Sriman Madhvacharya – Chapter 14

Introduction to the Chapter:

This Chapter is a description of a complete day in the Life of Acharya Madhva.

In the beginning of the Chapter, the meeting of Trivikrama Panditacharya with Madhva in Vishnumangala temple in the presence of the King JayaSimha (continued from the previous chapter) is briefly mentioned. The interesting feature is the wealth of detail given by the very observant poet – Narayana Panditacharya – which serves as a practical demonstration (described in words) of the prescribed ritual worship of the Supreme Being which is prescribed in Smrithies, like Pancharathra and also covered by Madhva himself in his compositions – Sadachara Smrithi and Tantra saarasangraha.

Meeting of Madhva and Jayasimha and taking back the books

The heads of the two villages (Sthambha and Vishaya) became docile and gave up their hostility to Madhva (and partiality to Padmatirtha etc) when they saw their great king himself was a devotee of the effulgent Acharya Madhva. The good people were happy with the change. This was similar to the Sun (Madhva) fully rising and causing the lotuses in the form of the good people to bloom, when Sharadruthu (Autumn – the King) arrived, the dark clouds (village heads) lost their darkness (became white) due to lack of water.

Note: there is a clear hint here of vested interests covertly supporting the unpardonable crime of Padmatirtha in stealing Madhva’s books by force.

King Jayasimha and other leaders asked for pardon and reconciliation from the revered and forgiving Madhva for the evil actions of the stupid people. When PoornaPrajna (accepted this prayer and) asked his disciple Shankara Panditacharya to receive the books back, the latter did so taking over the books stolen with the machinations of Padmatirtha.

Note: Madhva had already located the stolen books earlier (last chapter). As Padmatirtha had run away already, he could have taken over the books himself directly. But he had decided to do so, in the presence of the king and with his own disciple taking them over publicly.

Trivikrama extols Madhva in the King’s presence

The Kavikulathilaka (ornament to the race of poets) Trivikrama Panditacharya (who was also present when all these events took place) was happy at his own brother’s victory (in getting the books back without any blemish) and was pleased with the King for making it possible so well. He spoke benedictory words to the King who sat humbly at the feet of Madhva and who was surrounded by his devoted officers and Brahmins.

Note: Trivikrama was obviously not a party to the underhand efforts of Padmatirtha and was happy that the sordid episode came to a close so lightly. His forthcoming words, which were spoken before he became a disciple of Madhva clearly show his respectful attitude to Madhva, even if one allows for poetic expressions. There is also a distinct possibility that the young Narayana was present at the time and had seen himself at first hand, all the events.

Oh, King Jayasimha, with the pure mind, Let the dust beneath the feet of the great Ananda Tirtha whose worship gives the position of Indra fully in the heavenly assemblies (giving the pleasure of embracing divine damsels) which is unobtainable by those of lesser merit, always give you happiness.

Though the great poet Trivikrama was not fully familiar with Madhva, he was aware of the innermost worth and qualities of Madhva in this manner. This is not surprising, as the great bee which flies in a strange forest unknown to it, is still able to find the honey contained in the flowers.

Note: Though Trivikrama had perused the works of Madhva earlier, this was the first occasion he met him. The poetic adulation of Madhva by the noted Advaita scholar, who had actually come to debate with Madhva is note worthy and indicative of his great respect for his doctrines and his manifest divinity

Madhva spent several nights there (Vishnumangala temple) – (being Chathurmasya). During this period, the evil persons increased their hatred towards him. The neutral persons (with neither love nor hatred towards him) were surprised at his actions, while those good people deserving Mukti got his blessings in the form of increased devotion, knowledge etc.

Note: It is well known that view points of persons differ from their different perspectives. Tatvavada has a basic tenet that the souls are essentially divisible into three broad classes – those who will eventually get to Mukti, those who will get into eternal hell, as a result of their innate hatred for the Lord, and those who float around in Samsara, being neither devotees not haters of the Lord. The same reactions are apparent in them towards the prophet of Tatvavada.

Description of the daily early morning rituals followed by Acharya Madhva

Madhva is the best amongst those who know the correct observance of the prescribed rituals. He got up before Sunrise, in the very precious period named after the son of Vinutha – Aruna, (when the sky is still red) and completed all the morning rituals (like bath), and sat in the proper posture (for Yoga) inside an enclosure of coloured cloth stained with ochre, to meditate on the Supreme Being, named Narayana, who is full of infinite auspicious attributes like Jnana.

A large number of great ascetics (with Madhva) cleaned their teeth by brushing with the stick (as prescribed) till they became very white and took bath together in the pond. By doing their prescribed tasks (such as Pranayama) with perfection in this manner, they were clearly showing their adherence to different rituals taught to them by their Gurus.

The disciples always slept after the Guru and woke up before him. From that time up to midnight, they were completely engaged in the service to the Guru with dedication and commitment, which is not possible to the less fortunate ones. Without this, how would they get the great knowledge, which would give them Moksha.

Note: The concept of service to the Guru, to please him and have his blessings in order to secure the full benefits of his teachings is an essential part of our system of teaching – which is totally missing at present.

One of the disciples who had not slept for a long time in the previous night engaged in Shravana (listening) and Manana (contemplation) did not get up in time in the early morning as he was still very sleepy. But his Guru had himself picked up the things needed for the morning bath etc like the clothes, and quickly left for the bath. The disciple got up (a little later) and saw this and was very sorry for the lapse.

Note: This is also a highly personal observation of the poet indicating his very close observation of the scene. The Guru referred here is not Madhva, but one of his senior disciples. This would show that the system had already established itself to the extent of a full Guru parampara.

When the Guru was in the water (taking bath), the disciples did not get into the water themselves for a long time and stood aside with humbly bent heads. This was as if, they were afraid that they would be questioned by the Guru – “Why did you not get up in time and perform the tasks allotted to you”.

Note: The reference is not to the chance offence of one disciple but to the great humility and regard for the Guru by all such persons, showing it in this manner.

It was still the time of Arunodaya (Sun about to fully rise) and the place where Sri PoornaPrajna sat was lit up by an oil lamp. One ascetic with complete control over his mind (senses) gave the (ritual) Arghya etc with water filled up in the excellent Conch and removed with great devotion the excellent flowers etc (offered the previous day by Madhva) from the group of Saligramas and Idols having the presence of Sri Hari, the wearer of the Discus.

Note: This ascetic was the assistant to Madhva in the ritual pooja.

Madhva’s Nirmalya Abhisheka of the Lord

There was a dripping of Nectar from the flowers removed in Nirmalya (in this manner) due to the great powers of Madhva, who (being divine in his original form) takes Nectar as his food every day. The disciples who saw this, first thought incorrectly that it was ghee, but they believed it to be Nectar, when they were advised by greater persons, correcting their wrong knowledge.

Note: There is an illustration of the principle that simple visual observation may not always be trustworthy and one would have to examine it in detail with other evidence. It is worth noting that there is no way that Ghee would drip from flowers offered to God after Abhisheka etc is completed. Mukhya Prana is called Amrutha as his special knowledge about God is never dimmed at any time, even in Universal dissolution

The Rising Sun is described

The Sun (Emperor) rose (in the sky. He was) accompanied by the chanting of the prescribed Mantras to be recited on the occasion (by qualified persons) such as Gayathri along with the five elements for the Japa – Hridaya, Shiras, Shikha, Kavacha and Asthra. He is reputed to have three risings – Aruna, Ushas and Surya and has three kinds of powers – Padartha prakashana, Thaapana and Aahladana. He wears in the middle of his orb the effulgence of Vishnu, his Lord, who is accompanied by the six Shadgunas – Poornaishwarya, Samarthya, Keerthi, Sampath, Jnana and Vairagya. He shines with hot rays.

The same words also mean:

The emperor rose (to a high position) in the world. He was accompanied by competent ministers who knew the five arts of governing – Karmaarambhochitha Upaya, Purusha and Dravya sampath, Vinipatha prakara, Deshakaalaavalokana, Karya Siddhi (employing the correct means of initiating the action, having the required capacity in man power and wealth, countering setbacks, studying the locale and time, and achieving results). The rise (of the emperor) was of three kinds – Mithra, Bhu and Kosha (friends, territory and treasury) and he had three kinds of powers – Prabhava, Manthra and Uthsaha – influence, diplomacy and enthusiasm. He had the very great qualities of Sandhi, Vigraha, Yaana, Aasana, Dvaidheebhava and Aashraya, which were his own and which he wore in his heart.

Note; The simple words used in the original shloka refer to the numbers of qualities, which are fully explained in Bhavaprakashika. The appropriateness of the adjectives as well as the condensation of meanings is remarkable.

The rising Sun with his groups of rays destroyed the very dense, well rooted darkness resembling the very dark eye collyrium, which had filled up the house called as the world and was obstructing the movement of creatures. This was like a lion using its nails (paws) to kill very dark groups of elephants, which are very strong (impenetrable), obstructing the way for (other) animals, and occupy the whole ground.

The rising Sun (still red) embraced his dear wife – All directions (Dik) with his arms – rays. The wife had the sweet words in the form of birds singing, and had got rid of the (earlier) tears (due to parting with her husband) in the form of dew. She had immediately shown her love (for him by blushing) in the form of the red colour and had given up her anger (at his earlier absence) – had become clean (without any clouds). She wore new clean clothes, in the form of a clear sky and had her face blooming, in the form of blooming lotuses.

The dust which rose when the disciples prostrated to their Guru glowed in the shafts of light of the thousand rayed Sun, coming through excellent sky lights showed very well to the disciples that it was time for the discourses and thus helped them like friends.

Madhva’s morning discourse

There was a high and properly made Yoga Peeta for Madhva in a hall meant for such discourses. The good disciples gathered together quickly along with the groups of great ascetics who had completed their morning rituals such as bath etc to hear him.

The palm leaf documents dealing with Vedanta, thus being the places where God resides and having numerous internal pages, which were opened at the time of the discourse had attractive cloth covering and tied securely with strings. These were similar to the thought subjects (forms of God) in the minds of the good people, who have the requisite qualities of Jnana, Bhakthi and Vairagya (God knowledge, devotion and renunciation), who do not disclose God to the unfit and meditate on God Vishnu through the study of Vedanta. They have their ignorance dispelled by the teachings of preceptors.

The letters written in those books were neither very close nor very distant from each other. They were written straight, in full and equal lengths. They had Ashva and Gaja lipi and had margins all round. They had been written by very capable persons. Thus, they were excellent.

Some of the disciples in the audience were able to quickly spot the beginning of the composition (being discoursed upon) as they had repeatedly studied it and were clever. Some others were slower, but made great efforts to complete the initial invocation of Lord Hari and Guru (Acharya Madhva) in time and finally reached a state of readiness with the others. After all sincere and hard efforts will always lead to the desired results.

The listeners prostrated to the Acharya and sat down in silence in the hall. Madhva, who is greater than the Sun and is worshipped by him, removed the red coloured cloth screen, which surrounded him earlier during his secret meditation and Japa and shone in his effulgence. This was like the Sun dispersing the reddish clouds during the evening period and shining in full splendour in the sky.

Madhva starts his discourse

Madhva, the excellent teacher with great wisdom pronounced the sacred Aum in the beginning for the purity of his discourse. Aum is made up of the three sounds A, U and Ma. There are three worlds in this Universe – Bhumi, Akasha and Swarga.

There are three great Tejas (energy or power) in these three, called Agni, Vayu and Surya. From these Tejas, the three Vedas Rig, Yajus and Sama have materialised. The three Vyahruthis Bhu, Bhuvah and Svah contain the meanings of the three Vedas, whose essence is indicated by the sounds A, U, Ma.

Note: The sacred symbol Aum stands for the entire Shastras which are expanded in stages into the Vyahruthies, the Vedas and other Shastras based on them.

Bhavaprakashika elaborates the deeper significance of commencing the discourse with the sacred Aum giving reference to the Shrutis and Aithareya Brahmana.

The disciples first read the Moola (original) from the Upanishad in a continuously soft but clear voice. Then Madhva gave the discourse giving the elaborate meanings (on the portion read) which was like sweet nectar for the ears of listeners and would lead to Moksha (the state of being eternally free from death).

The tireless Madhva gave replies to all those who asked questions on the subjects. For all those who were sincere seekers of knowledge, he was pleasant and gave completely convincing replies, like Karna, the son of Surya gave wealth to those who sought it from him. For those who asked questions with a view to score a victory over him, he replied with prolific texts just as Arjuna destroyed his opponents in battles with thousands of arrows.

Madhva performs the afternoon Puja

After the Sun moved a little towards the west (after noon), Madhva completed his discourse and went to the pond for the ritual bath. All the Abhimani deities of sacred teerthas gathered in the waters of the pond at that time, to get the benefit of association with Madhva (during his bath).

Note: Madhva had spent the larger portion of the morning hours in his discourse – having commenced when it was still getting brighter inside the hall – indicated by the sunrays entering the small openings through the walls and roof – and ending it after noon – over four hours. The emphasis on Jnana being a form of worship of the Supreme Being is clearly indicated.

The pure and limpid waters of the pond first reflected the image of Madhva very dear to the good people and afterwards obtained his form (inside it) – as he bathed in it. This was like great ascetics with pure minds and complete devotion first have the image of the Lord in meditation (in their minds) and finally see Him directly.

After bath, when Madhva performed Abhisheka to the Saligramas bearing the marks of the Discus (Chakra) on them with a Conch held in his right hand, the images of Madhva reflected in the (wet, smooth and shining black surfaces of the) Saligramas appeared as if they were the images of Lord Hari Himself holding the great Panchajanya conch.

Note: The Saligramas have the constant presence of the Lord in them. Due to the fact that they were being worshipped by the greatest devotee of the Lord, they showed the Lord’s presence directly to the deserving people.

The greatness of padodaka of the Guru

The great ascetics describe that the drinking of the consecrated water with devotion, which is obtained after performing Abhisheka to the Lord (His feet) is superior in results to the performance of prescribed ritual fasts for twelve years or taking ritual baths in great Tirthas like the Ganga or other rivers, extolled by the great. Madhva took the sips of such Vishnu Padodaka.

Acharya Madhva, who is very dear to the Lord Hari and who is hated by those who are His enemies, was wearing the twelve clean Urdhwa Pundras – (marks on the body with Gopichandana) and the markings of the Mudras of the Conch and Discus. These shone like the twelve Suns (arising simultaneously in Universal dissolution) and with his own effulgence enhanced by these, resembled the Universal Dissolution.

The crowd of people seeing (and enjoying) the naturally beautiful face of Madhva resembling the full moon with their hands folded in supplication in front, parted to clear the way for him quickly (when he started moving), even before his disciples could ask them to clear the path for him.

All the sacred water which was used to wash his feet (when he entered the temple) was taken by the crowds of people who sprinkled it on their heads in benediction. The Earth which was unhappy that not even a drop was left for it, some how accepted this – as it is correctly called Kshamaa – All Forgiving.

Madhva performs Abhisheka

At that time an ascetic with cleaned hands and fully controlling his senses brought pure cold water (from the pond) which was without smell, untasted, light (without impurities), untouched by the nails (when held by the hand) filled in a Kamandalu, which was held by him at his side, so that it was not touched even by his breath for the Puja.

Note: This is a concise and good description of the collection of water for the Abhisheka of the Lord. The purity involved in its collection is both physical and mental.

The first half of the Lunar month (Shukla Paksha) is considered auspicious by astrologers who know the art of divining the correct Muhurtha. During this period, the gods along with Kamadhenu (divine cow) fill back in the Moon the Nectar (drunk by them during the previous Krishna Paksha) in the form of his beautiful Kalas (parts) which are purer and whiter than the white stalks of lotus plant. Similarly, Madhva who teaches the pure and perfect Siddhanta is respected by the gods who know the intricacies of the Shastras.

He filled up in his exquisite white Conch, whiter than the stalk of the lotus, with pure water and good flowers having sweet smells for the purpose of Abhisheka.

Offering flowers and decorations to God

After Abhisheka Madhva offered the Idols and Saligramas pure, wet sandal paste and then with new Tulasi leaves in the form of delicate ends of the branches, which appear as if they are the forms of the Tulasi goddess. He offered a mass of beautiful flowers grown in trees, plants, creepers on the surface of the earth or in water, which appeared, as if they were the forms of Mahalakshmi herself, for worship to Indiresha (Lord of Indira).

Madhva offered the 16 different kinds of service during Puja, to please the Lord who wears the Sarnga bow and who possesses infinite auspicious attributes. He freed himself from the thirty two kinds of defects in Puja. He offered with great devotion the six Anupacharas (subsidiary services).

Note: Bhavaprakashika gives the description of the sixteen service elements of the Puja by a quote – Arghya, Padya, Aachamaneeya, Madhuparka, Punaraachamaneeya, Snana, Vasthra, Bhushana, Yajnopaveetha, Aasana, Gandha, Pushpa, Dhoopa, Deepa, Naivedya, Namaskaara.

The defects are those which lead to lack of concentration on the Puja. The Anupacharas are: Mukhavasa, Thambula, Darpana, Chathra, Chamara, Paaduka. The 32 offences during Puja are also listed in Bhavaprakashika in a quote from Varahapurana.

It is not that Madhva offers his worship in this manner once during each day. His divine body is itself a house, his heart lotus is the seat (for God), his tremendous devotion is the river, his mind is the water, his thoughts are the flowers. With all these, he performs continuously always the Abhisheka and other forms of worship of the Supreme Being, who is red like the Ruby.

Note: The eight Bhava Pushpas (Thought flowers) are: Ahimsa, Indriya Nigraha, Sarvabhuthadaya, Kshamaa, Jnana, Thapas, Dhyaana, Satyam (Nonviolence, control over the senses and the mind, kindness to all animals, forgiveness, Knowledge, Penance, Meditation and commitment to Truth). Bhavaprakashika quotes a text stated by Bhimasena regarding such mental worship.

Madhva partakes food offered to God

After worshipping the Supreme Being thus, Madhva applied the Sandal paste (left over after the Puja) to his arms and chest. The gods, ascetics and people who saw the smiling delightful face of Madhva resembling the moon, the great scholar exuding fragrance and wearing a soft silk cloth were tremendously enthused by the sight.

Afterwards, Madhva, well versed in discoursing on the Vedas and a great devotee of the Lord took the excellent food (sweet Paramaanna – rice pudding) which was obtained without undue efforts. While doing so, he constantly remembered that Krishna, the Lord and controller of all the worlds should always be pleased with him.

Afternoon programs

Then, Madhva sat on a light smooth silken cloth placed on a woolen carpet covering an excellent pedestal prepared by his disciples. Being a decoration himself for the great hall, he entertained and regaled the groups of scholars present with many kinds of intellectual treats (in the nature of discussions of Shastras).

Note: The Sadacharasmrithi of Madhva says: – “VedaShastravinodena preenayan purushotthamam” – as the prescribed activity for the afternoons. Note the similarity of thoughts here. Madhva did as he preached.

A dear disciple guided by the signs of movement of the eye brows (of the Guru) and having understood his intentions by the smile and blooming of the eyes, placing his gentle hands in such a position that they were touched lightly by his breath made a request by speaking in his ear.

Note: The very great respect of the disciple to Madhva and his taking total care to treat his Guru’s lightest wish as his command and avoid all manner of causing him any discomfort even by the play of his breath on the Guru’s body (by placing his hands in the way) is beautifully brought out here.

(Noting the intentions of the Guru communicated by the disciple), a number of householders came quickly forward through the large numbers of people already present near Madhva, after having prostrated earlier, to offer their service first and prostrated again in front of him.

Others from different places, who had heard of his greatness and had come to see him saw that his greatness was indeed thousands of times more than their earlier information. They were struck with wonder and folded their hands in front of him with great reverence. Madhva welcomed these devotees and asked them to sit down.

One of Madhva’s disciples started calling other disciples who were still busy with studying the compositions, to gather quickly for the next discourse. He told them that they should not repeat their earlier work, which could be done later and even reflecting on the subject should not be done, as the Guru (Madhva) is about to start.

Note: There is a touch of authenticity of actual observation here, which is remarkable and brings out that Madhva, the divine was so approachable to humans.

The people kept seeing without even winking their eyes the great effulgent scholar Madhva who was giving the discourse, as if he was the son of Satyavathi (the great VedaVyasa Himself). They were immersed in happiness and never noticed the passage of time.

Evening and night rituals

The pure Sun set making it possible to look at him without discomfort, being red and clearly visible, having the same form as when he was rising. Those who have taken shelter at the auspicious feet of Vishnu or sky (Vishnupada – sky) and are great by their own natural effulgence will not change either in prosperity or adversity.

The scene of Sunset was uniquely beautiful, as the earth which was like a woman wearing the robe of emerald colour in the form of the ocean shone for an instant in the light of the Ruby in the form of the red rays of the setting sun, which was just visible half submerged (before setting).

Madhva with the great mind contemplated on the Supreme Being in that pure sunset time, as being immanent in the Tatvas of Prithivee, Ap, Tejas, Vayu, Akasha, Ahamkara and Mahath, in the Moola Jada Prakruthi and Avyakruthaakasha along with the three Gunas Satva, Rajas and Thamas. Though He is always one every where, He shows difference in His forms because of change in location. He is totally different from all others such as the gods, Asuras and men. He is the Lord of all creatures and is the repository of infinite auspicious qualities.

Note: This description of the all pervading Lord at the time of Sandhya is for guidance to others.

Brahmins well versed in the Dharma Shastras and who observed correctly all the rituals prescribed in the Smrithies started the rituals for the evening meditating on Lord Hari, the creator of the three worlds, immanent in the Sun, when the rays of the Sun were still visible and continued them till the masses of stars became visible.

Those Brahmins well versed in sacrifice and knowing well the sixteen gods with Rudra and Indra mentioned in the beginning and the end of the secondary divisions of the Agnihothra ritual, poured the sacrificial offerings with the statement “Na mama” correctly and uniquely. Such sacrifice gives one the residence in the world of Vishnu also called Gayathra.

Note: The sixteen gods are: Rudra, Vayu, Ashvins, Soma, Varuna, Pusa, Marut, Dyavaprithvi, Savitha, Vishnu, Brihaspathi, Agni, Prajapati and Indra. The Shruti covering this has been quoted in Bhavaprakashika. The performance of such rituals with correct understanding will lead to Jnana and Moksha.

The beautiful full moon rose. Divine damsels in the sky honoured him with the thought that if he did not have the scars on his face, he would have been as beautiful as his sister, Mahalakshmi (whose face is compared to the moon).

In the night, the Chakravaka birds and lotus flowers which had lost their contact with the Sun suffered very badly due to the moon light. But, the blue lotus (Kannaidile) and Chakora birds which had suffered very badly from the rays of the Sun became very happy. God never creates anything which is delightful for all creatures.

The next three shlokas have to be read and understood together – Anthya Kulaka. They describe the form of Krishna, the Supreme Being, extolled by Acharya Madhva.

(The venerable all knowing Madhva described Lord Krishna by words which remove Ajnana and give Moksha to the devoted people). He has the bluish effulgence of a cut Indraneelamani (blue gem) of his body. The rows of his teeth are like new white jasmine buds, he wears a flower garland (Vaijayanthi) with exquisite scented flowers growing on the tip of great mountains, whose scents have spread in all directions.

The moon brightened the sky (Akasha) which has only one characteristic of Shabda (sound) with its rays. It is of the colour of the blue gem, Indraneelamani and wears groups of white glowing stars. It has mountains bearing great forests on their peaks which have numerous flowers rendering all directions fragrant.

(The venerable all knowing Madhva described Lord Krishna by words, which remove Ajnana and give Moksha to the devoted people). He gives happiness to the Gopika women who have given up shame and are smiling gently. He is wearing extremely fine cloths and is the greatest, effulgent and free from defects, all pervading and is unaffected by misery.

The moon brightened the sky with its rays. The Akasha has its darkness removed (by the moon rise), showing the way to the travellers. It is full of gently moving Vimanas (capable of flying in the sky). There are smiling divine ladies, who sport in them. It is very fine and invisible to the eye, all pervading, pure and without sorrow and has instruments like Veenas (played by the divinities in it).

The venerable all knowing Madhva described Lord Krishna by words, which remove Ajnana and give Moksha to the devoted people. Krishna is the only one who gives the final Gathi (Moksha), and has infinite auspicious qualities like bliss. The Moon brightened the sky which has only one quality, Shabda. This is the difference.

Note: The poetic beauty of the words which carry two meanings referring to Madhva and Chandra, Krishna and Sky etc is exquisite here. The poet has taken the moon rise on a full moon day in Sharathkala, with skies clear and cloudless for comparison of Bhagavatha Shastra being expounded by the master himself, suggesting there by the inexplicable bliss and freedom from worry etc which is associated with both.

Bhavaprakashika explains the clear reference to Bhagavatha discourse after Sunset by Madhva describing the personality of Lord Krishna.

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

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