Sriman Madhvacharya – Chapter 10

Introduction to the Chapter

This Chapter describes a number of extraordinary incidents occurring in Acharya Madhva’s two earlier visits to Badari Kshetra. A few are also described in the last chapter – where most of them barring the incident on the banks of the Gomati river have a wealth of circumstantial detail with locales in the south – presumably having taken place later on, perhaps some in the presence of the poet himself.

In Bhavaprakashika written by himself as a commentary for Shrimadhvavijaya, he says: “Mostly what ever has been stated here has been said by more than one source. “I have seen it with my own eyes”. “Whenever there was a difference between the accounts given by two sources, I have accepted the one which was more strong (reliable). I have not said things here just for poetic embellishments, or to praise the Guru or to show my own scholarship. Therefore, readers may not doubt the authenticity of my account here.”

With the care taken by the poet in describing the incidents, it can be presumed that only the hard kernel of truth, some times without adequate details of place names, persons concerned etc appear here.

Acharya Madhva (returning from Badarikashrama, having worshipped Krishna & Ananteshwara at Udupi) proceeded quickly to Taulava desha as a great ornament of the place. He established that Lord Narayana is full of countless auspicious attributes like bliss and knowledge. He rejected the arguments of evil disputants in Vada Kathas causing them great misery.

Acharya Madhva has been compared to the Sun, who enters Vrishabha Rashi (his own location) in Vasantha Ruthu (spring season). At this time he causes flowers like Champaka to bloom, promotes the cooing of Cuckoos. He causes misery to Owls (due to bright light) and way farers who walk (due to the bright light and heat).

King Ishwaradeva is shown that he is nothing but a slave of Mukhya Prana

Once, (on the way to Badarikashrama) Madhva’s party was passing through a kingdom where the king Ishwaradeva was forcing travelers to dig a pond. The king ordered him also to dig. Madhva replied -We do not know how to dig. Please show us how”.

The king took up a spade and started to demonstrate. The evil one could not stop digging, becoming helpless with the power of Madhva controlling him.

It is well known that all creatures are controlled by this Madhva (incarnation of Mukhya Prana), who is free of all defects and is the Lord of all souls. Lord Narayana who is perfect and is the master of all souls including Brahma and others (and his consort Lakshmi) are the only ones not so controlled by him.

By worshipping Mukhya Prana, aspirants overcome all the misery and grief of Samsara. Even superior gods like Yama, Shesha and Rudra are effulgent by extolling Prana (acknowledging his supremacy over them). Thus, it is not surprising at all that the king started digging and could not stop.

Madhva and the entourage meet a Muslim king on the banks of the Ganga river

Proceeding on their way up north (to Badarikashrama) revered Madhva, the greatest devotee of Vishnu and with perfect knowledge reached the bank of the river Ganga along with his disciples. There were no boats to cross the river.

The kind-hearted Madhva, the main refuge for all his disciples crossed the river easily, which could not be crossed by any method other than by boats along with them, though he was warned against it (due to the dangers involved). The disciples were asked by Madhva to hold on to the previous one (while crossing). This was as if he guided them to cross the ocean of Samsara.

Note: The simile is very apt as Madhva (Mukhya Prana) is the main refuge for all devotees to cross the dangerous ocean called Samsara, the cycle of births and deaths. While doing so, each one should take the lead of the next according to the gradation of the souls. The perfect knowledge and limitless capacity of Mukhya Prana will take us safely always against all dangers such as the six enemies like Kama, Krodha etc and other evil forces which try to prevent our attaining Moksha.

The Muslim soldiers (on the opposite bank) shouted – “This party crossing the river is the enemy. Stop them. Kill them before they can reach our bank”. They advanced to the water edge wading into the river. Madhva told them loudly in their own language.

“Oh ! foolish men ! Don’t jump into the water without thinking. You are in large numbers and we are few. Why should you fear us? We are coming to meet your lord, the king. Why do you want to have a wasteful quarrel?”

By such tactful words, Madhva made the muslim soldiers abandon their intention of causing harm, like a snake charmer does with snakes by his recitation of Garuda mantra. Thus, Madhva led his men both across the Ganga and saved them from the fear of death.

The Muslim king saw him approaching his town from atop his palace. Madhva was tall, very handsome and majestic, who could not be deterred even by gods or demons. He addressed Madhva thus:

“Oh fair one, with a lovely face, How did my cruel soldiers, who have been deployed to stop enemy spies, who spare no one like the servants of the God of death and who deal harshly with travellers spare you from torture and death?

“How did you cross the Ganga river without boats? It is amazing. What are you planning to do?” Questions asked by the king along these lines were replied by Madhva , servant of Lord Narayana, the greatest person in the Universe.

“We perform all our actions with the special blessings of the effulgent Supreme Being immanent in the Sun who illumines the whole world. Now we are quickly going north”. Madhva replied in the king’s own language on these lines.

Note: The conversation between Madhva and the King was more detailed. Bhavaprakashika of the poet gives another interesting addition taken from an old manuscript. To the question by the king about what Madhva had on his forehead, he replied that the mace held by a warrior in his hand is worn by him on the face. (Angaara akshata)

The king was greatly impressed by the dignity, courage, supreme capability, venerable personality, knowledge, great effulgence and the use of words and actions appropriate for the occasion of Madhva. He immediately offered him half of his kingdom to him as a gift.

Madhva was thought to be an enemy’s agent fit to be killed by the soldiers while their king revered and offered half his kingdom to him. Though Madhva could have suppressed them by his extraordinary powers and proceeded further, he acted in this manner to show to his disciples how to act in difficult situations.

Note: He spoke to him in his language and impressed him with his total renunciation from the affairs of the world and scholarship thus removing the cause of hatred itself. In addition to the brief statements mentioned here, the conversation between Madhva and the Muslim king would have been more detailed. It is not very surprising that the king became so impressed as to offer half of his kingdom on the spot. One should also recollect the Iswara Deva incident to understand that all of them – King and soldiers etc, were but slaves of Mukhya Prana/Madhva.

Encounters with robbers and other dangers on the way

Once, highway robbers stopped Madhva and his entourage to rob them. Madhva quickly made a bundle from some cloth and held it in his hand. When the robbers saw this bundle, he created an illusion in their minds that it contained valuables. He moved amongst them, when they fought and destroyed each other to take possession of it. This was similar to the large groups of Samshaptakas (who were fighting Arjuna in the Mahabharata war) fighting amongst themselves to death, when Arjuna used the Sammohana Astra.

On another occasion, his party was attacked by a hundred strong gang of powerful robbers intending to kill. Madhvacharya ordered one of his disciples (Sri Upendra Tirtha) to snatch an axe from their hands and attack them. He did so and chased them away.

On yet another occasion, robbers thought that Madhva and his disciples (who were still and unmoving) were only rocks strewn around and left the place. Subsequently, when they realized that the party were human, they were wonderstruck and prostrated before Madhva for his pardon.

Note: In the three incidents shown here, Madhva has used his extraordinary powers to control their thinking itself to avoid using force against them, which was forbidden to an ascetic.

When Madhva and party were going on the foot hills of Himalayas, a demon in the form of a tiger attacked to kill SatyaTirtha, who was ahead carrying the box containing the idols used for Puja. Madhva threw the tiger aside very easily with a gentle blow of his hand.

Note: Travel across the country was beset with various dangers such as robbers and wild animals in the wild forests, hills, wide unfordable rivers and even wars. Madhva carried his party safely across all such dangers using only a modicum of his own great powers and not violating his vows.

Madhvacharya and entourage cross the river Ganga on the return journey

On his return from Badari along with his entourage, Madhva, the most learned of all those who are Kshetrajnas (who know the Supreme Being or who know all the holy places) and the prime teacher of the Shastras giving Moksha, offered his worship and prostrations to the immanent forms of the Supreme Being present in all holy waters (rivers, lakes etc) and holy places like Kurukshetra enroute and reached the shores of Ganga with it’s high waves.

It was sunset and there were no boats to cross the river. The disciples did not know what to do and sat down on the bank worried. Madhva saw his worried entourage and crossed the river Ganga alone without even getting his clothes wet.

Note: Anumadhvavijaya explains that he used the power of Jalasthambhana (making the water motionless and rigid for this purpose.

Madhva has his disciples ferried to bank, where a Vidvath Sabha is in progress

The all powerful Madhva crossed the river with the ease with which (the very fast and powerful) Garuda crosses (distance equivalent to) the mere footstep of a cow. The king, Brahmins and others who witnessed his crossing the Ganga without getting even his clothes wet were amazed and greeted him with veneration.

The boatmen were very much afraid of the enemies on the other bank and had stopped ferrying people across. But, the king who was wonder struck at Madhva’s feat and effulgence ordered them to ply their boats. Thus Madhva got his disciples ferried across the river by boats.

The disciples who were very eager to see their Guru, (when they had been ferried across) saw a broad area full of people on the river bank brightly illuminated with large lamps where an assembly of scholars who were pouring questions on controversial subjects was in progress.

In the centre stage of this Vidhwat sabha, the disciples saw their teacher Madhva, who was well accomplished amongst the scholars who knew Vedas, discoursing on Vedas giving different profound interpretations. This scenario was similar to Brahma discoursing on the Vedas in an assembly of gods.

Madhva visits Hastinapura and performs Chaturmasya

Then Madhva proceeded to HastinaPura, (slightly inland from the Ganga), and stayed at one of the Mathas at a distance in a secluded location. Here he lived for the duration of Chaturmasya (a four month long period during the rainy season when the ascetic must stay at one place) and meditated on the innumerable qualities of the Lord.

The divine river Ganga, desirous of serving Madhva, parted the earth and created a new stream to flow near the Matha where he was staying. Even goddess Saraswati revered by Shankara and others considers herself blessed serving him. It is no wonder that Ganga much lower in hierarchy did so.

Ganga, visible to all manifesting herself as a lady came and prostrated at the lotus like feet of Madhva, the great Guru from a slight distance. Her body was grace and beauty personified. The disciples were amazed at the sight.

Madhva visits Varanasi and cures his own disciples of arrogance

Afterwards, once Madhva went to Varanasi with his entourage. He saw during the time of play that the disciples were becoming arrogant about their strength. Madhva, who redeems the sins of his devotees (by his grace), told them thus:

“You (my disciples) have become arrogant about your prowess and strength. All of you should simultaneously rush at me and use your strength in a wrestling bout. One not using his maximum strength will be deemed to have flouted my orders”.

Fifteen young disciples with prowess attacked Madhva together. He felled them all immediately with ease. He taunted them that those who are capable should try to get up and laughed.

Note : Specific mention that the disciples were young, (implying that Acharya was older and would not have normally had the strength and stamina of youth, if he were an ordinary person), indicates that this must have been after his second visit to Badari Kshetra.

Then the disciples pleaded with him – “Sir, the weight of each of your limbs and fingers on us is like the weight of mighty Meru mountain. We cannot tolerate it and will die. Oh, our kind Guru! Please let us go”.

Then Madhva let them go. The disciples were astounded as they had not understood that with a mere flicker of eye brow, Mukhya Prana (Madhva) can control the entire universe led by the gods Shankara, Indra and others (thus this was no great feat for him).

Defeat of Amarendra Puri

Amerandrapuri, a proficient scholar who had defeated all opposing schools in debates, approached the capable Madhva and sought a debate to defeat him. He requested Madhva to substantiate that Karma performed with the assistance of Jnana will also lead to Moksha, the final Purushartha.

Madhva, endowed with the six auspicious possessions explained with pramanas the proposition (that the Karma which is performed after Aparoksha leads to increase in the quality of bliss in Mukti), which could not be countered by his opponent. Thus frustrated, AmerendraPuri with a tough mind, asked Madhva -“What is the meaning of the word Jnana?” Madhva replied – “When you asked me this question, if you have Jnana, you will know what it is. If you do not have Jnana, you can not even ask this question”. Thus Madhva defeated him.

Madhva’s discourses to scholars in assemblies

The Disciple of VedaVyasa (Madhva) gave discourses containing the correct interpretations of the Vedas in different assemblies of scholars well versed in all schools of Vedanta, which destroyed their ignorance and made them fold their hands in respect to him. This was similar to the Moon in Sharatkaala (after rains) whose abundant moonlight destroys darkness every where and makes the Lotus blooms fold back into buds.

The Supreme Being extolled in the Vedas is described by all the words (Sarva shabda vachya) is not Avachya (indescribable). He dwells near the classes of souls, but is not identical with them. He does not have any changes in His essence with time, such as age, death etc. as He is eternal and is of the essence of Jnana (knowledge) and such other auspicious qualities. The universe gets created, maintained and destroyed due to His immutable desires, and not on account of Maya (as stated by Mayavadis).

Note: The words used with poetic rhyming and metre with the repetition of the word Samaya 8 times in this verse are explained in Bhavaprakashika to contain the entire gist of Tatvavada and its differences with Mayavada. This is a good example of the poetic genius of Narayana Panditacharya.

Vishnu is the only Swatantra (independent) entity. He is always in the heart of every creature in the world. He sports with the world. He destroys evil persons and purifies those fit for Moksha, by destroying their defects. He is full of infinite auspicious attributes like Jnana, Ananda etc. He is unaffected by the three Gunas (Satva, Rajas and Tamas).

These discourses expressed exquisitely various excellent tenets such as – It is the essence of all good Agamas that Narayana, the Lord of Lakshmi, is without an equal or superior and He is essentially and completely different from the world.

Note: All the important tenets of Tatvavada have been summed up by Narayana Panditacharya in these 3 shlokas concisely. The contesting positions of Advaita are also rejected by implication, such as the Identity of the soul with the Supreme Being, the world of matter and souls being a creation of Iswara’s Maya etc (which is unreal itself in the absolute sense). The entire objective of study of Shastras and the relationship between the Supreme Being and the soul is also briefly mentioned. Apart from the enormous condensation of meaning, the shlokas themselves are beautifully crafted as is evident from the original. The detailed explanation given in Bhavaprakashika is essential to fully understand the depth of meanings.

Madhva’s discourses are impeccably valid and matchless (like axiomatic truths in the Vedas). They can not be contested ever by the widely prevalent Mayavada which uses incorrect pramanas taken as valid. The arguments have all the eight elements for valid derivation of the truth – (Vishaya etc.). Thus, Mayavada being untrue leads to suffering in hell.

Note: This is another beautiful verse where the sounds Sa, ma, na, yaa and tha have been combined to produce rhythmic expressions containing profound meanings.

Visit to KuruKshetra

Then, Madhva reached Kurukshetra, named after the king Kuru, which was like the gateway to heaven after death in the Mahabharata war for many kings (who died in battle). His disciples such as Satya Tirtha saw the future Mareecha and the legendary mace used by him as Bhimasena (in his previous incarnation) in the war. He remembered the sporting battles he had fought with elephants killing large numbers with little effort.

Note: Bhavaprakashika gives some more details: Madhva disciples saw a monk whom Madhva identified as Mareecha. A close examination by them showed that inspite of his appearance, he was a hater of Vishnu. Satya Tirtha and others wanted to see Bhima’s mace, which they dug up and saw as per Madhva’s directions. Madhva also described the glorious battles with the elephant armies of Duryodhana fought by him as Bhimasena.

Visit to Hrishikesha

When Madhva was camping at Hrishikesha Kshetra, fair complexioned Shiva took the form of a brahmin and after prostrating requested Madhva to accept his hospitality and bless him. Then the Brahmin vanished to the amazement of all. Next, Shiva appeared in the dream of the manager of another place nearby, an ardent devotee, and ordered him to offer Bhiksha (victuals) to the teacher of all the souls, who is also his Guru, presently in Hrishikesha. The devotee implemented the order and arranged sumptuous food and dishes made for the Madhva party. In this manner, Shiva showed that Madhva, who is a great benefactor for the Vedas and Guru for all was also his Guru.

Visit to Ishupatha Kshetra

Madhva went to Ishupatha Kshetra and worshipped the Kshetra deity Parashurama, the Lord of Ramaa. The king sent him a thousand large Rajakeli plantains for playfully testing his capacity. Madhva easily finished them off after a full meal.

Visit to Gomantak (Goa)

Madhva went to Goa from there. A brahmin named Shankara offered four thousand large sized ripe plantains to him. He ate them easily and drank 30 large pots of milk. When the king tried to detain him from leaving, Madhva simply walked out of there invisible to the king’s servants.

Visit to Pashupe

Madhva once visited a village called Pashupe (during one of his tours). The villagers requested him to bless them by producing flowers and fruits in some unproductive trees of Areca nut and others. The benevolent Madhva rendered some melodious and matchless songs, which put the men to sleep. When they woke up, they were amazed to find the trees in full bloom and laden with fruit.

Note: The visit to Ishupatha Kshetra, Pashupe etc near his own Udupi would be towards the end of the northern trips. There is no specific geographic order in the narration of the places visited here.

Bhavaprakashika mentions that Madhva composed a Gana Shastra (on music) at this time. There is no relic of this except that the Yakshagana, which was introduced by him is still there in Karnataka and Kerala. Tatvapradipa of Sri Trivikrama Panditacharya mentions that Acharya Madhva was a Gandharva vidya nipuna – expert in performing arts like Music.

The following shloka sums up the description of Acharya Madhva’s deeds.

Sri Madhvacharya, with the great mind and infinite knowledge, and who equals Chaturmukha Brahma had renounced all desires and was complete with befitting virtues. He was like Vishnu’s arrow piercing the hearts of demons and evil men, the enemies of gods and the good. He shone with effulgence like the moon and consistently and successfully rejected the erroneous Shastras. He meditated perpetually on and worshipped with proper prostration and devotional bliss, Vishnu/ Narayana with Mahalakshmi as his consort, who is eternally blissful and is a benefactor to His devotees. He was thus very dear to Him. Madhva never suffered from the slightest discomfort of any kind or sickness. It is but natural that Satvika devotees adored and worshipped him every where.

Eulogy on Madhvacharya summed up

(The eulogy of Madhva narrated by a disciple) is summed up). The gods proclaim thus: Madhvacharya, who is a crown jewel for the entire universe has performed innumerable wondrous deeds stated here or unstated. The devotees who recite, listen to and contemplate such deeds will be blessed and all that they wish for will be granted to them.

The rain cloud in the form of the disciple of Madhva having the lightning of his knowledge illuminating the world and resting in the sky (Haripada) of the glories of Vishnu and Madhva poured out the profuse rains in the form of these words. This action (by supplying the vital water) caused the trees in the form of the good people which were suffering the dry season, bloom with fresh leaves and put forth flowers and fruits in the form of knowledge and bliss.

The Tenth Chapter of Shrimadhvavijaya Mahakavya, written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya, concludes here.

| Chapter 9 | Index | Chapter 11 |