Sriman Madhvacharya – Chapter 6

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.

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