The lover husband takes the new garland of Mallika flowers blooming in the Jyeshta month (of the Greeshma season) on the excuse that his darling wife does not know how to wear it. Tying it on her hair, he embraces her full breasts.
During Varsha (rainy) season, peacocks with melodious sounds dance with their feathers spread out and resemble Indra, the king of gods, with the thousand eyes, because the peacocks also have the round lines similar to eyes marked at the end of the feathers.
The Mukta soul sports both with Sharadrutu (Season after rains) and his beloved wife. They have (both the season and the wife) eyes similar to/in the form of blossomed Kannaidile, faces similar to/in the form of blossomed lotus, speak with the melodious voice of the parrot, have the noises of swans / have the noises of jingling anklets.
In Hemanta season (before the onset of winter) there is snow spread all over like transparent crystal. The friend of Hemanta, Shishira Ruthu will follow to give it happiness and causes the Phalinee creepers put forth flowers. It appears as if the season is laughing with the new Kunda flowers blooming.
The seasons in Vaikunta causing snow, rain and sun's heat etc will not trouble or cause suffering to the residents, but will give them pleasure only always. Therefore, even the seasons have no defects in them and hence are Mukta by themselves.
The Muktas in Vaikunta have no prescribed duties according to the scriptures. Still, they offer to Sri Hari (Amruta – eternal entity) all the articles of their use and enjoyment such as Nectar, flower garlands, fruits and flowers (before they use it). After all, people will always follow their natural habits.
Note: The worship done by the Muktas is entirely voluntary and with no expectation of rewards, but is in the form of eternal gratitude to the Supreme Being giving them bliss, as it is natural for them to do so.
The groups of women of Vaikunta sport with their husbands in the pleasure gardens with great bliss. They sing melodiously the beautiful stories of Sri Hari (Madhusudana) always
Some of the good women there dance in front of their husbands. Some tender ladies pluck flowers and some others prepare garlands. There are no women there who do not please their husbands.
Enjoyment of Love sport by Mukta couples
The young men, after they are satisfied with their sporting in the garden, embrace their women who are bent forward due to the weight of their full breasts in creeper bowers and enjoy them, drinking in the nectar of their lips in the Lotus like faces.
After their enjoyment in the gardens, the amorous women enter the nectar ponds along with their husbands with their anklets jingling, like the cranes. They enjoy themselves by playing with water in the Jalamadduka sports. (beating at the water with their hands).
After sporting in different ways in the water, the women come ashore into the large coral shores. They receive the sweet smelling unguent with good colours from their friends.
The Lotus eyed women wear dresses around their waists, ornaments in their ears and other parts, colours on their breasts, flower garlands and eye shades and black on their lashes. All these enhance each other's beauty.
Note: The poet is indicating that both the aids to beauty as well as the beautiful bodies decorated by them enhance each other's attractiveness.
The slim waisted women who love their superior husbands very much go to their houses along with them. There they drink nectar in golden vessels, which will never be obtained by the unreleased souls, along with the husbands.
The women with their eyes decorated with collyrium slowly ascend the jewelled, decorated and soft beds of their husbands at the appropriate time when urged by them with great love. After all, humility is the most exalted of all good qualities.
The beautiful maiden who has lifted up her hands to tie her hair braids decorated with flowers, with her beautiful breasts lifted up in front of her husband shows her folds of skin under the armpits. Her dear husband who gets very much attracted by this, embraces her with great love.
Which (loving) blissful husband will not embrace and give bliss with his two arms to his wife with her two big, round, high and hard breasts stopping his broad chest? (Every one will).
The adoring husband will look for a long time at his wife's face, blooming (like a flower) with a smile, with shining cheeks, wearing jewelled ear rings and with her soft side long glances of the eyes darting quickly and will kiss her hard.
The young husband who is filled with bliss due to the embrace of his wife and sees her beautiful moon like face bent forward due to shyness lifts it up to kiss her to enjoy the sweet nectar of her lips without stopping for a long time.
The lover anxious for the consummation of their love speeds up the movement of his gentle hands to remove the robe (she is wearing) when she, having beautiful eyes, resists it.
The groups of damsels well accomplished in the arts of love, will also embrace their husbands and encourage them in the sport of love, by quickly bending down with their large breasts and making the loud sounds of lovemaking to please them.
The qualities of the women in this world are unique and are not found any where else. The husbands who enjoy with them also have such unique qualities. The love sport of these couples match each other and is totally unworldly and is completely different and superior to the pleasures found in any other place.
In this Loka (Vaikunta) the love sport does not have any type of exhaustion, sweating etc ever. The lovers do not have any parting at all. There is never any occasion for a woman to feel jealous of the husband being interested in another wife.
The bodies of all the (Mukta) souls in Vaikunta are made of the essence of bliss, knowledge etc. (and not of physical entities). They always smell sweet inside and outside. Therefore, the love sport of such souls is extolled even by the learned persons like Brahma etc.
Note: The description of the love sport given with poetic embellishments should not be taken only as an expression of Shringara rasa, common in Sanskrit mahakavyas. There are Upanishadic texts describing the enjoyment of the Mukta souls with women etc.
It is being concluded here that while the apparent superficial resemblance between the worldly enjoyments here and those in Vaikunta is there, the two are entirely different, with the former being limited by the physical constraints and inevitable accompaniments of not so attractive body features. The ones in Vaikunta are infinitely superior as all the defects of the physical body and the mental construct are absent.
Description of the form of God in Vaikunta
Listen (Shesha is telling the Rishis), Sri Hari, the Lord of Indira shows his delightful form which is complete with all auspicious attributes always clearly in Vaikunta to all the Muktas. This form is never seen by any one, unless he is a Mukta.
Head
This form is wearing a priceless crown decorated with groups of precious jewels with thousands of black hair strands (seen below the crown). He also wears a half moon shaped shining mark (Tilaka) on His forehead and effulgent ear ornaments in the ears.
Face
The face of this divine form laughs (in its beauty) at the full moon with all sixteen sections, has large eyes resembling the lotus and red lips. Its smile is matchless (in its attractiveness) and gives bliss to the devotees who prostrate before it.
Neck
His neck is similar to a new conch (with three lines marked on it). He also wears the Kaustubha jewel, as bright as the sun, excellent ropes of pearls, and shining bangles, rings and armlets decorated with beautiful jewels.
Arms
He wears the Sudarshana Chakra which shines like a number of suns, the Conch - Panchajanya, white like the moon, a beautiful lotus, the Kaumodaki mace, which is bright like the fire and the great Bow Sharnga, in His arms which are long, strong and round with red palms.
Chest and Stomach
He has high and exquisite shoulders and a breast which is like a great jewelled Mantapa where the effulgent Goddess Lakshmi (His consort) stays. His stomach is thin, but contains all the fourteen worlds. Chaturmukha Brahma, who is extolling the Lord, is like a bee in His auspicious lotus like navel.
Waist
On His delightful waist is worn a Peetambara (Yellow silken cloth) laced with golden braids held with a waist ornament. His thighs resemble the trunk of a great elephant with gradually well rounded knees.
Legs and feet
He wears excellent anklets and the forepart of his feet is effulgent with lustre. His nails shine like new rubies. His feet have the (auspicious signs) of the Discus, Conch and Flag and purify all the three worlds with the dust beneath them.
Forms of the Lord
This form of the Supreme Being is of the essence of all the infinite auspicious attributes which can be known by all the (infinite) Vedas and without a trace of defects. From head to toe and with all His other forms like Matsya etc it is nondifferent (Abheda).
The devotees according to their own eligibility (devotion and knowledge) are able to see His two feet or more up to Infinite feet and other excellent parts of the form such as head, eyes etc proportionately, effulgent with auspicious qualities like Jnana, Ananda etc.
These forms have the effulgence of the rising Sun, the shine of Gold, the delightful lustre of a great pearl necklace, the blue lustre of Indraneela (Sapphire) jewel, mixed colour lustres like green. They also have bliss, knowledge, sweet smells, excellent beauty etc and give pleasure to the devotees.
When one sees the form of the Lord which is the most wonderful object out of all those causing wonder in the three worlds, one expresses his admiration seeing it again and again repeatedly. The form of the Lord of Ramaa in Vaikunta is the most excellent object and will give blissful pleasure to the Mukta souls.
Muktas who are habituated to perform Yajnas (sacrifices) worship Him with Yajnas. Scholars extol His greatness amongst assemblies of scholars. Musicians sing about His greatness. All Muktas are without any restrictions and always full of bliss.
Note: These reflect the Upanishadic texts where the manner of worship of the Lord before release of the soul is carried on even after Mukti but without any compulsion or necessity, but entirely voluntarily.
Mukti and the sole means for securing it
The effulgence of the people inhabiting Vaikunta is extraordinarily wonderful and beyond description of words and grasp of the mind. It is but appropriate that the world presided over by Sri Hari, the Supreme Being, also called Vaikunta, Mahalakshmi herself and infinite Brahmas, Garudas and Sheshas, who have become Muktas in the past must be so special like this.
The blissful person who resides there gets all that he desires just by desiring it, without any effort – so say the Vedas. Therefore, what other Purushartha can be better than the Mukti?
All deserving aspirants from humans to gods who study by repeated listening and contemplation, with words and minds, up to the limits of their capacity, the teachings of Brahma Sutra Bhashya of the Great Ananda teertha, who is the greatest soul, will definitely secure such Moksha without fail by the grace of the Supreme Being, Sri Hari – so taught Shesha to the Rishis headed by Sanaka etc.
The Eleventh chapter of Shrimadhvavijaya MahakAvya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here
CHAPTER 12
Introduction to the Chapter
The events narrated in this Chapter have the unmistakable stamp of direct and detailed knowledge and authenticity of persons and places available with the author. It is probable that Sri Narayana Panditacharya, the poet was old enough at that time to understand and see many of the events along with his father, who was a noted Advaita scholar or heard about them first hand from direct participants, when the events were still fresh.
Though doubts have been raised about the identities of the Advaita scholars Pundareeka Puri and Padma Tirtha (that they were not noted scholars of Advaita at the time and do not appear in their lists of Gurus), they were very real and must have been the effective intellectual leadership, as against the nominal heads of the Mathas.
Otherwise, it will be difficult to account for lack of similar accounts in Advaita compositions about their encounters with Tatvavada. Vayu stuthi also refers to the futile attempts made by Madhva's opponents to give him trouble and misery.
Advaita scholars try to hit back
Thus, when Acharya Madhva, the great scholar in Vedanta, who was always engrossed in (the great auspicious qualities of) the Infinite Supreme Being was roaring like a lion in Udupi in the form of excellent discourses against rutting elephants in the form of scholars (of opposing schools), the flocks of jackals in the form of Mayavadis (Advaitins) were distressed and fearful.
Note: The comparison of the Lion being the nemesis of elephants is extremely popular in Sanskrit literature. Note that Advaita proponents are not compared to the elephants, but to jackals.
The cruel, sinning proponents of Mayavada were unable to face Madhva, the incarnation of Mukhya Prana and crown jewel of this world and were jealous of his growing popularity. They arranged a meeting to work out vile schemes, under the leadership of PadmaTirtha and PundarikaPuri of Chola country. This was similar to the Kauravas and other evil persons being jealous of Bhimasena meeting under the leadership of Duryodhana.
Note: Bhavaprakshika annotates that PadmaTirtha was proficient in GupthaPatala black magic, Bhairavi Chakropasana and AdvaitaVada . He was a good orator and Guru in Advaita to evil men. Pundarika Puri was a Dveepi (islander). It is interesting to note that in Sri Hari Vayu Sthuthi composed by Sri Trivikrama Panditacharya also in the presence of Acharya Madhva himself, there is a reference to this meeting –"Akroshantho nirashaa", with the same imagery.
In this gathering of Mayavada proponents, there was a person comparable to Shakuni of Mahabharata who was a very good speaker, vile and adept at plotting. He spoke with the intention of making PadmaTirtha, who was a source of strength to evil men, get more enraged and jealous with the good people (headed by Madhva).
Advaita scholar delivers a speech
"Our guru Shankaracharya has propagated the ancient Advaita Shastra (Mayavada) which is wonderful and difficult to grasp. It is difficult to reconcile its inconsistencies of statements and logical propositions. In fact, this is considered by us as a point of greatness. It states that Brahma is the only reality and even the ancient Vedas cannot define his attributes. All other entities are unreal being created by Maya."
Note: The inconsistencies of Advaita are galore – The unknowable Brahman, which is the only absolute reality, is not known by any other means than the Vedas, but even Vedas can not describe Him. There are no answers to the questions as to "who" knows Him, as the soul is Brahman Himself in his essence and is of the nature of knowledge. In absolute reality, Brahman does not know itself, as he can not be the object of His own knowledge and there is no other knower as all else are creations of Avidya, which is unreal etc.
"Who else except one who is proficient in Advaita propagated by Shankara can firmly establish that there is no Difference (Bheda) in the world, after reconciling the actual differences within the world consisting of gods, men and Asuras, Brahmins and lowly born as cognised by direct perception as well as other means of proof such as logic and the Vedas?"
"In the Ajnana avastha (unenlightened state), the world seems to be absolutely real, while in fact all of it, with the sole exception of Brahma is merely an illusion and unreal. This is explained by Mayavada by the concept of Vyavaharika Satya (reality of the world for purposes of Vyavahara – activity before enlightenment).
"The world is cognised to be unreal as a burnt cloth when true knowledge is obtained form Vedic texts (like Neha Nanasthi kinchana). Even the residual reality of the burnt cloth (which has shape and threads, but is not really cloth) is lost when Aparoksha Jnana (inner enlightenment that there is none other than Brahman who is real) is obtained, when the world vanishes like water coming into contact with a red hot iron. The precepts of our Guru which thus reconciles the mutually contradictory, real and unreal states of the world is indeed marvellous.
"Jnanishrestha and other greats of our Advaita have attained Moksha, the state of identity with Nirguna Brahma. You, PadmaTirtha and others are the protectors of our interests and should listen to my woes. Alas, otherwise, Mayavada is becoming extinct.
"In the dense forest named Mayavada, Bhattas (followers of KumarilaBhatta) were lost (could not find answers), Prabhakaras (the followers of Prabhakara or the Sun) could not shine (Sunlight could not penetrate). Bauddhas (Mahayana) and others were afraid to gain entry, just as a large vehicle can not enter a dense forest. Such a Mayavada forest, (hitherto unconquered) is now being attacked by the fire of Tatvavada. Our ignoring this is not proper."
Note: The comparison of Mayavada to a dense forest where persons can get lost in their way, light can not penetrate and there is no room for any one other than a single person to negotiate the tortuous paths is particularly apt, due to the very structure of the system, which is extremely complicated with profuse arguments against both observed facts as well as normal logical conclusions. It is obvious that the fire of Tatvavada which destroys the very root of the problems is the only answer.
Advaita scholar continues ..
"Alas! Our great PadmaTirtha had taken repeated vows in the presence of all at every place visited by Madhva that he will prevent his further movement. But Madhva has continued his victorious march and has now come near us. We are really unfortunate."
Note: Attempts to stop the onward journeys of Madhva and his preachings have been started right at the time of his southern tour (See the fifth chapter).
"Madhva will contradict the questions raised (with valid grounds) and refute them. He will put forward a logical argument so powerful that others can not reject it. Thus, he puts his opponents to shame. He will specially criticise us, the followers of Mayavada. This refrain is being heard repeatedly every where. Oh, what shall we do now?"
"I am distressed to hear from wayfarers that Ananda Tirtha has rejected the validity of 1.25 Lakh ancient granthas written by our Acharya Shankara in support of Mayavada with a single sentence. The pain inflicted on my mind by this statement has brought me here. (You, PadmaTirtha, are the only person who can take on this Madhva effectively and rescue our Mayavada)."
Note: A Grantha is a stanza consisting of 32 letters.
"The gently smiling Madhva whose body is endowed with all the 32 auspicious features makes those who see him wonder whether he is the great VedaVyasa himself or whether the Vedas themselves have come down in his form. Such words of eulogy from the men who have seen him cut like a sword at the main root of Mayavada.
"Some of our own men say shamelessly - "Madhva's Bhashya is simple, straight and easy to understand and is reinforced by strong Pramanas (means of valid proof). What harm can be caused by it to us?" Such people have drowned us in an ocean of unfathomable shame.
Note: It is interesting to note that those scholars who had objectively studied the issues involved in Advaita and Tatvavada had been impressed by the force of Madhva's logical arguments and valid proofs and already been mentally converted. The Die hard attitude person speaking here is looking at the matter from his perspective.
"Madhva and his disciples have now spread themselves all over wearing the Vaishnava impressions of Chakra, Shankha etc. Please devise a strategy for our welfare by which our folk can be saved from having their minds trapped by their excellent behaviour and convincing words, like sea creatures get caught in the strong nets.
"The disciples of Madhva quote inferences supported by Shrutis to counter our tenet that Brahma is Nirguna (in debates) to prove that Brahma is a repository of all auspicious qualities such as Jnana, Ananda etc and thus flood the minds of the listeners with Brahma being the spring of all virtues. This is similar to Rain bearing clouds pouring water profusely over the oceans increasing their level and silencing the cries of the swans.
"Statements lauding an enemy's strength/virtue should not be elaborated. In a nutshell, at this time of danger to our Advaita, disciples of Madhva are rapidly spreading like the waters of the Mahapralaya (Universal deluge) speedily causing total destruction of the world."
Note: The previous speaker made out the very strong impact which Tatvavada had on Mayavada. This had a ring of despair and fear, also belittling the hitherto unsuccessful efforts of Padmatirtha and other leaders in meeting the onslaught. The new speaker, perhaps a person closer to the leadership is painting a more optimistic scenario.
Another advaita scholar delivers a speech
"These cowards who lack self confidence are getting demoralised merely hearing of the might of the enemy (even before any contact). The butter which melts only after contact with fire/heat is surely better/braver than these people. May such chicken hearted persons amongst us be damned.
"MayaVada of Shankaracharya, which has filled us all with happiness, teaches that after attaining enlightenment gods, men, birds/beasts and all else will become unreal and mere illusions. This is like Shukracharya's magic which defeated and humiliated Brihaspathyacharya (by making things vanish even as they were seen). When we have with us protectors like Padmatirtha and others who have mastery of this Vidya, why should we be afraid?
Note: The allusion is to Shukracharya, the Guru of the Asuras defeating by his Abhicharika Vidya (magic and spirits) Brihaspathyacharya, the Guru of gods.
"We need not worry even if Advaita is refuted by them by impeccable logic supported by irrefutable Pramanas, prevailing over our NirgunaVada and we are unable to defend Advaita. (We have other remedies). PadmaTirtha who is also a master of six techniques of magic will protect us. No body can win over us."
Note: The six techniques are - Chalana, Vashikarana, Sthambhana, Vidveshana, Ucchatana and Marana. The obvious implication is that what we can not win in a contest based on truth and evidence, will be won by underhand and magical methods such as Necromancy.
"The doctrines of Tatvavada have caused difficulty even to great Acharyas like Shankara, famous for their unrivalled knowledge of the Identity of the soul with Brahman. Though we can not ignore them, right now, there is no need for panic and lamenting at our misfortune.
Note: There is an underlying assumption of the Advaita speaker that refuting Tatvavada purely on merits is likely to be very difficult, if not impossible and hence, other methods would have to be thought of.
"Some of our intelligent scholars should go to those who are neutral in the conflict between them and us and plead – "Alas, our ancient Advaita is being destroyed by this new person, Madhva". We should give colourful descriptions of both true and false allegations of defects and faults of Madhva and his followers (and thus make the neutral persons go against them).
"Our Shastra is upheld by the tenets that Brahma is not capable of being described in words. Every discrepancy is explained by the power of Maya. Similarly, we should not clearly express our own opinions, but get our purposes achieved by Maya (crooked) means and defeat all those against us.
Note: The idea is to avoid a confrontation with Tatvavada where the positions of each are clearly argued out and cases can only be decided on merits, but to rely on subterfuge and deceit to defeat it.
"Before the preachers of TatvaVada reach any village, we must use methods like Sama (persuasion) etc and ensure that they are not well received / honoured. If they still manage to enter, our men should be deputed to insult them and use means like beating up, snatching their books etc."
Note: The methods to be used are Sama – persuasion, Dana – giving gifts or favours, Bheda – creating dissensions and Danda – use of force or fear etc.
Mayavadis create trouble for Madhva and his followers
Discussing and conspiring amongst themselves in this manner at that time, the Mayavadis planned their course of action and started creating trouble and opposition to Madhva, the devotee of Hari, the wielder of the Discus. Otherwise, how would they qualify for being condemned to drown in the ocean of Andhathamisra (a kind of eternal hell), whose cruel waters are miseries and sorrows.
Note: Advaita was long established and the social structure including political powers that be were mostly under their influence. It was thus easy for them to use their own influence and vested interests against one who was a heretic and whose ideas if accepted widely would have destroyed them. It is thus not at all surprising that they tried to use all possible methods to contain, if not destroy Tatvavada.
The scheming Mayavadis assembled in Udupi. In the guise of seeking a debate with Madhva, in which they hoped to discredit him, they persuaded Pundarikapuri who was wearing the habits of an ascetic, and was a great hater of Vishnu to represent them against Madhva in the debate. He had also (wrongly) thought himself to be an erudite scholar.
Pundarikapuri challenges Madhva for Debate
Pundarikapuri challenged the great scholar Madhva to face him in a debate. This was like a mongrel which eats refuse calling a lion to a duel, or the one-eyed crow calling a swan for a contest in beauty or a sly fox asking a tiger to fight with it.
Note: The analogies are apt: Madhva was like a lion, the king of all animals, which a lowly quadruped mongrel could hardly hope to even stand near. He was also like a graceful Swan, with his 32 auspicious features and majestic mien, as against the perhaps less than average opponent. He was like a Tiger in an intellectual fight, with power, speed and strength, while the likes of Puri had survived with sly cunning.
Though Pundarikapuri was fickle minded, insignificant (as a scholar) and unable to sustain his position, like a glow worm which is small, which flutters and which has weak wings, Madhva with great natural effulgence who could not be defeated by any one (in debate) did not neglect him, just as a fire with great flames and natural luster does not neglect the glow worm (but destroys it).
Madhva presents Tatvavada as supported by the Vedas
Madhva's presentation of his position (TatvaVada) and rejection of his opponent's position (MayaVada) was supported by strong, indisputably valid Pramanas from the Vedas and Smrutis, evidential and inferential proof. Madhva, the venerable knower of Vedas, easily demolished Pundarikapuri's arguments and objections. In pious submission to please Vishnu, he gave a discourse on the true meaning of Vedas.
Madhva's flawless discourse on the Vedas was listened to by many Brahmins who had studied the Vedas properly to recite them without errors of pronunciation, recitation etc. They surrounded and saw with great happiness, Madhva, who was beautiful and a great exponent of the Vedas.
Madhva's Veda recital is compared to the Supreme Being and Draupadi
Madhva while rendering the Vedas was pronouncing the sounds – vowels and consonants with perfect accent. Letters beginning with Ka etc were pronounced by the correct parts of the body (like the tongue, throat etc) as prescribed and with soft and harsh pronunciation at the appropriate places, thus causing the three states of Pasyanthi, Madhyama and Vaikhari along with the qualities of the respective deities.
This clearly reminded the gods of Lord Narayana, the Supreme Being who creates the gods headed by Brahma from the head and other parts of His cosmic body as mentioned in the Vedas. He creates the Pancha Bhuthas beginning with Akasha and their natural qualities like sound etc. He causes the creation, maintenance and destruction by the three primordial entities Satva, Rajas and Thamas.
In the beginning the pronunciation of the two parts of the Matra were Hrasva (soft) called vatsanuvrutthi – this was similar to the baby Krishna following the calves toddling behind them. Then other superior Vritthies called Pakavathi and Pipeelika were pronounced by Madhva, which was similar to Krishna's movements which made the Gopa women forget their daily chores and follow Him. Thus did Madhva, the devotee of Krishna recite the Vedas as heard by the gods, who thought of him as similar to Krishna.
Note: When sounds are pronounced, expert phonologists distinguish the subtle variance in pronunciation and employ only the correct one. Pronunciation starting with hrsva is called Hrsvaanuvruththi; with hrsva at the end is called vatsanusarinivruththi; With hrsva at both start and end is called pAkavathee; with hrsva in the middle is called as Pipilikavrutthi.
The perfect recital of Veda by Madhva was embellished by superior Shadangas (Six constituents such as Shiksha) which made the true meaning become explicit and created wonder amongst the three worlds. It had Swara Vishesha like Yeka Mathra and Dvimathra, along with the usage of special vowels (Ranga, UdAtta, AnudAtta and Swaritha), and insertions of pauses (Pada, Ardha & Rik) at the appropriate places. Such glorious VedaBharati (recital of Vedas) shone like Draupadi (incarnation of Bharati – the consort of Mukhya Prana) who had beautiful limbs, entering the Swayamvara hall with graceful steps and sweet sounds, creating wonder amongst the three worlds.
Madhva's greatness was manifested in the majesty of his recitation of the Veda with usage of perfect intonations and pronunciation. His perfect recital was the best illustration of reciting the Veda as prescribed in Shiksha (science for understanding the Veda) and was venerable even to the gods. There is no illustration possible to this matchless perfection.
Madhva clearly brought out during his discourse on Veda, the rules to be adhered to in interpreting the meaning of Veda as described in Kalpa, pronunciation rules as specified in Chandas, and indicating the rules of Vyakarana (Grammar) to support the meanings given. He adhered to the guidelines spelt out in Niruktha (dictionary) and exhibited his prowess in Jyothishya (astrology). His outstanding performance was apparent in all these domains during his discourses on Veda.
Madhva's discourse on Veda with such perfect pronunciation and explanation of the true meaning therein is exquisite and has been adored and venerated by such great deities controlling speech and Saraswathi, Garuda and Brihaspati (whose blessings are sought to achieve such perfection). (Narayana Panditacharya exclaims) - How can an ordinary person like me describe it?
Madhva defeats Pundarikapuri
The gathering of learned Brahmins was exhilarated by Madhva's lecture on Vedas which was like the one by Chaturmukha Brahma himself. They were curious to know who could win in the debate. They approached Pundarikapuri with these words.
Madhva with his complete Jnana, has explained the true meaning of Veda eloquently. It is wonderful. We are keen to hear yours and therefore request you, erudite PundarikaPuri, to give your discourse similarly on the Veda (countering Madhva's).
When thus requested by the Brahmins, the wicked Pundarikapuri attempted to show by his discourse that he is no less than Madhva. But instead he became an object of ridicule like Paundraka Vasudeva for trying to show himself as equal to Lord Krishna.
Note: The story of Paundraka Vasudeva, who tried to show that he was also equal to Krishna in his powers like having Garuda as his vehicle and having Sudarshana Discus as his weapon and failed miserably is narrated in Bhagavatha.
Pundarikapuri (putting up a pretence on his prowess in Veda) took up analysing the compound word "agninArayimashnavat", a word from the first sukta of Rigveda. He erred in the analysis by splitting the word as Agni nArayim instead of AgninA and rayim.
The knowledgeable Brahmins present immediately humiliated him for not knowing even how to analyse the words (of the very first Rik of Rigveda).
Note: One may get a doubt as to why Pundarikapuri who should have been proficient in grammar made such a silly mistake. Bhavaprakashika explains that Goddess Saraswati, the goddess of speech, annoyed at this attempt to malign Madhva, prompted Pundarikapuri from within to utter the text the wrong way.
The fraudulent Mayavadi Pundarikapuri had called himself a Scholar tiger (Pandita Shaardula) and had been venerated as such earlier. But after his encounter with Madhva, the lion which decimates tigers in the form of opponents in debates, he stood (exposed in his true colours) as nothing more than a fox (having lost his title name of Pandita Shardula) becoming Pundarika (tiger) only by name.
Madhva's library is stolen by Padmatirtha
The great Madhva came to know that his collection of books expounding the Shastras which was very dear to VedaVyasa, and maintained by the respected Brahmin Shankara Panditacharya of the Likucha dynasty (brother of Trivikrama Panditacharya), had been stolen by PadmaTirtha, the wicked ascetic.
This was similar to Arjuna who came to know that Draupadi, who was very dear to Lord Krishna and was in the care of the pious priest Dhoumya had been abducted by evil Saindhava (Jayadratha, the brother in law of Duryodhana).
(On hearing about the stealing of his precious books), Madhva set out speedily covering a large distance along with Jyeshta Yati (senior pupil of AchyutaPreksha) and intercepted Padmatirtha. He frightened him with his verbal onslaught and made him speechless in debate. He secured his wealth (victory) and made fun of his statement (contrary to his own tenets) that - "inner controller of all knows this".
This was similar to Arjuna who went speedily to rescue Draupadi accompanied by Bhima. After covering a great distance, he intercepted Jayadratha and frightened and defeated him in battle with his arrows, tied him with ropes, and made fun of him, as he was prompted to act immorally by his sexual desires.
Note: Bhavaprakashika gives details of this incident. Padmatirtha stole the books from Vishnumangala where they were kept by Shankara Panditacharya. Madhva who was in Udupi quickly travelled to Yekavata and called Padmatirtha for a debate. When the latter asked for neutral umpires, Madhva said –"you can arrange them".
The discussion ended with Padmatirtha referring to the inner controller of all knowing the truth, when Madhva turned the tables on him by saying that thereby he is accepting Tatvavada, as such concepts are unacceptable in Advaita. The books were finally accepted back by Madhva in the presence of King Jayasimha later. The discourse given by Madhva at this time was written down as Tatvodyota (one of the Sarvamoola compositions).
Madhva, the incarnation of Mukhya Prana decided not to forgive, but to punish Padmatirtha who robbed the pure soul, Shankara Panditacharya when he was alone and had taken away his books. This was similar to Bhima (Arjuna) not forgiving, but punishing by death Jayadratha who had isolated Abhimanyu, the son of Arjuna in the Chakravyuha, culminating in the death of Abhimanyu. A lion will deal likewise with a wild boar which has killed its helpless cub when alone.
Though he was defeated by Madhva, Pundarikapuri still wanted to rescue Padmatirtha. He tried to give discourses on Mayavada to some of Madhva's followers (to prove that he was correct). Madhva refuted his contentions with five or six sentences.
This was similar to Ashwatthama and others who had also been defeated by Arjuna earlier, attempting to save Jayadratha by attacking him with their arrows. Arjuna used five or six arrows to intercept and destroy all their arrows and defeat them.
Madhva used an uninterrupted stream of well chosen unchangeable words / sentences to show the true innate nature of Lord Vishnu, explaining the contents of Vedanta Shastra in clear and unequivocal terms. Thus, he destroyed all the arguments of PadmaTirtha and silenced him.
This was similar to Arjuna sending an uninterrupted stream of unstoppable bright arrows lighting up the sky fired from his Gandiva bow to cut Jayadratha, (who had got his son Abhimanyu killed by trapping him in ChakraVyuha), into pieces and kill him.
Note: This represented the last effort made by organised Advaita to defeat Madhva. Subsequent disputations like those of Trivikrama Panditacharya etc were individual efforts, which resulted in their accepting defeat and becoming Madhva's disciples
Madhva's disciples taunt the fleeing PadmaTirtha and his gang
You, thieves calling yourselves as Mayavadis! Stop your arguments that the world is unreal (stealing the world itself). Run away from here. All the people who have seen you will come and catch you. It is time for you to quickly get into your caves.
(Thieves run away when it is sun light)
The moonlight of the assembly of your scholars has dimmed and the light of the stars (evil debaters) has become insignificant (due to the rise of Sun of Madhva). The primordial ignorance, Ajnana (darkness) which is very dear to you and which is the cause for moonlight / shining of your stars has been destroyed. (When the sun rises, the moon pales into insignificance and the stars are not visible)
The Sun (of Madhva) is shining in the sky from the east. He has seven horses tied to his chariot and illumines the entire world. Similarly, the all knowing Madhva who has seven Pramana compositions – the four Vedas, Moola Ramayana, Mahabharata and Pancharathra is spreading true knowledge about the nature of Brahman with his excellent words in the universe as desired by Brahma and other gods.
You Mayavadi thieves! Have you not seen the sunlight of Madhva? Run quick!
Note: The following words have two meanings applicable for both Madhva and the Sun.
The Sun shines in the sky, which has the blue colour of the Kannaidile flowers blooming after the rainy season, which is the location of every thing in the universe, is magnificent and is the location of sound.
Madhva (Sun) has his support in Lord Narayana , who is the fundamental refuge of all in the Universe, who is most beautiful with the blue complexion of the Kannaidile flower. Narayana has His nature determined by the Vedas, which are (pronounced in) of the nature of letter sounds. Who can possibly overcome Madhva?
Madhva is compared to Lord Narasimha.
You Mayavadi demons, who do not accept the words of the Vedas regarding the nature of the Supreme Being and the souls! Run away. Run away. PoornaPrajna is like the Narasimha incarnation of the Lord. He uses his inferential statements like the sharp nails to tear into you, who talk too much and are foolish. He roars in the form of his discourses and will cut you through with his nails.
Madhva is compared to Garuda, the celestial king of birds
You Mayavadis! You are like serpents with twin tongues as you speak with two voices. Madhva is the most eminent among the philosophers (pakshi shreshta). He has one consistent invariant doctrine (paksha) of Tatvavada. His mind is always full of Vishnu in His innumerable manifestations. He is proficient in all matters and has distributed the nectar of his doctrines to the entire community of good people for all times. This all knowing Madhva will destroy you, serpents. Give up your pride. If you are too proud and egotistic (to surrender to him) run fast to some holes (like serpents)
The same words when applied to Garuda say : He is a great bird (Pakshi shreshta). Garuda carries Sri Narayana on his shoulders, but Madhva carries all the infinite forms of the Lord. He has only two wings (paksha), while Madhva has one – doctrine (paksha) of Tatvavada. Garuda gave Nectar only to his mother, Madhva gave Nectar like Shastra to all people. Garuda is the traditional enemy of serpents.
Madhva is compared to Narayana
(Narayana is the destroyer of Daityas and wears the Conch, Discus, Mace, Bow, Arrow and Sword (for this purpose)).
You Mayavadis! Sri Madhva Narayana, an enemy of the Asuras has arrived here to subdue you . He wears in his hand the Sudarshana Chakra of the group of all Vedas. He is blowing the conch of Brahma Tarka. The eighteen Puranas are in his hand like the Koumodaki mace. He is having Brahma Sutras for arrows, his PancharAtra texts as His shArnga (bow) as also his Nandaka Sword like MahaBharata. Thus armed with all the five great weapons , he has arrived to destroy you. Run away quickly.
After defeating PadmaTirtha and his followers, Madhva proceeded from the place called Kavu (SwArama) to PrAgryavAta where he performed the Chaturmasya Vrata worshiping the Lord with the name Janardana who is full of ecstasy.
Note: Sri Teekacharya has written in his commentary on Tatvadyotha that the shlokas 47 to 53 were composed by the disciples of Acharya Madhva enthused by the defeat of Padmatirtha and others. At their request, these were included in the end of Tatvodyota by Madhva. This statement is also supported by Bhavaprakashika. There are three more shlokas appearing at the end of Tatvodyota.
The Twelfth chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here.
CHAPTER 13
Introduction
Like the previous chapter, this chapter has very detailed descriptions of places, persons and events. Acharya Madhva visits Vishnumangala temple at the request of the King of Kabenadu, Jayasimha. The meeting of the Saint and the King is described in graphic detail. This place is at a distance of 5 Kms from Kasaragodu and is very near Kavu Matha, where Trivikrama Panditacharya resided.
The family background of the scion of the Likucha family is also described. Trivikrama is described as a great scholar with innate poetic talents, widely read and with genuine doubts about Mayavada, which he was born to. Even his father was afflicted by doubts and advised him to worship the Lord as full of auspicious qualities.
Trivikrama studied secretly the compositions of Madhva maintained by his brother, Shankara Panditha, and was deeply impressed by their accuracy, consistency and enormous scholarship. However, even Trivikrama was persuaded to take up the cudgels on behalf of Advaita, as a contemporary great scholar.
Madhva accepts the invitation of King Jayasimha to visit him
After completing Chaturmasya at Pragyavata, Madhva completed the mission of getting his books back. He accepted the greetings from King Jayasimha and proceeded to Sahya mountain to give pleasure to his pupils. One day a messenger from King Jayasimha came to him.
Note: The people at Pragryavata had come to know that Padmatirtha had abandoned the books and run away in the night before Chathurmasya was complete. Madhva left the books in the safe custody of a neutral person with the intention of taking charge of them later in the presence of King Jayasimha. When Madhva started out for Sahya, Jayasimha sent his messenger to request him to come to his capital.
The messenger prostrated to Madhva and conveyed the king's message - "venerable sir! The king requests you to bless us, your humble servants with your presence to enable him to perform his duty (of awarding punishment to the guilty Padmatirtha and returning the books to you along with apologies)".
Madhva with great effulgence acceded to the King's request and started his journey west from the eastern direction sanctifying the earth coming under his feet. This was like the sun rising in the east with increasing brightness and going west sanctifying the earth with his rays.
Madhva's travel compared to the flow of river Ganga – Anthya Kulaka
The divine Ganga river leaves behind small hillocks inhabited by criminals and flows as a stream of clean massive water even as it is followed (and joined) by many new rivers from the mountains, as it steadily and majestically moves along its course. Similarly Madhva discarded evil men who had stubbornly held on to Mayavada and was followed by good men who developed an adoration towards him making them pure and having peaceful minds, and moved on with his effulgence intensified.
The river Ganga passes the blooming / fruit laden trees coming in its way causing them to bend by it's momentum and uprooting those stubborn trees which try to resist the flow do not bend). Similarly Madhva made good men with the three assets of Knowledge, Devotion and Renunciation obedient to him by his gentle words and defeated stubborn evil minded men. Thus he showed unstoppable power in his travel.
The people living on the banks of the river Ganga are impressed with its majesty and use it for drinking, bath etc. Even those people who live far away have heard of its fame, as a destroyer of sin (sorrow) and come to it and use it for their redemption.
Similarly, crowds of people from many nearby villages came continuously to serve Madhva during his journey. People from distant places (who had heard of his fame) also came to serve him to achieve salvation.
The river Ganga born out of Vishnu's feet is sacred and purifies objects which are already pure, further by its touch. It is worshipped by gods, their servants like Gandharvas who are invisible to human sight and by many pious ascetics. Similarly Madhva was also worshipped by gods, their servants like Gandharvas (invisible to humans) and by many pious ascetics. By constantly meditating on the lotus feet of Lord Narayana, he is the greatest soul. He sanctified even the sacred things that made contact with him.
Like the sacred, continuous and defect free Ganga flowing ahead without any check what so ever and shining in its course, Srimad AnandaTirtha (Madhva), the supreme, all knowing, matchless ascetic with a fair beautiful form, shone during his travel.
Note: Madhva is called here as Paramaanandasuthirthasoorirajah. All the constituent words of Ananda – bliss, Tirtha – source, are rendered as superlative and without any comparison being possible with any body else, by adding the adjectives Parama – greatest, and Su – great. He is also called Suriraja – as he is the king of scholars with matchless knowledge unequalled by any one. This expression is appropriate, as a Rju, like Chaturmukha Brahma, Madhva has knowledge which is totally correct and free of delusions always even during universal dissolution and is total with respect to all except about the Supreme Being.
Madhva enters Kabenadu (Kasaragod) and worships at Madanadhipathi temple
In a short time, Madhva reached the state called Kabenadu, whose king was JayaSimha. There, he entered the temple for the deity Madaneshwara (Iswara) worshipped by all.
Note: This temple is in Madhur. Kabenadu is the area bordering the modern Kasaragod. The lands ruled by the Second Jayasimha Varma, the kingdom stretched from Baindur in the north to Hosadurga in the south along the strip of coastal areas. Towards the east, it included such well known places like Udupi, Dharmasthala, Subrahmanya etc. It was well watered by the rivers Suvarna, Phalguni, Nethravathi, Kumaradhara, and Payaswini.
Madhva spent the night at the temple. When he got up before dawn and completed his morning ritual bath etc and other activities preparatory to travel, his pupils understood his intentions for proceeding further quickly.
The ascetic pupils had created partitions from saffron coloured cloth for their uninterrupted meditation. On coming to know of Madhva's getting ready, they packed up the cloth and other articles like Dandas (sticks), books, etc.
Madhva was wearing prominently, the traditional dvAdasha nAmAs and mudras (Shankha, Chakra, Gada, Padma & Narayana) of Gopichandana on his body. Noticing that they had dried, one of the intelligent ascetic pupils respectfully garlanded him with the green garland of Tulasi leaves being taken after having been offered to the Supreme Being (Hari nirmalya prasada).
One of the ascetic disciples washed his two hands fully, observing breath control and silence (to ensure that exhaled breath/ saliva does not desecrate the sacred items). Concentrating his mind fully, he carried on his head the cloth covered box full of the Saligramas, Idols and other items used by Madhva in his ritual worship tied with string.
A group of young (strong) disciples carried on their heads easily without taking any help water vessels (used in the rituals) and a big heavy box containing their books. There is no quality equal to efficiency, isn't it?
A new disciple had forgotten where the missing string used for tying bundles (of books etc) had been kept, and was going round anxiously searching and asking others – Have you seen the string? Others loudly laughed at the sight.
As they were about to start, they heard the majestic tolling of the temple's big bell. Madhva considered this as approval from the Supreme Being, immanent in Lord Madaneshwara in this manner for the travel and started.
Madhva starts from Madaneswara temple to go to Vishnumangala temple
A disciple held an exquisite white umbrella over the head of Madhva, the revered great ascetic. As Madhva himself had the effulgence of the Sun and the umbrella was as bright as the full moon, the combination appeared as if the full moon was shining over the brilliant Sun.
Madhva was carrying always in his heart Lord Narayana, who supports all the three worlds inside Himself. A disciple carried Madhva on his shoulders. This is not amazing as even he is being sustained from inside by (Madhva) Mukhya Prana himself.
Note: The poet is indicating that Mukhya Prana sustains the whole world and thus enabled his disciple to carry him.
During the journey, Madhva was followed by hundreds of persons in the three Ashramas, Ascetics, Grihastas (householders) and Brahmacharis. All of them were constantly studying Vedas and had given up forbidden actions or actions to attain specific desires (except to secure the blessings of God) prohibited in the Shastras. They were correctly practising their rituals prescribed for their status and thus looked like personification of the three Ashramas.
The followers in his party who went with him constantly looking at him, did not even find the journey tiring. It is no wonder. Men attain salvation by merely remembering him
King receives Madhva near Madaneshwara and takes him to Vishnumangala
Madhva was quickly received near the Madaneshwara temple by the noble King Jayasimha (also known in sanskrit as StambhaSimha), who had an auspicious mind.
King Jayasimha got down from his vehicle before nearing Madhva, asked his soldiers (who were on guard on the two sides of the road) to move back, and keeping some brahmins ahead of him, approached Madhva venerated in the three worlds, and prostrated at his feet.
Madhva reached the great Vishnumangala temple quickly accompanied by the humble king with his mind full of great reverence.
Villagers from two villages Vata and Samavaya (Paadi and Kude – in Tulu) along with others (from other villages) had come there with the desire of seeing their king. All of them started looking again and again at the approaching, all knowing Madhva, with great curiosity.
Note: Though the ordinary people were initially attracted by the news of the king coming amongst them, the personality of Acharya Madhva, for whom the king himself was showing such respect and humility attracted them even more.
Description of Madhva Procession
The men, who had gathered, saw Madhva coming forward accompanied by many clever disciples, wearing strings of lotus seeds on their necks, Sudarshana Chakra markings on their bodies, singing melodiously and dancing to the tunes of compositions in praise of the Supreme Being composed by Madhva (themselves).
Seeking Madhva's blessings, King Jayasimha accepted his being jostled by the crowds ahead of himself, who were bustling to see Madhva, and followed him in all sincerity with folded hands, conveying his dasyabhava (being a humble servant).
Note: The king's humility and reverence for the great teacher was seen by the people who saw him as one of them, instead of a great king, on this great occasion.
Madhva had the personality and effulgence (of a rising Sun) whose limits could not be determined. Thus, he looked like another Sun, who was a special decoration to the earth.
Note: The Sun in the sky provided light and heat for the day. But the Sun who had come down to earth itself was special and was a great decoration on this great occasion.
Madhva's pace appeared to be slow, though it was really brisk (because the people accompanying him did not feel the pace). He had a majestic trot like a young and strong lion cub and his feet having a deep red colour and resembling tender sprouting leaves, sanctified the earth he trod on.
Madhva's toe nails were red excelling the red of the gem PadmarAga mani (Jade). His feet were of the shape of the back of a tortoise. His ankles were round. His knees were fit for worship by great gods (such as Rudra). His two thighs were muscular and rounded like the great trunk of an elephant.
Madhva was wearing a pure silk cloth below his waist (externally covering the loin cloth prescribed for the ascetics). His lean stomach, neck and forehead were having three folds (considered as the characteristic of great men).
Madhva had covered the upper part of his body with a red shawl densely woven from fine soft wool. This was like the radiance of the rising Sun on the bright golden peaks of the Meru mountain.
Madhva had a broad chest and proud shoulders which looked like a high wall. His upper arms were big, round, long, beautiful and like the trunk (of an elephant).
His palms were very red like tender leaves, which had proud ridges and lines with markings of the Flag, wheel etc (All these are considered as Lakshanas of a great man )
At first sight, his radiant face could be mistaken for the full moon. A further look would reveal that it was not the full moon (which has the scars). Madhva's blemishless perfect face was more radiant than the full moon, and was like an ocean of unlimited pure effulgence.
Madhva's smile was very attractive, showing his teeth which shone like bright new Jasmine buds. His lips were red and auspicious. His eyes were large like lotus petals. People became happy when he looked at them.
Madhva wore in his beautiful ears the sacred Tulasi leaves. His cheeks were radiant. The mere flicker of his great eye brows was sufficient to create and destroy all the three worlds. (could do good to the good people and destroy the wicked in all the three worlds). His forehead was bright with effulgence.
Note: The description of Madhva's physical personality from the toes to head is complete here. This appears to be one of an eyewitness who had seen Acharya Madhva. The circumstantial details of the King receiving him also supports this view.
Perfect features of Madhva
Men knowing Samudrika shastra (science of assessing personality based on body features) carefully noted the characteristics of different parts of his body and found them suitable for a good illustration of the features of Idols (for gods). It is not necessary to say therefore, that Madhva has all the auspicious features.
Madhva is reverently seen by the crowds
Madhva was surrounded by the big crowd jostling to see him (properly). Noting that some people, were eager to see him at the outskirts of the crowd, but were scared of the jostling, the kind Madhva showed them the upper half of his body (from the chest upwards) fully.
Note: Madhva had perfect proportions of the body, which includes the height as a proportion of other limbs. Here it is implied that he was taller than average and also that he showed himself by his special powers that every body saw him above his chest.
Madhva enters Vishnumangala temple
Madhva was surrounded by groups of obedient devotees eyes widened with pleasure (at seeing him) and with hands folded in front with great reverence. Thus, he entered Vishnumangala, the temple dear to Lord Vishnu .
Madhva's discourse in Vishnumangala temple
In the manner of the full moon, accompanied by planet Mars, shining amidst the galaxy of stars, Madhva, the incarnation of Sri Vayu shone with vivid bright radiance along with King JayaSimha amidst other kings.
Note: Madhva is the full moon, and Mars is the King Jayasimha, while other kings are the stars.
Hrishikesha Tirtha, one of Madhva's great disciples was endowed with a voice conveying dignity, clarity, volume etc. suitable for accompanying (Madhva in his discourses) with his recitation. He recited Bhagavata shlokas melodiously. Madhva, with the six auspicious virtues, explained the story of Lord Krishna, which redeems from Samsara and gives Mukti to the reverent listeners.
Note: The reference is to Bhagavatha Dashama Skandha.
Madhva's discourse, with the quality of extreme courage (in delivering), his soft, attractive and very clear narration with correct pronunciation in a melodious voice conveying profound meanings fully to the erudite scholars as well as the lay men made them immersed in an ocean of happiness.
The glorious sporting acts such as coming, sitting and conversation etc of Madhva give Mukti to (the good people) by just remembering them. Only gods with the benediction of Saraswathi and Rudra can describe them. A mere mortal with little intelligence like me cannot do it well.
Note: This is a poetic elaboration as the memory of even simple acts of Madhva seen and remembered carry their superior quality, which will take the qualified aspirant further in the path of redemption. Such memory coupled with his unique superior position in the hierarchy of souls leading one to faith and love towards him will surely result in the grace of the Supreme Being. This does not imply a short cut to Mukti, but an aid to it.
Note: I have skipped the Ancestral story of Sri Trivikrama Panditacharya, father of the author. He belonged to the Likucha family (known in Tulu as PEJATTHAYA) , Angeerasa gotra.
Prelude to the famous debate between Trivikrama and Madhva
(The followers of Mayavada approached Trivikrama and requested him to take on Madhva in debate). They said: One very eloquent person (PoornaPrajna) is condemning our traditional Mayavada Shastra. You are very skilled in the use of great logical arguments and should defeat him. No one, other than you, is capable of this feat.
You are like a great elephant, which has bathed in the rivers in the form of Vedas, which sports in the seas of all the Shastras and is well versed in all the nine Kavya Rasas (features of delightful attraction in compositions like Shringara etc). There is no disputant elephant which can stand against you (in debate).
Now, defeat the opponent who has come up by fortune, and get pure renown like the bright moon. Destroy the fear arising to threaten your own people.
Thus prayed to, by the followers of Mayavada, on the basis of their being his own people, Trivikrama spoke some words of acceptance (of their requests). But, as he had (clear knowledge of) very strong valid Pramanas and was capable of removing all doubts himself, he had doubts about his being able to defeat Madhva (in debate).
(He took on some of the disciples of Madhva in debates whenever he got an opportunity). Like an angry elephant blinding its mahout, who uses a sharp goad, by throwing up mud on his face, Trivikrama blinded the disciples of Madhva, who used the sharp goad in the form of precepts from Tatvavada with the dust of prompt and numerous counter arguments to silence them.
In the nights the intelligent Trivikrama studied secretly the important delightful tenets of Tatvavada of Sri PoornaPrajna, which gave him pleasure, (by going through the books available with his brother Shankara Panditacharya, who held custody of the books). He was greatly amazed at the new Shastra.
Trivikrama met Sri PoornaPrajna subsequently and after discussing the subjects in which they had differences in tenets, understood that the Shastra of PoornaPrajna was certainly correct. Still, he did not accept it immediately. A judicious person will always do all things with full perception and analysis.
Devendra (lord of the gods) approaches Chaturmukha Brahma, who pleases those near him with a gentle smile on all his four faces, to learn from him the true tenets of the Supreme Being, Vishnu. Similarly, Trivikrama Panditacharya approached and bowed to Madhva, who pleased every one, with a gentle smile on his beautiful face, at Vishnumangala temple.
Note: Vishnumangala is only 5 Kms from Kavu Matha of Trivikrama Panditacharya. Thus Madhva had already gone there, to make himself and his compositions easily accessible to Trivikrama, apart from other purposes. The action indicates how God guides through proper teachers the acquisition of the correct spiritual knowledge by sincere and qualified aspirants.
The Thirteenth chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya , son of Sri Trivikrama Panditacharya concludes here.
CHAPTER 14
Introduction to the Chapter:
This Chapter is a description of a complete day in the Life of Acharya Madhva.
In the beginning of the Chapter, the meeting of Trivikrama Panditacharya with Madhva in Vishnumangala temple in the presence of the King JayaSimha (continued from the previous chapter) is briefly mentioned. The interesting feature is the wealth of detail given by the very observant poet – Narayana Panditacharya – which serves as a practical demonstration (described in words) of the prescribed ritual worship of the Supreme Being which is prescribed in Smrithies, like Pancharathra and also covered by Madhva himself in his compositions – Sadachara Smrithi and Tantra saarasangraha.
Meeting of Madhva and Jayasimha and taking back the books
The heads of the two villages (Sthambha and Vishaya) became docile and gave up their hostility to Madhva (and partiality to Padmatirtha etc) when they saw their great king himself was a devotee of the effulgent Acharya Madhva. The good people were happy with the change. This was similar to the Sun (Madhva) fully rising and causing the lotuses in the form of the good people to bloom, when Sharadruthu (Autumn – the King) arrived, the dark clouds (village heads) lost their darkness (became white) due to lack of water.
Note: there is a clear hint here of vested interests covertly supporting the unpardonable crime of Padmatirtha in stealing Madhva's books by force.
King Jayasimha and other leaders asked for pardon and reconciliation from the revered and forgiving Madhva for the evil actions of the stupid people. When PoornaPrajna (accepted this prayer and) asked his disciple Shankara Panditacharya to receive the books back, the latter did so taking over the books stolen with the machinations of Padmatirtha.
Note: Madhva had already located the stolen books earlier (last chapter). As Padmatirtha had run away already, he could have taken over the books himself directly. But he had decided to do so, in the presence of the king and with his own disciple taking them over publicly.
Trivikrama extols Madhva in the King's presence
The Kavikulathilaka (ornament to the race of poets) Trivikrama Panditacharya (who was also present when all these events took place) was happy at his own brother's victory (in getting the books back without any blemish) and was pleased with the King for making it possible so well. He spoke benedictory words to the King who sat humbly at the feet of Madhva and who was surrounded by his devoted officers and Brahmins.
Note: Trivikrama was obviously not a party to the underhand efforts of Padmatirtha and was happy that the sordid episode came to a close so lightly. His forthcoming words, which were spoken before he became a disciple of Madhva clearly show his respectful attitude to Madhva, even if one allows for poetic expressions. There is also a distinct possibility that the young Narayana was present at the time and had seen himself at first hand, all the events.
Oh, King Jayasimha, with the pure mind, Let the dust beneath the feet of the great Ananda Tirtha whose worship gives the position of Indra fully in the heavenly assemblies (giving the pleasure of embracing divine damsels) which is unobtainable by those of lesser merit, always give you happiness.
Though the great poet Trivikrama was not fully familiar with Madhva, he was aware of the innermost worth and qualities of Madhva in this manner. This is not surprising, as the great bee which flies in a strange forest unknown to it, is still able to find the honey contained in the flowers.
Note: Though Trivikrama had perused the works of Madhva earlier, this was the first occasion he met him. The poetic adulation of Madhva by the noted Advaita scholar, who had actually come to debate with Madhva is note worthy and indicative of his great respect for his doctrines and his manifest divinity
Madhva spent several nights there (Vishnumangala temple) – (being Chathurmasya). During this period, the evil persons increased their hatred towards him. The neutral persons (with neither love nor hatred towards him) were surprised at his actions, while those good people deserving Mukti got his blessings in the form of increased devotion, knowledge etc.
Note: It is well known that view points of persons differ from their different perspectives. Tatvavada has a basic tenet that the souls are essentially divisible into three broad classes – those who will eventually get to Mukti, those who will get into eternal hell, as a result of their innate hatred for the Lord, and those who float around in Samsara, being neither devotees not haters of the Lord. The same reactions are apparent in them towards the prophet of Tatvavada.
Description of the daily early morning rituals followed by Acharya Madhva
Madhva is the best amongst those who know the correct observance of the prescribed rituals. He got up before Sunrise, in the very precious period named after the son of Vinutha – Aruna, (when the sky is still red) and completed all the morning rituals (like bath), and sat in the proper posture (for Yoga) inside an enclosure of coloured cloth stained with ochre, to meditate on the Supreme Being, named Narayana, who is full of infinite auspicious attributes like Jnana.
A large number of great ascetics (with Madhva) cleaned their teeth by brushing with the stick (as prescribed) till they became very white and took bath together in the pond. By doing their prescribed tasks (such as Pranayama) with perfection in this manner, they were clearly showing their adherence to different rituals taught to them by their Gurus.
The disciples always slept after the Guru and woke up before him. From that time up to midnight, they were completely engaged in the service to the Guru with dedication and commitment, which is not possible to the less fortunate ones. Without this, how would they get the great knowledge, which would give them Moksha.
Note: The concept of service to the Guru, to please him and have his blessings in order to secure the full benefits of his teachings is an essential part of our system of teaching – which is totally missing at present.
One of the disciples who had not slept for a long time in the previous night engaged in Shravana (listening) and Manana (contemplation) did not get up in time in the early morning as he was still very sleepy. But his Guru had himself picked up the things needed for the morning bath etc like the clothes, and quickly left for the bath. The disciple got up (a little later) and saw this and was very sorry for the lapse.
Note: This is also a highly personal observation of the poet indicating his very close observation of the scene. The Guru referred here is not Madhva, but one of his senior disciples. This would show that the system had already established itself to the extent of a full Guru parampara.
When the Guru was in the water (taking bath), the disciples did not get into the water themselves for a long time and stood aside with humbly bent heads. This was as if, they were afraid that they would be questioned by the Guru – "Why did you not get up in time and perform the tasks allotted to you".
Note: The reference is not to the chance offence of one disciple but to the great humility and regard for the Guru by all such persons, showing it in this manner.
It was still the time of Arunodaya (Sun about to fully rise) and the place where Sri PoornaPrajna sat was lit up by an oil lamp. One ascetic with complete control over his mind (senses) gave the (ritual) Arghya etc with water filled up in the excellent Conch and removed with great devotion the excellent flowers etc (offered the previous day by Madhva) from the group of Saligramas and Idols having the presence of Sri Hari, the wearer of the Discus.
Note: This ascetic was the assistant to Madhva in the ritual pooja.
Madhva's Nirmalya Abhisheka of the Lord
There was a dripping of Nectar from the flowers removed in Nirmalya (in this manner) due to the great powers of Madhva, who (being divine in his original form) takes Nectar as his food every day. The disciples who saw this, first thought incorrectly that it was ghee, but they believed it to be Nectar, when they were advised by greater persons, correcting their wrong knowledge.
Note: There is an illustration of the principle that simple visual observation may not always be trustworthy and one would have to examine it in detail with other evidence. It is worth noting that there is no way that Ghee would drip from flowers offered to God after Abhisheka etc is completed. Mukhya Prana is called Amrutha as his special knowledge about God is never dimmed at any time, even in Universal dissolution
The Rising Sun is described
The Sun (Emperor) rose (in the sky. He was) accompanied by the chanting of the prescribed Mantras to be recited on the occasion (by qualified persons) such as Gayathri along with the five elements for the Japa – Hridaya, Shiras, Shikha, Kavacha and Asthra. He is reputed to have three risings – Aruna, Ushas and Surya and has three kinds of powers – Padartha prakashana, Thaapana and Aahladana. He wears in the middle of his orb the effulgence of Vishnu, his Lord, who is accompanied by the six Shadgunas – Poornaishwarya, Samarthya, Keerthi, Sampath, Jnana and Vairagya. He shines with hot rays.
The same words also mean:
The emperor rose (to a high position) in the world. He was accompanied by competent ministers who knew the five arts of governing – Karmaarambhochitha Upaya, Purusha and Dravya sampath, Vinipatha prakara, Deshakaalaavalokana, Karya Siddhi (employing the correct means of initiating the action, having the required capacity in man power and wealth, countering setbacks, studying the locale and time, and achieving results). The rise (of the emperor) was of three kinds – Mithra, Bhu and Kosha (friends, territory and treasury) and he had three kinds of powers – Prabhava, Manthra and Uthsaha – influence, diplomacy and enthusiasm. He had the very great qualities of Sandhi, Vigraha, Yaana, Aasana, Dvaidheebhava and Aashraya, which were his own and which he wore in his heart.
Note; The simple words used in the original shloka refer to the numbers of qualities, which are fully explained in Bhavaprakashika. The appropriateness of the adjectives as well as the condensation of meanings is remarkable.
The rising Sun with his groups of rays destroyed the very dense, well rooted darkness resembling the very dark eye collyrium, which had filled up the house called as the world and was obstructing the movement of creatures. This was like a lion using its nails (paws) to kill very dark groups of elephants, which are very strong (impenetrable), obstructing the way for (other) animals, and occupy the whole ground.
The rising Sun (still red) embraced his dear wife - All directions (Dik) with his arms – rays. The wife had the sweet words in the form of birds singing, and had got rid of the (earlier) tears (due to parting with her husband) in the form of dew. She had immediately shown her love (for him by blushing) in the form of the red colour and had given up her anger (at his earlier absence) – had become clean (without any clouds). She wore new clean clothes, in the form of a clear sky and had her face blooming, in the form of blooming lotuses.
The dust which rose when the disciples prostrated to their Guru glowed in the shafts of light of the thousand rayed Sun, coming through excellent sky lights showed very well to the disciples that it was time for the discourses and thus helped them like friends.
Madhva's morning discourse
There was a high and properly made Yoga Peeta for Madhva in a hall meant for such discourses. The good disciples gathered together quickly along with the groups of great ascetics who had completed their morning rituals such as bath etc to hear him.
The palm leaf documents dealing with Vedanta, thus being the places where God resides and having numerous internal pages, which were opened at the time of the discourse had attractive cloth covering and tied securely with strings. These were similar to the thought subjects (forms of God) in the minds of the good people, who have the requisite qualities of Jnana, Bhakthi and Vairagya (God knowledge, devotion and renunciation), who do not disclose God to the unfit and meditate on God Vishnu through the study of Vedanta. They have their ignorance dispelled by the teachings of preceptors.
The letters written in those books were neither very close nor very distant from each other. They were written straight, in full and equal lengths. They had Ashva and Gaja lipi and had margins all round. They had been written by very capable persons. Thus, they were excellent.
Some of the disciples in the audience were able to quickly spot the beginning of the composition (being discoursed upon) as they had repeatedly studied it and were clever. Some others were slower, but made great efforts to complete the initial invocation of Lord Hari and Guru (Acharya Madhva) in time and finally reached a state of readiness with the others. After all sincere and hard efforts will always lead to the desired results.
The listeners prostrated to the Acharya and sat down in silence in the hall. Madhva, who is greater than the Sun and is worshipped by him, removed the red coloured cloth screen, which surrounded him earlier during his secret meditation and Japa and shone in his effulgence. This was like the Sun dispersing the reddish clouds during the evening period and shining in full splendour in the sky.
Madhva starts his discourse
Madhva, the excellent teacher with great wisdom pronounced the sacred Aum in the beginning for the purity of his discourse. Aum is made up of the three sounds A, U and Ma. There are three worlds in this Universe – Bhumi, Akasha and Swarga.
There are three great Tejas (energy or power) in these three, called Agni, Vayu and Surya. From these Tejas, the three Vedas Rig, Yajus and Sama have materialised. The three Vyahruthis Bhu, Bhuvah and Svah contain the meanings of the three Vedas, whose essence is indicated by the sounds A, U, Ma.
Note: The sacred symbol Aum stands for the entire Shastras which are expanded in stages into the Vyahruthies, the Vedas and other Shastras based on them.
Bhavaprakashika elaborates the deeper significance of commencing the discourse with the sacred Aum giving reference to the Shrutis and Aithareya Brahmana.
The disciples first read the Moola (original) from the Upanishad in a continuously soft but clear voice. Then Madhva gave the discourse giving the elaborate meanings (on the portion read) which was like sweet nectar for the ears of listeners and would lead to Moksha (the state of being eternally free from death).
The tireless Madhva gave replies to all those who asked questions on the subjects. For all those who were sincere seekers of knowledge, he was pleasant and gave completely convincing replies, like Karna, the son of Surya gave wealth to those who sought it from him. For those who asked questions with a view to score a victory over him, he replied with prolific texts just as Arjuna destroyed his opponents in battles with thousands of arrows.
Madhva performs the afternoon Puja
After the Sun moved a little towards the west (after noon), Madhva completed his discourse and went to the pond for the ritual bath. All the Abhimani deities of sacred teerthas gathered in the waters of the pond at that time, to get the benefit of association with Madhva (during his bath).
Note: Madhva had spent the larger portion of the morning hours in his discourse – having commenced when it was still getting brighter inside the hall – indicated by the sunrays entering the small openings through the walls and roof – and ending it after noon – over four hours. The emphasis on Jnana being a form of worship of the Supreme Being is clearly indicated.
The pure and limpid waters of the pond first reflected the image of Madhva very dear to the good people and afterwards obtained his form (inside it) – as he bathed in it. This was like great ascetics with pure minds and complete devotion first have the image of the Lord in meditation (in their minds) and finally see Him directly.
After bath, when Madhva performed Abhisheka to the Saligramas bearing the marks of the Discus (Chakra) on them with a Conch held in his right hand, the images of Madhva reflected in the (wet, smooth and shining black surfaces of the) Saligramas appeared as if they were the images of Lord Hari Himself holding the great Panchajanya conch.
Note: The Saligramas have the constant presence of the Lord in them. Due to the fact that they were being worshipped by the greatest devotee of the Lord, they showed the Lord's presence directly to the deserving people.
The greatness of padodaka of the Guru
The great ascetics describe that the drinking of the consecrated water with devotion, which is obtained after performing Abhisheka to the Lord (His feet) is superior in results to the performance of prescribed ritual fasts for twelve years or taking ritual baths in great Tirthas like the Ganga or other rivers, extolled by the great. Madhva took the sips of such Vishnu Padodaka.
Acharya Madhva, who is very dear to the Lord Hari and who is hated by those who are His enemies, was wearing the twelve clean Urdhwa Pundras – (marks on the body with Gopichandana) and the markings of the Mudras of the Conch and Discus. These shone like the twelve Suns (arising simultaneously in Universal dissolution) and with his own effulgence enhanced by these, resembled the Universal Dissolution.
The crowd of people seeing (and enjoying) the naturally beautiful face of Madhva resembling the full moon with their hands folded in supplication in front, parted to clear the way for him quickly (when he started moving), even before his disciples could ask them to clear the path for him.
All the sacred water which was used to wash his feet (when he entered the temple) was taken by the crowds of people who sprinkled it on their heads in benediction. The Earth which was unhappy that not even a drop was left for it, some how accepted this – as it is correctly called Kshamaa – All Forgiving.
Madhva performs Abhisheka
At that time an ascetic with cleaned hands and fully controlling his senses brought pure cold water (from the pond) which was without smell, untasted, light (without impurities), untouched by the nails (when held by the hand) filled in a Kamandalu, which was held by him at his side, so that it was not touched even by his breath for the Puja.
Note: This is a concise and good description of the collection of water for the Abhisheka of the Lord. The purity involved in its collection is both physical and mental.
The first half of the Lunar month (Shukla Paksha) is considered auspicious by astrologers who know the art of divining the correct Muhurtha. During this period, the gods along with Kamadhenu (divine cow) fill back in the Moon the Nectar (drunk by them during the previous Krishna Paksha) in the form of his beautiful Kalas (parts) which are purer and whiter than the white stalks of lotus plant. Similarly, Madhva who teaches the pure and perfect Siddhanta is respected by the gods who know the intricacies of the Shastras.
He filled up in his exquisite white Conch, whiter than the stalk of the lotus, with pure water and good flowers having sweet smells for the purpose of Abhisheka.
Offering flowers and decorations to God
After Abhisheka Madhva offered the Idols and Saligramas pure, wet sandal paste and then with new Tulasi leaves in the form of delicate ends of the branches, which appear as if they are the forms of the Tulasi goddess. He offered a mass of beautiful flowers grown in trees, plants, creepers on the surface of the earth or in water, which appeared, as if they were the forms of Mahalakshmi herself, for worship to Indiresha (Lord of Indira).
Madhva offered the 16 different kinds of service during Puja, to please the Lord who wears the Sarnga bow and who possesses infinite auspicious attributes. He freed himself from the thirty two kinds of defects in Puja. He offered with great devotion the six Anupacharas (subsidiary services).
Note: Bhavaprakashika gives the description of the sixteen service elements of the Puja by a quote – Arghya, Padya, Aachamaneeya, Madhuparka, Punaraachamaneeya, Snana, Vasthra, Bhushana, Yajnopaveetha, Aasana, Gandha, Pushpa, Dhoopa, Deepa, Naivedya, Namaskaara.
The defects are those which lead to lack of concentration on the Puja. The Anupacharas are: Mukhavasa, Thambula, Darpana, Chathra, Chamara, Paaduka. The 32 offences during Puja are also listed in Bhavaprakashika in a quote from Varahapurana.
It is not that Madhva offers his worship in this manner once during each day. His divine body is itself a house, his heart lotus is the seat (for God), his tremendous devotion is the river, his mind is the water, his thoughts are the flowers. With all these, he performs continuously always the Abhisheka and other forms of worship of the Supreme Being, who is red like the Ruby.
Note: The eight Bhava Pushpas (Thought flowers) are: Ahimsa, Indriya Nigraha, Sarvabhuthadaya, Kshamaa, Jnana, Thapas, Dhyaana, Satyam (Nonviolence, control over the senses and the mind, kindness to all animals, forgiveness, Knowledge, Penance, Meditation and commitment to Truth). Bhavaprakashika quotes a text stated by Bhimasena regarding such mental worship.
Madhva partakes food offered to God
After worshipping the Supreme Being thus, Madhva applied the Sandal paste (left over after the Puja) to his arms and chest. The gods, ascetics and people who saw the smiling delightful face of Madhva resembling the moon, the great scholar exuding fragrance and wearing a soft silk cloth were tremendously enthused by the sight.
Afterwards, Madhva, well versed in discoursing on the Vedas and a great devotee of the Lord took the excellent food (sweet Paramaanna – rice pudding) which was obtained without undue efforts. While doing so, he constantly remembered that Krishna, the Lord and controller of all the worlds should always be pleased with him.
Afternoon programs
Then, Madhva sat on a light smooth silken cloth placed on a woolen carpet covering an excellent pedestal prepared by his disciples. Being a decoration himself for the great hall, he entertained and regaled the groups of scholars present with many kinds of intellectual treats (in the nature of discussions of Shastras).
Note: The Sadacharasmrithi of Madhva says: - "VedaShastravinodena preenayan purushotthamam" – as the prescribed activity for the afternoons. Note the similarity of thoughts here. Madhva did as he preached.
A dear disciple guided by the signs of movement of the eye brows (of the Guru) and having understood his intentions by the smile and blooming of the eyes, placing his gentle hands in such a position that they were touched lightly by his breath made a request by speaking in his ear.
Note: The very great respect of the disciple to Madhva and his taking total care to treat his Guru's lightest wish as his command and avoid all manner of causing him any discomfort even by the play of his breath on the Guru's body (by placing his hands in the way) is beautifully brought out here.
(Noting the intentions of the Guru communicated by the disciple), a number of householders came quickly forward through the large numbers of people already present near Madhva, after having prostrated earlier, to offer their service first and prostrated again in front of him.
Others from different places, who had heard of his greatness and had come to see him saw that his greatness was indeed thousands of times more than their earlier information. They were struck with wonder and folded their hands in front of him with great reverence. Madhva welcomed these devotees and asked them to sit down.
One of Madhva's disciples started calling other disciples who were still busy with studying the compositions, to gather quickly for the next discourse. He told them that they should not repeat their earlier work, which could be done later and even reflecting on the subject should not be done, as the Guru (Madhva) is about to start.
Note: There is a touch of authenticity of actual observation here, which is remarkable and brings out that Madhva, the divine was so approachable to humans.
The people kept seeing without even winking their eyes the great effulgent scholar Madhva who was giving the discourse, as if he was the son of Satyavathi (the great VedaVyasa Himself). They were immersed in happiness and never noticed the passage of time.
Evening and night rituals
The pure Sun set making it possible to look at him without discomfort, being red and clearly visible, having the same form as when he was rising. Those who have taken shelter at the auspicious feet of Vishnu or sky (Vishnupada – sky) and are great by their own natural effulgence will not change either in prosperity or adversity.
The scene of Sunset was uniquely beautiful, as the earth which was like a woman wearing the robe of emerald colour in the form of the ocean shone for an instant in the light of the Ruby in the form of the red rays of the setting sun, which was just visible half submerged (before setting).
Madhva with the great mind contemplated on the Supreme Being in that pure sunset time, as being immanent in the Tatvas of Prithivee, Ap, Tejas, Vayu, Akasha, Ahamkara and Mahath, in the Moola Jada Prakruthi and Avyakruthaakasha along with the three Gunas Satva, Rajas and Thamas. Though He is always one every where, He shows difference in His forms because of change in location. He is totally different from all others such as the gods, Asuras and men. He is the Lord of all creatures and is the repository of infinite auspicious qualities.
Note: This description of the all pervading Lord at the time of Sandhya is for guidance to others.
Brahmins well versed in the Dharma Shastras and who observed correctly all the rituals prescribed in the Smrithies started the rituals for the evening meditating on Lord Hari, the creator of the three worlds, immanent in the Sun, when the rays of the Sun were still visible and continued them till the masses of stars became visible.
Those Brahmins well versed in sacrifice and knowing well the sixteen gods with Rudra and Indra mentioned in the beginning and the end of the secondary divisions of the Agnihothra ritual, poured the sacrificial offerings with the statement "Na mama" correctly and uniquely. Such sacrifice gives one the residence in the world of Vishnu also called Gayathra.
Note: The sixteen gods are: Rudra, Vayu, Ashvins, Soma, Varuna, Pusa, Marut, Dyavaprithvi, Savitha, Vishnu, Brihaspathi, Agni, Prajapati and Indra. The Shruti covering this has been quoted in Bhavaprakashika. The performance of such rituals with correct understanding will lead to Jnana and Moksha.
The beautiful full moon rose. Divine damsels in the sky honoured him with the thought that if he did not have the scars on his face, he would have been as beautiful as his sister, Mahalakshmi (whose face is compared to the moon).
In the night, the Chakravaka birds and lotus flowers which had lost their contact with the Sun suffered very badly due to the moon light. But, the blue lotus (Kannaidile) and Chakora birds which had suffered very badly from the rays of the Sun became very happy. God never creates anything which is delightful for all creatures.
The next three shlokas have to be read and understood together – Anthya Kulaka. They describe the form of Krishna, the Supreme Being, extolled by Acharya Madhva.
(The venerable all knowing Madhva described Lord Krishna by words which remove Ajnana and give Moksha to the devoted people). He has the bluish effulgence of a cut Indraneelamani (blue gem) of his body. The rows of his teeth are like new white jasmine buds, he wears a flower garland (Vaijayanthi) with exquisite scented flowers growing on the tip of great mountains, whose scents have spread in all directions.
The moon brightened the sky (Akasha) which has only one characteristic of Shabda (sound) with its rays. It is of the colour of the blue gem, Indraneelamani and wears groups of white glowing stars. It has mountains bearing great forests on their peaks which have numerous flowers rendering all directions fragrant.
(The venerable all knowing Madhva described Lord Krishna by words, which remove Ajnana and give Moksha to the devoted people). He gives happiness to the Gopika women who have given up shame and are smiling gently. He is wearing extremely fine cloths and is the greatest, effulgent and free from defects, all pervading and is unaffected by misery.
The moon brightened the sky with its rays. The Akasha has its darkness removed (by the moon rise), showing the way to the travellers. It is full of gently moving Vimanas (capable of flying in the sky). There are smiling divine ladies, who sport in them. It is very fine and invisible to the eye, all pervading, pure and without sorrow and has instruments like Veenas (played by the divinities in it).
The venerable all knowing Madhva described Lord Krishna by words, which remove Ajnana and give Moksha to the devoted people. Krishna is the only one who gives the final Gathi (Moksha), and has infinite auspicious qualities like bliss. The Moon brightened the sky which has only one quality, Shabda. This is the difference.
Note: The poetic beauty of the words which carry two meanings referring to Madhva and Chandra, Krishna and Sky etc is exquisite here. The poet has taken the moon rise on a full moon day in Sharathkala, with skies clear and cloudless for comparison of Bhagavatha Shastra being expounded by the master himself, suggesting there by the inexplicable bliss and freedom from worry etc which is associated with both.
Bhavaprakashika explains the clear reference to Bhagavatha discourse after Sunset by Madhva describing the personality of Lord Krishna.
The Fourteenth chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya , son of Sri Trivikrama Panditacharya concludes here.
CHAPTER 15
Introduction to the Chapter
This Chapter is very big, with 141 stanzas – out of which half (70) describe the marathon debate between Acharya Madhva and Sri Trivikrama Panditacharya, which led to the latter's defeat and acceptance of Tatvavada.
The other half describes the main disciples of Madhva and the composition of the Anuvyakhyana by Madhva as per Trivikrama's request.
The first half in essence is a summary of the defence of Tatvavada against all rival schools, given very briefly, but elaborated in other compositions of Madhva. The literal meanings of the shlokas will not convey a total picture unless this background is kept in mind.
To give some idea of these arguments without completely diverging from the subject and prolonging the translation unduly, a brief note is attached against each shloka where required in Italics. For greater insight into the issues, original compositions should be studied.
Madhvacharya expounds BrahmaSutra Bhashya
Then Acharya Madhva who had stayed for some time in Vishnumangala temple, stayed in another nearby temple at Kudel which was generally patronised by all villagers. He started expounding his wonderful BrahmaSutra Bhashya again.
Note: there is a clear reference to another temple, (than Vishnumangala temple with the Idol of Vishnumurthy, where Madhva completed his Chathurmasya). This has been called Amaralaya or Kudel in Bhavaprakashika, which was located in a village of the same name.
He saw in front of him, Trivikrama like an opponent in war, who rode the chariot of another school of Vedanta (Mayavada) and wearing the weapons in the form of many great and sharp logical arguments.
Description of Madhva's discourse
Then, the wonderful discourse establishing the Supremacy of Lord Vishnu emerged from the lotus face of Madhva, like an army coming out of its bivouac to win victories for the king.
The speech/movement of the army was continuous without undue haste or being too slow. It had no defects (like pronunciation, pauses or repetitions etc or gaps or disorder in movement). For those who saw it from a distance, it appeared like a continuous entity without parts, like an army without elements like soldiers, horses, chariots etc.
The speech - army had groups of chariots in the form of Brahma Sutras, unstoppable Elephants in the form of Apaurusheya Shrutis, Foot soldiers in the form of valid logical derivations, and Horses in the form of many types of Paurusheya texts.
Note: The Shruti texts are irrefutable (unstoppable) as they are Apaurusheya and defectless.
Speech: It was dear to the immutable Lord Hari, and had excellent sounds like the roaring of thunder. It was very pleasant to listen and was very clear in the precise meanings (in the exposition of Shastra tenets).
Army: It was full of speeding horses and roared like thunder. Its echelons were terrifying to its enemies, when it emerged in its vastness from the camp.
Mahalakshmi: She is extremely dear to Sri Hari, who has none of the six defects (growth, decline etc). She has excellent breasts and very sweet sounds. She is the daughter of the ocean and is of the essence of vast Tejas (Effulgence).
Note: Mahalakshmi is the main Abhimani Devata of Shruties and is thus correctly compared with the discourse of Madhva, which was expounding on the purport of the Shruties.
The speech/Ganga originated on the Lotus feet of Sri Hari, the Lord of Lakshmi. It was a part of the work to be done by Chaturmukha Brahma. It was held in reverence by Rudra on his head and was purifying with its holiness all the people who bathed in it.
Essence of Madhva's discourse is summed up
The all knowing Madhva established by Shruti Pramana and by Yukthis (logical arguments) that Narayana (Vishnu) has infinite auspicious qualities such as Jnana, Bala, Shakthi, Aishwarya, Tejas etc. (Knowledge, Strength, Capacity, Possessions, Effulgence etc). He is called Brahma (in Vedanta) as he is Paripoorna – totally endowed – and his infinity and completeness of qualities can not be determined in space, time, qualities and numbers. He is known only by the Vedas and propounded by them as their main purpose.
He is the (only) Doer – in the universe, as every thing else is completely in His control and He is all knowing.
Note: The commentators Vishvapathi Tirtha, Vedanga Tirtha etc have given the Shruti texts supporting these interpretations. All these are not being reproduced here. But, it may be seen that the detailed discussions which follow in the next shloka onwards up to shloka 63 take up each issue, consider the Poorvapaksha and give the final position of Tatvavada with brief arguments for the conclusion. The main propositions are:
1. Ananthagunaparipoornathva – being full of infinite auspicious qualities.
2. Brahma of the Vedas is Narayana/Vishnu
3. Being known only by the Vedas, which have Him as their main purport (and by no other independent means).
4. Vishvakarthruthva, Sarvajnatha etc.
Samkhyas classify and define characteristics of entities and the orderly derivation of the world of day to day experience from them. There are two kinds – Those who do not accept the existence of the Supreme Being (Nireeswara) and those who accept the Supreme Being and souls along with Nature principle (Seswara). The Nireeswara Samkhyas are rejected first. Out of these, the ones who do not accept the need for a creator Iswara or Supreme Being, arguing that Nature unaided by any superforce is responsible for the world by a process of natural transformation. Please note that this is the "simplest" explanation possible and is also favoured by modern science.
If it is argued that Pradhana (Nature principle) is the primal cause which transforms itself into the world, by giving the example of Milk (becoming Curds without any other known agent and by itself), the example given (of Milk) is defective.
Note: The method used by Poorvapaksha is to use the Anumana that the world is a transformation of Nature principle, which happens by itself, as the world transformation is independent and not under the control of any other agency external to it. The example given is that of Milk curdling by itself. Note the similarity to modern scientific concepts or Charvakas, who believe that the existence of God is unproven as a primal cause. The Siddhanta answer is that Milk curdling is not an independent process according to Shruti, which says – "Yetena ha vaava payo mandam bhavati". Even the transformation of milk to curds is caused by God. The argument of refutation of Poorvapaksha is based on Shruti. Other Shruti texts preclude any other example being given of a transformation independent of the Supreme Being.
We (Tatvavada) offer the following Anumana to establish our Siddhanta – The creation (of the world) under consideration must be according to the desire of a Chetana, as it is a creation. The example is the creation of cloth.
Note: The act of creation implies a creator, as the weaver creates cloth. Inert entities like cotton etc do not transform themselves into cloth etc without such an external creator. There is no example of creation being done on its own by non-conscious entities. The same method is used to reject other schools like Bhatta etc which argue that Iswara is unnecessary.
Some Nireeshwara samkhyas hold that though a Chetana is required for the creation of the world, he is only a secondary cause and only the Pradhana is the primal cause.
The position of those who hold that creation is caused by Pradhana being the main entity (Angi) and Chetanas as secondary causes (Angas) without accepting the control of an independent Iswara for creation is also untenable.
Note: The position of these schools is that just as Milk is assisted to become Curd by the action of adding some curdling agent to it by a human being, Iswara or Chetana is required in a secondary role for the creation of this world. Some hold that Iswara is not needed, but souls whose Karmas determine creation of the physical world, their bodies etc would be sufficient. This position is rejected by offering a counter Anumana, as follows.
The entire scheme of Karya (created entities) has been created by the all knowing Iswara, as it is some thing which came into existence, without having been in existence earlier. (Saadi – Product with a beginning). This is so, as it is unlike Aatman. Thus, the Anumana (Vyatireki) proves the existence of Iswara.
Note: The world is not beginningless like the souls. Having come into existence, it must have had a creator, who is all knowing to be able to create it. There is no example possible for a Sarvajna creator and hence a direct logical statement with an example is not possible. But, by proving that the negative – nonbeginningless entity must have a creator, the existence of Iswara is proved by the Anumana. It may be noted here, that the opponent does not accept Agamas (Vedas) which clearly state the existence of Iswara. Other means like Prathyaksha (direct cognition by the senses) and Anumana without an example are not available for establishing Iswara,.
The previous verse appears to "prove' the existence of Iswara without taking the Vedas into consideration. This position is not acceptable to Tatvavada.
Vedas are the irrefutable base which gives strength to all Anumanas. Those Anumanas which do not have their support are like unchaste women without the control of their husbands and can be used to prove any thing.
Note: Entities which are extrasensory (like Iswara, Sin, Merit etc) can not be established by either Prathyaksha or unassisted Anumana and must have the support of Agamas. The Anumana given in the previous shloka is in the nature of a rejoinder to the opponent's argument that Iswara does not exist.
Rejection of Bhaskara school claiming that Universe is a transformation of Brahma
Brahma being a Chetana can never be a Parinami (transformatory) cause as such a Parinami cause will never be a Chetana, like Milk etc.
Note: Bhaskara and similar schools say that Brahma itself will transform into the Universe. Such transformation can only be from one non-living to another non-living entity. Brahma being pure Chetana can not be transformed in this manner into an inert/non-living entity. Only a Non-living Jada entity can undergo such transformation into another – Mud into a pot, Milk into Curd etc.
Rejection of Schools like Pashupatha as they are not based on the Vedas
Pashupathi (Rudra) can not be the primal cause of the world, as his defects are well known, like any normal human being. If even Rudra can not be so, what needs to be said about Ganapathi, Surya etc as espoused by the ignorant.
Note: The different schools which consider Rudra, Ganapthi, Surya, Skandha, Shakthi etc as Supreme are rejected on the ground that all these deities have known defects and limitations. An example is the "crying" of Rudra, due to which he derived that name. The underlying point is that the Supreme Being has to be perfect and without any flaws in His essence.
Rejection of Vaisheshika school
Vaisheshikas hold that Iswara can not have the essence of bliss and other auspicious qualities, as He does not have sorrow etc. Who ever is not without happiness, can never be without sorrow, as seen in the example of the Samsari soul.
Note: The Vaisheshika poorvapaksha argues that happiness is invariably coupled with misery, as seen in the example of all of us. As Iswara is free from sorrow (in His essence), He has to be one with no bliss also.
If this is accepted, we will counter it with the logical fallacy that God can not be a repository of knowledge, as He is free from all delusion or wrong knowledge. He who is not without knowledge is not without wrong knowledge also, as is the case of a Samsari soul. (Only those who are without knowledge, can be free of delusion).
Note: By offering the counter proposal which is absurd, Madhva shows that the underlying premise is wrong. The Vaisheshika accepts that Iswara has knowledge, but no bliss.
If you (Vaisheshika) answer that Iswara is full of knowledge according to the Shruti, and this Anumana "proving" Him ignorant is fallacious, have you not heard the Shruti which proclaims that Iswara is full of bliss?
Note: The Vaisheshika accepts Shrutis as Pramana and argues that Iswara is all knowing according to it.
("Yah sarvajnah sarvavidyasya jnanamayam thapah"). We quote the Shruti – "Anandam brahmano vidvan na bhibhethi kuthaschana" etc to show that Iswara is of the essence of bliss also.
The stupid one has forgotten that Iswara will have to be considered as subject to sorrow according to his own logic, if He does not have bliss. A pity! He has said that (He has no bliss) only to ensure the absence of sorrow to Him.
Note: This is based on the principle that a Chetana (conscious entity) must have either sorrow or happiness/bliss (all Chetanas like us) and only an inert non-conscious entity can have neither. If happiness is precluded for Iswara who is a Chetana, Misery must be there in Him. It is therefore correct to accept that He has only bliss as per Shruti, instead of this absurdity of blisslessness (also ruled out by Shruti).
The concept of Iswara having neither bliss nor misery is again discounted
The Samsari soul has sorrow related to him by a Samavaya relationship. The Samavaya relation between Iswara and His all knowledge, desire etc is identical with that with the Jiva. Therefore, Iswara must also be subject to sorrow. If this identity of the Samavaya relationships is not accepted, there will have to be many samavayas.
Note: The Vaisheshikas consider that the relationship between an object and its quality is a Samavaya relationship which is only one according to them. Therefore, the Samavaya relationships between the Jiva and his sorrow and Iswara and his knowledge etc have to be identical, thus giving sorrow also to Iswara. If these are non-identical, they are going against their own basic tenet (ApaSiddhanta).
To explain away this obvious error, the Vaisheshika can argue that though the samavaya
relation is one, it appears to be different due to Upadhi. This is examined next by Madhva.
If the difference between the two Samavayas is considered to be due to Upadhi, let it be specified whether this Upadhi itself is real or unreal. In both cases, the defects stated by us (sorrow to Iswara or non-identity of the samavaya relation) will be unavoidable. There can not be a third alternative of Sadasadvilkshana (different from both real and unreal) for Upadhi, in your case, as the Mayavadis would propose.
Note: The position of Sadasadvilakshana, as some thing which is neither real nor unreal is not acceptable for a Vaisheshika, who swears by logic, as it is self-inconsistent. Upadhi is an external entity which transforms the behaviour of the main entity.
The view of the Vaisheshikas that Iswara and His qualities like knowledge etc have difference between them due to Upadhi, stands refuted with the same logical analysis by which the existence of difference in Samavayas being not due to Upadhis.
So, He must have infinite, different auspicious attributes, where the Difference is real (according to Vaisheshikas).
The Vaisheshikas accept the samavaya relationship between Guna and Guni (quality and its possessor) and such other entities like cause and effect, action and its object, Jaathi (generic attribute) and its individual member, Vishesha and eternal objects etc. This requires the acceptance of Difference between the possessor and individual qualities etc and thus leads to infinite regression. (If Difference is not accepted, it leads to Iswara not having any qualities etc). We, on the other hand, accept that there is no difference between Iswara and His qualities (or between the individual qualities etc), but postulate Vishesha which functions in place of Difference itself. Hence, the infiniteness of the qualities of Iswara is well established.
Note: The infinite regression is shown thus. If there is a difference between Iswara and His quality, there must be difference between the first difference itself and Iswara (called second difference). There will have to be a third difference between the second difference and Iswara again and this will have to continue endlessly. Sri Harsha, an Advaita writer has used this argument against the existence of Difference itself.
So, to avoid this logical faux-pas, we have to accept that Iswara and His quality are identical. The same argument when extended will prove that all qualities of Iswara and Himself are identical and He can not have infinite numbers of auspicious qualities. The postulation of Vishesha which is called Bheda prathinidhi (represents Bheda in its actions, but permits Identity without opposing it in essence) by Tatvavada avoids this problem. Vaisheshikas do not have this option, though they do agree that Iswara and His qualities have Samavaya relation (which is a single whole) and have perforce to agree with the existence of Difference between them.
After condemning Vaisheshikas, Madhva deals with Bauddha Madhyamika and Advaita doctrines. This implicitly shows that the structure of tenets of both schools is similar and their refutation is by similar arguments.
There is another school, which does not accept the Vedas as authority, which is called Madhyamika Bauddha. They hold that Shunya is the Paratatva. They are of two kinds – one who publicly acknowledge their beliefs and those who do it secretly.
Note: Buddhists, who do not accept Vedas have four groups – Vijnanavada, Shunyavada, Vaibhasika and Sauthranthrika. The Shunya Vadis are either those who openly profess it and secretly do so, while claiming to be accepting the Vedas as authority.
Madhva explains that Advaita also espouses Shunya, while claiming to accept Brahma
Those wicked persons say that the Vedas which consist of Manthra, Brahmana and Upanishads are Atatvaavedaka, (not stating the truth as far as the first two sections are concerned), call themselves as Vedanta followers, while calling Shunya (of the Buddhists) as Brahman.
Note: They are Shunya vadis as they are not accepting the authority of Vedas and describe Brahman in such a manner as is equivalent to Shunya of the Buddhists. Hence, they are hidden Buddhists.
Both the Shunyavadins and the Mayavadins hold that the entire Universe other than the Shunya/Reality, is superimposed on it. Further, the Shunya-reality and Brahman of the Mayavadis (Advaita), do not have any characteristic which can distinguish one from the other. Thus, there is no difference between these two schools.
Madhva, the all knowing, refuted all the Nyaya (logical statements and proof) used by Bauddhas and Mayavadis for the refutation of his Siddhanta. He showed that there is no basis for their claim that Brahman is without any attributes. Thus he refuted both of them like Indra destroying Asuras.
Note: A brief account of the refutation follows in the next fifteen shlokas (28 – 42). It is note worthy that the similarity of the two doctrines and their refutation are both shown together.
Refutation of Bauddha (Madhyamika) and Advaita doctrines
Shunya (under debate) can not be the primal cause of the world as it is unreal. The cause has to be real (Sat), like a potter. By this Anumana, (Vyathireka) the proposition that Shunya is the cause of the world is refuted.
Oh, ascetic (Bauddha), if you say that Shunya is not the cause of the world in the manner in which the Potter is for the Pot; instead it is the cause of the world as it appears due to (primordial) Ignorance, then Shunya can only be the Substratum (Adhishtana) for the Superimposition of the world. Do not say that it is the cause. Oh, one blessed with long life (ironically), You should (go back) and understand properly in your Guru's house the difference between Substratum and Cause.
Note: Bauddhas say that the unreal world appears superimposed on Shunya due to primordial ignorance, in the same manner as Silver appears superimposed on the shell, due to improper vision
Shunya, the subject of the debate being unreal, can not be an Adhishtana as any entity which has to be one has to be real like the Shukthi or shell. This example quoted by us proves by negation that Shunya can not be Adhishtana also.
Note: The Bauddha was earlier forced to concede that Shunya could not be a cause of the world, in the manner of a Potter making a pot. Now, his argument that it is only an adhishtana is also proved wrong, as any such must be real and Shunya is not.
Madhvacharya now takes up Advaita for refutation
A statement that some thing which does not convey the truth (Atatvaavedaka) is also valid proof is self-contradictory. Therefore, the Mayavadi has to accept that the Vedas are not valid statements (Pramana).
Note: Madhva is considering the argument that Advaita (Mayavada) is not the same as Bauddha doctrines as the former accept the Vedas as authority while the latter do not.
This is answered by the point that any one who says that he accepts some thing as valid and at the same time says that what it says is untrue is guilty of self-inconsistency. Thus he is really saying that the Vedas are not valid Pramanas.
The charge that Advaita does not accept the validity of a major portion of the Vedas – (Mantras and Brahmanas, as well as some Upanishads) is unanswerable once they say that it is Atatvaavedaka, as they do.
Even the portion of the Vedas – Upanishads accepted as valid (Tatvaavedaka) by Mayavadi, who is actually a reviler of the Vedas, can not impart the truth about Brahma, who is held to be inexpressible by Advaita. How, therefore can it be stating the Truth?
Note: The argument is that after disposing of a major portion of the Vedas as Atatvaavedaka (describing unreal things) Advaita uses some portion of the Upanishads to support its tenets. But, one of its main tenets is that Brahma is Avachya (not expressible by words). Thus even the portion of the Vedas accepted as valid and stating the reality, can not describe Brahman and is thus actually stating an unreality only. So the entire Vedas are useless and unreliable for understanding Brahman (Apramana) for them. They are no different from others like Bauddhas who do not accept the Vedas. !!!
If Advaita says that the Veda texts describe Brahman by the three kinds of Lakshana (Jahallakshanaa, Ajahallakshanaa, and Jahadajahallakshanaa), Brahma will be become Vachya (expressible) being the subject of such Lakshanaa, which is unacceptable to them.
Note: Advaita has to show how the Vedas can describe an indescribable Brahman. They take recourse to the explanation that Vedas do so by Lakshana (conveying information indirectly). The three types are
1. Jahallakshana (Exclusive) – It is a function of the word with which it's primary sense is given up and a secondary meaning related with the primary sense is taken. Eg: Gangayam Ghoshah. Here the primary sense of the word Ganga – the river is given up, as it can not be the location of the village (Ghoshah).
Instead, the bank of the river, is conveyed by Jahallakshana.
2. Ajahallakshana (Inclusive) – A function of the word through which a secondary sense inclusive of the primary sense is conveyed – for example, if one says protect the curds from crows, protection is implied from crows and other predators also.
3. Jahadajahallakshana (Quasi-inclusive) – A part of the main meaning is completely given up and only a part is taken. An example is the Advaita interpretation of the Upanishadic text: Tatvamasi, where Identity is conveyed between the Jiva without his characteristics and limitations and Brahma, without His characteristics of Omniseance etc which are contradictory to each other. The identity refers to pure Chetana – consciousness.
When Mayavada says that the Upanishadic texts convey the Brahman, by any of the three methods and not directly (as He is indescribable), Madhva points out He becomes the subject of such statements and hence becomes Vachya, which is against the tenets of Advaita.
Bhavaprakashika quotes "Yatho vaa imaani bhuthani jaayanthe", "Satyam jnanam anantham brahma" and "Tatvamasi" as the three types of Vedic texts which are interpreted thus.
According to Advaita, Brahma is Akhanda (bereft of any part or feature) and thus can not be visualised as having any such parts and features. Therefore, the Vedic statements that he is "Satyam Jnanam Anantham" etc can not refer to His attributes.
Therefore, they have to be interpreted to mean absence of attributes like Jadathva (inertness) for Chetanathva etc, which is also unsatisfactory.
Note: A positive statement that Brahma is of the nature of Satya, Jnana etc will have to be forced into a meaning of a negative statement – that He is not aSatya, Ajnana etc. This is against the intention of the Shruti, which is making the positive statements.
Further, Brahma Himself is a Bhava Swaroopa – a positive entity (not the absence of an entity). Therefore, He can not be considered in essence to be only a collection of Abhavas (absence of positive entities – such as Ajnana etc). If these Vedic texts are considered as conveying adjectives (Visheshana) for Him, it is not acceptable to Advaita as He being Nirvishesha (without any attributes) does not have any adjectives of either positive type like being all knowing or negative type like being one who has no Ajnana Therefore, texts like Satya Jnana etc also become Atatvaavedaka (invalid).
Note: The forced negative statements, even if considered as valid do not fit into the most important tenet of Advaita of an attributeless Brahman, who is not of the nature of an Absence of things only.
The important tenets proclaimed by the Vedas (such as Reality of the world, The Supreme Being having infinite auspicious qualities and being free from all defects etc) are established as Mithya (untrue) at all times, as articles of faith according to Advaita. Therefore, learned persons must conclude that such a school is outside the purport of the Vedas and hence is not Vaidika (followers of the Vedas).
Note: For one, who accepts the validity of the Vedas superficially but holds to such tenets as are completely against the Vedas, the nominal acceptance can not absolve him of his being in reality an Avaidika.
The two schools
Bauddha and Mayavada which are unacceptable to the good people have no differences between them. Shunya Vada is considered more potent and has been rejected already. Therefore, even a Mayavada follower, who thinks himself as a clever cheat (by trying to hide his true position) has been refuted (by the same arguments).
Note: The correspondence of Mayavada with Buddhism has been established elaborately by Madhva in his compositions Anuvyakhyana, Tatvodyota etc.
There is no difference of any kind between these, Brahma (as per Mayavada) and Shunya of the Bauddhas. Therefore, the Hethu (basis) on which Shunyavada was refuted earlier (in shlokas 28, 31) is also valid in the case of Mayavada.
The Mayavadi's argument that his Brahma is not Asat like Shunya (of the Bauddha) and therefore this logic is not valid (due to the hethu not being established – Asiddha)) is not tenable.
Note: The Anumanas used in the shlokas 28 and 31 have the hethu that Shunya is Asat (unreal or nonexistent). Advaita tries to avoid it saying that Brahma is not Asat, but as it has all the characteristics of shunya with no differences what so ever, they will have to accept that Brahma is also Asat.
If the Mayavadi does accept Satva (Reality) for Brahman (to achieve distinction from Shunya), He will have Vishesha (attribute), which contradicts the Mayavada tenet of Nirvisheshathva (not having any attributes) of Brahma. By a process of elimination, therefore, they have to accept Asatva for the Brahma.
Note: Advaita have the two options of either accepting complete equality between Brahma and Shunya, thus accepting the logical refutation due to both being Asat, or trying to make a distinction in their Brahma by accepting the quality of Sat (reality) in it, which invites the problem of contradicting their own basic tenet of Nirvisheshathva of Brahma.
The Brahma of Mayavadi is without a second (Advaita), identical with Shunya etc., is not a positive entity and is thus not capable of being cognised, studied or meditated upon and can not give the desired results of Dharma, Moksha etc. The same applies to other similar entities like Vijnana of Vijnanavadi Bauddhas, Shunya etc. which are all inexpressible and unfit for understanding or cognition.
Note: The manner of explaining the essence of Advaita Brahma, Bauddha Shunya etc is the same – It is inexpressible, undifferentiated, without any qualities etc. Therefore, even if one accepts such an entity as having an existence as a positive one (for which there is no example or proof), there is no way by which one such entity can be differentiated from another such entity, leading to the inevitable conclusion that they are identical to each other, with differences only of nomenclature.
After refuting Bauddhas and Advaita, Madhva takes up Charvaka school
If it is argued that the Vedas are invalid, there will be no Pramanas on Dharma and such other (extrasensory) entities. The Charvaka, who argues that Prathyaksha (direct cognition) is alone a valid pramana, has no means of establishing the absence of such entities like Dharma.
Note: For extrasensory entities like sin, merit etc there can not be sensory proof (by definition). Unaided Anumana can not prove either their existence or non-existence. Thus, they have to be known only through Agama pramana. The Charvaka, who does not accept the validity of Agamas also has no way to DENY their existence.
A statement of a person can never be accepted as a valid Pramana for extra-sensory entities, as it is composed by a person, with the example of a statement of a mad person.
Note: If a claim is made that even for extrasensory entities, one can accept the words of a wise man like Buddha, Madhva refutes the claim by giving the Anumana, to prove the possible invalidity of a composition where the hethu is "composed by a person" and example is "composed by a mad man". It is not his case that ALL such compositions must be invalid, but that one can NEVER be sure that a specific one is valid.
The "wise" person concerned may be (really) ignorant or be a deceiver, as he is a man, like Chaithra, who is taken as the example. Therefore, any Anumana which is given to prove a specific person as all knowing can be countered by another proving the opposite.
Note: If we have to accept the words of an individual person as authority in matters of dharma etc which are not capable of verification directly, we have to be sure that he knows the subject fully in the first place.
As we ourselves are ignorant on the subject, we can never be certain as to the extent of his knowledge and therefore can we really rely upon his unsupported statement?
Further, we can also not be sure whether he is telling the truth or falsehood with unknown motives. Proof of his telling the truth which is not susceptible for verification by Prathyaksha can only be Anumana, which can always be countered by another one proving the opposite conclusion, with a different suitable example.
Hence, only when his words are supported by Agama, there can be some certainty about the validity of his statements. This applies without any distinction to the words of all prophets who lay down their own prescriptions of Dharma etc usually relying on the claim of a direct approval by the Supreme Being, which can not be verified by others.
The evil Shastras against the Vedas which are accepted only on account of unjustified insistence on one's beliefs (unsupported by logic) teach the Supreme Being in a manner different from what He actually is (as described by the Vedas etc). The persons who have accepted such Shastras and worship the Supreme Being accordingly will only attain the fearsome Andhahthamas world, which is the home of all sorrows.
Note: One has to know the validity of one's beliefs about the extrasensory entities like God, Dharma etc.
All Paurusheya compositions are suspect for the reasons explained earlier. Only when they are supported by the Apaurusheya Vedas, which are proved to be free from all defects, can they be accepted. Following invalid beliefs and wrong paths can only lead to eternal sorrow.
Madhvacharya now discusses the features of Mukti
If our Siddhanta is accepted as valid, the good people will enjoy their essential nature of bliss in Moksha along with the enjoyment of different objects of pleasure like Shabda etc. This will be granted by Sri Hari, also called Adhokshaja.
Mukti according to Advaita is refuted
If it is asked when will Mukti be attained or how will it be attained, any answer given will make the Mukti Visheshitha (qualified with attributes). Therefore, Identity with Brahman who is undifferentiated (which is the tenet) of Advaita is immediately negated by such replies. Therefore, this Mukti (as specified by Advaita) is not acceptable to the wise persons.
Note: Becoming one with Nirvishesha Brahman is Vyahatha (self contradictory) when trying to give answers to such questions about Mukti. If no reply is given, the nature of Mukti will never be known.
Mukti according to Vaisheshikas is refuted
A Mukta who does not have any feature such as intellect etc will be like a wooden doll not capable of any experience (even happiness) internal or external. Such a person does not get any worthwhile objective (Purushartha) in Moksha.
Note: According to the Vaisheshika, the Mukta soul does not have the senses, mind, experience of external or internal objects etc. Such a one will be like an inert doll and such Mukti is unwanted by any one.
Iswara has knowledge, desire and effort and will never suffer any undesirable experiences (at all times). When the Mukta soul attains Iswara, the latter will make him similar to Himself and free from undesirable experiences due to His own capacity.
Note: The Vaisheshika believes that the Mukta soul is bereft of all organs of cognising and enjoyment in Mukti. But Iswara, who is also present in Mukti (according to them) has all these and does not have any sorrows. Logic shows that Iswara will make the Mukta soul similar to Himself also giving him pleasure, but with no sorrow, as he Himself has the powers to do so.
You (Vaisheshika) say that because sorrow is always accompanied with happiness in Samsara (worldly life), the same must be the case in Mukti also. Therefore, to avoid sorrow completely in Mukti, even happiness has to be given up there. With the same logic, one can argue that the soul has swaroopa in worldly life along with sorrow, it should be given up in Mukti. Thus, you will have to accept even Shunyavada.
(Vaisheshikas argue) if the Mukta soul has a body in Mukti, he will also have the six oormis (defects), like Chaithra (unreleased soul). Such an Anumana is invalid as it has an Upadhi of having an impure body (composed of the three Gunas constituting Prakruthi).
Note: The Vaisheshika concludes that the Mukta soul has no body, as the possession of a body inevitably means defects such as birth, death etc. Madhva points out that these defects can apply only to the natural body in this world. Extending the logic to Moksha is improper. The six Oormis are: existence, birth, growth, decay, weakening, and death. They can also be defined as hunger, thirst, desire, hatred, sorrow, and infatuation. The Upadhi is the real cause for the conclusion and not the other hethu shown in the Anumana.
The Anumana used by Vaisheshikas to show that the Mukta soul has no body (previous shloka) is also invalid due to another defect – Anaikanthikathaa of the Hethu. (The hethu given is not invariably associated with the sadhya making the Anumana inconclusive). This is because Iswara also has a body (while not having the six Oormis). If it is contended that Iswara does not have a body, He will not have the qualities of Jnana, Iccha etc like Shashavishana (nonexistent horn on the hare).
Note: It is accepted by Vaisheshika also that Iswara is free from the six oormis. The question is whether He also has a body or not. To show that the Anumana of the previous shloka (proving that the Muktas have no bodies) is valid, the Vaisheshika has to accept that Iswara will also not be having a body. If that is accepted, Iswara can not have knowledge, desire etc, as he will become Asat, like the horn on the Hare.
Body is used here not in the sense of a physical body, but a positive entity with which functions like knowing, doing, thinking etc will be done.
If the Vaisheshika argues That Iswara and Shashavishana can not be compared as they are different, as Iswara is a knower and desires things etc, we say the same thing, when we say that He has a body, but it is not a Prakrutha body.
In the same manner, we have to accept a body for the Mukta soul also which consists of his innate essence (not external and acquired by him). The suffering of undesired experiences will not be there for him, as he has no Prakrutha body.
The vaisheshikas say that both the Supreme Being and souls have pervasion over all space and to establish it, they have to accept that the souls pervade over small spaces covered by atomic particles like Paramaanu (smallest atomic particle) and larger spaces such as the length of the forearm showing that they have parts which are nondifferent from their essence. Similarly, in our case the Mukta souls can have limbs which are of the essence of bliss, knowledge etc and which are nondifferent from their essence.
Note: Pervasion over space which has parts intrinsic to it – such as lengths, volume etc shows that the soul can have parts nondifferent from it. With the same Nyaya (logic) it can be accepted that the Mukta soul has parts which are nondifferent from its essential natural swaroopa of knowledge, bliss etc. Tatvavada does not accept that the souls have such pervasion as they are atomic, but the Supreme Being and Lakshmi have such pervasion.
The Mukta soul has knowledge of Roopa (colour) etc, as he is a positive entity, like Iswara and not inert (unconscious). With this Yukthi (logical argument) one has to accept that the Mukta soul also has senses like the Eye etc. As the opposition has accepted that Iswara is sarvajna (all knowing), there is no defect of Sadhya vaikalya in this Anumana (absence of the proved entity – knowledge of Roopa etc in Iswara, the example).
Note: Iswara is accepted by Vaisheshikas to have sarvajnatva, which requires the use of senses like the Eye. The Mukta soul being a similar entity (Chetana and not a Jada), he must have the sensory facilities.
It does not in any way imply that the senses should be similar to ours in construction.
The Vaisheshika can argue that Iswara, though having the knowledge of colour (Roopa) etc, is not blissful, as He will have to have sorrow also. We (Madhva) reject this argument on the basis that the Vyapthi (invariable coexistence) of Bliss with Sorrow has already been denied (shlokas 16 – 19).
Some (example - Bhatta school) do not accept the existence of Iswara Himself and hence argue that the example of Iswara given earlier is invalid. For such persons, we give the inverse example of a piece of stone (Vyathireka drishtantha).
Therefore, the Mukta soul has a transcendental body with senses, knowledge and
enjoyment of pleasures and bliss.
Note: The Mukta soul being Chetana is completely different in essence from an inert object like a stone. The stone does not have senses, consciousness, knowledge etc. Therefore, the Mukta soul must have these.
Madhva sums up Mukti swaroopa
Why are these schools opposing us, hating the type of Moksha consisting of the enjoyment of one's own essential bliss described by the Vedas and supported by Yuktis? Why do they insist on supporting the opposite concept of identity with Nirvishesha Brahman.
Note: Madhva shows that the concepts of Identity with Nirvishesha Brahman or the Mukti of the Vaisheshikas with no knowledge, enjoyment etc have no support from the Vedas and are also opposed by valid Yuktis (given by him).
Therefore, only Vishnu with the six auspicious attributes described by the Vedas which are Pramanas by themselves without needing any external verification gives Moksha and other blessings. This must be accepted by all to obtain all the auspicious blessings from Him.
Note: This concluding verse of the speech of Madhva on Tatvavada sums up elegantly the important principles –
the Supremacy of Vishnu,
the giver of redemption,
unquestioned validity of all the Vedas, and
the method of obtaining the four kinds of Purusharthas for the soul in bondage.
It also rejects the contrary schools like
Identity of the soul with the Supreme Being,
lack of gradation amongst souls,
selective acceptance of the Vedas as pramanas,
elevation of others to the status of the Supreme Being etc.
Trivikrama Panditacharya debates with Madhva and surrenders to him
Trivikrama listened to the discourse of Madhva, the all knowing, containing the various tenets along with Pramanas. Afterwards, Trivikrama used sharp arrows in the form of various logical propositions, fitted with feathers of opposing doctrines discharged by pulling at the strings of his bow in the form of his (vast) knowledge.
Note: In shloka 2, the debate between them has been compared to a battle between archers. Here, the simile is continued – the comparisons of the Bow to knowledge, arrows to logical points, feathers to opposing systems is most apt.
Madhva, the great intellect, smilingly intercepted all the logic arrows as and when they were discharged, by counter arrows, which were superior.
The great Brahmin, Trivikrama, wanting to secure victory over Madhva used astras (specially sanctified weapons) in the form of Vedic texts, which were beyond the capacity of others either to use or to reply with countermeasures.
Note: Trivikrama has first questioned the logical issues with Madhva. After finding that his logic was impregnable, he used Agama Pramanas in debate which appear to contradict Tatvavada to support rival schools. These being more powerful and difficult to resist have been rightly called Astras. These can be replied only in kind.
Madhva used a large number of Vedic texts, which were very powerful on account of having only one unique interpretation and having their meanings at a more fundamental level (rather than secondary derived meanings) to answer the Vedic texts quoted by Trivikrama and showed that those could also be interpreted in a different manner consistent with his doctrines.
Note: The principles involved in arriving at a consistent interpretation of apparently divergent Vedic texts as a whole is mentioned here. It is axiomatic that the texts being flawless can not be discounted as invalid.
They are assigned different strengths – those which can be interpreted in an unique manner only, being considered strongest. Similarly, if the meaning assigned to a text is dependent on the interpretation of another, the latter being at a more fundamental level will be considered stronger. There are other criteria too. But, the final picture can only be determined by complete interpretation of ALL the texts in a manner consistent with the principles of interpretation, grammar and internal consistency of the total system.
After debating in this manner for fifteen days in a Vada Katha, Madhva, dear to Hari, the wielder of the chakra, made Trivikrama incapable of further questions and free of doubts.
Note: The reference to Vada in the shloka shows that the objective of the debate was not victory, but determination of the correct philosophic position. This would therefore require more time and would also account for the final result, acceptance of Tatvavada by Trivikrama, the great scholar of Advaita.
This good person of Pejatthaya family (likucha) prostrated to Acharya Madhva and prayed – "Master, please forgive my taking liberties with you. Grant me the permanent service of the dust beneath your lotus feet."
Note: Trivikrama being a good person accepted without any rancour the consequence of his defeat in debate without taking recourse to false pride or commitment to his old position. He surrendered himself before the master to study the new Tatvavada.
Madhvacharya teaches Brahma Sutra Bhashya to Trivikrama
Then Sri Madhva commenced the teaching of the Brahma Sutra Bhashya to Trivikrama. The good people were happy at this, while the wicked persons became unhappy.
Note: Trivikrama had been persuaded by Mayavada school to try to defeat and discredit Madhva. They would be naturally unhappy at his conversion into an enthusiastic disciple and admirer.
Madhvacharya directs Trivikrama Pandita to write Tatvapradeepa, a commentary on Brahma Sutra Bhashya
Trivikrama was directed by Madhva, called Mahacharya as he is the major commentator on Vedanta, to write a commentary on his Brahma Sutra Bhashya. Before commencing its composition, which would be impossible without his blessings, Trivikarama prayed to Madhva thus:
Note: This commentary of Trivikrama is called Tatvapradeepa. This composition also quotes Anuvyakhyana written by Madhva at the request of Trivikrama, as described in the following shlokas.
Trivikrama describes the compositions of Madhva
Brahma Sutra Bhashya
The gems of (Nyaya) Logic contained in the ocean of your Bhashya (Brahma Sutra Bhashya) can not be completely collected by great scholars working constantly. It is so profound and wonderful.
Note: The Brahma Sutras of Badarayana Vyasa are a treatise in Nyaya Shastra related to Vedanta, by which the true purport of the mass of Shruties can be determined. The extremely condensed method of its presentation leads to many distorted commentaries, which suffer from internal discord, violation of canons of interpretation etc. Madhva Bhashya on the other hand correctly brings out all the relevant logical issues. The logic and rules of interpretations hidden in the Bhashya, are not easily assimilated.
The Ten Upanishad Bhashyas
The meanings enshrined in the temples of the ten Upanishad Bhashyas which are logical and correctly depicting the intentions of the Upanishads are pleasing them in the same manner as the gods please their consorts (in their houses).
Note: The Upanishad Bhashyas are true to the originals and convey the meanings of the Upanishads easily.
Geetha Bhashya and Geetha Thathparya.
Your two compositions on Geetha, Thathparya and Bhashya are like the Sun and Moon, which fully illuminate the entire world of Tatvavada tenets with their rays in the form of incontrovertible statements.
Mahabharata Tatparya Nirnaya
Which good person will fail to utilise the nectar called Mahabharata Thathparya Nirnaya which has emerged out of the milky ocean of Ithihasa and Puranas, by the churning of the Mandara mountain in the form of your mind.
Note: The simile of the milky ocean being churned to produce Nectar is very appropriate for this case, as Acharya Madhva has considered the extensive Ithihasas – Mahabharata, Moola Ramayana and Pancharathra (in their original form, without the loss and distortions due to time) and the voluminous Puranas such as the Bhagavatha, before composing the Nirnaya (Decisive annotation) on the originals.
The M B T N specially considered as the concentrated extract of all such texts is rightly called Nectar.
Bhagavatha Tatparya Nirnaya
Your Bhagavatha Thathparya Nirnaya is like a good friend and path finder to those who try to obtain true knowledge and who are ignorant of the three types of language used in Puranas.
Note: The Puranas use three types of language representations called Guhya, Darshana and Samadhi, whose knowledge is essential for understanding their true purport. If one ventures to do so without such knowledge, he needs the help of some one who knows the winding paths of the Puranas, like a local person assisting a stranger in a new place
Other compositions
Your excellent Tantrasara is like the Kalpatharu (Divine wish tree) whose shelter is used even by gods and by which any one will attain all his desires.
Note: The words also mean that the letters and words in Thanthrasara are symbolic of the divinities and forms of gods who are worshipped through them. The composition also contains the essential tenets of Tatvavada which is adopted even by gods.
Kind hearted Madhva, you have composed the texts kathA lakShaNa and pramANa lakShaNa, which are like the eyes for the world to learn about the pramANAs and methods of debates (Katha).
Who will not adore Vishnutatvavinirnaya which is like Arjuna who single handedly placed his feet on the heads of his enemies (defeated them in battles).
Note: This is a unique composition which covers all the important tenets of Tatvavada in a brief but analytical manner, useful for the intelligent beginners. The refutation of important tenets of competing schools along with proving the accepted tenets with valid pramanas makes it a very valuable foundation course for the study of Tatvavada. It is in prose form.
The Prakarana texts like vAda (Tatvodyota) are very little in size like a spark from a fire, but destroy forests in the form of opposition schools completely when aided by wind (god)
Note: Though small in size, these are extremely efficient in destroying completely the arguments of opposite schools, because they are propelled and supported by the incarnation of Mukhya Prana.
In the Anubhashya, you have shown infinite meanings covered by the Brahma Sutras. It is a wonder like (the baby) Krishna showing the entire Universe (Brahmanda) to His mother, to demonstrate his infinite capacity.
Note: In the 32 shlokas of Anubhashya, Madhva has condensed the enormous meanings contained in his Brahma Sutra Bhashya, etc., when these are themselves considered as enormous condensation of philosophy. It is believed that this work was composed at the request of Achyuta Preksha on a Sadhana Dvadashi day, to enable its regular recital daily even on days when the time available for this purpose in the mornings is limited.
Oh, Madhvacharya with the six auspicious attributes, you have composed the Yamaka Bharatha causing wonder in all the worlds, to show the secret meanings of Mahabharata in a wonderful poetic form.
Note: The 81 shlokas of Yamaka Bharatha contain the contents of 18 Parvas of Mahabharata.
You are like an ocean from which heaps of jewels in the form of excellent Subhashithas, Stotras and Gathas are obtained. Who can count them?
Note: This is an indication that in addition to the well known 37 compositions, Madhva had composed many other smaller ones, some of which are now being discovered.
This assembly of good people consider that all these compositions are like Chintamani (wish jewel capable of giving all desires to good persons) and convey a large number of meanings ( can give immense fruits like Moksha). They also laugh at stupid people who think that they are small and hence not profound.
Trivikrama Pandita requests Acharya Madhva to compose a new composition
Though there are already so many compositions we still request you to compose a new one, just as gods wanted to have Skanda, the enemy of Tharaka, even when there were gods like Indra etc.
In all the immensely profound writings in the compositions, the Yuktis spelled out are difficult to grasp for us due to our mental limitations. Therefore, give us a (new) composition which will explicitly give all such Yuktis.
Note: The works earlier composed were generally contextual and had to conform to relevant original references only. But a new global composition which will give the logical basis of interpretation of Vedanta and Brahma Sutras with the propositions arranged logically and according to subject order would make it clear to one, who need not study all the texts first and fully grasp them before getting a total picture. Thus, Anuvyakhyana is like a compendium on all his previous works. This work has the monumental commentary by Sri JayaTirtha, called Nyayasudha.
Madhvacharya composes Anuvyakhyana and Nyayavivarana
Requested thus, Madhva composed the Anuvyakhyana, which is like nectar to the good people, like the proverbial Vajra weapon (which destroys) the arrogance of evil schools and is like the sun light to the darkness spread by Mayavada.
The brilliant Madhva had this composition written by four of his disciples continuously at the same time with no effort.
Note: The four chapters were dictated at the same time to four disciples with no pauses and with no effort. Sri Raghuvarya comments that this is indicative of the future Chaturmukha (four faced Brahma), which Madhva will become in the next Kalpa.
He composed also a new composition (Nyaya) Vivarana, which is in the nature of a compendium of the Yukthis mentioned in Anuvyakhyana.
Note: Anuvyakhyana has both contextual matter, explanations and quotes etc, while Nyaya Vivarana mentions only the basic logical propositions (Yukthis) used both for Purva paksha and Siddhanta.
Sri Vishnu Tirtha (brother of Madhva)
The parents of Madhva, who, by their constant association with him, lost their Ajnana (ignorance) and suffering and became pure in mind, in the same manner as people get light and freedom from worry by the light of a Full moon, went to Vaikunta (in due course of time). The younger brother continued to live in the ancestral house.
With the twitching of the eye brows of fate, all the wealth such as money, food grains and cows etc were lost, making him renounce the world. The brother of Madhva well versed in the Vedas went to his brother, Acharya Madhva, the great Vedic commentator.
Note: His great learning of the Vedas had already made him detached from the world. The fortuitous loss of all his wealth deepened his feelings of renunciation and made him approach his great brother.
Though he repeatedly fell at his brother's feet begging that he should be ordained as an ascetic, Acharya Madhva asked him to go back to Pajaka, as it was not the proper time.
The brother did not eat, sleep or even laugh, waiting for the right time (to take the orders of ascetic). All the time he was remembering his brother, like Bharatha was remembering Rama, his brother (during the latter's stay in the forest).
After the end of Sharadruthu (season after rains – when Chathurmasya is over), Madhva persuaded with difficulty the king (Jayasimha) who was sad at being parted from him, to stay in his capital and went to Pajaka.
Acharya Madhva ordained his brother, who was born in an excellent family, who was well learned in the Vedas and Vedanta, pure in body and mind, who had renounced the world after experiencing the shallow pleasures of the world and who had performed the necessary rituals like Jiva Shraddha etc.
Note: The ordaining of an ascetic is to be done after examining all the aspects mentioned here.
Madhva, who is equal to Chaturmukha Brahma himself taught the extremely secret Brahma Tatva to his brother. This is beyond the capacity for learning for even those ascetics who perform austere penance amongst five fires.
Note: The levels of both the aspirant and the teacher were extremely high.
The great Ananda Tirtha (called as Preethi Tirtha here) showing immense nectar like love in his face in the form of a gentle smile and with his kind glance at him, named the new ascetic Vishnu Tirtha.
The brother of Acharya Madhva, the great teacher of Vedanta made full use of time by studying Vedanta Shastra, its repetition and contemplation.
Note: Proper study involves ability to repeat accurately that which has been heard and understood, as well as full assimilation of the actual meanings by constant meditation and contemplation.
By subjugation of senses, great devotion , sweet words and service to the teacher, VishnuTirtha made the small seedling of his Guru's kindness grow into a great tree.
The greatness of VishnuTirtha taking shelter in the Kalpa Vriksha (Wish tree) in the form of kindness of Madhva with the infinite knowledge is beyond description. But, we will still try to describe it a little, out of great desire to do so.
VishnuTirtha was good at discourses and had the fruition of the powers acquired by great Mantras like Pranava. He decided that as a servant of Madhva, he should be second to none amongst the disciples of Madhva.
When he went for pilgrimage to the north and took ritual baths in sacred Tirthas, not only did he become pure thereby, but made the Tirthas themselves become pure when he bathed in them.
VishnuTirtha went to Harishchandra mountain for penance, not seen or known by any one. This mountain is well known as the place for successful observance of penance for many ascetics who have given up desire for worldly things.
VishnuTirtha who was determined to achieve success in his goals had given up jealousy and being full of hate towards the fire of sorrow born out of the Dvandva (Twos like Heat and Cold etc) and fuelled by food.
Note: The hatred of VishnuTirtha was towards the sorrow caused by attachments to the objects of the senses, which leads alternately to pleasure and misery. This sorrow is fuelled by constant feeding of the desires in the form of food etc. The only solution is to control desire by observing fasts and other prescribed rituals to achieve control over the mind and its desires and achieve equanimity in all situations.
The great ascetic VishnuTirtha partook a little Panchagavya only once in five days, from the devotees who brought it to the side of the mountain and repeatedly requested him to take it.
Note: Panchagavya is the mixture of the five products of the cow like Milk including Urine and Dung.
With his great control over the senses, he gave up gradually even the Panchagavya and was satisfied with falling Bilva leaves and water, performing severe penance, beyond the capacity of even great ascetics.
He sat on a very cold stone for a long time to perform penance as he had fully subjugated his mind and observed all proper rituals. The stone was such that no one could have sat on it, without the special grace of God.
The brother of Madhva, the incarnation of Pavana (Vayu), achieved victory over breath consisting of the three elements of Pranayama - Rechaka, Pooraka and Kumbhaka and thereby achieved complete mastery over the horses called senses through the charioteer called the Mind.
Note: The main purpose of Pranayama or breath control is indicated here.
VishnuTirtha who was an expert in Vedanta remembered and meditated upon the form of MahaVishnu (enemy of the Mura Asura) in the manner taught by his Guru. He attained the state of Samadhi (complete absorption of consciousness) in Him, which is secured only by great Yogis and which removes all sorrow.
After VishuTirtha devoted his mind to the beautiful form of Mukunda (the giver of Moksha), which is an ocean for all auspicious qualities like Bliss etc and is the greatest of all the great wonders, he never diverted his mind on any thing else.
Note: He entered into Asamprajnaatha Samadhi.
His Asamprajnatha Samadhi was like a priceless gem having the glow of Aparoksha Jnana (direct vision of the Supreme Being) and was without the defect of Kama (desire). The only price which could be appropriate for it was Moksha itself.
Note: His was a perfect state where he was completely immersed with God having Aparoksha and without having any desire for rewards. Such devotion can only be rewarded by Moksha.
The grace which the Supreme Being, the lord of Madhva showed to the brother of Madhva is not capable being grasped by the mind and is extremely secret.
Therefore, it is not being described here.
How wonderful is the service of Madhva, with the great Jnana. It is because of that VishnuTirtha secured such unique blessings (from the Supreme Being) even in Kaliyuga – so extolled the gods about the greatness of service to Madhva.
A disciple of VishnuTirtha called AniruddhaTirtha came to him. He was very dear to him, engaged constantly in very hard rituals, capable of extrasensory perception, was like an ocean of Knowledge and very proficient in Tharka Shastra.
Note: AniruddhaTirtha was the first ascetic of the Subrahmanya Matha.
When VishnuTirtha came back to Rupyapeeta (Udupi) when implored by AniruddhaTirtha, the disciples thought that Madhva himself had come to bless them.
Note: This indicates that the brothers looked alike and possibly this incident took place after Madhva had left for BadariKshetra.
There was another disciple called BadarayanaTirtha to VishnuTirtha, who was like the head ornament to great poets, who was a great scholar, a great ascetic and was like a playful parrot to Acharya Madhva.
Note: BadarayanaTirtha (also called VyasaTirtha) was the first ascetic in the Matha later called Sode.
VishnuTirtha gave special blessings to BadarayanaTirtha, who took up as his disciple with great zeal and made him into a great scholar amongst great scholars.
This amazed every one.
VishnuTirtha who pleased Vishnu secured greatness unobtainable by others. He climbed up the Kumara mountain dear to god Skandha, inaccessible to others.
Note: Sampradaya Paddhathi of HrishikeshaTirtha describes that VishnuTirtha who will be engaged in austerities on Kumara mountain will come down at the time in Kaliyuga, when Tatvavada is almost completely lost and will re-establish it with the help of the compositions presently buried in the form of copper plates in a well at Kat thila – 18 Kms from Kanva tirtha and 25 Kms from Mangalore.
Sri Padmanabha Tirtha
There was another important disciple of Madhva hailing from the shores of Godavari, called PadmanabhaTirtha who had been attracted by the wide spread fame of the clean minded Acharya Madhva.
Note: Shobhana Bhatta who became his disciple in the debate held on the banks of the Godavari river (9 th Chapter) was given the name Padmanabha Tirtha by Acharya Madhva.
Madhva was pleased by the constant Shravana (listening), Manana (contemplation), devotion, renunciation (from worldly affairs) and service of Padmanabha Tirtha and had taught him the purifying Adhyathma Vidya (knowledge about the Supreme Being immanent in all).
Even when he sported in the rivers in the form of floods of Yukthis in the Shastras of others (like Vaisheshikas) with the objective of refuting them, the great scholar whale (Padmanabha Tirtha) never came away from the ocean of Vedanta Shastra.
The great lion in debates defeated by his roar in the form of discourses other disputants like Mayavadis, who thought that they were great scholars, but were actually like dogs (Grama Simha – the village lion) in their assemblies.
He was a great debater (Chathurasya – with four faces) and was clearly like the lion (Panchasya) in splitting the foreheads of elephants in heat in the form of bad Yukthis used by evil debaters.
From the ocean of knowledge known as Padmanabha Tirtha was born the auspicious priceless commentary called SannyayaRathnavali on the great Anuvyakhyana of Acharya Madhva.
Note: He has composed many works such as Sattharkadeepavali (on Brahma Sutra Bhashya), commentaries on Geetha Bhashya and Geetha thathaparya, the Ten Prakaranas etc.
Padmanabha Tirtha, who was like an ornament to scholars and was well learned in the Vedas was honoured in various assemblies of scholars as the disciple of the great preacher who was an authority on the Vedas. He gave discourses on the Vedas.
Other disciples of Acharya Madhva
Along with these two important disciples (Sri Vishnu Tirtha and Sri Padmanabha Tirtha), there were many great ascetic disciples of Acharya Madhva, of infinite knowledge, from different places,
who had taken the vows both earlier and later than these two.
Names of important ascetic disciples are given:
Some of them were
Sri Hrishikesha Tirtha, who had conquered the senses,
Sri Janardana Tirtha, who had conquered birth and death,
Sri Narasimha Tirtha, who has taken shelter in the feet of Lord Narasimha,
Sri Upendra Tirtha, who had practised the chanting of the name of the Supreme Being (Upendra).
One had the name Adeergha (short) – Sri Vamana Tirtha, who had restricted his worldly activities, another was Sri Rama tirtha, who had taken shelter in the lotus feet of Lord Rama, another – Sri Adhokshaja Tirtha was great with qualities unknown by the senses.
All these were great with knowledge, devotion and renunciation.
Note: The poet has tried to explain the special qualities of the eight founders of the Mathas in Udupi based on the names bestowed on them by Acharya Madhva. The actual names have been given in Bhavaprakashika.
The names as well as the deities assigned for worship to each of them as given in Sampradaya paddathi of Hrishikesha tirtha is as follows:
Sri HrishikeshaTirtha - Palimaru Matha – Sri Rama with Seetha and Lakshmana
Sri Narasimha Tirtha - Adamaru Matha – Sri Chathurbhuja kaliyamardana Krishna
Sri Janardana Tirtha - Krishnapura Matha – Sri Dvibhuja kaliyamardana Krishna
Sri Upendra Tirtha - Puthige Matha - Sri Vittala
Sri Vamana Tirtha - Shiruru Matha - Sri Vittala
Sri Vishnu Tirtha - Sode Matha - Sri Bhuvaraha
Sri Rama Tirtha - Kaniyuru Matha – Sri Nrusimha
Sri Adhokhaja Tirtha - Pejawara matha – Sri Vittala
When they moved on the earth's surface, they made it pure. They were like Suns who had come down to earth and were illuminating the sky or the lotus feet of the Lord (Vishnu Pada) and were removing darkness in the form of ignorance due to evil schools.
They were always immersed in the ocean of Moksha Shastra (science for the redemption of souls) and were full of bliss. They were engaged in worshipping the lotus feet of Hari, the wielder of the Discus, in the Idols which were delightful.
The disciples of the disciples of Madhva and their disciples were many and were like ornaments to the earth. All of them had good qualities (such as Jnana, Bhakthi and Vairagya) as their ornaments.
They were always sporting in the ocean of happiness in the study of commentaries of good Shastras. They were wearing the ornaments of being engaged in refuting the copious arguments put forward by evil persons (of opposite schools).
Some had studied the Shastras only a little, but had great devotion. Some had average intelligence, but had, by repeated learning made up for that in their knowledge of the Shastras.
Note: This is an indication of the cross section of the large numbers of disciples. It is being stressed that though they were gifted with different capacities, all of them had great devotion and application for acquiring learning to the best of their abilities.
Householder disciples of Acharya Madhva
There were many householders who had secured the full blessings of Acharya Madhva. Out of them, three great members of the Likucha (Pejatthaya) family were effulgent like Threthagni (Triad of fires used in sacrifices).
Note: Bhavaprakashika explains that these three were Trivikrama and the two Shankara acharyas. There are three works available today attributed to a Shankaracharya, who is likely to be the person who maintained Madhva's library.
There are some references to others, including ladies called Kalyani devi. One appears to be Madhva's sister, and the other two are the sister and daughter of Trivikrama Panditacharya. Three small works Tharathamya stotra, Anu and Laghu Vayusthuthi have been composed by one of them, possibly the sister. These have been accepted widely in Madhva lore as authentic amongst all sections. Mahabharata Thathparya Nirnaya also mentions the incarnation of Bharathi, the eternal consort of Mukhya Prana at the time of the Madhva incarnation.
The three scholars of the Likucha family were engaged in planting the seeds of auspicious knowledge (Sadvidya) amongst their disciples as their main task and never abandoned the directions of Acharya Madhva.
Others headed by Brahmanas (such as Kshathriya, Vaishya etc) who secure Moksha by performing the tasks of protection of the good people and who headed villages also became disciples of Madhva.
Note: There is an important principle enunciated here. Most sections of society may not be able to devote all their time for acquisition of knowledge as Brahmanas do and may have to perform other tasks for the proper maintenance of society as a whole such as feeding it, law and order etc. typified by Varnashrama Dharma. Any of them could become Madhva by conviction and be assured of their place in Moksha, if they perform their tasks with dedication and as a service to God, also acquiring true knowledge, devotion gradually..
Madhva, the dearest one to Lord Rama, gave great gifts of knowledge and Moksha to those good people who pleased him by their service to the Lord and Gurus, commitment to the true Siddhanta and devotion to Vishnu. Such gifts could not be attained even by Yogis with great efforts (without such qualities). This was similar to his master Rama, who took all his people to Vaikunta.
Note: The attainments of Siddhis is not a mechanical process of completion of prescribed arduous austerities, but getting the grace of the Supreme Being and the Gurus headed by Acharya Madhva.
The special capacities of his disciples and their disciples were well known in this manner only because of his kindness. Who would not take shelter under the Kalpa Vriksha (Wish tree) of Madhva's feet, which could be easily secured by devotion.
Madhva's Chathurmasya in village Thanthya
The illustrious Madhva with full knowledge, worshipped by the good people in this manner came to the village Thanthya out of love for his devotees and lived in a good Matha (for Chathurmasya) cooled by the breezes of Kanva tirtha at the time (of Ashadha Shukla Ekadashi) when the Lord lies down on Shesha.
The moon in the form of the face of Ananda Tirtha removes worldly suffering, being effulgent filled with the nectar of knowledge (Vidya). He is delightful with defectless brilliance. Even those qualified aspirants who become the slaves of his slaves will attain any of their desires.
The Fifteenth chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya , son of Sri Trivikrama Panditacharya concludes here.
CHAPTER 16 (Last chapter)
Introduction to the Chapter
This concluding Chapter is a mixed narration of some more incidents amongst Acharya Madhva's great deeds. A number of such events have already been covered earlier in Chapter 10. Here also, the poet describes them, as if they are the words of a disciple.
Chapter 16 is clearly one where the poet has considerable detailed information on incidents of bathing in the sea (described in 14 shlokas), defeating the Gandavata brothers, going around the Kantheswara temple on the shoulders of a young boy, defeating Poorvavata, Shivagni etc., renovating Paranthi temple, getting the pond in Yerki Matha filled up by rain, composing Krishnamrutha maharnava and Karma nirnaya in Vaidynatheswara and Ujire etc.
Only the incidents of establishing the validity of the Vedas on the banks of the Gomathi river (possibly the one near Dwaraka) and lifting and carrying the huge boulder near Kalasa seem to be distant to the poet at this time and place and may have been included here (rather than in the 10 th Chapter, where a number of similar incidents have been described) for convenience.
The poet has embellished and rendered unforgettably human, a divine personality of great powers and achievements, and makes him not a figure of fear or mistrust, but one of love, admiration and devotion.
The last few shlokas describing the departure of Madhva to Badarikashrama remind one of the sorry feelings of his disciples, when he had left them there on the first occasion to go to Vyasashrama, but also reassure his devotees that he is still accessible to all of us as a master, friend, philosopher, and guide.
Proving the validity of the Vedas on the banks of the Gomathi river
There was a king born in lower caste, ruling a kingdom on the banks of the Gomathi River, who hated the Vedas and was voluble in talk. He spoke to Acharya Madhva, who was all knowing, eloquent in the propagation of validity of Shrutis and was effulgent like the moon in his pure repute.
Note: There are two Gomathi rivers, one near Lucknow and the other near Dwaraka. The latter is likely to be the place. Note the contrast between the Acharya and the King.
Even if the stated result of one sentence of the Vedas is not achieved, it will be invalid like the talk of an intoxicated person. It will also serve as the distinct example for proving the complete invalidity of all other Shruti texts.
Note: Bhavaprakashika explains the actual argument of the king. When I pronounce the Veda text – "Yaa Aushadheeh .. " , the result predicted by the Vaidikas – sprouting of the seed, growth of the plant, flowering and bearing fruits etc does not take place. Therefore, this Manthra is invalid. Because this Manthra is invalid as an example, all other Veda texts are also invalid by Anumana pramana.
There is an important Nyaya principle in his argument – The Vedas can not be partially valid (as stipulated by Advaita, for instance), being Apaurusheya, they have to be all valid or all invalid. It also stands to reason that Acharya Madhva, pronounced the specific text, which had failed for the king to produce results, later on to show that the Vedas were valid.
Madhva with complete knowledge replied – The result will definitely be obtained by those who have the necessary qualifications. The impudent king argued – If one can not see even one person who can obtain the predicted results of the Veda texts, such a person with qualification will be like the Kharavishana – the horn on the head of a donkey – nonexistent.
Note: Bhavaprakashika explains that Madhva's point was that the qualifying person has to have all the necessary rituals right from his birth, being born of a pure lineage of parents. The King challenged him by saying that no one like that could exist
The great scholar Madhva could not tolerate such refutation of the validity of the Vedas by him. He took some seeds of green gram in his flower like gentle hands, and by (correctly) reciting the Rgveda Mantra ( 10/97/1 - Ya Aushadheeh ..), showed the sprouting, stalk, leaves, flower and fruits coming up immediately.
Note: Madhva showed thereby that he was a qualified person and that the Vedas were valid. He also showed for all doubters that the real reason for not getting the predicted results of Veda recitation lies not in the Mantras themselves, but in the qualifications of the person doing it. The same point is made in the Bhashya and Anuvyakhyana commentaries on the Brahma Sutras.
Illuminating the discourse by the effulgence of his Toe nail
Once when giving a discourse on Shastras during the night to his disciples the lights went off. The kind hearted Madhva enabled the disciples to read their books again in the light radiating out of the tip of the big toe of his foot.
Lifting and moving the big boulder near KALASA
The all knowing Madhva once saw during his travels, a large high boulder capable of stopping the force of rushing (falling) water from a high bank of a river, brought by thousands of persons as a step and abandoned by them on the way.
Note: The place of this occurrence is given as Kalasa, in Chikkamagaluru district on the banks of the Bhadra river by the commentators Vedanga Tirtha and Vishvapathi Tirtha. The location is called Ambutirtha and the details of the incident (as recorded later) has been written down in Epigraphica Karnataka and Mysore gazetter. The size of the stone is 20 feet x16 feet x10 feet. The earliest record is by Lewis Rice in 1877 AD. .
To the words of Madhva – Why has this rock not been placed in the correct position for the benefit of the people, the crowd of people present replied – Oh great ascetic, no human beings can lift this rock. Even for Bhimasena, it would be doubtful, if he tried it.
In the same manner as he had carried the Gandhamadana mountain in his incarnation as Hanuman, Madhva lifted up the rock by his auspicious hand and carried and placed it at the correct place. This extraordinary event is indicated by the rock which is even now on the banks of Bhadra river.
Note: There is an inscription on the top of the rock along with a line sketch carved there (not seen from below) – "Shri Madhvacharyena EkahastEna Aneeya sthApitha shilaa". – The rock was carried in one hand by Sri Madhvacharya and placed here.
This shloka is obviously referring to this inscription, as otherwise it would be incorrect to say that the huge boulder bears witness to this deed, without having a mark of identification which rock is to be seen. We require a ladder of 15' to go to the top of the rock and see the inscription there on, so a mindless carving by some one can be safely excluded.
There is a similar huge rock placed across the Alakananda river in Badari Kshetra called Bhima Pul. Madhvacharya had probably crossed 60 - 70 years of age when he did this feat!
Mr. R L Rice said in 1877 AD – "going through Melangadi and keeping on to the river, a sacred place, Ambutirtha is reached, where the stream rushes very deep between water worn rocks. At one point, a large boulder, a big square shaped stone, is placed horizontally on another. On the former is an inscription in Sanskrit stating that Madhvacharya brought and placed this with one hand!"
Bathing in the sea during the eclipse of the Sun
Madhva with complete knowledge went to the sea (for bathing) on a day when the Sun and moon are together (New moon day) with the way being crowded with disciples, both ascetics and householders.
All the people of the villages around (such as Yekavata) including children and old people who were still wet after a bath in the (Kanva) tirtha dear to the Rishi Kanva and went for the bath in the sea at that time.
When they saw the all knowing Madhva along with his disciples, the good people amongst them smiled with their eyes wide with happiness. The bad people made ugly faces and started cursing him. No wonder that it was so as their behaviour was according to their swaroopas (essential natures).
Do not, Do not curse the Guru of the world – The ocean appeared to be saying it with its very high waves, loud roaring and fearsome appearance combined with very fast moving waters. The ocean rose very rapidly.
It appeared as if the ocean was prostrating to Acharya Madhva on its shore due to great happiness in the form of highly disturbed seas, praising him with the prayers of high roaring sounds, with a gentle smile in the form of the white foams on the waves, with its limbs stretched in front in the form of widely distributed waves, rapidly approaching him.
Note: The high waves with foam on top rapidly approaching the shore on which Madhva was standing gave the impression of the Ocean prostrating to him.
Madhvacharya is compared to the Ocean
Madhva is superlative in sporting narration of discourses. Because of his great majesty of expression, he can not be overcome by any one. He has many different types of jewels in the form of Knowledge with devotion etc. The beauty of Madhva (Lavanya) with complete knowledge is very dear to the people. This is the difference with the ocean.
The Ocean is superlative in the play of (enormous masses) of water. Because of its depth and hugeness, it can not be easily crossed by any one. It has many different types of jewels shining with different qualities in it. The salty taste (Lavanya) is how ever not dear to the people.
Note: Though both Madhva and the ocean had similar matching qualities, their Lavanya (meanings different for each case) is liked or disliked by the people.
The ocean had purified the clean, broad and superlative shore with the play of its rapid waves. The capable Madhva sat on it and commented for a long time on the sweet Suktas of Rigveda, Aithareya Shakha.
Note: The time being one of the Solar eclipse, there would be tides on the ocean which would send high waves on to the shore, making it appear as if it was being cleaned and purified for the teacher of the three worlds to sit on. Madhva did not waste any time and started a discourse on his favourite Aithareya to his disciples. They waited for the actual time of the eclipse to start the bathing in the sea.
The large crowd of people present quickly gathered around him attracted and curious about the effulgent full moon like face, his grand bearing, and his voice though sweet, resembling in its majesty the roaring of the waves in the ocean and exceeding it.
Note: Inspite of the highly disturbed condition of the Seas, Madhva's majestic voice was loud enough to be heard by all even at a distance. This is one of the thirty two auspicious attributes of the Rjus, like Madhva.
Listening to the very rare discourse on the Vedas, the mass of the people folded their hands in supplication to him and shouted that – Fie on those evil persons, who out of jealousy, call Madhva, who is excellent in teaching the correct meanings of the Vedas, call him as a hater of Vedas.
Note: There is a clear hint here of the main point of accusation of Tatvavada by its opponents right from the earliest times – that it goes against the main purport of the Upanishads, which preach Monism. Madhva was always accused of relying on Puranas, Mahabharata, Pancharathra etc to give up the highly esoteric Advaita tenets of Vedanta. On the other hand, he was the first to show that the Vedas do not preach monism at all, contrary to earlier statements by others.
The good twice born (who listened to Madhva with enormous knowledge) prostrated with great devotion to Madhva and took the dust beneath his feet, worshipped by the great gods, on their heads. Then they all took bath at the correct time of the eclipse in the ocean, which became even more pure, due to the bathing of Madhva.
A number of the people bathing in the sea became the laughing stock of others when they were (toppled being) battered by the elephants in the form of large waves of the ocean, which were very quick, very strong, impossible to avoid and capable of toppling even large groups of people.
When Madhva also became covered by the large waves during his bathing, some evil persons made fun – Alas, the teacher of the three worlds who has won over all is falling down due to the battering of the small waves of the ocean.
Note: This description clearly indicates a kind of personal knowledge and involvement of Narayana Panditacharya on the scene. His father had already converted as a disciple of Madhva and the place of occurrence was close to Kavu Matha, where the family resided. This description is far more detailed than many major events described else where in Shrimadhvavijaya.
Madhva, with complete knowledge, did not pay any heed to the bad words of the evil persons, which would have hurt ordinary people. The crying of the Jackals may frighten dogs, but will not frighten the great heroic lion.
Madhva with the great intellect looked at the ocean with the edge of his eyes, a look which can give to all the world, the states of birth, existence, death etc. Then crushed with the extremely powerful glance (from his eyes), the ocean gave up its motion (of waves etc) and became still as pond.
Note: During Solar eclipse, when the moon comes between the Sun and earth, on a new moon day, there will be great tides on the sea. The description of the previous situation clearly indicates this. It is true that the waves near Kanvatirtha are very high even now. The momentary glance of Madhva made the waters still and placid as in a pond, which indicates an extraordinary situation.
Hatred towards Madhva is natural to evil persons
Even after the evil persons saw such extraordinary deeds which are impossible for any one else, they never attained a feeling of firm respect to Madhva. On the other hand, their hatred towards him grew further. Such bad behaviour is apt for such people with evil minds, who are unfortunate (as it will only lead to their misery).
Note: The innate nature of the souls determine the permanent reactions to such great personalities like Madhva. Those with Asura disposition will inevitably try to find some manner of condemning the person and continue to hate him with greater intensity.
Madhva vanquishes Gandavata brothers
Once some people approached Madhva along with Gandavata (Kodinjadi in local dialect), and his brother with the object of testing Madhva's strength. They said that this person has come to perform some appropriate service for you. Without the slightest doubt, Madhva asked Gandavata to demonstrate his strength.
This Gandavata had once lifted and carried alone the flag pillar in the Srikanteshwara temple, which 30 strong persons had brought there. By beating with a heavy mace to shake it violently, he had brought down coconuts from a tree.
Note: The measure of his strength is indicated by these incidents. Shaking a coconut tree by applying force at the base to knock down the coconuts requires extraordinary strength.
Both Gandavata with this enormous strength, and his brother (with matching strength) started applying their best efforts to squeeze Madhva's neck with their hands simultaneously. But, as they pressed harder, the neck was becoming harder and harder, (making them try even harder).
They started sweating profusely and losing their strength gradually. Two disciples of Madhva fanned them with good fans to help them, as per Madhva's orders. But, they were unable even to hold the neck of Madhva through which he went on speaking words clearly and which appeared to be covered with a skin of steel. They fell down on the ground.
The clean hearted Madhva allowed them to take rest to get rid of their fatigue. As they had still not given up their false pride, he asked them to try to lift up his finger pressed to the ground. Though both of them held the finger and tried very hard, they were unable even to shake it.
This gently smiling Madhva sat on the back of a young celibate (Brahmachari) here went round the temple of Lord Nrusimha without effort. In this way Madhva who had the different Siddhis (Yogic attainments) of Laghima etc became the most precious jewel of the jewels of the three worlds.
Note:
There are eight Siddhis attained by practice of Yoga –
Anima (rendering oneself as fine as an Anu – atom),
Mahima (rendering oneself as the biggest object),
Laghima (Becoming the lightest object),
Garima (becoming extremely heavy),
Prapthi (obtaining knowledge through other person's senses,
Prakamya (getting greater bliss from objects of pleasure),
Ishathva (controlling the actions of others),
Vashithva (being uninfluenced by the three Gunas of nature – Satva etc).
In this incident Madhva has shown two of these attainments – Laghima and Garima. To make a distinction between mere strength or capacity and yogic attainments and to show that he had the latter, Madhva has shown both together. These are not attained or achieved, but are natural for Rjus, like Madhva.
There is also some speculation about the location of these incidents. There is a Ananteshwara temple presently in Kantavara, where the presence of Nrusimha in the installed deity Iswara is stipulated. The clear reference to Gandavata lifting and carrying the temple pillar here, seems to indicate that the whole incident took place there only.
Kanthavara is around 25 Kms by road from Padubidre.
Poorvavata and other strong persons test Madhva's strength
A Brahmin named Poorvavata (Moodembadi in local Tulu dialect) was very strong as he had carried home easily a wooden ladder, which had been carried with great difficulty by 50 servants of the King. He was directed by Madhva to press his neck stopping his discourse thereby.
Though he was trying very hard with great effort and sweating, the sound of Madhva's discourse increased in volume further. He was also not able to lift the finger of Madhva. This caused great wonder amongst all people.
(Similarly) the master was tested by others like Shivagni, Ugra, Aamodha and Vasudeva. He did not neglect the efforts of these strong persons (to prove their strength). At no time was any lack of strength seen in Madhva (by all these persons). Therefore, all of them felt that he must be the incarnation of Bhimasena only.
Some very strong persons tried to pull out a hair from Madhva's body by pincers again and again and failed. They punched at the tip of his soft nose with their fists. This did not cause any pain to Madhva and his beautiful face continued to be pleasant.
Note: The last set of ten shlokas (25 – 34) have described Madhva's feats of strength and superhuman powers as exhibited by him, with names of persons, places etc to show full authenticity, remembering the fact that Shrimadhvavijaya was composed when all these were still well known and capable of independent verification.
While doing all these Madhva has only sported with his people, showing also that he was not just an ordinary human being with greater than normal strength. He must have crossed sixty years, and must have probably in his 70s, during these events!
Madhva's actions are summed up
Madhva, though he was an incarnation of Mukhya Prana was acting like a human being. He used to defeat and drive away evil disputants like a powerful lion does with weak dogs. He used to give shelter and succour to his devotees like the ocean does to the waters of the rivers. He used to make the neutral persons powerless like the Sun does to the glowworms.
Note: Most of the miraculous happenings described in this composition have been connected with removing the false pride in his devotees or performing some public service or as an example to others. When Madhva states that he is the same Mukhya Prana as is extolled by the Shruti, he is just stating a fact as is well known and not for self aggrandizement.
Renovation of Paaranthi temple
The great minded Madhva visited the Paaranthi temple (presently the Panchalingeshwara temple in Mudya) during his travels and found that there was no worship, Naivedya etc there for a long time. He called all the local leaders like the king, heads of the villages etc and established the regular worship including Bhuthabali etc and special festivals for the temple within half a day.
Note: Paaranthi (Mudya) is around 10 Kms from Uppinangadi. There are five Lingas here, which do not resemble the normal Shiva Lingas, but are more normal stones shorter with broader bases. These have the presence of Vishnu in them.
In the past (Dvapara Yuga), when he was Bhima, he had installed the five Icons along with his brothers. Wife Draupadi brought the water for worship and Bhuthabali, when he had worshipped the Icons. Madhva remembered Vishnu on this occasion.
Note: This a case of a supreme Vaishnava like Bhima and his next incarnation Madhva having installed and consecrated Lingas in which Vishnu has been worshipped. For similar reasons, many temples which Madhva has visited or worshipped presently called Rudra or Ishwara temples have been worshipped as those of Nrusimha by Madhva, immanent in the Deity.
Filling up the dried up Pond in Yerki Matha (Idethude) with rain water
Madhva visited Saridanthara (Idethude) once in Greeshma ruthu (summer) and heard that the local pond here was dry. Immediately, he had made dense clouds raining heavily on the pond to fill it up, causing great wonder to the people.
The head of the village was prompted to kill Madhva by some evil persons there. He came and saw the divine Madhva (leaving the village) effulgent like the rising sun. He was struck with wonder and awe and prostrated before him.
Note: Idethude is between the Nethravathi and Kumaradhara rivers (hence called Saridanthara in Shrimadhvavijaya). It is now called Ramakunja – Yerki Matha. The pond filled up by Madhva is called Danda tirtha. It is about 11 Kms from Uppinangadi.
Note: Ramakunja is also the birth place of Sri Vishvesha teertha swamiji, Pejavara maTha
Composition of Krishnamruthamaharnava
The able Madhva with full knowledge went to the village Kshetragrya (Kokkada in local dialect) where Dhanvantari (incarnation of Vishnu), the master of all physicians of all the three worlds resides. He composed an excellent collection of good extracts from Puranas called Sri Krishnamruthamaharnava for the benefit and salvation of a devotee (called Idepaditthaya).
Note: This composition with 220 shlokas selected from Puranas such as Vishnupurana and Padmapurana etc has only ten shlokas added by Madhva. It contains important descriptions about worship, rituals, fasting on Yekadashi etc. At present there is a Mahalingeswara temple there (Iswara temple). There is an Idol of Vishnu stated to have been installed by Madhva by the side. This place is about 27 Kms from Uppinangadi and 10 Kms from Ujire.
Refutation of scholars in Ujire
When Madhva went to Ucchabhuthi (Ujire), knowing that there were many scholars there who were unduly proud that they knew every thing (to be known), wanted to curb their pride. He asked – Where are all the scholars here, who make noise like frogs in a deep well.
Note; The reference to frogs in the well is the well known Koopamandooka Nyaya. Ujire has a Janardana temple. There is a stone seat there, described as Madhva's seat. Ujire is 5 Kms from Belthangadi.
The scholars thought firmly that though Madhva was reputed to be all knowing, as he was an ascetic, he may not know much about performance of sacrifices. Hence with jealously in their minds, they asked him the meanings of the Shruti – Chandasaam vai shashtenaahnaa ." etc which contains obscure and difficult meanings of the Brahmana part of the Shrutis on such Karmas (sacrifices).
Note: One important reason for their confidence in their ability to defeat Madhva was that as an ascetic he is not authorised to perform sacrifices.
Madhva, who had absolutely no doubts, gave the correct meanings for the Mantras as asked by them. He explained also the special delightful Mantras such as Naaraashamsee which have been used and prescribed for the sixth day (of the sacrifice) by Brahma and which are capable of containing the essence of the Vedas.
When the group of scholars realised Madhva's profound scholarship they were very worried (in confronting him), but said "what you said is incorrect" (simply rejected the meanings given by Madhva as incorrect). Then Madhva asked them – in that case, recite the meanings yourselves. (Being unable to do so), they ran away quickly.
The group of scholars came back again (after some time) and asked Madhva to explain with correct meanings the portion of the Brahmana Mantras, called Mahanaamni for which five parts have been stated. Madhva explained the correct meanings and for making it a permanent record got it written down.
Note: The composition Karma Nirnaya was written at that time.
The group of scholars which thought that it was an opponent to Madhva, was like a dog, which saw Madhva, resembling the full moon, and came barking at him. It got defeated and demoralised. How can such events do any harm to Madhva, who is like the Moon filled with Nectar (who gives Moksha and is least affected by barking dogs).
Other miraculous deeds of Madhva
The kind hearted Madhva would cause food prepared for a few people to increase fourfold to help the poor devotees. But, he took all the food prepared for 30 persons himself to give happiness to rich devotees.
Madhva had controlled rain and other persons and events (as described earlier). All these deeds are no wonder in Madhva, the incarnation of Mukhya Prana, who controls the three worlds. But, we are reciting all these, as it is our best duty to do so compared to all other actions.
Recital of Sri Madhva's deeds is concluded
It is not as if the glorious and variegated history of Madhva, superior to all such histories was recited only by a Brahmin disciple of Madhva like this. Even great gods have recited these stories directly and they have been sung by Gandharvas in assemblies of gods for their pleasure.
The Gandharvas sang the glories of Madhva composed by the gods along with musical ragas. Their voices were sweet and pleasant to hear. When changing from one raga to another, they were not mixing up the two and were singing the Svaras like Panchama etc. correctly. They also sang very clearly the divine Gandhara raga with two Shruties showing the development of each Svara.
Note: This description shows the mastery of Narayana Panditacharya over the science of Music. The meaning of the shloka has been elaborated in detail in Bhavaprakashika.
Heavenly host and Disciples on earth listen to Madhva for the last time.
When they sang sweetly in this manner, great gods listened to the history of the great Acharya Madhva with their crowns bent fully forward (with humility) and great devotion. They had smiles on their lotus like faces and their very pink palms were placed against each other in front on their heads in supplication.
Note: Reciting the stories of the great is an enjoyable experience even to gods, as it is accompanied by sweet music, hearts filled with devotional fervour towards the personality of the great master.
After listening to the divine recitals, the gods along with the smiling and wondering ascetics (Rishis) in groups offering worship and honour (to Madhva) for his great victory over evil disputants and Gandharvas went to see Acharya Madhva (personally).
They saw Acharya Madhva from the heavens making the skies effulgent with their brilliance. They were praising the great and auspicious Shastra of Acharya Madhva, which is like a mirror in (clearly) depicting the infinite auspicious qualities of Narayana, the enemy of Mura Asura.
Acharya Madhva was on the earth and was spreading his auspicious effulgence (reputation) in all the three worlds. He was giving a discourse on Aithareya Upanishad to different devotees including Celibates, and householders. The gods offered their prostrations to Madhva from the sky.
Gods pray to Acharya Madhva
Acharya Madhva was brilliant with his moon like face, large eyes resembling the lotus flowers, deep and majestic voice and had all auspicious bodily features which were superior even to those of the gods. The gods saw him, their own preceptor and offered their praise to him, who had attained all his desires due to the sight (meeting with) of Narayana (himself).
Our great preceptor, You have removed the darkness of evil Shastras by your groups of words. You have given the knowledge of the auspicious qualities of Narayana who gives Mukti. By your flawless qualities you have won over all the (good) people in the fourteen worlds. Be our kind protector and benefactor.
(Addressing) – Lord of all souls (senses). You have come down to earth for giving different blessings like knowledge, devotion, wealth etc to those who offer their prostrations to you. Salutations to you. Hanuman, our Master, you are very dear to Sri Rama, and have a large number of excellent auspicious qualities. Salutations to you, Bhimasena, You are extremely powerful and very dear to Lord Krishna. Salutations to you, Acharya Madhva with all the six auspicious attributes. Give us good knowledge.
Victory to you, Victory to you.
Madhva is showered divine flowers from the heavens
The great gods saying (praying) thus and honouring the victories of the great preacher showered masses of sweet scented flowers visible to all people on the great beloved devotee of Hari, Srimadananda Tirtha.
Note: Shrimadhvavijaya is surprisingly silent on the next event after the showering of divine flowers by gods in the precincts of the Anantasana temple in Udupi, from where Acharya Madhva disappeared from human sight. There is no mention of his vanishing from Udupi from the mass of flowers, as is commonly believed!
Other works by Sri Narayana Panditacharya such as Anumadhvavijaya, Bhavaprakshika also repeat the same position as in Shrimadhvavijaya. But the specific place from where Madhva vanished is still shown to visitors.
The Sampradaya Paddhathi of Sri Hrishikesha Tirtha also does not touch upon this issue. Both the observance of the day in tradition, as well as authoritative statements by later Aparoksha Jnanis confirm the event.
There is a reference to this event in Anumadhvacharitha, included in Vayupurana :
"Yekonaasheethi varshaani neethvaa maanushadrishtigah
pingalaabdhe maaghashuddhanavamyaam badareem yayau"
After spending 79 years in the sight of men, (Madhva) went to Badari in Pingala samvatsara, Magha shuddha, Navami.
The Sixteenth chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here.
Friends, this brings us to the end of the English translation of Sumadhvavijaya mahaakaavya composed by Sri Narayana Panditacharya.
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Let me mention the names of translators once again:
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The first fourteen sargas were translated to English by Sri Raghavendra Rachuri.
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The last two sargas were translated by Sri Krishna Kadiri.
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Proof readers: Smt Meera Tadipatri and Sri Anand Ravipati
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Source: www.dvaita.net
~ madhvAntargata shree krishNArpaNam astu ~
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