Sri Vishwesha Teertha Swamiji, Pejavara Matha

The Universally Acclaimed Sri Sri Vishvesha Theertha Swamiji
(A brief introduction to his life and achievements)

Sri Madhvacharya (1238A.D – 1317 A.D), the founder of the Dvaita school of philosophy, one of many branches of Indian Vedanta philosophies, established the Sri Krishna temple at Udupi and anointed eight young Sanyasis in order to take care of the worship of Sri Krishna and also to spread the correct knowledge to the masses. The lineage of one of the eight Sanyasis is what is now known as the Pejavara Matha. Sri Adhokshaja Theertha, who was one of the direct disciples of Srimadacharya, is the founder and first Swamiji of this Matha. In the glorious Vaishnava disciplic succession of stalwart Yatis such as Sri Vijayadhwaja Theertha, Sri Vishwesha Theertha and Sri Vishwapati Theertha, Sri Sri Vishwesha Theertha Swamiji ascended the seat as the 32nd head of the Pejavara Matha.

Initiation and early education:

Sri Sri Vishwesha Theertha Swamiji was born on the 27th of April, 1931 as the second child of Sri Narayanacharya and Srimati Kamalamma, a devout couple from Ramakunja. The parents named the child as Venkataramana. Hugely impressed by the Satvik nature of the young

Venkataramana, the then head of the Pejavara Matha, Sri Sri Vishva Manya Theertha Swamiji initiated him as a Sanyasi when he was in his 8th year of age! The initiation happened on the 3rd of December 1938 at Chakratheertha, near Hampi. Upon initiation, Venkataramana became Sri Sri Vishwesha Theertha. The early education of the young Sanyasi happened at Udupi itself. The head of the Bhandarakeri Matha, Sri Sri Vidyamanya Theertha Swamiji, taught all the Shastras to the young Yati for eight years and helped transform him into a knowledgeable and erudite scholar of Vedanta and Shastras. Sri Swamiji quickly became an extraordinary scholar in Nyaya, Vedanta and other branches of philosophy.

Adopted Sanyasa Ashram, with blessings from Sri Vidyamanya Swamiji

Teacher admires the talent!

It is a well-known fact that even the most scholarly pandits have been stunned by the depth and breadth of Shastric knowledge exhibited by Sri Swamiji. The Lord has bestowed Sri Swamiji with the mental abilities and the rigor & discipline required for study of the Shastras. The list of scholars who have been defeated by the sheer power of Swamiji’s knowledge and presentation includes the Maharaja of Kochi, the Vice-chancellor of Pune University Sri Datto Vamana Poddar, the Vidwan of Kashi Mahamahopadhyay Rajarajeshwara Shastri, Ramachandra Shastri Khadanga, Sri Sringeri Jagadguru and many others. The debates and dialectical engagements that Swamiji had with these scholars is a historical record! Sri Swamiji’s Guru, Sri Vidya Manya Theertha Swamiji was astounded with the dialectical ability displayed by the young Swamiji during a debate with Tiruvari Vijayeendraacharyaand Sri Mysore Ramachandra Shastri. Sri Swamiji’s extra ordinary scholastic knowledge is well complimented by his creative and poetic abilities. Sri Swamiji has written a Sanskrit poem called “Samba Vijaya”. When only 25 years old, the young & radiant Swamiji became the President of the Agamatraya Conference organized by the Maharaja of Mysore and held in Nanjanagud. It was in this conference that Swamiji electrified the audience with his oratory skills when he declared – “If God is not in our hearts, we will become like the ruined temples of Hampi”.

The physical appearance of Sri Swamiji is itself a great attraction. Lean and straight, he possesses a radiant face and is always mercury-like active. His is a simple personality devoid of any pomp or display and absence of ego, in spite of heading a prestigious Matha. Always bearing a child like smile and radiant eyes, Sri Swamiji’s heart if full of love and compassion. From the prime minister of the country to the poorest of poor, everyone is instantly attracted towards Sri Swamiji. Anyone can have his audience any time. He is always available when his followers want him. Sri Swamiji is constantly and creatively involved in social service. “In this ocean of society, the heads of Mathas are like fish. Fish cannot survive without water. Water cannot remain clean without fish” – that is the essence of Sri Swamiji’s philosophy towards society.

Effective execution of responsibility:

One cannot survive in a home without air. But what if the wind turns into a monster hurricane and blows the roof of the house? The blind following of western values and systems has turned into a hurricane for our culture and spiritual roots. Sri Sri Vishwesha Theertha Swamiji realized this truth and the consequent threat more than 50 years ago itself! One of his first goals after completing his education was the establishment of a Guru Kula. His dream was realized in 1956 A.D when he established the Purnaprajna Vidyapeetha in Bangalore. Founded with the twin goals of preservation of our ancient culture and the propagation of the philosophy of truth of Srimadacharya, the Vidyapeetha is seeing rapid growth and recognition as an ideal Guru Kula, all due to the dedicated hard work of Sri Swamiji. The Vidyapeetha is contributing hundreds of scholars and Yagnikas every year, thereby ensuring that the stream of Tattvavada scholars, which could have dried up, will at least flow for a few more generations. Currently, over 300 students are residing in the Vidyapeetha and undergoing education in various Shastras. The complete responsibility of these students, including their stay, food and other essentials is taken care of by the Vidyapeetha. Over 30 distinguished alumni of the Guru Kula are now serving in the same institution as teachers. Many works belonging to Tattva Shastra have been translated and commented upon by the institution and has been made available to the knowledge thirsty devotees. Sri Sri Vishvesha Theertha Swamiji, as the Chancellor of this Guru Kula has commendably discharged his duties. One cannot be grateful enough for this magnanimous contribution of Sri Swamiji. As a next step, Sri Swamiji has now accepted the challenge of establishing a similar Vidyapeetha in the national capital of New Delhi. Towards this, the Delhi Development Authority has already sanctioned an acre of land. It is the single-minded goal of Sri Swamiji that the institution in New Delhi should become the focal point for all dharmic and philosophical activities in North India. For someone who has won the hearts of all his devotees, there is no goal that is impossible!

Unique Paryaya:

Sri Sri Swamiji offering to the god, Udupi Sri Krishna

For the head of any Udupi Matha, the Paryaya and consequent responsibility to worship Lord Krishna for two years is a crown of honor. Such an auspicious duty was bestowed upon Sri Vishwesha Theertha Swamiji for the first time in the year 1952 A.D. Sri Swamiji’s first Paryaya was unmatched in history for its grandeur in spiritual, social and scholarly activities. It was during this Paryaya that the proud torchbearer of Madhva culture, the Akhila Bharata Madhva Maha Mandali was founded. The ABMMM held its first conference under the Presidency of His Highness the Maharaja of Mysore. During Sri Swamiji’s second Paryaya in 1968 A.D, the entire region of Udupi was literally revitalized. During this Paryaya, on the occasion of the regional summit of the Vishva Hindu Parishat, the slogan given by Sri Swamiji – “Hindavaha Sodaraaha Sarve Na Hinduhu Patito Bhaveth” became a mantra for all workers of the Parishat. Even during the third Paryaya of Sri Swamiji in the year 1984 A.D, lady luck smiled on Udupi. The entire spiritual, cultural and physical landscape of Udupi has undergone revolutionary transformation during the three Paryayas of Sri Swamiji.

Bold steps of the Revolutionary:

The first Swamiji to consider Dalits as an integral part of Hindu society has been Sri Sri Vishwesha Theertha Swamiji. His decision to review the traditional practice of untouchability, from a human perspective, and the consequent steps taken by him has caused a revolution. “In our homes and public places, do Dalits enjoy the same opportunities that Christians and Muslims do? When they approach us after having converted, we do not discriminate against them. That being the case, aren’t we conceding that other religions treat them with humanity while we do not? Is there a greater insult to our Dharma and society than this?” – Such sharp and logical questions from Sri Swamiji opened the eyes of the conservatives. The controversy over conversion of Dalits in the Meenakshipuram area of Tamilnadu was effectively countered and prevented by the personal visit of Sri Swamiji. The pleasant smile of Sri Swamiji won over even staunch opponents. Hindu society emerged even stronger.

Tax paid to God!

According to the adage – “Nanaajanasya Shushrooshaa Karmaakhyaa Karavanmitehe”, the service of the distressed and downtrodden in society is a compulsory tax all of us have to pay to God. Sri Sri Vishwesha Theertha Swamiji has made this ancient message of our elders the primary principle of his life. Sri Swamiji extended the domain of the Mathas, traditionally limited to Pada-pooja, Bhiksha, Madi and other rituals, to numerous social activities and has himself participated in all of them. In 1975 A.D, when the district of Gulbarga in Karnataka suffered a terrible famine, Sri Swamiji rushed to the distressed villages even before the Government moved and established “Ganji Kendras” and provided relief to the suffering lot. When a terrible hurricane rendered thousands of people homeless in Hamsaladivi area of Andhra Pradesh, Sri Swamiji personally supervised the construction of over 150 homes. Sri Swamiji has contributed immensely in rehabilitating the victims of the earthquake in Latur.

Every time Sri Swamiji gets on to the street for generating awareness and contribution to such social causes, the stunned people have nothing but admiration and high regard for the Saint who walks disregarding heat, rain and other problems. The contributors feel the safety and satisfaction that every single rupee contributed to Sri Swamiji’s cause will reach the needy. Sri Swamiji has established a “Janata Kalyana Nidhi” for serving the downtrodden and affected sections of our society. The treatment of poor patients is also God’s service. The “Sri Krishna Sevashrama” established in Bangalore is a fully equipped hospital with over 50 beds. This computerized Sevashrama provides free medical services to poor people. “Sri Krishna Chikitsaalaya” established in Udupi also serves a similar purpose. Another institute, the “Sri Krishna Sevadhama”, functions as an orphanage. These are a sample set of activities undertaken by Sri Swamiji in serving needy patients.

Sri Swamiji has made his mark even in the area of modern education by establishing an arts, science and commerce undergraduate college in Siddapura. Swamiji has also established an Ayurveda college in the same region. In his birthplace of Ramakunja, the primary school and pre-university college established by him is functioning as a model institution. Apart from these, numerous other educational institutions are seeking and receiving the guidance of Sri Swamiji.

Taking us towards God:

When it comes to the area of spiritual achievements, pilgrimages have always enjoyed an important position. Unfortunately though, today’s pilgrim centers are mostly involved in exploitation of gullible devotees. Most centers do not even have the ability to provide clean Satvik food. Having realized this state, Sri Vishwesha Theertha Swamiji resolved to undertake work to provide facilities to pilgrims. This pious work started in the Holy Kshetra of Badarinath. The “Anantha Matha” built at Badari at a cost of over 50 lakhs is today serving as a base camp for all devotees from South India. The “Udupi Matha” built at Tirupathi costing more than a crore of rupees is providing shelter to those who visit Tirumala to seek the refuge of Thimmappa. Built in 1996 at a cost of over 40 lakhs, the “Madhvashrama” in Haridwara has become a guiding post for devotees proceeding towards Badarinath. In the same manner, Sri Swamiji has resolved to build rest houses for devotees at Rameshwaram, Vrundavana, Jagannatha Puri and Kashi. The land for these projects has already been acquired in all these centers. In addition to these, Sri Swamiji has also built temples all over India including Bhuvaneshwar, Chennai, Nagpur, Bangalore, Mysore and Hassan and enabled lakhs of devotees to pray and perform Dharmik activities.
“Ready to go to jail”

“Since Swamijis are also citizens of this country, they too have equal political rights as other citizens” – thus being the motto of Sri Vishwesha Theertha Swamiji, he published a protest letter in 1975 against the imposition of Emergency by Indira Gandhi. “As long as my Dharmic activities are not affected, I am even ready to serve a prison sentence” – declared Sri Swamiji and indulged himself whole-heartedly in the Sri Rama Mandira construction activity at Ayodhya. Not having bowed to pressure from any quarters, Sri Swamiji has put forth a very constructive formula for the resolution of the dispute.

When, under the pretext of Industrial development, lots of environmentally destructive projects were initiated at Karwar and Nandikooru, Sri Swamiji was at the helm of the protests which opposed these initiatives.

A selfless Karma Yogi:

The credit for having broken the shackles of the current system of Mathas, which pay attention mostly to individual Sadhane through Japa and rituals, goes to Sri Sri Vishwesha Theertha Swamiji. That, though, does not mean that he compromised on the Dharma of his sainthood. Without causing any interruptions to his daily practices, conducting discourses and classes even during his hectic travel, Sri Swamiji the reformer has become the golden bridge between the legacy of the past and the promise of the future. His unblemished Brahmacharya is in itself a great penance.

“The house is full of materials. Different rooms are reserved for different purposes. But is there a separate room for light?” asks Sri Swamiji when talking of his habit of doing everything with a Dharmic background. Sri Swamiji is a true Karma Yogi who has gone beyond seeing God in just stone idols and sees the entire sentient and insentient world as the Lord’s abode. Every step he has taken is the worship of the Lord because there is a not even a whiff of selfishness in what he does. Sri Swamiji is not just an individual; he is a system by himself.

In this way, Sri Swamiji, from his young days as a seven year old till today when he is closing in on 80 years, has always offered himself for the upliftment of society. We should never forget Sri Sri Vishwesha Theertha Swamiji; we never will!

Source: Poornaprajna Vidhyapeeta, Bangalore
English translation: Hariprasad Nellitheertha

Some photographs:

Sri Sri Raghavendra SwamigaLu

Source:

1. www.gururaghavendra.org
2.www.dvaita.org

Hare Srinivasa

Sri Raghavendra SwamigaLu was one of the great proponents of the Madhva philosophy. For nearly 50 years, he was the head of one of the great peeTha-s. His predecessors include such scholars like Vijayeendra teertha & Sudheendra teertha.

He excelled in many fields such as logic, meemAmsA, music, yoga, dharmashAstra, & all 64 arts. As an avatara of Prahlada, he chose as his Brindavan Manchaale (Mantralaya) on the bank of the Tungabadhra, where Prahlada had performed his yaj~na in kR^ita yuga.

It is said that the stone used for the Brindavan was sanctified by the touch of Sri Rama and Sita in the treta yuga. His nephew, Narayanacharya, wrote Raghavendra Vijaya, which gives a full account of the life of this great saint.

pUrvAshrama of Sri Rayaru

Sri Raghavendra Swami was born in 1595 in Kaveripattana, Tamil Nadu to Thimmanna Bhatta and Gopikamba. His ancestors were of the Gautama Gotra. He was named Venkatanatha as he was born by the grace of Lord Venkateshwara. When his father was performing akSharAbhyAsa, Venkatanatha asked how a small letter like Om can explain the great God.

The father was overjoyed that his son understood that the God cannot be fully explained by one small letter. Venkatanatha’s Upanayanam was performed in chaitra mAsa, when he was 8 years old. Although his father passed away by then, Venkatanatha did not consider himself an orphan, as he considered Sri Narayana as his father and Gayathri, who reveals Him, as every twice-born’s real mother.

Venkatanatha studied yajur veda, maNimanjari, and anumadhvavijaya at Madurai.His powers of meditation were shown when his water from doing sandyAvandane happened to fall on a dry seed, which sprouted. He also developed an expertise in playing the Veena, so he became known as Veena Venkata Bhatta.

This is not surprising, since Venkatanatha came from a family skilled in music. His great-grandfather, Krishnabhatta, tutored the King of the Vijayanagar kingdom, Krishnadevaraya, in vina, and his father was skilled in music as well.

Upon returning from Madurai, he was married to Saraswati, who was from a noble family. His marriage, just like his Upanayanam and schooling, was arranged by his brother Gururajacharya.

The Shastras say that for one who has control of his senses, wedded life does not hamper learning. For Venkatanatha, most of his learning occurred after marrying Saraswati, through the blessings of Goddess Saraswati.

So Venkatanatha went to Kumbhakonam, the seat of learning at the time. There, he studied under Sri Sudeendra teertha.He used to stay awake past midnight to write his own comments and notes on the lessons that had been done. Once, he engaged in a debate and defeated a mAyAvAdi at Rajamannar temple.

Though his victory was not unexpected Sri Sudheendra tirtha was surprised at his scholarship in grammar, profound knowledge and rare debating skill, and called him “Mahabhashya Venkatanathacharya”

Similarly he explained the significance of taptamudra dhAraNa quoting several smR^iti-s that the opponents had to accept his arguements were irrefutable. He had a son, Lakshminarayana. Although he and his family were in stark poverty, he was unaffected by it, being immersed in the sweet nectar of the Madhva philosophy.

Not even once did he give up his teachings and learning; he was steadfast in his determination to live by whatever came to him unsought and unasked. Still, when his master asked him to take sanyAsA, he found himself in a grave dilemma. For one thing, he knew that if he took sanyAsA, he would eventually have to take control of the maTha.

While trying to find a solution to this problem, Vidya Lakshmi herself appeared before him. She told him that if such great people like himself did not spread the right philosophy, that of Sri Madhvacharya, the maTha-s would fall into ruin. The light of Tattvavada would be extinguished by the darkness of Mayavada.

Understanding where his true duty lay, Venkatanatha obeyed Vidya Lakshmi and took sanyAsA. Sri Sudheendra teertha initiated Venkatanatha on the second day of the bright half of PAlguNa mAsa in the year durmati corresponding to the year 1621.He was given the holy name “Raghavendra Teertha”.

Wife becomes ghost, obtains liberation:

The Sanyasa ordination was arranged to take place on the second day of the bright half of PAlguNa mAsa in the year durmati corresponding to the year 1621. The spot chosen was Tanjore, in order to avoid hurting the feelings of VenkaTanAtha’s young wife Saraswati.

Finally, the grand day when VenkaTanAtha would relinquish his life as a householder and become a sanyAsi arrived. Saraswathi was required to stay home. However, at the last minute she was seized by a desire to see her husband’s face for the last time before he became totally inaccessible to her.

With this feeling, she ran towards the maTha throwing caution to the winds. Unfortunately, she did not see an old and unused well on the way, and fell into it. She died instantly, but because her death was an untimely one, she became a ghost. Even as a ghost, her only desire was to see her husband and so she went to the maTha.

By the time she arrived, the function was over and venkaTanAtha had become a sanyAsi with the AshramanAma of rAghavEndra teertha, the only solace for the downtrodden, the last resort for those without hope, the only court where every petitioner is guaranteed to get a patient and understanding hearing, the ocean of mercy that will never deny a deserving plea for help.

With his divine perception, rAyaru sensed saraswati’s presence, even though she was a ghost not visible to human eyes. His heart full of mercy, he sprinkled water from his kamanDala on her. The power of his penance was such that she was immediately granted moksha or liberation from the cycle of births and deaths. This was her reward for a lifetime of dedicated and selfless service to a noble soul.

Ascension as peeThAdhipati (throne of Asecitic)

Around 1623 Sri sudhIndra tIrtha shed his mortal coils at AnEgondi. His brindavan was consecrated there and rAyaru became the Head of the maTha. Yadavendra, a senior disciple of sudheendra teertha disputed this, but his claims were set aside by the Ruler of Tanjore, in favor of rAyaru.

RAyaru started his services by teaching all the works of shreemadAchArya to his disciples. He propagated right knowledge and vanquished several opponents. Apart from imparting knowledge and guiding his disciples,he composed works for the benefit of future generations

Pilgrimages of Sri RAyaru

Sri Raghavendra Tiirta started his services by teaching all the works of Srimadacharya to his disciples. He propagated right knowledge and vanquished several opponents. Apart from imparting knowledge and guiding his disciples,he composed works for the benefit of future generations

Soon after becoming the peeThAdipati, he began a series of piligrimages that took him to several places. After visiting Dyupuri and Paripurnadevanagara( Paripurnadevanagara in Sanskrit means “place where God, who is complete in every way, resides”).

At Manishrunga, he taught works such as pramaaNa paddhati and realized that it would benefit the public, if sub-commentaries were written on these major works, to make it easier to understand them. So it was here, that Raghavendra Swami wrote glosses on pramANa paddhati, vaadaavaLi, pramaaNa lakshaNa and many other works, many of which are known as bhAva dIpas.

He visited Rameshvaram and Madurai. Madurai was the seat of learning in those days, and one of the experts there was Neelakanta Dikshit. After seeing the lucid yet powerful style with which Raghavendra Swami debated, he was convinced that Raghavendra Swami’s master was really pUrNaprajna.

When Neelakanta tried testing Raghavendra Swami on various sutras, Raghavendra Swami showed him the work he had just finished-Bhatta Sangraha. Neelakanta was so thrilled by the depth of this work and how well it propounded Sri Madhvacharya’s philosophy, that he had it placed on an elephant and taken on a ceremonial procession.

At Srirangam, he gave extensive discourses on upanishads especially the Ishaavaasya upanishad. His disciples requested him to write a book, explaining the meanings of all the mantras, as well as their commentaries and glosses, of all the Upanishads.

He wrote glosses on the Ishaavaasya, thalavakaara, kaataka, ShaTpraShNa, mundaka, maanDukya, taittarIya, bR^ihadAruNyaka, and chanDogya Upanishads. He was about to write one for the aitareya, as well, but he wanted to give the honor to his disciple, Smrutimuktavali Krishnacharya, who had already completed the work.

Raghavendra Swami wanted to keep his oath of writing a gloss on all the Upanishads, so he wrote a gloss on only the mantra part of the Upanishad-aitareya mantraartha sangraha

He visited Vishnumangala,where Trivikrama Panditacharya had debated Madhvacharya for fifteen days,and finally had become an ardent worshipper of Madhvacharya. Sri Raghavendra,then visited Subramanya and then Udupi,where he started giving discourse on Sarvamoola Granthas.

He wrote a gloss for the Vyasaraya Tattparya Chandrika, called Chandrika Prakasha. Seeing his students struggle to understand this tough text, he wrote the meanings of the Sutras, called Tantradipika and the meanings of adhikAranas, known as Nyayamukthavali. At Udupi, he sang his famous “Indu Enage Govinda” song upon seeing Udupi Sri Krishna.

At Bidarahalli he met Srinivasacharya who was a unique householder. The glosses that he had written were already well known. Sri Raghavendra examined his works and was filled with admiration for Srinivasacharya, who, though being a householder,dedicated himself completely to the spreading of knowledge and learning. Raghavendra Swami bestowed upon him the name Srinivasa Tirtha, as a mark of his high learning.

After leaving Bidarahalli, he went to Pandarapur, Kohlapur, & Bijapur defeating Mayavadins, spreading Tattvavada philosophy, and giving Taptamudhradaran, thus initiating them into Vaishnavism. While residing on the banks of river Krishna, he wrote a tippani for Tattva Prakashika called Bhavadipa. He wrote a direct commentary on Anubhashya, called Tattva Manjari

At Malkhed he celebrated the Suddha Mangala of his teachings and discourses. Malkhed is situated on the Kagini River and is the place of Sri Jayatirtha’s Brindavan. Raghavendra Swami explained that, just the way Kagini River joins Bheema river, then Krishna River, and finally the ocean, Sri Jayathirtha’s work explains Bhashya of Sri Madhvacharya, who in turn tells us of Lord Krishna, who is an ocean of auspicious qualities.

Raghavendra Swami undertook extensive tours, under so many odds, visiting Tirupati, Srishailam, Kumbakonam, and Kanchi. He neither stopped teaching his devotees nor did he stop writing books. He took a vow to write Tippanis for all the Teekas of Sri Jayateertha.

When he had completed tippanis for 17 of the 18 Teekas of Sri Jayateertha, Lakshminarayanacharya, his son, shows him his work on Rig Bhashya, written along Raghavendra Swami’s line of teaching. This great saint felt that his disciple’s teaching should be shown to the rest of the world, so instead of writing a Tippani, he wrote a Rigartha Manjari, a vivritti, which gives the meaning of the first 40 suktas.

He wrote Mantroddhara, which gives details of all mantras according to Tantrasara.. By understanding the mantras according to Tantrasara, it is possible to perform many impossible tasks, through the grace of Sri Hari, by leading an austere life.

During his pilgrimages, Raghavendra Swami not only covered a vast area geographically in the days when road conditions were poor and travel was arduous, but also wrote several works covering a vast area of the Tattvavada philosophy.

He convincingly defeated many Advaitin pandits, through the grace of bhArati ramaNa mukhyaprANAntargata sree laxmeenArAyaNa.

Power to revive the dead

On a hot summer day, rAyaru was on his way home from a pilgrimage. He decided to rest in the shade of a tree at Krishnapuram (near Hubli). While there, he saw the Nawab (Muslim king) of the are walking towards him, with a sad demeanor.

The Nawab had heard of his miracles and had come to him as a last resort. He stated that his young son had died from a poisonous snakebite and been buried in a tomb close by. After hearing this, rAyaru contemplated silently for a few moments and then asked the king to take the body out of the tomb.

When the puzzled Nawab did as he was asked, rAyaru sprinkled holy water from his kamanDala and prayed to his ArAdhya mUrthy (favorite form of the Lord). Lo behold, the young boy woke up as though he was getting up from sleep. The Nawab was beside himself with joy.

Note: There are some very important points to note in this episode. Our shAstras talk about the concept of “Ayushya”, defined as the total amount of time that a being is allowed to live on earth, in a particular body. Any death that happens before this time is untimely and is called “apamRutyu”. Our shAstras say that once “Ayushya” is over death cannot be prevented, since that is Divine Will.

However, “apamRutyu” is a different aspect altogether. Life-histories of oursaints and other great souls are replete with instances where they warded off untimely death in deserving cases. In this case, since the child had suffered apamRutyu, rAyaru used his divine powers to revive it.

He did a similar thing in another instance. He was visiting the house of a village chieftain (called Desai). Hundreds of people had assembled for the occasion. As part of the food served to the guests, seekaraNe (a thick form of mango juice) was being prepared in a huge vessel.

Unfortunately, when nobody was watching him, the Desai’s son fell into this vessel and drowned. When the Desai and his wife came to know about it, they were totally devastated. However, they wanted to hide the news because they did not want to inconvenience everybody who had assembled there.

Being an aparOksha jnyani, RAyaru sensed the tragedy and asked the grief stricken couple to bring the dead boy before him. When this was done, he sprinkled water from his kamanDala and revived the boy. The joy of the ecstatic parents knew no bounds.

Those who came to humiliate end up been humiliated

There were some evil people who were jealous of the greatness of rAyaru and were always looking for opportunities to humiliate him. When some of them heard of the above incidents, they conspired to come up with a plan to humble rAyaru.

They chose a location that was very close to rAyaru’s location that day and asked a person to pretend to be dead. They covered his face and sat by his side wailing as if he was really dead. When rAyaru passed by, some of them approached him and entreated him to revive this “dead” man.

RAyaru looked at the body and said “I cannot revive him since his Ayushya is over”. This was what the evil persons wanted to hear. They immediately started condemning him and trumpeted to the world at large “Look at this charltan.

He does not know the difference between a living and a dead person. Our friend is pretending to be dead. He is now going to get up and denounce this fraud”. Nothing happened. Then they tried to wake him up, thinking that he was asleep.

None of their efforts were successful as the person was truly dead! They realized their mistake and begged rAyaru to revive the person, but he pleaded his helplessness since the person’s Ayushya was really over. The men who came to humble rAyaru were themselves humbled and his greatness became even more enhanced.

A point to note is that rAyaru did not curse the man to die or punish the evildoers. It was again Divine will that the conspirators chose a person whose Ayushya was really over and the timing was perfect to humiliate them. The Lord well and truly protects His beloved devotees.

Three forecasts for the one who took three avatAra

Three famous astrologers, known for their ability to predict the future with unerring accuracy, once came to cast the horoscope of rAyaru. They did it separately and came with 3 totally startingly different numbers – 100, 300 and 700!

Each was positive about his calculation, but could not explain the difference. When rAyaru heard about this, he laughed and said “They are predicting 3 different entities. One is predicting the lifespan of my body, another my tenure in the brindAvana and the third the influence of my granthAs (literary works).

Personality that influences even inanimate objects

Once some famous scholars came to meet with rAyaru. One the way they got lost and wanted to ask for directions. They noticed a washerman walking with his load on his head, but before asking him a question, they debated amongst themselves in Sanskrit if it was worthwhile asking somebody who looked like an ignoramus.

Imagine their surprise, when the washerman interrupted their discussion by saying in chaste sanskrit “If all that you want to know is directions to meet rAyaru then I should be able to help you”.

He then gave directions in chaste sanskrit to the embrassed scholars, and proceeded on his way. The scholars rested for a while and then proceeded to the river for their afternoon sandhya. They saw the washerman sitting on the bank.

They politely asked him in sanskrit if it was okay to perform sandhyAvandana there. He gave them a blank look and told them rather crudely in the local language “Look, if you want to speak with me, then use a language I can understand”.

Even from his tone and grammar it was obvious that he was an illiterate with little or no command over any language. The scholars were surprised since he had spoken to them in Sanskrit a few moments ago! They dismissed him as a madman and proceeded with their task.

The washerman left with his load and started walking back slowly. After a while, the scholars passed him again on the road. This time, he politely asked them in chaste sanskrit if they had had any difficulty in locating the road and if they needed any help. The scholars were totally baffled and practically ran away from there.

When they reached the maTha, they spoke to a knowledgeable person and explained the curious phenomenon they had observed. The person laughed and said “Did the washerman have his load on his head when he spoke to you?” When the scholars nodded in reply, he continued “It was not the washerman talking to you. It was the clothes.

He was carrying the clothes that our rAyaru had discarded. As long as he had the load on his head, he was a totally different person. Once the load was discarded he became his normal self”. Such was the power of rAyaru’s personality that even the clothes that he had discarded carried mystical powers.

Village bumpkin becomes prime minister!

Venkanna was a brahmin boy in a small village under the sovereignty of the Nawab of Adoni. Due to family problems, he was not tutored or taught any useful skills. He was assigned to the task of tending the family’s herd of cows, and thus used to spend his entire days in the countryside watching over the cows.

He had heard of the greatness of rAyaru and was eager to meet him and seek his blessings. His prayers were heard because one day the retinue of rAyaru passed close by. He immediately ran to the palanquin that rAyaru was travelling in and prostrated before it.

RAyaru looked at him and inquired about his antecedents. Venkanna explained his plight and stood with outstretched palms. RAyaru took pity on the boy and gave him some (mantrAkshate) consecrated rice and told him “When you are in real distress and need my help, put this on your head and think of me”. The palanquin moved on. Venkanna tied the precious rice into a bundle and always carried it with him.

One day, Venkanna was relaxing under the shade of a tree when he saw a noble man get down from a horse and rest under the shade of another tree close by. Curious, he watched him closely and immediately realized that the noble man was none other than the Nawab himself!

Even as this realization dawned on him, he saw another man on horseback approaching the Nawab. The new person got down from the horse, prostrated in front of the Nawab and handed him a written scroll. Now, both the Nawab and the rider were illiterate and needed somebody to help them.

When the Nawab looked around, he saw Venkanna. He also saw Venkanna’s tuft and his sacred thread and concluded that this was a brahmin. Since brahmins are usually literate, he felt that his problem was solved.

He beckoned Venkanna and handing him the scroll, commanded him to read. Poor Venkanna was in a dilemma since he was also illiterate. He could not refuse a direct order of the Nawab since that would mean immediate death, nor could he tell the truth that he was illiterate because the Nawab would not believe him and would think that Venkanna was trying fool him.

Caught in this deadly trap, he suddenly remembered the kind guru who had promised to help him in his hour of need. He took the consecrated rice and put it on his head. With this mind full of devotion towards rAyaru and his lips secretly muttering “rAghavEndra, rAghavEndra”, he boldly opened the scroll.

Lo behold, the characters on the scroll began to make sense and he could read! It was actually a piece of good news, informing the Nawab that his wife had delivered a baby boy, thus making him a father, something that he was passionately yearning for.

When he heard the news, he was overjoyed and immediately took out a pearl necklace from his neck and gave it to Venkanna. However, rAyaru sitting in Venkanna’s mind did not allow him to be satisfied with this.

He boldly prostrated before the Nawab and told him “If your Highness is really happy with me, then please give me a good job in your administration. I will serve you faithfully and honestly to the best of my ability”.

The Nawab was pleased with this answer and accordingly gave him a good job. Through hard work and diligence, Venkanna worked his way up the ranks and in a short time became the Nawab’s trusted divan. Thus a chance encounter with rAyaru transformed Venkanna’s entire life into a bed of roses!

Nawab tests rAyaru and loses

Once rAyaru visited Adoni and accepted Venkanna’s invitation to stay with him. Venkanna waxed eloquent about rAyaru’s prowess to his Nawab and forced him to visit rAyaru to pay his respects. Now the Nawab was skeptical about rAyaru and did not accept any authority other than Allah and his devotees.

He wanted to expose rAyaru and score a point on Venkanna. He secretly ordered for three silver plates, full of meat, but totally covered with silken cloth to be prepared. He took this with him and accompanied Venkanna to the pUja. Along with the offering brought by Venkanna, he also offered his covered plates as naivedya for rAma dEvaru.

RAyaru saw through his guile and sprinkled water from his kamanDala on the plates. Later, he ordered the clothes to be removed. The Nawab was waiting for this moment with bated breath. He was licking his lips in anticipation of unmasking this brahmin swAmiji.

When the clothes were removed, they revealed 3 plates full of fresh fruits and flowers! The Nawab was astounded and instantly realized the greatness of rAyaru, and the great sin he had committed by testing this man of god. He immediately prostrated before rAyaru and with tears in his eyes begged his forgiveness.

The kind and ever merciful rAyaru forgave him gladly. However, the Nawab was not satisfied, he begged rAyaru to accept some offering from him. rAyaru initially refused saying that he was a sanyAsi who had no desire for worldly things, but the Nawab kept on begging him, so finally he had to agree.

He asked for the Nawab to give him the village of manchAle on the banks of the tungabhadra. The Nawab was surprised since that was barren land, yielding no crops or revenue. He tried to talk rAyaru into accepting more fertile land, but rAyaru would not accept anything other than manchAle. The Nawab immediately gifted that village to rAyaru.

Two – two – two to enter brindAvana

RAyaru summoned his closest disciples and divan Venkanna and told them of his intention to enter a brindAvana live. The devotees were devastated but they could not change his decision since it was Divine will. They wanted to know when he would do so, but he told them that they would find out at the appropriate time.

One day, rAyaru was sitting outside under a tree, conducting a shAstra pATha for this disciples. He suddenly stood up, looked up at the sky and folded his hands in reverence. His disciples were surprised by this, but they also stood up and did exactly as he was doing.

Within a moment, a fragrant tulsi garland fell around rAyaru’s neck. When they pressed him for an explanation, he told them “I just saw Krishna Dvaipayana(Lord Vedavyasa) going in a heavenly chariot to vaikunTha. I asked him when my turn would come and he held up his Index and middle finger three times. He finally blessed me by throwing this mAla on me”.

The disciples were greatly intrigued by this and wanted to know the significance of this two-two-two. Rayaru smiled and told them “It means that I have 2 years, 2 months and 2 days left before entering the brindAvana!” The disciples calculated the date and concluded that it would be Virodhikruth Samvatsara, Shravana krishna paksha dwitiya (second day in the dark half of the moon, in the Hindu year Virodhikruth).

RAyaru selects manchaale for his brindAvana

RAyaru summoned his closest disciples and announced his choice of manchAle as the spot for his brindAvana live in mantrAlaya. They wanted to know what was special about that spot. RAyaru explained the spiritual significance of manchAle as follows:

In one of his earlier incarnation, rAyaru as prahlAda had performed a large yagna in that spot, sanctifying it forever. When arjuna was on his victorious journey in connection with the rAjasUya yAga being conducted by dharmarAja he fought with a local king at this spot. Since the king’s chariot was positioned over that spot, he was invincible.

In panic, Arjuna prayed to Krishna for guidance. Krishna appeared before him and told him to move his chariot a little backwards. The local king also foolishly moved his chariot forward and lost the battle immediately. Such was the power of the spot on which prahlAda had performed his yAga.

Venkanna had a beautiful brindAvana be built for rAyaru. But rAyaru did not want to use that and asked him to reserve it for a future personality. He then took Venkanna to a remote spot and showed a black rock. He wanted his brindAvana to be built using the rock.

When venkanna wanted to know what was special about that rock, rAyaru explained “While searching for sIta, Lord rama came here. He rested on this rock for a while. Since it has been sanctified by His touch, this rock is the one I want”. The brindAvana built under Venkanna’s guidance was used for shrI vAdIndara tIrtha at a later date.

Visits manchaalamma and obtains permission

Before entering the brindAvana in manchAle, RAyaru decided to seek the persmission of manchAlamma, the presiding deity of manchAle. Accordingly, he went to her temple and prayed to her. She immediately appeared before him in person and encouraged him to ask her for a boon. RAyaru stated his desire.

The dEvi replied “Once your brindAvana is established here, millions will visit manchAle to seek your blessings. I will be totally forgotten and nobody will associate this place with me! My temple will fall destitute without anybody to care for it”.

Rayaru replied “I will not let this happen. Here is my promise. If my devotees visit my brindAvana directly, without going to your temple first, then I will not help them. So, if they need my grace, they have to visit your temple first”. When manchAlamma heard this, she was pleased and immediately granted him permission to enter the brindAvAna in manchAle.

ShrAvana bahuLa bidige

On the day chosen (Virodhikruth Samvatsara Shravana krishna paksha dwitiya – 1671 A.D.), thousands of people had congregated in manchAle to see this rare event of a person entering a brindAvana alive. It had been done before only once – by vAdirAja tIrtha.

As usual, rAyaru got up before dawn, meditating on ShrI Hari and finished his bath during the early hours itself. After his japa and dhyana he gave a discourse on ShrImadAchArya’s works to his fortunate disciples for the last time. His disciples were grief stricken at the thought that this was going to be their master’s last discourse.

The master was filled with an overwhelming desire to teach as much as possible and the disciples were anxious and eager to absorb everything. The subject matter was as usual ShrImadAchArya’s Bhashya and ShrI JayatIrtha’s commentary for it.

That day’s discourse was the culmination of his life’s mission. For the thousands that had gathered there the realisation that they would not see such a treasure house of knowledge hereafter filled them with pain and agony. The discourse came to an end.

After bathing once again he started the puja of ShrI Rama and other icons of the samsthan. After going through all the details of the puja he blessed the entire gathering with tIrtha, prasad and phalamantrakshata.

As the appointed time was nearing he went to the spot that was already chosen and sat in padmAsana. He had his japa mala in his right hand and in front of him were all the moola granthas, sarva moola, tikas and tippanis on the vyasa peetha. For a while he was lost in contemplation; then he started his soul-stirring speech.

RAyaru enters brindAvana

RAyaru then took up his veena and started to sing in Bhairavi raaga the famous song,”Indu Enege Govinda” where he extols the Lord as His only Saviour and that he should be pardoned for having led an irreligious life without singing his glories. He ends the song with His mudrika “Dheera Venugopaala Bhaara Kaaniso Hariye”. Just as in His previous avatAra as VyAsaraja in this avatara also the blue darling of brindAvan in the form of an icon danced to the melodious of his darling who was going to enter the brindAvan.

After this rAyaru began reciting the pranava mantra. In a very short time he was lost in meditation. He reached the highest point in meditation. His face was serene. He was shining with a rare brilliance.

At one stage the japamala in the master’s hand became still. Venkanna and other disciples who understood this sign started arranging the slabs around him. They arranged the slabs upto his head and then as per his earlier instructions they placed a copper box containing one thousand two hundred LakshmeenArAyaNa shaligramas that had been specially brought from Gandaki river.

Then they placed the covering slab over it and filled it with earth. They poured twelve thousand varahas (abhisheka) over the brindavan that they had built. A grand feast was hosted to commemorate this glorious event.

Pls check this link if you want to know the details of the last speech of Rayaru

http://www.gururaghavendra1.org/lastspeech.htm

Click here for Sri Raghavendra Strotram

Shri Madhvacharya

Srimad Ananda Teertha, also known as Poornaprajna and Madhvacharya, is the propagator of the doctrine of Tattvavada. He is the last of the great Acharyas of Vedanta, and is also the 22nd commentator on the Brahma-Sûtra of Veda Vyasa.

His doctrine asserts that the differences are eternally real, and that hence there is more than one absolute real, and that Hari (Vishnu) is the only entity praised in the Shrutis and their adjuncts. Thus, he always identifies the Brahman of the Upanishads with Vishnu, and forcefully argues against the dichotomy of Shrutis (tattvaavedaka / atattvaavedaka) as claimed by Sri Sankaracharya, saying that such arbitration of apaurusheya scripture is unacceptable both logically and spiritually. He also emphasizes that it is important to understand and specifically reject other schools’ precepts, and hence devotes much time to nitpicking analyses and denunciations of other doctrines.

Srimad Ananda Teertha is commonly identified with Madhva, the third avataara of Mukhya PraaNa, the god of life, as given in the BaLittha Sukta of the Rig Veda. The first two avatara-s are as Hanuman and Bheemasena, and the third is Madhva, who came down to Earth as a sanyasi.

Srimad Ananda Teertha himself makes the claim to being Madhva in several instances, one of which is in the Vishnu-tattva-vinirnaya. It was recognized in his own time, and it has been documented, that he had all thirty-two shubha-lakshaNa-s that define a ruju-taattvika-yogi, including the prescribed height of ninety-six inches (“shaNNavati angulo.apetam”) quoted in the Mahabharata-Tatparya-Nirnaya.

However, he is firmly set against the notion of accepting doctrines because they come from prophets or claimed gods. He also dismisses claims that only part of the Vedas are useful, and claims that even the so-called karma-kaNDa portions of them are only meant to worship Hari.

Sumadhvavijaya is a biographical account of Acharya Madhva composed by Sri Narayana Panditacharya, the son of Sri Trivikrama Panditacharya, who was a contemporary of Acharya Madhva. The generally accepted dates for Madhva are 1238-1317 CE (AD), while those for Narayana Panditacharya are 1295-1370 CE. It is very likely that the young Narayana was associated with many of the events covered in detailed descriptions of Acharya Madhva’s life.

Dr. B.N.K. Sharma says “Madhva’s biography, unlike others of its kind, has a perfect historical perspective and never indulges in anachronisms and episodes of a compromising nature to the subject. We get a pen-picture of Madhva saying that he had all the maha purusha lakshana-s. Madhva was a great sportsman, and also a good wrestler, mountaineer, etc. The early incidents of digesting horsegram as a baby still on mother’s milk, eating thousands of plantains and drinking pots of milk as a young lad, and eating all the food offered by several hosts in Badarinath, as well as keeping a complete fast with total silence for 48 days in that extremely cold and difficult place before going to meet Sri Veda Vyasa – all portray Madhva as one who was not an ordinary person dependent on food.”

Similarly, Madhva is said to have shown that God is present everywhere, even as a toddler of two years, by his actions in visiting the temples. The attachment of his parents to the beautiful child, and their sorrow when he renounced the world at the young age of eight years, are poignant, but Madhva maintains his dignity and conviction without hurting them.

Note: The first fourteen sarga-s of Sumadhvavijaya were translated to English and coded by Sri Raghavendra Rachuri. The last two were added by Sri Krishna Kadiri. Smt Meera Tadipatri and Sri Anand Ravipati read the proofs.

Invocation:

kAntAya kalyANa guNaikadhAmnE navadhyunAthapratimaprabhAya
nArAyaNAya akhila kAraNAya shrI prANanAthAya namaskarOmi

I offer my obeisance to Lord Narayana, with the most delightful personality, who is the unique primal fountain head and embodiment of countless auspicious qualities like Jnana, Ananda etc, who is the creator of the world of living souls and inert matter, who has the effulgence of the just rising Sun, who is the Lord of Mahalakshmi, and Mukhya Prana, who controls the life force of all living beings.

anAkulam gOkulamullalAsa yatpAlitam nityamanAvilAtma
tasmai namO nIradanIlabhAsE kRuShNAya kRuShNAramaNa priyAya

I offer my obeisance to Krishna who has the luster of dark rain-bearing clouds and is very dear to the husband(s) of Draupadi (called Krishnaa). Krishna also protected from danger or destruction, the cow herds of Gokula from enemies.

mukunda bhaktyai gurubhaktijAyai satAm prasatyE cha nirantarAyai
garIyasIm vishvagurOrvishuddhAm vakShyAmi vAyOravatAralIlAm

Devotion to God (Mukunda) will arise only with devotion to the preceptor (Guru). Hence, for securing the grace of God for the good people through devotion, I will describe the great, pure Avataaraleela of Sri Vayu, who is the great preceptor of the entire world.

- compiled by Balachandra Achar Hejamady

List of chapters :

To avenge their being rendered powerless at the hands of the powerful Bhima, the demons schemed to take birth again in Kali Yuga. According to their innate nature, they composed evil (misleading) works propounding that Vishnu does not possess any attribute (Nirguna).

In Dwapara yuga, Manimanta, a demon who had been killed by Bhima at Gandhamadana mountain had developed a great hatred and a spirit of competition with Bhima. He performed rigorous penances to obtain Ishwara’s boon that he should be endowed with great disputational abilities. Manimanta took birth in a Brahmin family in Kaliyuga. Many other main demons were also born on this earth at the same time (with the same objective).

Like how a thieving cat tries to drink the milk, like how a lowly dog tries to steal food, like how an ape without sense tries to steal a necklace of invaluable jewels, similarly, the evil demons taking birth as brahmin pandits took away (tried to steal) the sacred Vedas and other Shastras.

Note : Stealing the Vedas and Shastras refers to their misinterpretation knowingly against their purport, leading to their effective annihilation as a source of God knowledge.

Knowing that the people will not show him respect unless he takes the vows of a sanyasi (ascetic), in a spirit of deceipt, Manimanta took the vows of an ascetic. This was similar to an untamed wild elephant wanting to stir up slush in a clear pool of water with lotuses.

Realising that Buddhism was not accepted by the people as it did not accept the validity of the Vedas, Manimanta, who had faith in it, used a suitable subterfuge to put forward Buddhism.

The wicked Manimanta called the asat of the Bauddhas as Sadasadvilakshana, and Samvruthi as Maya. To justify Shunya (of the Bauddhas), he called Brahman of Vedanta as Nirvishesha or Akhanda. As he propagated the tenets of Buddhism in a different vocabulary (claiming to be a Vedanthin), it was called Pracchanna Bauddha (concealed Bauddha).

Note: The charge that Advaita is Buddhism in another format has been made by many opposing schools and not by Madhva only. Madhvacharya has fully justified this conclusion in his compositions Tatvodyota, Vishnu Tatva Nirnaya, and Anuvyakhyana.

Brahma Sutras composed by VedaVyasa are like the Sun illuminating the tenets of Vedanta, with their aphorisms being the Sunrays. The Vedas (consisting of the Vishaya and Pramana texts) are the horses drawing the chariot of this Sun. Manimanta stole the Brahma Sutras (by his commentaries) and hence is called as a Great thief.

Though Manimanta wrote his Bhashyas on Brahmasutras claiming to be their commentator, he conveyed the exact opposite of the meanings intended by VedaVyasa. Inspite of this gross offence, VedaVyasa being an ocean of mercy did not destroy and incinerate Manimanta instantly.

The inherent pure effulgence of the Gems of the Vedas (illuminating the truth about the Supreme Being) was covered by the thick mud of gross misinterpretation in Manimanta’s commentaries. He became notorious amongst the good people as he propagated the doctrine of Non-difference (Abheda) between all entities in the world to the people ignorant of Vedanta

Manimanta and other daityas thus propagated the doctrines of: The world is unreal (Sadasadvilakshana – it is neither real nor unreal but it is different) The Supreme Being is without any attributes (gunas). There is no difference between the Supreme Being and the souls. Even the good people of the world were gradually misled and started accepting that Vasudeva (Supreme Being) who is the embodiment of infinite auspicious qualities like bliss is without such qualities.

The first chapter of Sri Madhvavijaya concludes here.

| Introduction | Index | Chapter 2 |

Shri Madhvacharya

Sri Narayana Panditacharya covers the background of the parents of Acharya Madhva who lived in Paajaka kshetra, where he was born. Some of Madhva’s childhood sporting exploits (up to the age of three) are also described.

Gods pray to Mukunda

Due to the Kali yuga, the sun-like effulgence of the correct Tatva Jnana leading to redemption had set and darkness in the form of the series of evil commentaries (of Brahma Sutra) pervaded every where. The good people lost their way in understanding the correct knowledge and fell to the wrong paths. The gods were greatly depressed and took Chaturmukha Brahma in the lead and prayed to Sri Narayana for alleviation of their distress, who is the only giver of Redemption or Moksha.

Note: Gods (devatas) consider it as their duty to guide the good souls in the path of redemption.

Vishnu orders Mukhya Prana to incarnate on earth

The Supreme Lord Vishnu Himself does not desire to incarnate in the fourth Yuga and is hence called Triyuga hoothi (one who incarnates in three Yugas). Chaturmukha Brahma does not have any incarnations. The Smiling Lord looked at the all-knowing Mukhya Prana, who gives life to all creatures of the world and who alone had the requisite capacity to do the work. He spoke to him.

Oh, the fair faced one, the good people of the world fit for Moksha and devoted to me, are suffering sorrow due to their being unable to choose the right path shown by Vedanta (by their own efforts). They have no other succour and hence deserve our kindness. They should be made happy by your incarnation in an auspicious part of the world in another form and by your giving decisive commentaries (on Vedanta and Shastras) which clearly show my infinite auspicious attributes.

Mukhya Prana accepts

Mukhya Prana accepted the command of the Supreme Being with head bent, folded hands (held in front for receiving gracious gifts) and complete humility like a great priceless crown, lustrous with jewels (placed on his head) in the form of well-spoken benedictory words. The prayers of other gods to him (for the same purpose) were worn on his breast like a precious necklace. He decided to incarnate on the earth to save His devotees.

Indication for Mukhya PraNa’s incarnation

During the time when the gods were praying to the Supreme Being for Mukhya Prana’s incarnation, here on earth, groups of good people were filled with anxiety about the correct method of obtaining redemption as they were unable (by their own efforts) to get the essence of the ageless meaning and purport of the Vedanta as determined by the Brahma Sutras.

Note: The quest for redemption is natural for any thinking individual – more so for one with faith in the creator. Thus, the need for a convincing Moksha Shastra was felt seriously by many good people. See the incidents of conversions of Shobana Bhatta, Trivikrama Pandita and others later.

For giving happiness to such people, the Supreme Being residing in RajatapeeThapura (Udupi Ananteshwara temple) entered into a person on the occasion of a festival of great importance when there were huge crowds and commotion, causing great curiosity and interest in the people. (The festival of Makara samkranti is referred to as indicated in Bhava Prakashika).

Note: Even now Makara Sankramanotsava is very important in Udupi.

Note: Sri Ananteshwara in Udupi is actually Sri Hari in the form of Linga. When Lord Hari incarnated as Parashurama, he “studied” under Shiva. To commemorate this student-teacher relationship, Lord Anantashayana (Hari) entered the Shivalinga and stayed there. Another old temple in front of Ananteshwara, called the Chandramouli temple, is truly devoted to Shiva. Chandramouli is in the front, and Ananteshwara is in the back. In fact Lord Hari is always “behind” His devotees.

Parents of Madhva

In this world with its seven continents and seven seas, in whose center is the land called Bharatha, known as Karma Bhumi (being suitable for the performance of all auspicious acts leading to redemption), in Kali Yuga there lived a Brahmin born of pure lineage and who was like the crest jewel of his family, known by his dwelling as the Middle house (Madhyageha). (NaDillaaya in the local Tulu language)

Note: In the incident with the Shudra King, (Chapter 16 – 4), when Madhva demonstrates the efficacy of the Veda Mantras, he says that Adhikara (capacity) for achieving the results stated there in is also dependent on the person having the prescribed qualifications right from birth. Mukhya Prana would be born only in the house of the purest and best parents!

It is well known that there is a resplendent village called ShivarUpya adorned by the temple of Ananteshwara, known as the Lord of the RajaThapeetha pura and Vedadri mountain, where in the excellent Brahmin lived. This is similar to Ilavrutha khanda which is adorned by the king of mountains, the golden Meru mountain and Rudra (who lives there).

He was the most prominent person in the lineage of three families and lived in Paajaka kshetra.

Paajaka Kshetra

Udupi is a small town situated in the coastal area of Karnataka. Eight kms to the south-east of Udupi, there is a small and village called Paajaka. This place is adorned by Vimanagiri (Kunjaaru Giri) by its side, decorated by a garland in the form of the deity Durga installed and consecrated by Parashurama on its crest. Perennial water is available here in the form of a pond and four Tirthas created by the Lord Himself (in His incarnation as Parashurama). These tirthas are: Parashu tirtha, Dhanus tirtha, Baana tirtha and Gadaa Tirtha. All the four tirthas are sacred and lead to Moksha for the deserving people.
(Note: There is a fifth tirtha called Vasudeva Tirtha, which was created by Madhvacharya himself; explained later)

Education and Marriage of Madhyageha Bhatta

He obtained sacred knowledge of the Vedas and married a suitable bride. They provided him with the four Purusharthas – Dharma, Artha, Kama and Moksha and would also give a great gift (knowledge of God Himself, Madhva). He received them as appropriate to himself from an excellent Brahmin (well versed in the Vedas, father of the bride). The Vedas were composed of well-enunciated letters, just as the bride wore golden ornaments.

He sported with her, a great devotee of the Lord, with pure mind and great wisdom, free from false attachments to worldly things, to beget his son, who would be known in future as Ananda Tirtha. This was like a person of great wisdom delighting in the study of the faultless Upanishads (Vedas), which are not composed by any one. Similarly, it was also like a pure minded devotee delighting in devotion to the Supreme Hari or like a philosopher with no false attachments reveling in his bliss in Mukti, which is of his own essence.

People called him by the name Bhatta, as he was well versed in the secrets and intricacies of Mahabharata and Puranas (recited by him). Though learned, he was very humble and was engaged in correct observance of his daily rituals and duties. He offered his constant devotion at the feet of his family deity Ananteshwara.

His discourses of the delightful stories of Govinda which were like Nectar, not only gave pleasure to the ears and minds of the human listeners, but did the same even to the gods worshipping the lotus feet of Lord Ananteshwara, the Lord of Lakshmi in Udupi (Rajathapeethapura).

Parents of Madhva serve Lord Anantashayana

In this manner, though he was fully satisfied with the recitation of the auspicious qualities of Hari, he was also being influenced strongly by those who held that Hari (Supreme Being) has no attributes (Advaita or Mayavada). Though his great intellect had been purified and sharpened by repeated listening (recitation) of the Shastras, he was still full of doubts about the true tenets of Vedanta due to the influence of time (Kali age). So, he thought about what he should do.

A son is called Putra as he saves his parents from the hell called Puth. But, such full protection (from hell) is not possible through a son who is not all knowing. Therefore, what are the methods by which one can get a son who is like an ocean of knowledge, and is free from ignorance or wrong knowledge.

Let us take shelter with Narayana, our family deity, who has infinite and perfect auspicious qualities, which constitute his body and is an ocean of kindness. He was the deity whom Kardama, Parashara, Pandu and others worshipped in the past, by which they were granted the boon of having sons who were full of auspicious qualities.

Note: The Madhyageha couple had a daughter before Madhva was born.

Having thought over this subject thus, he (Bhatta) with pure mind and having none other than God as his saviour, performed austerities for twelve years to Lord Ananteshwara in Rajathapeethapura (Udupi) who has the serpent Shesha as His bed and who can give the most desired boons, with such great devotion as would lead to redemption from the fear of the ocean of Samsara

While he was offering devotional austerities to the lotus like feet of the Lord along with his wife, he reduced further those little pleasures in day to day living which had already been reduced earlier. His controlled mind was further controlled and they purified their bodies further, after they had already done so.

That couple desirous of having a son who would be an ocean of auspicious qualities performed a number of important, extremely difficult and arduous austerities such as living only on milk, etc. Due to their devotion and sincere efforts which were impelled by the Supreme Being immanent in them, Narayana, who is the complete person with infinite auspicious qualities was fully pleased with them, as he had been with Aditi and Kashyapa in the past. (when the Lord incarnated in the Vamana form)

They were sanctified by the nectar of God’s great kindness (being sprinkled on them) and due to the special presence of the Supreme Being and His consort Goddess Lakshmi in their thin bodies. The divine radiance obtained after continuous observation of many difficult austerities, indicated the very great purity of their bodies.

Note: The constant, prolonged austerities with single minded devotion of a couple who were extremely pious and God fearing by nature described here, show that a great soul like Madhva would only be born in a very special family. There can be no doubt that the Madhyageha couple who gave the world TWO wonderful children – Madhvacharya and VishnuTirtha – were themselves very great persons. Reference to the immanence of Narayana and Laskhmi in them is indicative of the future birth of Mukhya Prana.

Madhvacharya (Vasudeva) is born

That daughter of a great Brahmin and wife of Bhatta wearing a clean garment conceived from her husband, a great devotee of the Lord, on a suitable day a foetus that would be free from ignorance and give happiness to the world and thus had her ardent desire fulfilled. This was like the night with a clear sky having a full moon with bright moonlight flooding all the directions and dispelling darkness (in the bright half of the lunar month). Her foetus grew like the white orb of the moon in the brighter half of the month and she delivered the baby.

770 years in the past, (1238 AD), 4339th year of Kaliyuga, Vijaya dashami day following the Navaraatri, in the bright half of the month Ashwina in the Vilambi samvatsara was a day of great festivity. On that day afternoon, Acharya Madhva’s mother delivered baby !

Mukhya Prana, who had been ordered by God, came to RupyapeeTha (Udupi) and after offering his prostrations to the Lord there (Ananteshwara) went to his future abode with a part of himself.

He, who was the Lord of all the worlds and endowed with six auspicious possessions (Shadgunaiswarya) entered the body of the new born baby which possessed all the (32) auspicious attributes and was extremely beautiful having nine main entries, by sending away its earlier occupant. This was like a king entering a great city with all attractive features with nine main gates.

Note: As Mukhya Prana is not obliged to suffer the privations of a long stay in the womb, there was another inferior soul which did it and which was sent away when he entered the body.

Bhatta comes to know

There were deep sounds of divine drums from the heavens which were heard even on earth by curious listeners. It was as if they were saying – let the groups of good people of the world rejoice and evil persons become miserable, as Vayu has now incarnated on the earth.

The learned Bhatta had worshipped his Deity Ananteshwara in Udupi and was coming back being at a place not far from his house. He heard the celestial sounds and auspicious drums which were being beaten by another party. He was extremely happy due to such auspicious omens indicating his son’s birth. Knowledge can be a cause of happiness, even when received indirectly.

Bhatta performs Jathakarmas

He, who always performed auspicious actions, entered his house and seeing his son with a moon like face praised and admired him. He offered his earnest gratitude and prayers to Mukunda for His kindness. He performed all the prescribed ceremonies (on the occasion of birth) for his new baby who was seen to possess a large number of good qualities.

Baby is named Vaasudeva

He gave the name of Vasudeva to the new baby. Gods in heaven thought that this was appropriate as he was Mukhya Prana (Asudeva) born for the specific purpose of redeeming correct knowledge and he had constant and great devotion to the Supreme Being who had incarnated as Krishna, the son of Vasudeva.

Gift of cow for the baby’s milk

A neighbour living in the east (Poorvalaya or mUDillAya) gave the gift of a cow for giving milk to the young baby. He was born later as his own grand son and received the right knowledge of the Supreme Being which redeems one from Samsara. A gift given to a very deserving person will always give great returns.

Baby is offered to Ananteshwara

One day, Bhatta, the learned scholar offered his precious baby with large wide open eyes, completely fearless disposition and with the effulgence of his body similar to the newly rising moon to his Lord Ananteshwara as a gift. This was similar to offering a priceless, flawless, polished Gem having the colour of the rising moon and with great lustre to his master.

Baby shows its might in midnight

After prostrating in front of Hari (Ananteshwara) dwelling in Rajatapeethapura (Udupi) to seek protection from all harm and securing of all desirable blessings for the child, he went back home during midnight itself along with his son and other members of the family.

In the dark and fearful forest at midnight, an evil spirit dwelling there tormented one of the party, who vomited blood. Some one seeing this fearful sight exclaimed – it is a wonder that this fiend has not tormented the baby.

The fearsome spirit entered the person who vomited blood and said – I am capable of killing all those who come here at the time of our sport (midnight), but all of you have been protected by the Lord of the world (who is in the form of the child). It is a wonder that the Lord of the world (Mukhya Prana) is showing himself off as a mere child.

Baby is fed horsegram by innocent sister

Once, the gentle mother took the baby at her breast and fed him fully. Though she was unhappy to leave the baby alone, she had to go out from her house for some work and entrusted the task of looking after the baby, who is the protector of the entire world in reality, in her absence, to her obedient young daughter (elder sister of Madhva).

When the baby started crying loudly, the young innocent girl tried to console it to stop it from crying by saying in lisping words – my beautiful baby, oh little one, do not cry, mother will soon be back with delicious things for you.

When the crying of the baby continued and increased further and the mother did not come back even after a long time, the girl took him in her arms and started looking out again and again for the return of the mother.

When she did not do what to do (to stop the baby crying) she gave him all the freshly cooked horse gram (huruLi) to eat. On the other hand, the baby’s mother had always given cooled milk to the baby for drinking to avoid intake of hot milk causing increase in “heat” (Ushna).

Note: This indicates that the baby which was fed with cooked horse gram was still breastfed and when milk was given it was given after cooling to avoid problems with its digestion.

My baby must certainly be needing to be fed and must be crying bitterly. I have been engaged in doing works for others and have been without kindness and consideration for my own baby. Shame on me – thought the anxious mother, as she came back to the house and saw her baby with his belly full and smiling.

She enquired about the (unexpected) condition of the baby from the girl and came to know all that had happened. She thought – what was fed to the baby being not easily digestible even by the young adults, how can the baby digest it. She was very angry with her daughter and scolded her severely, while at the same time she was very much worried about the baby’s health.

But the baby continued to be healthy as ever and the mother was filled with surprise. The mother took the baby in her arms and repeatedly breast-fed the baby. The father took him on his lap and repeated sacred incantations to ward off evil. Even other people tried to make it play with them. This was because all of them were anxious to see the charming smile on the baby’s face, which was like a rejuvenating potion to them.

Lakshmi, the mother of Mukhya Prana, who is also the mother of all the three worlds, who knew his capacity to perform all actions, was never surprised when he took the Kaalakoota poison which came up when the milky ocean was churned (by the gods and demons) and swallowed it (without any ill effects).

Note: There is a misconception that only Shiva drank the Kaalakoota poison. But the Rig Veda Keshi Sookta clearly states (10.136) thus:

vAyurasmA upAmanthat.h pinashTismA kunannamA |
keshI vishasya pAtreNa yadh rudreNApibath saha ||

vAyuH = Vayu;
asmA = asmai = for him (for Shiva)
upAmanthat = squeezed well (that poison);
pinashhTismA = kneaded and crushed;
kunannamA = evil punisher (vAyu);
keshI = who has the Lord’s sannidhAna;
vishhasya pAtreNa = with the vessel full of poison;
yad = which;
rudreNa saha =along with Rudra;
apibat = drank.

Vayu squeezed, kneaded and crushed a small portion of poison, thus weakening it, and gave it to Shiva to drink, and drank the potent part of poison himself along with Shiva.

rudreNa saha = along with Rudra. So Vayu is the main consumer of the poison. Rudra is a secondary participant.

Vasudeva starts lisping words

Vasudeva started lisping his first words unclearly. This commencement of speech as the sport of goddess Saraswati on his tongue and lips was anxiously and reverently awaited by the gods and other good people.. But gradually the words and voice became clear and sweet. This was similar to Goddess Saraswati entering the court of Chaturmukha Brahma (her husband), behind veils and curtains, shyly at first, being greeted by assembled gods and saints with reverence and slowly becoming fully visible to the court.

The baby started crawling on all fours and then slowly stood up holding other supports (like the mother’s hands). Gradually after many days, and by practice he started walking around in the house and familiar places. Mukhya Prana, who activates all actions of all the creatures of the world did all this to pretend that he was only a normal baby.

Baby Vasudeva’s trip with the Ox

Once, he held in his hands the clean tail of their ox (vRuShabha) which was dear to him and going out early in the morning for grazing and quickly went out with it towards the forest unseen by his parents and relatives. He held on to its tail, when it wandered over several forest areas in search for grass.

The ox had a big bright body, long horns and well-shaped orifices like the mouth etc. It stood covering a large area under its four feet. Holding a small part of its body (tail), the boy shone like the rising sun becoming visible over the Udaya Mountains.

His kith and kin who were anxious as they had not seen the baby for some time started searching for him. “The boy is playful and independent minded” – They thought – “has he had hidden himself inside the house some where or fallen into the well?” After searching repeatedly and not finding him they started getting worried and sad.

Though they were informed by some cow herds that they saw the boy holding on to the tail of the Ox grazing in the forest they did not believe it at first. But when they saw the one year old boy coming back along with the Ox when the cows came home in the evening, they accepted the words as true.

The kith and kin were immensely happy with the recovery of the child in the same manner as a poverty stricken person would be when he gets Chinthamani (Wish-jewel which gives all desires instantly) or one who aspires for Salvation (Moksha) gets the special knowledge leading towards Vishnu (giver of Moksha). But they understood it as the grace of Lord Ananteshwara that their child was back home safe with them.

Vasudeva settles his father’s debt

Once Vasudeva came back after playing outside the house and wanted to take food (as he was hungry) along with his father. He called his father for food, but the father gently answered looking at Vasudeva’s moon like face – This seller of the Ox is preventing me from taking food (along with himself) until I pay him his dues. (which I am not in a position to do immediately)

Vasudeva gathered in his tender playful hands some (Tamarind) seeds, whose number was equal to the number of Nishkas – (coins in use at the time) agreed by the parties as the price of the Ox and smilingly offered them to the seller. These were received by the rich seller with great care like receiving a valuable gift. (The rich man released Bhatta from his obligation immediately).

When the great Brahmin Bhatta wanted to pay him later, he said that he had received the price of the Ox from the son. It is wonderful that this man received the great gift of Moksha itself (purushartha) directly from the great god, Mukhya Prana, incarnating in the form of the young child through the medium of the seeds.

Vasudeva makes people happy

People were happy with the different sporting acts of the child known by the good name Vasudeva, who was born as a faultless incarnation of Mukhya Prana (Asudeva), who gives life to all creatures, in the same manner as people (contemporary to him) were happy with the other Vaasudeva Krishna, son of Vasudeva (incarnation of the Lord).

When Mukhya Prana, the servant of Lord Vishnu sported as a baby thus in this world concealing his true capacity, the minds of the good people were filled with happiness. When the sun rises in the sky, even when it is concealed by clouds, the lotuses bloom. Similarly the eyes of the good people widened with pleasure.

The Second chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya, son of SriTrivikrama Panditacharya concludes here.

| Chapter 1 | Index | Chapter 3 |

Aanada Teertharu

In this chapter Vasudeva’s sporting activities till he attains the age of 10, when he took the vows of an ascetic are described. These include his devotion to God immanent in all deities, extraordinary talents in learning, his thoroughness in understanding every thing in depth, his great strength and sportsmanship, his gratitude to his teacher and friendship with his fellow pupils etc. The poet gives the picture of an extraordinary personality with great talents not yet fully revealed, but extremely human and compassionate towards others.

Vasudeva visits temples

The relatives of the Bhatta couple loved them as the parents of the beautiful smiling Vasudeva, whom they wanted to see again and again with great pleasure. Once, the family went out with great hustle and bustle for a joyful family festival (marriage) along with their relatives to a place called Naduvairi.

Note: Anumadhvavijaya says that Vasudeva was three years at the time.

There was a great deal of coming, going, meeting and honouring of relatives by each other which made the gathering noisy and crowded. The boy left the place alone, knowing that the mother will not notice his absence.

“Where are you going, my dear child, it is not correct for you to leave your own people and go like this” – were the questions asked by wayfarers who saw him on the roadside – but his answer was just a placid smile.

Soon he reached the temple of the God in the forest (KananaDevata) [in Kodavoor] and prostrated in front of the Lord of Ramaa, there. Then he went on to the temple called by the name Narikela (coconut) [Talekude near Bannanje] and saluted Hari again there.

Note: The Deity in Kodavoor is Shankara Narayana and that in Thalekude (near Bannanje is Mahalingeswara. In both places, Vasudeva offered his prostrations to Narayana, the Supreme Being only installed/immanent in the Deity installed there.

Vasudeva was himself an object of great pleasure to the eyes and minds of onlookers who saw him, like the Sun causing the Lotus flowers to bloom. He went on to Rajathapeethapura (Udupi) being eager to have the darshan of the Lord with his eyes big with happiness experienced by seeing the Lord wearing the Lotus on the Navel.

He prostrated before the Lord Anantashayana perfectly, (with both body and mind totally concentrated on Him). Gods and Brahmins who saw his prostrations with wonder considered that they are superior in earning merit to the performance of a large number of great Ashvamedha Yajnas correctly in the prescribed manner.

Note: Vasudeva, inspite of his three years of age had covered large distances – Shankara Narayana temple at a distance of 1.6 Kms from Nidiyur (location of marriage ceremonies), a further 3 Kms to Thalekude temple, a further 2 Kms to Chandramouleeshwara /Ananteshwara temples in Udupi – a total of 7 Kms .

It is not that Vayu does not constantly offer his salutations to Hari, see Him and recite His eulogies. But by performing these actions (in temples), he set an example to the good people aspiring for Moksha demonstrating the necessity of doing so.

Bhatta searches for and finds his son

Not seeing his son in the crowd, Bhatta, the great Brahmin, who dearly loved his son, went in search of him. He followed his foot steps quickly asking people on the way frequently about his son.

Eager to see the smiling lotus like face of the son, he soon located him by getting continuous directions about the way the boy had gone from wayfarers, in the same manner as the honey bee eager to secure honey is guided by the smell of the lotus flower wafted by the breezes.

He had earlier controlled the tears welling from his eyes due to the great sorrow of losing his son, as inauspicious. Now, he controlled them again for the same reason as the tears came again due to love of his son (when he got him back). He said to his son.

My son, my little child, please tell me every thing correctly. You have come alone this far now. In this long trip, who was your companion, when you had none of our people with you?

The lotus eyed child listened to the words of his father with attention and replied in his sweet lisping words. “While coming to temple in the Kodavur forest and going further to the Narikela temple, my friend and companion was Narayana, resident in the Kodavur temple”.

When I came to this place after offering my obeisance there, Hari (of the Narikela temple) was my friend and companion. Here I have prostrated to Him only, who is immanent in the deity of the temple of the east (Chandramouleeshwara of Udupi).

After that, I have come here (Ananteshwara in the west) along with God who is immanent in the temple in the east, and have offered my prostrations to God (Ananteshwara) who possesses all the auspicious possessions here. Saying this, the child was honoured greatly amongst the gathering, which was filled with surprise and pleasure

Note: The places mentioned here are actually there even today and are known as – The place where the marriage function took place was Nidiyur, which is about 5 miles west of Udupi near the sea shore. There was a forest about a mile away from there called Kodavur in the south east, where there is an ancient temple of Shankara Narayana. To the east of this place, about two miles away is Thalekude or Narikelyupapadanthara, now called Bannanje, where Shiva is worshipped in the form of a Linga. One mile away from there is Udupi, with two temples, the one in the east known as Chandramolueeswara, where Shiva is the installed deity and the other being Ananteshwara, where Vishnu is worshipped. Vasudeva has offered his salutations in all these places to Hari either directly or as the immanent deity present in Shiva also. This extraordinary feat in a child of only three years of age along with clear devotional objectives must have impressed the crowd of people present.

The Brahmin (Bhatta) prostrated before Lord Anantashayana saying – I am one with little fortune, my son is fond of wandering out alone without his people and goes around in places where danger lurks every where in the form of evil spirits and other harmful creatures. Please protect my son, Oh, the ocean of mercy, I beg of you.

Taking his son along with him, the Brahmin with great austerities and penance went home with his wife. The faces of the good people bloomed like lotuses when they saw the effulgent boy, who was like the Sun (in causing them to bloom).

Vasudeva learns the alphabet

Once, the good Brahmin taught the letters (of the alphabet) to his child, who was Mukhya Prana, whom even Saraswati, herself who is the presiding deity of all learning offers her salutations always.

“Why are you asking me to write the same set of letters written yesterday?” asked the child to his father. These words of Vasudeva (having the same name as Hari) made his father very happy (at the genius of his son).

“This child is an ocean of intellect, let not that the evil eyes and speech of others envious of his bright intellect cause harm to him” – thinking thus, the father started instructing his son at a secret place, without any one else present

Vasudeva corrects Shivabhatta

Vasudeva corrects Shivabhatta

Once Vasudeva went along with his mother to the village of Neyampalli (Ghrithavalli) when they were invited to attend a marriage festival. Due to his sweet voice and excellent manner of talking, he was welcomed by his people.

Vasudeva with the great intellect in a child’s body saw a Brahmin with the name Shiva born in the Madinaya (Dhauthapatodbhava) family reciting a Katha (purana story) to a large audience in a hall.

Vasudeva who was sitting among the audience and (already) skilled in the manner of correctly interpreting texts said slowly with a smile to the speaker these words with pure diction – “What was stated by you was different and is not in accordance with the intentions of great persons” (like Shuka etc).

The audience sitting there and listening to Vasudeva’s words did not regard Shiva (as more trustworthy than Vasudeva) – who would care for the crying jackal, when the lion cub roars.

When the people asked him to recite the passage with the correct meaning, he gave it (as acceptable to the great). He was honoured well not only by the surprised persons there but also by the gods, who were worshipful of this first victory in debates (of Vasudeva/PoornaPrajna).

Vasudeva gets confirmation from Bhatta

He came back with his mother to his father’s house and gave him a complete report of the happening. He asked his father – Tell me whether Shiva had made the incorrect interpretation or was my statement incorrect?

“My son, what you said was correct” – so replied the father. He thought with surprise that his son’s scholarship was natural to him as it is due to his deity’s (Ananteshwara) enormous blessings manifesting itself increasingly in the child.

Note: This incident illustrates Vasudeva’s command over the subject and his clear incisive knowledge.

Vasudeva insists on completion of narration by his father

On one occasion when his father, who was the first amongst those giving discourses from Puranas, was narrating very competently a Katha (story from Puranas) to a gathering around him, the bright child who was the cynosure of all eyes and minds of the people present asked his father to repeat a passage again.

He asked his father gently – how is it that when giving the meanings of the names of different trees, you have left out the word – Likucha, and have continued with the narration?

When his father could not give the meaning even when asked like this, and the people there wanted to know it, he gave the correct meaning as a type of Jackfruit tree. The gathering of people gave him an unprecedented honour.

Note: This incident illustrates that Vasudeva/Madhva would not compromise on facts and data, leaving none unexplained or not taken into account. The same trait is visible when he explains brilliantly the threefold meanings of the Vedas, Mahabharata etc, which other schools tend to take partially as it suits their tenets, leaving out others as unimportant, repetitive, meant for lesser persons etc.

Vasudeva’s Upanayana

Vasudeva thus demonstrated many such acts (of his extraordinary capacity) by which the whole world became surprised and curious about him. The great Brahmin thought that as his child is of the proper age (5 years), he should perform his Upanayana ( Sacred thread ceremony).

Bhatta, who had a large circle of relatives bound to him with strong ties of affection, decided on an auspicious Muhurtha (period for the ceremony) taking into account the star and planetary positions and with no adverse features. He performed the actual ceremony surrounded by the noise and bustle of a large crowd of Brahmins.

Divine goddesses like Lakshmi, Saraswati, Bharati etc who are the deities who control the sacred vedas/Shastras along with their husbands had been desiring to sport on the stage in the form of the lips of Vasudeva (in the form of the Vedas/Shastras) for a long time. They were very happy to see from the heavens the ceremony being performed along with their consorts (in anticipation of the future). This is wonderful.

Madhyageha Bhatta who was very learned and who had collected all the different requirements for the prescribed ceremonies completed the offering of Havis into the sacred blazing fire. He performed the Upanayana of his well adorned and healthy son who had his head shaved providing for the Shikha for the occasion.

The father instructed his son – “Serve the fire and preceptors (by performing prescribed Homa rituals and performing services to the latter), observe all prescribed disciplines (like Brahmacharya etc), let your conduct be exemplary, study the good scriptures well”. The gods who were observers of this event laughed at the humorous sight of the teacher of all the three worlds being instructed thus by his father.

When teaching his son, the Brahmin became very happy when he saw that his tender son who had excelled Kumara (Skanda) in celibacy (Brahmacharya), always observed correctly the prescribed rituals with no errors and was naturally clever in them.

Vasudeva who is the lord of the world has concealed his wealth, strength and other qualities and masqueraded as a child walking around (in an ordinary environment) like a poor man going around in his single garment. This gave rise to merriment and wonder in the heavenly assemblies of gods.

(Note : Some stories about Vasudeva are not given in Shrimadhvavijaya, but given in Sampradaya Paddhati of Hrishikesha Tirtha, a direct disciple of Acharya Madhva himself. These stories are – dry stick growing into a tree, jumping from Vimana Giri to his house leaving behind a foot mark, creation of Vasudeva tirtha, etc. These are also authentic.)

Vasudeva flourishes a dry stick into a tree

Vasudeva used to spend most of his time in Vimanagiri Durga temple which is on top of a hill in Paajaka. After all, Durga Devi is Sri Mukhya Prana’s real mother. One day his father saw Vasudeva going to the temple holding a dry stick (danDa) in his hand. His father asked, “Why are you roaming like a sanyasi? What is your intention?” Vasudeva replied, “I will re-install Vaishnava faith and prove to the world the Sarvottamatva of Lord Hari”.

Father said, “In this kaliyuga nobody wants to follow dharma, nobody wants to know about God, who will listen to you in the first place? It is as impossible to uplift dharma in Kaliyuga as it is to bloom the dry stick in your hand”. Vasudeva did not reply, but he quietly fixed his danDa in the ground and watered it. His father thought that Vasudeva is playing, but within few days the dry stick blossomed and grew into big tree. His father was surprised by the powers of his son and the will of the God. Even today, the tree can be seen in Paajaka.

Vasudeva destroys an Asura Manimanta in the form of a snake

Vasudeva destroys an Asura Manimanta in the form of a snake

One demon by name Manimanta was looking at Vasudeva performing miracles such as planting a dry stick and making it grow. He came to know about the intentions of Vasudeva of reviving the faith in Lord Hari, and wanted to stop him. So he decided to kill the tree which Vasudeva had planted as proof of his intention.

He took the form of a big poisonous serpent, and sunk his teeth into the tree, but nothing happened. He did not know that if Acharya Madhva touches a thing, that thing cannot be destroyed by any person or poison. Manimanta was very angry at this, and wanted to kill Vasudeva himself, and was waiting for a suitable occasion.

When Vasudeva was passing by, Manimanta wanted to bite him and kill him. But Vasudeva came to know about Manimanta’s intention, and sportingly killed the serpent by crushing its hood under his toes. In the process, the rock on which Manimanta was standing also cracked and dented. This place can also be seen even today in Paajaka.

Vasudeva jumps from the hill

Once when Vasudeva (young Madhva) was on top of Vimanagiri hill, his mother called him for eating food. Vasudeva immediately responded to the call and jumped from the hill in front of the house. This great feat is nothing for Prana devaru who had crossed the sea with one leap to reach Lanka, and who had jumped from Lanka to the Himalayas bring the Sanjeevini hill during his avatara as Hanumanta. By this act Acharya is telling us to respond immediately to the words of mother and father.

Feet impressions of Vasudeva formed on the rock ground in front of his house. Sri Vadiraja Tirtha later built a temple in the same spot.

Creation of Vasudeva Tirtha (pond)

Young Madhva used to daily take bath in the four sacred tirthas (lakes) created by Lord Parashurama himself (explained earlier). These four tirthas are Parashu tirtha, Dhanus tirtha, Gada tirtha and Bana tirtha, which were capable of giving moksha to people who dipped in them. His mother was very much worried about his son taking bath in four ponds daily. On one Saadhana dvadashi day she insisted Vasudeva not to take bath in all four ponds, but to take bath in one of them and return home fast. Vasudeva did not want to disrespect his mother’s words. Nor did he want to give up the punya of taking bath in all four ponds. So he inserted his danDa into the ground. The danDa went inside the rock like a bore well, and the water sprung and formed the fifth lake. This pond is now called Vasudeva tirtha.

Vasudeva’s mother then felt sorry for depriving her son of the punya of taking bath in the four ponds. Vasudeva said, “don’t worry, water from all the four sacred ponds are present in this fifth pond. One who dips in this pond will get the benifit of dipping in all four. To prove this, I will plant the aShwatha plant upside down. If my words are true, then the plant will grow, else, not.” Saying thus, young Madhva planted a Ashwatha plant upside down, which continued to grow. Even today this tree can be seen in Paajaka, proving the sanctity of the Vasudeva tirtha.

Vasudeva goes to Gurukula

Though Vasudeva showed himself and acted as a human being, he is Mukhya Prana, the dust beneath whose feet is applied with great respect to the heads of gods such as Ishwara, Brihaspati, Indra and other gods. He started study of the Vedas after saluting the Brahmins by falling at their feet.

All the learning of the Vedas, arts such as music along with Narayana (the wielder of the Chakra) who is mainly extolled by them are always present in the mind of Vasudeva as clearly as a ball held in the palm of his hand. But he also pretended to study like an ignorant human being, though he is the teacher of all.

Vasudeva in sports

After the lessons, Vasudeva played happily with a large number of fellow students of his age and those senior to him who were good at sports at places far off from the teacher’s place.

He would indicate the point to be reached and run immediately along with his friends running fast. He would be first there effortlessly. This was no surprise as he was none other than Pavana or Mukhya Prana, who can beat even the speed of the mind.

In jumping long distances, Vasudeva in this birth (as a brahmin boy) conquered all his friends easily. When he had incarnated as Hanuman, he had excelled other monkeys like Angada, the son of Vaali, when carrying out the desire of Rama (for jumping over the ocean in search of Seeta).

When Vasudeva defeated his friends in water sports, they out of rivalry, threw water held in their hollowed palms at him. Vasudeva would show by his red eyes his apparent discomfort, but would always have a smile with a special luster on his face.

That son of a Brahmin (Vasudeva) caused the strong friends who cane to him one by one with an intention of wrestling to fall gently. When they came together at him, he again made them fall quickly without effort.

Vasudeva showed his immense strength in holding others tightly in his grip, getting himself released when held by others or in lifting heavy weights (effortlessly). When people called him Bhima on account of this, though they thought it was only as an illustration, it was literally true.

Teacher is annoyed with Vasudeva (Madhva)

Vasudeva sported like this, did not (appear to) study like others in his class, went home (for food etc) and came back late to the class. The Brahmin from the family of Poogavana (tOTantillAya), his Guru was unhappy at this behaviour of Vasudeva, the teacher of all the worlds.

Once during the class (for studying Vedas), the teacher angrily told Vasudeva, who was thinking of some thing else – “Oh, you stupid one, Why are you not studying properly along with your friends and are always disinterested (in studies)?”

Vasudeva replied that the repetition of the Vedic Charanas etc (a fourth part of Rik) with the intention of memorizing them is not interesting to his mind (since he already knew them all). The teacher said – “you talk as if you are a good scholar (already). Recite the text of the Mantra following this part (taught earlier).

Note: The traditional practice of learning the Veda by rote in repeating a quarter, half and complete Rik was boring to Vasudeva, who knew all of them – more than the teacher or any on else did already.

Vasudeva shows his scholarship

Vasudeva’s faultless recitation (as a reply to his teacher) of the Veda text which had all the correct qualities of pronunciation without any defects, leading to correct knowledge being imparted to others, not only created wonder and happiness in the mind of the teacher, but also in the gods watching the same.

Note: Vedas are expected to be intoned in exactly the prescribed manner with emphasis of sounds, stops, and lengthening some sounds, to convey the exact meanings assigned to them.

Vasudeva cures his friend, the son of his teacher

Once Vasudeva cured the intense, congenital and unbearable pain in the head of his friend, his Guru’s son (also named Vasudeva) in a lonely forest by blowing air from his mouth into his ear

Note: Bhavaprakashika explains that the dear friend was the son of the teacher. Vasudeva showed him the infinite previous lives he had gone through. Later he presided over a great sacrifice performed by him also.

Vasudeva creates danDa tIrtha

Madhva’s teacher toTantillaya (one who has his house in the middle of toTa or farm) had a big farm, required for the sustenance of his gurukula. Vasudeva (Madhva) noticed that the crops in Guru’s field were not healthy and were dried up. When Vasudeva asked the teacher for the reason, Guru replied that there was acute water scarcity in that place. Vasudeva decided to help his teacher and his gurukula. He inserted a danDa (stick) into the ground, and created a stream of water, which irrigated the fields of guru.

Significance of this stream is that it never dried so far, whereas the nearby streams often dry in the scorching summer. This stream is called danDa tIrtha. Even now, during the paryaya festival in Udupi, the Swamiji who is going to ascend the pITha will first take a dip in danDa tIrtha before coming in procession.

Vasudeva’s extraordinary scholarship

After listening only once to an Upanishad which demonstrates the glory of Vishnu (Mahanarayanopanishat), and Sri Mahaithareyopanishat, they were fully comprehended by Vasudeva It is no wonder as, hundreds of Vedic hymns not even heard once (by any body) have been comprehended by him by virtue of his great intellect.

Note: The Upanishad is called Prakatabhagavatee in Shrimadhvavijaya Bhavaprakashika explains that it is Srimannaroyanopanishat.

Vasudeva pays Guru Dakshina

Vasudeva, with his special capacity, gave the most appropriate Guru Dakshina of devotion to Lord Hari, in a secret place to his Guru, by explaining clearly the special meanings of the Aitareya Upanishad during a lesson on it, the correct understanding of which leads to Moksha by developing devotion.

At the end of the stay in Gurukula – the abode of the Guru, the gods prayed to Vasudeva – our lord! Destroy the wicked completely, give happiness to your own people, describe fully and clearly the concealed (by Advaita) qualities of Vishnu, do not delay anymore. Taking formal permission of the Brahmin Guru, Vasudeva prepared to take up the next phase of his work, giving joy to the gods.

The Third chapter of Shrimadhvavijaya Mahakaavya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here.

| Chapter 2 | Index | Chapter 4 |

Shri Madhvacharya

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.

| Chapter 3 | Index | Chapter 5 |

Shri Madhvacharya

Introduction to the Chapter

PoornaPrajna lost no time in taking up the main assignment given to him by the Supreme Being. His Guru entrusted to him the responsibility of establishing and maintaining against all comers the Vedanta tenets as the future head of the pontifical throne. After demonstrating his extraordinary capacity in conducting debates for determining the true Vedanta tenets and is vanquishing all opponents, both friendly or otherwise, he was accepted as the real custodian of the intellectual aspects of the work of the Matha. He destroyed at this very early stage itself, Bauddha and Prabhakara scholars. He went for a Southern tour along with his teacher and other scholars when he started preaching the true tenets of Vedanta, while criticising Advaita interpretations successfully. He visited Vishnumangala temple (near Kasaragod), Tiruvanantapura, Rameshwara and Sri Ranga, before returning to Udupi. He celebrated his first Chaturmasya in Rameshwara, though he was threatened and abused by his opponents. He indicated to others his decision to compose a new Bhashya for the great Brahma Sutras of Sri VedaVyasa

PoornaPrajna is ordained to the Peetha as Ananda Tirtha

After some time, Achyutaprajna, the Guru decided that for administering the kingdom of the great Vedanta Vidya, PoornaPrajna, who had great knowledge should be nominated (as a prince). He was formally installed by the ritual pouring of sacred waters from the conch (on his head).

Note: The analogy of being installed as crown prince is appropriate as he has to protect it from enemies, spread the kingdom of knowledge and to achieve the objectives of peace and happiness in his kingdom. Thus, establishment of one’s own tenets and rejection of others’ tenets would form a major prerequisite for such selection.

Ananda Tirtha is a very appropriate appellation

The name Anandatirtha given by the Guru after the ceremony, to PoornaPrajna was very appropriate as he always had his mind fixed on the Supreme Being having the essence of Ananda (bliss), and he would compose the sacred Shastras which would give (Ananda) bliss to the aspirants.

Ananda Tirtha conquers other scholars in Tarka (logic)

Once, an ascetic friend of Achyutaprajna came there (Udupi) accompanied by a large number of disciples. These were well trained in Tarka Shastra (logic) and being unduly proud of their knowledge wanted to defeat PoornaPrajna of the mighty intellect.

They put forward immediately a syllogism which was a terror for the opponent, for establishing Difference (Bheda), claiming that it is easily established by it. Ananda Tirtha with great wisdom and ability to uphold his position destroyed the syllogism clearly in the same manner as Garuda destroys serpents.

They put forward next a syllogism that the world (which is the subject for discussion) is unreal, as it is like the Shell-silver, which is also seen and about which, it is beyond dispute that it is unreal. Ananda Tirtha then put forward another syllogism that the world which is seen is real, as it is like a Ghata (Pot) which is also seen and which is real (being capable of being used for our activities).

The visiting disciples who were surprised at Ananda Tirtha’s extraordinary intellect, pointed out that the syllogism given by Ananda Tirtha suffers from the defect of Ativyapti (over pervasion) of the Hethu. [(reason on which the conclusion is based - in this case Drishyatva - being cognised - is present both in real objects like the pot and unreal objects like the Shell-silver)]. But Ananda Tirtha answered them by saying that imputing this defect is not correct. [(as for cognition, one needs a working relationship between the eye and the object. In the case of the Shellsilver, as it does not exist at all, there can not be any such relationship. Therefore there can be no Drishyathva hethu)]. Thus he won over them completely in the Vada Katha

Madhwa becomes well known as Anumana Tirtha

He established thereby that Anumana Pramana (Syllogism by itself, without the help of other valid Pramanas) can not be independently valid, as they could be stated by him leading to both correct and incorrect conclusions. Thus by defeating all opponents, he became well known in assemblies of scholars by the name of Anumana Tirtha.

Note: By this incident PoonaPrajna established his unmatched mastery over Tharka Shastra – thus silencing both Tharkikas, who hold that unaided Tharka alone is adequate to determine the truths and other Vedanta schools, who had used Tharka wrongly to support their misinterpretations.

Defeat of Buddhisagara and Vadisimha

Vadisimha who had defeated all great scholars in debates like the lion destroys elephants and Buddhisagara, who was the foremost amongst those who did not accept the validity of the Vedas and who was looking for opponents (to further establish his supremacy) during the course of their travels came to Udupi.

Note: Buddhisagara was a Bauddha. Vadisimha was a Vaisheshika Brahmana, who had become Buddhisagara’s disciple after being defeated by him, as explained by Bhavaprakashika.

Achyutaprajna who wanted to defeat the proud and haughty Buddhisagara sent for the astute and learned Ananda Tirtha from another Matha by sending another disciple quickly. This was like a warrior taking a sharp arrow by his hand from another quiver.

Crowds of curious people quickly gathered to know the result of the challenge in debate. Ananda Tirtha with superlative intelligence saw the crowds as he quickly came to the excellent place (Ananteshwara temple) of his Guru AchyutaPreksha in Udupi, and offered his salutations to him.

In that assembly of scholars, the efficient PoornaPrajna showed the defects in the lengthy and strong arguments of Vadisimha in a few unchangeable words and showed their invalidity. This was like a brave warrior destroying the large and speedy Gada (mace) of his opponent by an arrow.

Being jealous of the great scholarship of PoornaPrajna, Vadisimha bombastically offered 18 different alternatives of another subject loudly (to show his great erudition). The people present there, started having doubts about the victory of PoornaPrajna, even though they had believed that he could defeat any one in the entire world.

Then Ananda Tirtha of great intellect, who is always the refuge of good people, resting on the sacred feet of Vishnu as his own refuge and smiling faced (at his opponent’s efforts) quickly destroyed the interpretation of the various alternatives given by his opponent and shone in the assembly by his words which were pure (without errors in grammar or syntax) and beyond rejection, in the same manner as the Sun poised in the sky destroys darkness spread all over instantly by his pure rays.

PoornaPrajna with the great mind also made light of Buddhisagara’s efforts at will (without any effort). Buddhisagara was insolent and very proud of himself, thinking that no one could equal him in debate. He had also refuted the positions put up by other debaters earlier. This was similar to Agastya Rishi who drank the entire ocean at once and made it appear insignificant, when it had shown itself as very deep, with waves pounding the shore and had swallowed all rivers.

When the two wicked scholars said – let the Vada continue tomorrow morning. Madhva asked them – if you know the answer, state it now. The people present came to know that they had lost the debate (as they were unable to answer Madhva). This was confirmed next day by their running away during the previous night.

“This PoornaPrajna secured Jayalakshmi (auspicious fame of victory) in a Muhurta (small amount of time) with little effort from Vadisimha and Buddhisagara, which they had earned over a long period of time traveling all over the world with great efforts. Isn’t it wonderful?” – so exclaimed onlookers.

Ananda Tirtha criticises Shankara Bhashya

Once giving a discourse on the Brahma Sutra Bhashya (commentary) written by Shankara, in the presence of many scholars well versed in Nyaya Shastra, Ananda Tirtha (who would compose Shastras which would give bliss to people) having a smile of derision on his face, said the following words, which made the gods happy.

When some one with clear thinking and giving up previously held secret predilections (to interpret in one particular way) examines separately the essential meanings of the defectless Brahma Sutras and the Bhashya there on, there is no valid mutual concordance between the two (necessary when one claims to be an explanatory commentary on the other). Is it not surprising? (that large numbers of people still accept the two as original and commentary).

Note: This disparity between the two has been accepted even by Advaita scholars who claim that VedaVyasa, the author of the Brahma Sutras argued with Acharya Shankara and lost – refer to Shankara Digvijaya by Vidyaranya, the famous Advaita scholar. The important point here is that Shankara Bhashya can not be considered as a commentary on the Brahma Sutras composed by VedaVyasa. It has to be considered on its own strength, if at all.

When Madhva saying this, went on to point out and explain in full, the serious defects in the Bhashya again and again, the surprised scholars could find no answers for removing the defects which were clear to them also (when pointed out) even after trying hard.

The erudite scholars said (in reply) – “Why should you only show that the Bhashya is defective? A scholar like you should also state the correct meanings of the Sutras which can not be rejected in any manner”.

Then immediately Madhva recited clearly, words which explained the correct meanings of the Sutra with flawless and clear word relations, mutual relevance with contextual sutra texts, with supporting authorities from Vedas and Smritis and being the forerunner of the Bhashya, to be composed in future (by him), like the Sutra or introductory event to a (Thandava) dance.

In this manner, he defeated (answered satisfactorily) the scholars some of whom were without jealousy, had knowledge gained by vast listening (to other well learned scholars), very well trained in Nyaya Shastra (logical arguments) and who really wanted to understand the correct meanings. He also defeated others who had jealous and egotistical interests who had come to defeat him.

Madhyageha Bhatta visits Ananda Tirtha (his pUrvAshrama son)

The gentle Madhyageha Bhatta once came to see him. Though his mind had been spoiled for some reason, when he came and saw Madhva, he was very happy. No wonder! Good people are always pleased with those having auspicious qualities.

Note: The anger and sorrow in his mind when Vasudeva did not heed his imploring not to become an ascetic had lasted long. After hearing his son’s fame, he came to see him again.

Achyutaprajna asks Ananda Tirtha to write his own Sutra Bhashya

On one occasion when there was a friendly debate between Achyutaprajna and Madhva, the teacher of the world, the former said to him in anger – If you know the correct meanings of the Sutras, compose a superior Bhashya quickly.

A great swan drinks only the milk portion out of a mixture of milk and water placed in front. Similarly, Madhva, the great ascetic (Paramahamsa) took only the order of the Guru to compose the Bhashya (not the other words expressing anger or doubt in his ability). Good people will always be happy with the good qualities in others (ignoring their faults).

Senior ascetic asks Ananda Tirtha to give a discourse on the correct meanings of Brahma Sutras

There was a senior ascetic born in the Likucha family who had all the ornamental qualities appropriate to his status as a great ascetic, such as detachment from worldly affairs, victory over the senses, steadfast courage, good speech etc, along with great devotion in the Lord. He told Madhva once:

If the compositions such as (Shankara) Bhashya etc are against the tenets of Vedanta (as decided by the Brahma Sutras), let them be there, what is the harm to us? Wise Ananda Tirtha, will you please explain to us the correct meaning of the Sutras and Upanishads? (Vedanta).

In these auspicious words of the senior ascetic, all the desires of the good people were manifested, in the same manner as all the directions are rendered bright by the light of a full moon in the autumn (clear and cloudless sky). Then just as the sky is illumined by light emerging form the Moon, the moon like face of Ananda Tirtha gave out the discourse which described the nature of Hari.

Note: Here, the words Vishnupada, Asha, Shubhapoornayaa, prakashinee etc are used with independent meanings as applicable to Madhva or the simile.

PoornaPrajna visits Vishnumangala temple (now in Kerala) for the first time along with Achyutaprajna. This is the start of his first trip to the south.

Once PoornaPrajna (with perfect intellect) went to the south, which is the direction guarded by Yama, along with Achyutaprajna and prostrated in front of Vishnu, the ornament of the temple and who gives all auspicious blessings to others, in the well decorated Vishnumangala temple.

Ananda Tirtha’s prodigious eating

Here, the person who gave them Bhiksha (food offered with reverence to ascetics) went on giving more and more heaps of bananas to test Madhva, which was eaten by Madhva without any effort. The Guru (Achyutaprajna) noticing this with surprise which he could not control asked Madhva, the best of the respected preceptors, in a lonely place.

Good hearted PoornaPrajna, at the end of the (normal) meal, you have eaten more than 200 large plantains, but your full stomach does not show any increase from it’s normal (slender) size. Tell me the truth (correct reason).

Madhva, who has his mind always fixed on the Lord of the worlds, then told him: Please know that there is a fire in my belly which is of the size of a thumb, which burns bright, but is always beneficial to me. In the universal deluge, it has the capacity of burning (destroying) the entire universe.

Note: One of the special qualities of Mukhya Prana is his ability to digest vast quantities of food. There was already a small demonstration when the still breastfed baby Vasudeva was fed a large quantity of gram, meant for the Ox. This is another incident which explains the special feature of Madhva. There are many other such incidents mentioned in Shrimadhvavijaya.

Ananda Tirtha continues his visit to the South

Madhva with attractive intellect using suitable paths, crossing many full river systems, went (south) through many places with different features, customs and practices. He used his own desired tenets (of Philosophy) to overcome scholars with different systems of philosophy complete with their syllogisms and accepted entities.

Note: Here, the words Saraswathee, Nyayopapannan etc have been used with multiple meanings to describe both the physical journey along the south Konkan and Kerala west coasts, but also the debates and victories over rivals.

He saw the Payaswini river on the way, which would uproot trees on its banks when in flood, gave cleanliness of mind, was worshipped by Brahmins and was a jewel for Kerala itself. He remembered the future incarnation of Chandika (Goddess Durga) on its banks.

[The same words can also be interpreted thus]: Goddess Durga will destroy evil kings on her arrival, she would purify the minds of those who remember her and is worshipped by the Brahmins.

Ananda Tirtha reaches Thiruvananthapura

He went south further and gradually reached the great town of Thiruvananthapura (Ananthashayana). He prostrated to the deity Anantha Padmanabha, who has the beautiful colour of Indeevara (black) flower, having the lotus in His navel, lying on Mahashesha, the serpent and is the Lord of Lakshmi.

In an assembly of scholars there, Madhva, who was the best amongst those who have clearly understood the purport of Brahma Sutras, gave a discourse explaining to his disciples repeatedly the meanings of Brahma Sutras, – viz. Achyuta (Narayana) is Brahma (of the Sutras) and is an ocean of countless auspicious qualities and He is completely different from the groups of souls.

Srimad Ananda Tirtha meets Shankara of Kudupusthur lineage

Shankara (who had been born in Kaladi earlier) who hated Mukhya Prana was born again in the family of Kudupusthur (at this time). Being envious of Madhva, (during this discourse) he said that explaining the meanings of the Sutras is a gross violation (of tradition) for one (like Madhva) who has not composed a Bhashya himself.

“Give a reply, if one strikes you (to my interpretation of the Sutra). We will compose a Bhashya in future. There is no law against composing it”. – When Madhva, who is himself the Guru of the preceptors of the world like Rudra and others, said these words with a smile, all the people praised him for his firm response.

When those scholars who are experts in the correct analysis of the physical features of the body saw Madhva and said that he is one who has all the auspicious and good features of a great personality, the followers of Shankara (Kudupusthur) also saw their teacher, and finding the fatness of the back part below his waist, praised it only (as auspicious to show that he was also a great person).

Madhva with complete knowledge (of all branches of knowledge) explained well that according to the science of analysing the features of the body, the fatness below the waist of Kudupusthur was actually a defect. When Kudupusthur was unable to counter it, he took an oath that he will break the danDa (holy stick) of Madhva. Making such an oath, which is impossible for him is the nature of an evil person.

Note: The obstruction and even causing physical harm to Madhva was started when the opposition found themselves unable to counter his tenets argued in debates. This continued through out his visible existence on earth, and has been spoken of repeatedly in both Sri HariVayusthuthi composed by Trivikrama Panditacharya and in Sumdhvavijaya.

Madhva visits Kanyakumari and Rameshwara

Having taken ritual baths at the Tirthas in Ananthashayana, and also having taken bath at the great Tirtha called Kanyaka tirtha (Kanya Kumari) very soon, Ananda Tirtha went to the bridge constructed by Rama (Dhanushkoti) to take his bath in the sea. Afterwards he offered his salutations to Sri Ramanatha or Vishnu, who is the immanent deity of the Linga.

Note: Kanya of Kanyakumari is Mahalakshmi herself as described by Sri Vadiraja in Teerthaprabandha. Madhva’s worshipping Rameshwara in the Lings there, is also directed to the Deity immanent in Rudra.

Ananda Tirtha meets Shankara (again) there wearing the garb of an ascetic coming from the opposite direction. He showed him his danDa (ritual stick) and said smilingly – You are an angry and ignorant person. Now if this danda is not broken, you will be guilty of making statements which you can not carry out and hence impotent.

Shankara bent down his head in shame. He asked for help from other Brahmins there. They replied – Ananda Tirtha a great scholar who makes people happy even by the sight of his moon like face and is a great scholar. Who will hate him?

There were many assemblies of learned scholars for discussions on different Shastra subjects. Ananda Tirtha, the lord of all Vidyas (different branches of knowledge) participated in these assemblies and showing his brilliance in each subject, scored victories over them

Ananda Tirtha sits for Chathurmasya in Rameshwaram

Madhva, with great intellect, along with his guru lived for the mandatory four months (of Chaturmasya) in Rameshwara without being disturbed by the activities of the evil ones, in the same manner as a lion lives in a cave without being disturbed by barking of dogs which are weak.

Ananda Tirtha visits SriRanga

Ananda Tirtha, the great intellect, next came to Sri Ranga. He offered his devoted prostrations to Ranganatha Swamy, immanent in the Icon there, who is like an ocean of loveliness, rests on Shesha, grants auspicious boons to the good people and is served by the cool breeze passing over the Kaveri river.

Ananda Tirtha continues his digvijaya

Leaving Sri Ranga, Madhva went gradually in the northern direction going through many places and offering his salutations to Vishnu (who is the supreme God) immanent in several temples on the way. He displayed his greatness by displaying many superhuman powers to people.

Note: He visited Sri Mushnam and worshipped Varaha form of the Lord. He created a danDa teertha also there for the benefit of a pregnant lady. In Bhavaprakashika, it is also mentioned that he met a Yogi who knew 30 Mantras of Sri Bhuvaraha, and surprised him by revealing even more Mantras.

Here and there (on the way) he went to very good villages, where the people saw him with eyes filled with wonder at his extremely beautiful body, with all the (32) auspicious features. Finally he went to the bank of the river Payaswini, where he entered a temple.

Ananda Tirtha presides over a meeting of scholars in the temple at Adoor (near Kasargod)

There, Brahmins who had studied the Vedas with the six auxiliaries (Shiksha, Vyakarana, Chandhas, Niruktha, Jyothisha and Kalpa) and were capable of interpreting them properly came to see Madhva, who was famous through out the three worlds as an extraordinary person, not having seen him before, and to learn from him.

Note: This temple is about 50 Kms from Kasargod. Though originally a temple of Rudra, (Mahalingeshwara) there is an Idol of Vishnu, believed to have been consecrated by Madhva here. The family named by Madhva for its worship is still doing it.

People who wanted to see him came quickly from all over in large numbers. He was like the moon (in giving pleasure) by his exquisite smile, with big eyes like a lotus, golden coloured, and though wearing no ornaments was himself like a jewel to the world. His speech was very sweet and auspicious (with no errors in delivery etc).

Madhva, the composer of good Shastras which lead to the bliss of Mukti was like the sun in comparison to the stars in the form of other scholars who had the radiance of knowledge. He was like the king of lions in destroying the foreheads of the elephants in the form of the evil persons (who argued that God had no form or auspicious qualities). He was like the moon in causing the Kumudini flowers in the form of the fickle eyes of the people to bloom (with happiness) when they saw his beautiful form and features. He shone with his unworldly radiance in the gathering of the scholars, and was like an ornament to the assembly.

The Fifth chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here.

| Chapter 4 | Index | Chapter 6 |

Shri Madhvacharya

Introduction to the Chapter:

This chapter describes the emerging personality of Acharya Madhva – his erudition and unworldly all round knowledge and mastery over the scriptures, his starting of new compositions delineating the new, yet age old traditional system of Tatvavada and the special setting for these works which includes his presentation of Geetha Bhashya, his first work, in front of Narayana at Badari Kshetra, followed by a visit to the Ashrama of Sri VedaVyasa, unapproachable by other humans. We have the poignant description of the faithful disciple, Satyatirtha trying to follow the master across the Himalayas and the kind Guru who sent him to the security of his friends in a moment. We see also the wondrous powers of presentation of the author when describing the decision of PoornaPrajna to take up the composition of the definitive and bedrock work of Brahma Sutra Bhashya and the extraordinary preparations for it.

Ananda Tirtha presides over a meeting of scholars in the temple at Adoor (near
Kasargod) – Contd from previous chapter

In that assembly (of scholars), one of their most learned members spoke to Ananda Tirtha reciting a text from Aithareya (Rigveda) thus: “Revered sir, This assembly would like to know from you the meaning of this Sukta” (and he rendered one hymn).

Ananda Tirtha spoke to the assembly reciting the Sukta as appropriate for recitation of Vedas and giving the meanings with clear sounds of words excellently pronounced and recited slowly with proper accents, rhythm, pauses and exceedingly well constructed (sentences) and resembling the rolling sound of thunder clouds.

The scholars considered that the recitation of the Sukta by Madhva showed that he was better than the Guru of the gods, Brihaspathi in the qualities of vedic intonation and acknowledged his greatness mentally. But they gave another meaning (implying that the meaning given by Madhva was incorrect).

Madhva replied: Yes, the meaning given by you is also correct and possible and the one given by me is also correct. Know that the Vedas have three meanings, Mahabharata has ten meanings (for each hymn or verse), and Sahasranama giving the thousand names of Vishnu has a hundred meanings for each name of the Lord.

Note: The numbers of meanings given above refer to the MINIMUM meanings. Some sections may have more. Acharya quoted a text from Skanda Purana in this context. Madhva has given quotes in many of his works for the different meanings of the names of Vishnu in the Sahasranama.

Ananda Tirtha gives the different meanings of Vishnu Sahasranama

When Ananda Tirtha with complete knowledge said this, the scholars wanted to defeat him in debate. Hence, smilingly they asked him to describe the hundred meanings of the one thousand names of Vishnu.

Note: They thought that Madhva had exaggerated the number of meanings and felt that he would be unable to recite them and would thus be exposed as a fraud.

I will state all the hundred meanings. You should repeat these correctly (as stated by me). When Ananda Tirtha said this, the scholars present there agreed to this and thus accepted firmly to carry out a very difficult assignment (hoping that they would not be really called upon to do so).

Ananda Tirtha, the pure intellect (not having any doubts about his vast knowledge) stated the meanings of the (first) word Vishva (of Vishnusahasranama) as derived from hundreds of Upanishads, by showing the relationship between the roots and the addendum of the word strictly as per the rules of Grammar.

(The root of the word Vishva is Vish and the addendum (prathyaya) is called Kva in Sanskrit). Bhavaprakashika describes some of the quotes and the derivations of the meanings of Vishva.

When Ananda Tirtha, who himself had no doubts or hesitation and was steadily reciting could complete the hundred meanings (of Vishva), the listening scholars found themselves unable to grasp the meanings stated and hence were worried (about their inability to carry out their part of the bargain).

There were scholars who were very accomplished in the Vedas along with all their components (for learning and interpreting them), and those who were well trained in Ithihasa (Mahabharata etc). They were also very experienced in debates and free from fear etc. (of such occasions). They were a large group. Still, they were unable to grasp and hold the knowledge given out by Ananda Tirtha, in the same manner as a group of wells can not hold the immeasurable waters of the Universal Dissolution (Pralaya).

They addressed Ananda Tirtha: “Your genius is not to be found even in gods. What can be said about men (like us) who are feeble minded. Oh. Fair one, please forgive us (for our doubts about you). You are all knowing”. Saying this, they prostrated before him.

Ananda Tirtha wins a debate on the Payaswini river explaining grammar

Afterwards, Madhva, with a great mind, went to another temple on the banks of the Payaswini river where there was a gathering of scholars from all over Kerala, who were well trained in the Vedas and Shastras and who wanted to get rewards and recognition by demonstrating their learning.

They discussed amongst themselves: This Ananda Tirtha makes even scholars well trained in Tharka Shastra (Logic) and Thanthra (Mimamsa) lose their pride (defeated in debates). Will he not do the same thing also to us?

(This discussion led the first organised attempt of a large group to oppose Madhva, defeat and discredit him)

The Brahmin leaders discussing thus decided that Ananda Tirtha should be questioned by scholars from another place (not Kerala, to avoid their being openly defeated). Keeping such a person in front, they approached him and asked him to explain the meanings of the hymn from Rigveda “Na va u devah ..” – which denounces those who do not give alms to the good people and praises those who give them.

Ananda Tirtha explaining clearly the meaning of the hymn said that for the word Pruneeyath found there, Prun is the root. The Brahmin questioning him to defeat him in debate said that the correct root is Preeng.

Ananda Tirtha replied :

“You, ignorant one, who does not know the difference between Pra, Pri, Pru and Pree, first go and write the alphabet on the sand (as a child beginning to write) and learn them well”. Thus, Ananda Tirtha laughingly made fun of the scholars of Kerala who were jealous of his learning. By rejecting with simulated anger and laughter, their exposition, he made them dumb and helpless.

Note: Bhavaprakashika explains that he looked at them askance with his eyes red, even while laughing and patted his thigh. These gestures demoralised the whole assembly, who shuddered at the ignominy.

The Brahmins understood from this incident that Ananda Tirtha with the supreme intellect is well versed in all branches of knowledge (such as Vyakarana – grammar etc). They prostrated with great respect before him, (this is nothing special for Madhva) who is worshipped by groups of gods.

Ananda Tirtha shows that he knows the future also

In another gathering, Ananda Tirtha interpreted the word Apala occurring in the excellent Sukta (in Rigveda) where Indra is stated to have given the boon of a great lustre of the body, to a young unmarried girl who served him well as a guest (while explaining the text), as meaning Athitharuni – very young girl.

Note: This Sukta from Rigveda (8/91) has been quoted in Bhavaprakashika and other commentaries.

When the scholars in the audience argued vehemently that the word really means a girl suffering from leprosy, he told them before going away from there, that a scholar will come there soon and they should ask him the correct meaning of this text

Very soon, a scholar who was the person described by Madhva came there. When he was asked for the meaning of this text, he gave the meaning of the word Apala, the same as that given by the great prince among scholars, Ananda Tirtha.

The scholars accepted that not only that the statements of Ananda Tirtha (with the great mind) were valid and based on valid Pramanas but also that he was a Seer who knew all the past, and future events.

Ananda Tirtha becomes well known as Sarvajna (All knowing)

Wherever in any meeting of learned scholars of Shastras, any specific subject was discussed at any time, Madhva knew all that was to be known about that subject. Therefore, he became famous as the ascetic who was all knowing (Sarvavith).

Madhva’s repute spread even to other places which he had not visited. It was similar to the Naidile (white lotus) flowers blooming every where, when the full moon rose in a part of the sky. Madhva was a friend of the good people as he made them happy, in the same manner as the moon helps the flowers to bloom.

Ananda Tirtha comes back to Udupi, after his southern tour

After offering his salutations to Narayana, the Lord of Indira in groups of beautiful temples with different deities installed (as immanent in them), Ananda Tirtha with great thoughts came back soon to the temple of Mukunda (Ananteshwara) in Rupyapeetapura (Udupi).

Ananda Tirtha decides to save Vedanta from violation by wrong dissemination

Note: The following group of 7 verses have to be read and understood together – known as Kulaka. Each verse has two meanings, one pertaining to Shastras and the other to Draupadi. The conclusion is given in the 31 st verse where, just as Bhimasena took an oath to save Draupadi from being hurt by the Kauravas, Ananda Tirtha decided to save the Shastras from being violated due to wrong interpretations by others, specially by Advaita schools. The two meanings are derived from the same set of words .

She was born in her exquisite form with delightful limbs due to the (efforts made by) great priests (Yaja and Upayaja of king Drupada) with superlative intelligence. She held a beautiful necklace of jewels strung together on a string and was an ornament to the world.

The Veda Shastras with the exquisite auxiliaries (six Shadangas – Shikshaa, Vyakarana, Chandas, Niruktha, Jyothisha and Kalpa) were properly manifested in the great minds of excellent sages with great wisdom (who “saw” the Vedas) like Vasishta, Vamadeva etc. They were decorated by the excellent garland of jewels called Brahma Sutras and were an ornament to the eligible seekers of truth.

Her feet moved with grace and sport, which showed (to the world) dark colour and exquisite qualities. She was married to the great scions of the Bharatha race (Pandavas) and wore a dress matching her beauty. She had an exquisite and great voice.

The VedaShastras had their Pada (one-fourth part of the hymn), Krama – order (of recitation) and purport which demonstrated clarity and singularity of purpose (Vishnu sarvottamatva – Vishnu is supreme). Their meanings were amplified by epics such as Mahabharata and were hidden from those who were ineligible. They had the exquisite (the rules of pronunciation of letters and syllables as) Udattha (high level of sound) etc.

She participated in sacrifices like Rajasooya (along with her husband) and had her mind always engaged in contemplating the great qualities of Krishna. She was very competent in teaching the correct observance of all rituals and codes of proper conduct and was offered salutations by the people like a mother.

The VedaShastras are used in the form of hymns in sacrifices like Rajasooya and have as their main purpose the description of the auspicious qualities of Krishna (Vishnu). They teach all rituals and codes of conduct and are offered salutations by the people like a mother.

The evil and crooked Dusshasana gave up the great path of virtue and in order to establish his own lordship dragged her by the hair in the court of the Kauravas and caused her great sorrow.

The royal road of Brahma Mimamsa logic was given up and in order to establish that the self is Brahman, Advaita postulated Maya (Avidya) and by forcing the Upanishads into an abnormal interpretation, as Pramanas in the gathering of scholars, the Veda Shastras were forced and violated.

Many good people like Bhishma and Drona were made to depart from the righteous path by Kali (in the form of Duryodhana) and were helpless and did not react to the distress of Draupadi. Others like Vidura, Rishis and witnesses like the Sun etc were seeing the crying Draupadi with great sorrow in their own minds.

Many good people were deceived by Kali (in the age) and rendered weak and helpless spectators who were not interested in the violation of the Vedas (By Advaita). Some great Rishis were watching the scene with great sorrow.

Draupadi prayed loudly for help to Krishna – Vasudeva, support of the entire universe, my lord – again and again. She had firmly in her heart the Supreme Being who was full of auspicious qualities, free from all defects and was essentially different from the world of matter and souls.

The VedaShastras also repeatedly cry that Vasudeva is the support, sustenance and master of the entire universe. They also extol God as full of auspicious qualities, free from all defects and essentially different from the rest.

“This evil action (of Dusshasana) must be stopped by the learned elders (like Bhishma). This (wager etc) is not lawful” – Crying out her cries of distress, Draupadi, who sought protection and was free from the defects of ignorance and wrong knowledge and had no protectors other than Bhima was consoled and saved by Krishna/VedaVyasa.

The VedaShastra proclaims that Advaita (Jiva-Brahmaikya) should be rejected. It is not according to the rules of interpretation of the Shastras. VedaVyasa (Vaasishta Krishna) had sanctified it by dividing it into four parts and it was without defect as it was Apaurusheya. There was no one except Ananda Tirtha to protect it from violation from evil commentators.

Just as Bhimsena, the greatest of the Bharata race, took the oath to kill the Kauravas (in the war), when Dusshasana tried to disrobe Draupadi (who was born out of a Sacrificial fire), in the court of the Kauravas, the kind hearted Madhva who saw the violated mass of the Vedas by those who falsely interpreted them, decided firmly to (destroy) refute Advaita (by composing authoritative works on the Brahma Sutras..

[This completes the Kulaka set of seven shlokas].

Madhva starts to Badarikashrama

Madhva who wanted to go on a long journey (Badarikashrama), composed his first priceless work – Bhagavad Geetha Bhashya and gave it to his Guru and the senior ascetic belonging to the Likucha family, staying with him (for perusal). This was similar to a person who wants to go to a far off place giving his people a large amount of wealth which can be used up during his absence.

When Madhva with vast knowledge requested his Guru Achyutaprajna (also called Purushottama Tirtha) for permission to go on his trip by giving the good reason of pilgrimage to different sacred places like Ganga river etc, the Guru gave him permission praying to God Narayana (who is the greatest) to look after his dear disciple.

Note: The name Purushotthama Tirtha has also been used for Achyuta Preksha in the epigraph at Sri Kurmam, made in the name of Sri Narahari Tirtha, the disciple of Acharya Madhva. There is however, a new publication called Srimanmadhvavilasa – ascribed to Satya Tirtha, where the name is ascribed to the senior ascetic, from whom Satya Tirtha says he received his initiation. This work came to light very recently without previous references and is evidently in conflict with both this shloka and Sri Kurmam.

Madhva who was an incarnation of Mukhya Prana, and totally free from Rajoguna (leading to selfishness and ego), after having refuted wicked disputants in the south, being praised by people and being followed by the good people went to the North dispelling the sorrows of the people on the way. This was similar to the clear dustless wind blowing over the Sandal trees in the Malaya mountains carrying a sweet scent and being followed by bees. It blows afterwards towards the north removing the suffering of the travellers there (by being cool and scented).

PoornaPrajna with great intellect completely purified by bathing the numerous Tirthas (holy ponds or rivers), which themselves purify the minds of those bathing in them. Similarly, he purified the Shastras by his analytical study, which themselves purify the minds of those who study them.

PoornaPrajna crossed the Ganga river – both physically by crossing its waves and by being far superior to it. He was always interested in the lotus feet of Vasudeva The river Ganga had contact with the feet of Narayana only once. By his effulgence and capacity, he had exceeded Shiva and had a reputation which would destroy sins even by being listened to. Ganga was inferior to Shiva, who had subdued Ganga. Madhva was superior to Shiva and thus to Ganga also. Ganga could destroy sins only by bathing, where as even listening to Madhva’s reputation would do so.

He travelled through many places doing things which were wonderful in all the three worlds and gave happiness to people just by remembering the deeds. He reached the portion of Badarikashrama visible to men.

Madhva offers Geetha Bhashya to Badari Narayana

Narayana who is the Supreme Being dwells here as the crown jewel of Bharata Khanda. PoornaPrajna with vast knowledge prostrated before Him and offered the new Hari Geetha Bhashya (Bhagvadgeetha Bhashya) as his present.

Madhva with full knowledge had the crowds of people moved some distance away, and started reciting the Bhashya in front of Narayana for His pleasure. He said (in the first shloka itself) that “I will state the Geetha Bhashya according to my capacity”.

You have the capacity to give the most intricate meanings of this Geetha, but you have not said it. For this reason, let the word used in the Mangala shloka be Leshathah (instead of Shakthithah) – such words were said by the father of the entire world (Narayana).

Note: Leshathah means a little only. Thus, God gave his seal of approval to Geetha Bhashya.

After the desired change was made, and listening fully to the recital of the Bhashya for some time, the disciples went to sleep. They heard the sound of the earth being struck along with Uchyatham – let it be said – again and again being spoken by Hari (Narayana).

PoornaPrajna with the great intelligence heard that sound (words) of Narayana immanent in the Idol being worshipped there and having understood its meaning, got up and continued the discourse to the disciples.

Madhva bathes in the cold Alakananda

The water of the river in Badarikashrama is not touched by men being too cold to touch. Madhva who was the incarnation of the supreme wind god – Mukhya Prana took bath in the river Ganga (Alakananda) every day before sun rise (Arunodaya) in that extremely cold water.

Madhva observes Fasting for 48 days, total silence and other austerities

The pure minded Madhva wanting to specially please Hari resident in him and already pleased with him stayed inside the Anantamatha (Badrinath temple) praying to his Lord Narayana, observing complete fast and silence.

VedaVyasa invites Madhva to His Ashrama

After 48 days of such austerities with concentration on the lotus feet of the Lord, VedaVyasa (Himself an incarnation of the Lord) came there and invited Madhva to come to His Ashrama. His arrival was seen by the others as a very bright light.

Madhvacharya goes to Vyasa Ashrama

After VedaVyasa went back to His Ashrama in the night itself and when the Sun rose, the kind hearted and noble Madhva observing total Mauna (silence) wrote (a note) to instruct his disciples.

There is no place similar to this (Badarikashrama) in destroying all sins. There is no water equal to the water here (in the Ganga). There is no speech similar to ours in being beneficial to people. There is no God indeed similar or equal to Vishnu.

This person (Madhva) will go just now desirous of seeing the invincible Lord having the form of Vyasa. Whether he will come back here or not, VedaVyasa alone knows. May all of you be happy. After writing this message, Madhva went away from Badarinath.

Oh, Our lord, our lord, our worshipful master, You with great kindness should not desert us here (in this far off place). Though the disciples wanted to say this to him, they did not say it for fear of opposing the desire of their master (for the trip).

Satyatirtha tries to follow Madhva

Satyatirtha who had heard from Madhva of the complete knowledge, the meanings of the Aithareya Upanishad three times could not suffer the parting from his beloved Guru and followed him.

Following the difficult paths running fast behind him, Satyatirtha could not reach Madhva even by the evening when the sky was red with the setting sun and saw his Guru far away jumping from one large boulder to another at great distances effortlessly.

When the Guru slightly turned to look back at him from a great distance and showed signs by his hand to go back, Satyatirtha who had become afraid (of losing contact with his Guru in the darkness) came back the entire distance covered on that day in a Muhurtha (small unit of time).

In the Ashrama, Satyatirtha met his own party and told them the great blessing that Madhva had shown him and the extraordinary manner of jumping from rock to rock by Madhva. He remembered these events of the Acharya.

Madhva, whose memory itself removes sins, when he was jumping on the peaks of the mountains with the speed of wind, shone like Hanuman (when he jumped the sea) and Bhimasena (when he went to bring Saugandhika flowers), who was a terror to the Danavas.

He was going like an angry bull without fear, with wide eyes, great effulgence and full knowledge. He saw the Himalaya mountain which had a large number of birds, serpents spitting poison and with great numbers of animals.

Himalaya Mountain is described by comparing it with Lord Narayana

Narayana is embraced by the smiling Lakshmi, His consort. He lies down on the bed of Shesha for four months to give bliss to the good people. He is supreme and is immanent in the gods who are given bliss by Him. He has a blue-black body like dark emerald.

The Himalaya mountain is filled with blooming lotuses. It has many things which give happiness to the good people like uncounted flowers forming a bed or garlands. It has trees fully blooming with flowers. It is very high, and glows with blue-black colour on account of emeralds found in profusion.

Narayana, the enemy of Mura (in the Krishna incarnation) is prostrated to by great Rishis. He wears a yellow silken garment, ornaments of jewels and golden rings on His hands. He wears the garland of flowers from the forest and is exquisitely beautiful. He is of the nature of unalloyed bliss with no sorrow.

Himalaya mountain is prostrated to by the great Rishis in its regions. It glows with golden peaks, has numerous jewels, and has its hills and valleys made of gold. It is beautiful with its rows of forests. It gives happiness to those who see its beauty.

When Madhva saw the Himalaya mountain in all its glory, he meditated on Narayana remembering all His auspicious qualities. The all knowing Madhva after having crossed the Himalayas to the other side saw the excellent and famous Ashrama (North Badarikashrama) which is specially decorated with a cluster of Badari (jujube) trees and is radiant with Lakshmi.

The Sixth chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here.

| Chapter 5 | Index | Chapter 7 |

Vedavyasa and Madhvacharya

Introduction to the Chapter:

This chapter describes the VedaVyasa Ashrama where the Supreme Being in the form of VedaVyasa resides along with his disciples such as Jaimini. This place is mentioned in Mahabharata and Mahabharata Tatparya Nirnaya. The geographical location of this is unknown at present. The description of events and places in this and the next chapter is entirely dependent on the poetic genius of the author of Shrimadhvavijaya, as the only witness to all these is Acharya Madhva, the other disciples having been left behind during Madhva’s visits in the normally approachable Badari in the South. The prayers to the Lord both in the forms of VedaVyasa and Narayana are exquisitely crafted with many meanings as emerging in the mind of Madhva himself, with their great poetic and philosophical features being worthy of being attributed to the great savant, Madhva himself. Taking note of the poet’s commitment to veracity in what ever he has included in Shrimadhvavijaya, it is clear that the actual events must have been founded on Madhva’s own statements to his disciples after his return.

Description of Vyasashrama

The all knowing Madhva having crossed the Himalayas to the other (northern) side saw the excellent and famous Ashrama (North Badarikashrama) which is specially beautified with a cluster of Badari (jujube) trees and is radiant with Lakshmi (treasures).

There were many Maharshis expert in different sections of the Vedas, who performed their austerities while accepting stoically snow, rain and the heat of the Sun. They were well known as having performing many sacrifices which were attended by and which supported a large number of Brahmins. They were constantly meditating on the feet of Lord Vishnu and were radiant with spiritual achievements.

Note: There are four Vedas – Rg, Yajur, Sama and Atharva, with Shakhas such as Aithareya, Kausheethaki, Bashkala, Shakalya, Paingi, Kathaka etc. (as indicated in Bhavaprakashika). A number of these shakhas are now only known by name. The whole structure is compared to a tree

The same words also mean

There were many varieties of unusual trees there which could stand the snow, rain and heat of the Sun. They had grown to large sizes with wonderful branches in big and dense forests. They were very tall as if they touched the sky, and birds used to live in nests in them.

There were Brahmanas such as Shukacharya who described the sweet and nectar like stories illustrating the auspicious qualities of God. They had accepted the correct Vaishnava tenets. There were also pure ascetics who were meditating on God, who is the dearest consort of Lakshmi.

The same words mean

There were birds like the parrot and Cuckoo that produced sweet sounds that were like nectar and had beautiful wings. There were also excellent white swans that were engrossed in the lotus flowers which were dear to them

Vyasa’s Badarikashrama was full of ascetics (and flowers), just as Vaikunta, the abode of Lord Narayana is full of gods and goddesses. Both (Badarikashrama and Vaikunta) would fulfill any desires of the devotees and were beyond the reach of those who did not have knowledge and devotion. There was no jealousy or hatred in its inmates. Thus he saw the residence of Achyuta (VedaVyasa).

The Rishis who resided there, well learned in assessing the auspicious qualities of a person, saw Madhva who had all the thirty two well known auspicious features (of the body) entering the ashrama and thought with curiosity (about him).

Note: The 32 auspicious attributes of a human form are:
5 parts should be long, 5 others short, 7 parts red, 6 parts full, 3 broad, 3 small and 3 majestic. These are recognised as indicating the greatness of the person. Only Rjus like Mukhya Prana have all these features. Lesser gods have lesser number, with the number gradually reducing in the case of Rishis and other great personalities

Madhvacharya enters Vyasashrama

He is tall like a matchless golden palm tree. His face is like the moon with no blemish and his eyes are like the Lotus flowers. He moves like the king of elephants (with majesty and with no effort). He has long arms. Who is this person, who is new here?

He has such great attributes, in abundance like the ocean, for which no example could be found in the world. If he is compared to the moon, the moon is extremely cool. If he is compared to the Sun, it is brilliant but biting (hurtful to the eye and skin). [He has the brilliance of the Sun without its heat and, the pleasant and cool nature of the moon without its coldness at the same time]

He does not show any signs of exertion or fear (though he has come here, to a new and strange place after a long and arduous journey). He is wearing the apparel of an ascetic, which is the greatest state. Though he is in human form, we are perplexed very much.

Could he be Chaturmukha Brahma himself with all auspicious qualities who is coming to see the Lord of the Vedas (VedaVyasa) in the garb of a human ascetic? Is it Pavana (Mukhya Prana)? Other wise (than these two) he could not have all the thirty two auspicious features.

Even as the curious Rishis were thinking about his features in this manner, Madhva moved fast and saw at a distance an excellent tree resembling the Kalpa Vrksha (celestial wish tree) of the heaven.

Description of the Badari Tree of VedaVyasa

The Tree is described as Shesha.

The tree had soft (smooth) bark, was very high and had many branches widely spread which were full of jewel like flowers. It appeared as if the Great Shesha himself was staying near Vyasa for His service with soft skin, very tall body and with his many eminent hoods spread out bearing jewels in their tips.

The Tree is described as Garuda.

It had a large number of different types of multicolored leaves, which stopped the multicolored rays of the Sun from penetrating (the foliage) and gave happiness to the ascetics sitting below. The tree was very dear to VedaVyasa, the lord of Indira.

The same words mean:

The tree was like Garuda, the celestial lord of all birds, who has many wonderful winglets of different colours (which are the essence of the Vedas) which stopped the Vajrayudha of Indra. He gives happiness to his father Kashyapa Muni, and is very dear to His Lord, Narayana, Lord of Lakshmi.

The Tree is described as the Vedas.

The tree was like the embodied Vedas as it gave exquisite fruits tasting like nectar. It was unattainable by those who had no devotion to Vishnu. It had large branches spread widely which bear fruits like Mahabharata.

The Vedas give the sweetest fruit of Moksha, leading to immortality. They cannot be understood properly by people who have no devotion to Vishnu. It has large branches like Aithareya, Kausheethaka etc widely spread. Their purport is further explained by Mahabharata etc.

Then, Madhva with limitless knowledge (or His mind constantly fixed on Ananta, the Infinite Lord) saw the large, clean and delightful platform (underneath the tree) on which great sages were sitting like gods in heaven.

Description of the ascetics with VedaVyasa

Though they are well known by the number seven, they were countless in number (very large). They wore jaTa (hair tied in a bun on the head), wore no sacred thread (Yajnopavita), had great qualities like devotion and knowledge etc, and had given up all evil aspects like anger, ego etc. They had given up all enjoyment (worldly) and were only taking in air (as their food).

Description of Sri VedaVyasa

Madhva with complete knowledge (Paripoorna pramati) saw VedaVyasa, the son of Satyavati, who sat surrounded by the sages on the platform. He was like the crest jewel for the entire three worlds.

PoornaPrajna always sees VedaVyasa in his extremely pure heart clearly and fully. But when he saw Him outside, he was struck with wonder as if he was seeing a new person again and again and thought:

VedaVyasa is none other than Narayana only who is full of all auspicious qualities and free of all defects. He has incarnated in the world as the son of Satyavati and Parashara Muni due to the prayers of Chaturmukha Brahma.

The pure mind of VedaVyasa, the enemy of evil Daityas, which is like the ocean of milk, when it was churned by the Mandara mountain in the form of kindness towards the good people, has produced the beautiful damsel, Vedas (Thrayeemayee), who is very dear to Him.

Afterwards, from the same, was born the moon (fair coloured) in the form of the 18 puranas and the Parijata tree in the form of Mahabharata. Finally, Nectar in the form of the excellent Brahma Sutras was born.

Note: Brahma Sutra being the most important leading to Moksha ( immortal bliss) is compared to Nectar.

He, who has excellent speech, moved around in the world for a long time giving His great and complete blessings to the good people like Pandavas and protecting and sustaining knowledge and its sources (from evil enemies).

Now that the Kali time has come, the great VedaVyasa has become invisible to (ordinary) people and is living here.

This is the same VedaVyasa whom I am seeing and who gives pleasure to my eyes and mind. His body is dark and glows like the full blown blue Lotus (Naidile). He is sitting with Yogasana on the excellent seat of deer skin

His body is composed of countless, complete auspicious qualities of the Supreme Soul, each one of which is infinite in number, extent and nature. It has absolutely no defects and is essentially of the nature of Jnana (knowledge) and Ananda (bliss).

Note: Madhva is describing the body of VedaVyasa, by first saying that its nature is unworldly and not subject to birth, growth, deterioration or decay etc. but is all Chetana with its eternal, immutable qualities.

Description of VedaVyasa (from toes to head), by Acharya Madhva

VedaVyasa’s Feet

The dust beneath his lotus like feet is worn with reverence on their heads by Kamala (Lakshmi, His consort), Kamalasana (Chaturmukha Brahma), Anila (Mukhya Prana), Vihaga ahi Indra (the lord of the birds and serpents – Garuda and Shesha, Shiva, Indra and others. I will prostrate in front of his feet and wear it with great bliss again and again.

The two feet of VedaVyasa, the Lord of all the worlds have the signs of the Flag, Vajra, Ankusha (Goad) and the Lotus on them. Though they are naturally red, they appear to have become so by the constant destruction of the (worldly) desires in the minds of His devotees.

Note: Devotion to God will lead to complete eradication of worldly desires in the minds of the devotees.

The nails on the toes of Vishnu (Vyasa) remove the (primordial) ignorance in the minds of His devotees (when they are contemplated). They have (external) effulgence greater than the Sun and destroy outside darkness too. Thus, they are superior to the newly rising Sun, who removes (external) darkness while moving in Vishnu Pada (Akasha or sky).

His toes are extremely soft and no joints are visible as they are rounded. Therefore, there is no other example to illustrate them. It is not surprising that great poets have to use each foot as an illustration of the other (as there is no other object comparable to them).

Vyasa’s Legs

The portions of the legs below the knees of VedaVyasa which increase in size gradually up to the knees, are perfectly round, without any flaws and are effulgent. Devotees who worship them become similar (Saroopya) – [becoming worthy of respect by virtue of their perfection, purity and flawless behaviour and great effulgence etc in this world itself].

Vyasa’s Yoga PaTTika

VedaVyasa gives the desired boons even with submission of the devotee to Him once. His Yoga pattika (which is a cloth tied around his knees and waist to ensure sitting in Yogasana without movement of the limbs) is always with him. I think that it is most blessed of all.

Vyasa’s waist

The superior deer skin which the Supreme Being in the form of VedaVyasa has tied around his excellent waist and thighs has a wonderful and attractive radiance like the brightness of the Sun.

His stomach is soft and extremely beautiful and is ornamented by the small, deep and exquisite navel from which the Lotus emerges, as well as the three skin folds. This stomach holds all the BrahmanDas of creation.

Vyasa’s chest

The chest of this great divine person with auspicious qualities is large, delightful to look at and pure. He wears a white, pure and great sacred thread on it (externally). He always uses his large heart (internally) for giving benefits to the good people of the world. He also wears in it, the pure and great Brahma Sutras, which contain the essence of the three Vedas.

Note: The word Brahma Sutra is interpreted as both the external sacred thread and the Brahma Sutras composed by VedaVyasa to interpret the Vedas, which are always present in his mind

Vyasa’s Kaustubha Mani

Chaturmukha Brahma gave the great jewel in the form of Kaustubha Mani being worn on the neck of VedaVyasa. This jewel shines like a large number of Suns seen together and is symbolic of the victory over all the three worlds.

Chaturmukha Brahma gave it when VedaVyasa established that there is none equal or superior to Narayana.

Note:

This is the poetic description of the final conclusion of all of VedaVyasa’s compositions -
“Naasti Narayana samo na bhUto na bhavishyati”
“Vede Ramayane chaiva puraNe bhArate tatha, Adau ante cha madhye cha, Vishnuh sarvatra gIyate”

Vyasa’s Arms

His arms are broad, round and robust. They have soft and pink palms, which have the markings of the Conch and Wheel. There is no other object which can be used as an example for illustrating them.

The tips (fingers) of the hand (right) of this Lord is held (by Him) in the form of the great Jnaana Mudra which destroys the primordial ignorance of His devotees. The other hand is placed (by Him) on his knees in Abhaya Mudra – giving assurance of complete protection from enemies – destruction of the great fear of samsara and gives (as a blessing to His devotees) the great blessing of redemption itself.

Vyasa’s neck

His great conch like neck is constantly reciting the three Vedas. The three lines (on the skin of the neck) appear to have been formed by this recitation of the Three Vedas.

Vyasa’s face

The face of this most superior of gods eclipses by its effulgence the shining of a number of full (with all sixteen Kalas) moons, who have the dark spots (which make them less bright) removed from them

VedaVyasa with his red shining lips is smiling, and his white bright teeth would appear to put to shame a row of pearls shining inside a slit in a large red ruby.

The words (given in reply) by VedaVyasa, to excellent questions asked at the same time by a large group of Brahmins with great love, fully satisfies them, in the manner of Saraswati river filling up a large number of wells (in floods).

His large lotus eyes along with the gentle smile gives great happiness to the entire world. This look encourages, approaches and embraces me to give me complete fulfillment.

VedaVyasa has placed Tulasi leaves near His ear with love, adorning it. It is as if the Tulasi is secretly praying to Him against other flowers like the lotus taking its place.

A slight movement of the eyebrows of this Lord of all the worlds can produce creation, destruction and well being of all the worlds, which are headed by Brahma and Shiva etc.

VedaVyasa, who is Himself like an ornament of all the three worlds, wears a vertical shining red mark on His forehead. This is similar to a line of shining red jewel stones on the top of a great peak composed of blue black stones.

I am gratified at seeing VedaVyasa, who is black, but wears bright matted locks of hair on His head. His body is thus like a black mass of clouds with a mass of lightning in it.

Description of Vyasa’s body

His great consort Ramaa has been counting the infinite auspicious qualities of the lustrous nail of the little toe of His foot continuously (since eternity) and can never complete the count. Can any one else ever be able to recite all His qualities?

Note: Ramaa is His eternal consort, who is Nitya Mukta (never having to go through Samsara). She is co-pervasive with Him in space and time. She is also the most superior “soul” with respect to capacity for knowledge. Such failure on her part to complete her study of a very small part of the essence of her consort on which she is working on since eternity, is an indication of His infinities of auspicious qualities.

I have been looking at the Brahmanda along with its nine envelopes (Ap, Tejas, Vayu, Akasha, Ahamkara, Mahat, Satva, Rajas, Tamas) as an Avarana (location), with out wonder (as the residence of the Supreme Being). When I see the body of VedaVyasa, who is the Guru of all good people, I am struck with wonder. This is not surprising (as it is more wonderful than all creation – Brahmanda).

Note: This also an indication that Acharya Madhva has the capacity to “look” at the entire Brahmanda, with all its envelopes.

Thinking in this manner in his great intellect, Madhva covered the distance (up to the feet of VedaVyasa) with his body – which had already been covered by the eyes and the mind. [He reached VedaVyasa].

Madhva prostrates to VedaVyasa

When he reached Him, he closed his eyes for an instant with his body bent forward (in reverence) and being overcome by the fervour of devotion, he folded his hands in front and praised the chief preceptor of the world (who was also his own Guru).

The fortunate and humble Madhva prostrated with all the eight elements of such prostration (chest, head, sight, mind, voice, feet, hands and knees), perfectly at the lotus feet of Vyasa, who is the best amongst those possessing all the six auspicious possessions (Shadguna).

VedaVyasa embraces Madhva with great love

The son of Parashara, VedaVyasa saw Madhva, who had all the auspicious qualities himself and hence was very dear to Him. He lifted him up with both His gentle hands stretched in front quickly.

The Lord of the Vedas, VedaVyasa whose mind was full of the nectar of love and with a smile on his face and widely open eyes took Madhva of unlimited knowledge in His arms immediately.

When the dark coloured Vyasa embraced the golden coloured Madhva, it was like the (dark) swelling waters of the Yamuna river (Yamuna is the sister of Yama) mingling with the golden waters.

Note: The illustration of the dark waters joining the golden waters is not practically possible. Hence, the uniqueness of the embrace of the two great personalities

Both of them (who have embraced each other) were born in the families of great Brahmins (Parashara and Madhyageha). If they had been dressed up with all the appurtenances of Kings (like crown, ear rings, silken dress etc) and had embraced each other, they would have been similar to their forms born earlier (in families such as Yadu, Kuru etc).

Note: There is no example which can illustrate the embracing Vyasa and Madhva except that of Krishna and Bhima, who were themselves – Supreme Being and Mukhya Prana – in their earlier incarnations, when they were born as kings.

The ascetics (who were watching the proceedings) wondered that even Shuka (son of VedaVyasa) did not get the complete welcome with love that Madhva, the blessed, got from VedaVyasa, the father of the worlds.

Madhva is seated

The astute scholars who were the disciples of VedaVyasa understood their Guru’s desire that Madhva should be offered a seat. Immediately, they offered with great humility a suitable seat to Madhva, in the same manner as the servants of Vishnu offer a seat to Chaturmukha Brahma (in Vaikunta).

When Vyasa, the speaker of truth (in the form of Brahma Mimamsa Shastra) said to Madhva – “be seated” and sat Himself, Madhva also sat down giving great happiness to the other ascetics by his smile and looks.

All the ascetics greet Madhva with reverence

The great ascetics present there understood from VedaVyasa that Madhva was the incarnation of Mukhya Prana himself (who is far superior to all of them). Knowing the correct ritual procedures, they performed the complete ceremonies (such as Arghya, Paadya etc) to receive Madhva with honour. They listened with great happiness to the sweet conversation of the two great Jnanis.

Both Vishnu and Vayu (Mukhya Prana) had incarnated on earth in the forms of VedaVyasa and Ananda Tirtha to teach the good people of the world auspicious knowledge (leading to Mukti). They were of the essence of Jnana (knowledge) and Ananda (Bliss) and shone in that Ashrama with complete brilliance.

Note: Vyasa had incarnated in Dvaparayuga, but Madhva in Kaliyuga. The one composed the redoubtable Brahma Sutras, while the other would shortly compose the most appropriate Bhashya, which would give true knowledge leading to redemption. The intimate relationship between the two for the liberation of all aspirants – Hari (Sarvottama, Mukunda) and Vayu (Jivottama, Moola Guru) needs to be understood.

The Seventh chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here

| Chapter 6 | Index | Chapter 8 |