Introduction to the Chapter
Vasudeva decides to take the vows of an ascetic, to fulfill his life’s purpose of redeeming the true Vedic philosophy and thus serve God. He seeks a suitable Guru and finds him in Sri Achyuta Prajna (Preksha). The parents are extremely unhappy that their precious son is being lost to them at an early age and hence try to persuade him against the move. He succeeds in convincing them to give their reluctant approval and also promises to take up the orders only after another son is born to them. He is finally initiated by Achyuta Prajna and is named PoornaPrajna.
Very soon he shows his Guru that he is very special and has extraordinary knowledge and powers. His Guru’s trying to teach him Advaita comes to a dead end, as the keen criticisms by PoornaPrajna is unanswerable by his Guru.
Vasudeva decides to become an ascetic
After returning from Gurukula, the astute Vasudeva, with his heart melted with the nectar of kindness towards the good people of the world, his mind constantly occupied in contemplating Hari, the Lord of Ramaa and desiring to destroy evil thieves who had stolen the correct tenets of Vedanta (by misrepresentation), thought with his great intellect:
People turn towards God and contemplation of His grace and virtues, only when they lose interest completely in materialistic pleasures. Men emulate Gurus and elders whom they esteem. Therefore, I will adopt the state of Paramahamsa / Sannyasa (Renunciation) as it will reveal my intrinsic disinterest in materialistic pleasures.
Use of force (danDa) and punishment against the haters of my master, Vishnu is the only option available to me, as I have the necessary capacity. But, as goddess Durga, the sister of Krishna is shortly incarnating for destruction of the wicked, I will not take up this work.
Note: There is reference to the forthcoming incarnation of Goddess Durga for the destruction of evil in Mahabharata Tatparya Nirnaya 32/164.
Thinking thus, Vasudeva who contemplated Hari, with the infinite names always, decided to renounce all worldly objects such as the house etc. He started to prostrate again and again before all such objects towards the immanent Hari to seek permission for becoming an ascetic.
When his parents and relatives asked him the reasons for his repeated prostration, Vasudeva explained that he was prostrating to his belongings (implying his master, Narayana). .He, who is the Guru to the whole world, set out to find himself a Guru for himself. (to set an example to the world for seeking knowledge and initiation to Sannyasa).
Vasudeva meets Achyutaprajna
At that time, Achyutaprajna was there (in Udupi), pure in thought and deed, having conquered the senses and wearing the lone jewel of complete renunciation. His name Achyutapreksha (Achyutaprajna) was truly appropriate as he was always contemplating Achyuta, the Supreme Being.
Note: The Guru of Vasudeva has been called Achyutapreksha in this shloka, which is adopted by many others subsequently. But Bhavaprakashika of Narayana Panditacharya clarifies that the word has been used as a synonym – for Prajna. This fits in also with the name he chose for his illustrious disciple PoornaPrajna. Thus, the correct name appears to be Achyutaprajna.
Achyutaprajna was an ascetic in his previous birth seeking alms only from good people, like the bee collecting juices from many sources. He stayed with the Pandavas for several years and had partaken the pure blessed food prepared and served by Draupadi. This had purified his mind.
Achyutaprajna had studied and later taught Advaita. But, after he was taught the proper tenets by Madhva, he repented for his having studied and propagated the evil Shastras and hence, he was freed of all sins. This was similar to the hunter named Jara, who had shot an arrow at the feet of Lord Krishna, but who repented sincerely later on, for his act and was absolved of all sin.
Guru’s teaching to Achyutaprajna
Once, when Achyutaprajna’s Guru sensed his own imminent death, he called his obedient disciple Achyutaprajna who was well read in the Vedas/Upanishads and who was keen to understand the correct tenets always, in a lonely place and taught him:
Oh, Suvratha (one who has always correctly observed the prescribed rituals), Mayavada propounds that when the knowledge that “I am myself Para Brahman” is fully cognised and assimilated, there will nothing else existing other than the self. This tenet is not justifiable with the application of the Yukthis such as Upakrama. Therefore, do not ever accept it.
Oh, Saumya (gentle one), this tenet of Athmaikya prescribed for contemplation by Mayavada has not been realised by me or my Guru or any of his predecessors ever. So I advise you to worship Mukunda (Narayana who alone can give Moksha) for getting the correct Tatvajnana.
Note: Though the correct tenets were not clearly laid down and known before Acharya Madhva, doubts about Advaita/Mayavada persisted even amongst erudite scholars who had studied it for a life time. The entire Bhagavatha tradition with its emphasis on Bhakthi or devotion was an expression of dichotomy between Mayavada and Devotion.
After giving this good advice, the Guru with the wise words passed away. Achyutaprajna pondered repeatedly over this advice. He decided to stay in Udupi and worship Lord Anantasana, the consort of Indira
Achyutaprajna worships Anantasana
When Achyutaprajna was thus worshipping Him with great devotion and constant desire to know the correct tenets of the Shastras, Lord Anantasana who is kind to his devotees, manifested himself in a man and conveyed His advice: “Know me through a great disciple who will come to you in future.
Achyutaprajna had continued his worship of Lord Anantasana, with his mind constantly engaged in Him, keenly looking forward to the realisation of the predicted divine blessing. Vasudeva, who is the Guru of all good people and who had taken human form for special reasons, approached him.
Vasudeva’s parents come to Achyutaprajna
The doting parents of Vasudeva, in great agony of being separated from him, came to Udupi to visit their dear son, who had become a disciple of the great saint, Achyutaprajna, staying in Rajathapeethapura firm in his desire to become an ascetic.
They pleaded with him: It is not proper that being the only son, he should take the vows of an ascetic, forsaking his surviving parents in their old age, when they had no one else to look after them. They did pradakshina namaskara (prostration after going round in clockwise direction) to him.
Vasudeva replied: It is a wonder that, though it is not proper for elders to prostrate before a youngster, both of you have done so. Thus, Lord Hari has made you give the permission to me (to become an ascetic).
Unable to answer Vasudeva , they pleaded again with him to abandon thoughts of becoming an ascetic. They prostrated to Achutaprajna and returned to their village with a heavy heart with the memory of their son’s beautiful face constantly in their minds .The agony of separation made every moment seem like an aeon to them.
Madhyageha Bhatta comes again and finally gives his consent
Madhva’s father, Bhatta was still badly distressed thinking of their son becoming an ascetic. After a little while, he crossed the river Netravati and went again to another (Kuthyadi) matha (in the village Karyuru), where Vasudeva was staying along with Achyutaprajna.
Even though Bhatta would normally venerate elders and avoid offending them, he became very angry and took an oath in front of his son that he would take a serious step (like fast unto death), if Vasudeva wore the loin cloth (symbol for an acetic)
Vasudeva promptly tore his upper garment and wore it as a Kaupeena (loin cloth). He explained to his father that it was not correct on his part to come in the way of a good act like renunciation which is pleasing to God.
Note: Vasudeva’s dealing with his father’s emotion was a fine blend of sympathy with firmness on the subject of what he considered as his prime duty. Thus, He tried to convince his parents and get their approval on the basic ground that he was doing the right thing.
Madhyageha then tried to convince Vasudeva – “Manu says that a son has no better and more sacred duty than taking care of his parents in their old age. You are our only son, as your two (elder) brothers have died in their childhood. There will be none to protect us if you become an ascetic.”
Note: Manu said that elderly parents, a gentle wife, baby son should be protected at all costs. This quote is given in Bhavaprakashika.
The father said that as he had learnt many scriptures, he could some how bear with the pain of losing his son thus. But how could his mother accept it? Hearing this, Vasudeva made obeisance to his father seeking his permission.
Then, the scholarly Bhatta, being unable to counter the son’s logic, said with great difficulty – “I give my consent conditional to your getting the consent of your mother”. He returned home bearing his anguish with difficulty and narrated the events to his wife.
Madhva’s brother is born (The future Vishnu Tirtha)
In due course, the couple was blessed with another son, younger brother to Madhva, like Lakshmana to Rama, Arjuna to Bhimasena, Gada to Krishna. Just like all of them, the brother was a dear servant devoted to Vasudeva, the all knowing.
Mother gives permission for Vasudeva taking the oaths of being an Ascetic
After a little while, Vasudeva, whose divine knowledge is never destroyed visited their home and said to his mother: “This child will look after you”. As the mother had decided not to give her permission as ordered by her husband, he said:
“If you wish to see me again sometimes, please permit me now to take the oaths for being an ascetic as otherwise I will go away from this place never to return and hence you will never see me again.”
The mother felt that if they can never see him again, it is as good as having lost him. She was very anguished, but being of a Satvika disposition (not being able to hinder good deeds which she knew that her son will do in future as an ascetic), she decided with great difficulty to fall in with her son’s wishes.
Vasudeva takes up Sanyasa
Vasudeva went back to Achyutaprajna and pleased him by his virtuous actions. He was also facilitated by the great gods like Rudra, in anticipation of the great work being done by him after becoming an ascetic. Being himself, a great god and being capable of observing all the requirements of all the Ashramas (different status of life), he was initiated into Sanyasa by Achyutaprajna.
Vasudeva knowing all the appropriate rites to be performed with the correct sequence and procedures, performed all such rites as Jeeva-shraddha as prescribed in the scriptures. He offered all his belongings to Hari again and again for getting his special grace, though Hari was always pleased with him.
The learned scholars of the scriptures explain that the Om mantra also called Pranava has infinite variants and is made in its simplest form from three distinct matras viz a-kara, u-kara and ma-kara . The Pranava is understood and meditated on by great Jnanis, the foremost amongst them being Chaturmukha Brahma. Vasudeva, an avatara of Prana who is slated to become the next Brahma is the best qualified to chant this Pranava mantra in his meditation.
Vasudeva is named PoornaPrajna
Mukhya Prana (Vasudeva) being Sarvajna (all knowing) is appropriately known by the name PoornaBodha, DashaPramati etc in the Vedas. The famous Guru Achyutaprajna who ordained Vasudeva with the ceremonial teaching of the Pranava mantra aptly renamed him PoornaPrajna.
PoornaPrajna did not apply sandal paste on his body nor was he wearing any item of jewellery or chewing the betel leaves to give a bright red colour to the mouth. He carried only the Yati Danda (ceremonial stick) held in his hand. But, his innate supreme effulgence which was unmatched made a great impression on the men who saw him and filled their minds with awe filled reverence.
Note: Even at this time, when he had just become an ascetic, his body with its 32 auspicious Lakshanas along with the innate effulgence of his personality would have shown him as unique amongst others.
PoornaPrajna behaves like an ordinary ordained ascetic
Gods such as MahaShesha, Garuda and Rudra were biding their turn to prostrate before PoornaPrajna. Yet, he prostrated before Achyutaprajna and other Gurus. This pretence by the great for instructing the world of correct conduct is indeed amazing.
Achyutaprajna had planned to specially impart his knowledge regarding the correct observance of the rituals to PoornaPrajna. But, he observed that the latter followed them to perfection. He himself learnt many special things from the disciple and was amazed in his mind.
Lord Anantasana indicates PoornaPrajna as the promised Saviour
After taking sannyasa, PoornaPrajna prostrated to Lord Anantasana at Udupi with great devotion and bliss. The lord manifested Himself in a man who then held Madhva’s arm and lifted him up.
He took him to Achyutaprajna and while giving PoornaPrajna told him: “You had always meditated on me for a long time for learning the correct tenets of Vedanta. I am giving you PoornaPrajna” as your boon.
Achutaprajna received this benediction from the Lord gratefully and felt blessed. He remembered Hari again and again. Though he had renounced worldly contacts he developed a very close contact with PoornaPrajna . Satsanga (association with the righteous) is indeed an ornamental decoration for the Asangis (those who have renounced the world).
The holy Ganga comes to Madhva sarovara
The erudite PoornaPrajna desirous of bathing in the holy Ganga, sought the Guru’s leave for the trip with repeated prostration. Achyutapreksha, unable to bear the pangs of separation from him, became sad and prayed to his deity Lord Anantasana only for guidance.
The kind Lord manifested himself in a man and intimated PoornaPrajna – “The divine Ganga will come to you at the pond (now known as Madhva Sarovara) in three days time. You need not go to bathe in the river Ganga”.
PoornaPrajna and all the people there bathed in the holy Ganga at Madhva sarovara in Udupi itself, which had arrived there as ordered by Lord Anantasana.
Symbolic of the special blessings on PoornaPrajna by the Lord, the holy Ganga comes to Madhva Sarovara, even now, once every twelve years.
PoornaPrajna defeats Vasudeva panditha
40 days after PoornaPrajna taking sanyasa, he defeated Vasudeva Pandita and others who had won many debates and were very difficult to argue with, on account of their skill in Yuktis in a Vada Katha and secured a victory document in writing.
Note: PoornaPrajna was all of 10 years and a few months, while his opponents must have been well into middle age to have established the reputations.
Achyutaprajna tries to teach IshTa siddhi to PoornaPrajna
Achyutaprajna wished to make his dear disciple more learned. He started teaching an Advaita text called Ishta Siddhi, which was an ocean of argumentative complexities. The great PoornaPrajna listened to this composition without any interest.
Note: IsTa siddhi written by ViMuktaatman (950 AD) is a famous composition having eight sections dealing with all the main tenets of Advaita, such as Jaganmithyathva – illusory nature of the world etc.
PoornaPrajna pointed out that there were 32 mistakes in the very first stanza of Ishta Siddhi. Achyutaprajna clarified that these were explained and resolved in the next sections. PoornaPrajna requested him to cite the explanations.
Achyutaprajna, a great scholar on Advaita became angry and said that “I do not have the capacity to teach you”. Others who heard this, started doubting the very concepts of Mayavada, as this (authoritative) composition itself was found defective.
PoornaPrajna displays his mastery over Bhagavatha
Once Achyutaprajna was giving a discourse on Bhagavata to five or six disciples along with PoornaPrajna. They read out several manuscripts of the Bhagavata vastly varying in the text. The erudite PoornaPrajna identified one of them as the version of the correct text composed by VedaVyasa, the divine author of Bhagavata.
Achyutaprajna asked that when all the versions of text had equal probability of being correct, how PoornaPrajna could determine a specific text as correct? PoornaPrajna firmly said that it is clear that this text alone is the one acceptable to VedaVyasa.
Note: This is the first indication of the vast knowledge of PoornaPrajna in Shastra compositions, where his knowledge was enormous, deep and complete unlike even that of his Guru, who had doubts as to which of the texts was really correct. It is this that later led to the writing of the great Nirnaya compositions – Mahabharata and Bhagavatha – by Acharya Madhva
Achyutaprajna, the eminent ascetic said: If you know the original composition of VedaVyasa, the teacher of the whole world, on Bhagavata, then recite the prose portion of Panchama Skandha of this composition along with explaining its meanings.
Simultaneously, all the books on the subject were examined by the other students on instructions from Achyutaprajna. PoornaPrajna’s rendering (of all the chapters of Panchama Skandha) were found to be fully and accurately in line with one of them, earlier identified as the correct version composed by VedaVyasa without any errors.
PoornaPrajna reveals his Sarvajnatva
Achyutaprajna asked PoornaPrajna – “How are you able to render accurately this Purana which you have not ever read even once in this life”. PoornaPrajna replied that he had learnt all these in previous lives.
The effulgence of the (rising) Sun quickly dispels darkness and spreads all over the world. The spreading soft light of the rising moon causes Naidile flowers to bloom. PoornaPrajna’s reputation of extraordinary knowledge created feelings of wonder in the whole world, though it was still very new.
Note: The reputation of PoornaPrajna who renounced the world at the age of 10 years and who already had an encyclopedic knowledge of the Shastras at this very young age, not obviously obtained by study under any one should have rapidly spread around the country creating wonder and joy for the good people.
The Fourth chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here.