Sriman Madhvacharya – Chapter 11

Introduction to the Chapter

In this chapter we see an entirely different concept –
This is a poetic description of Vaikunta, the final refuge of Salvation itself, describing the eternal “life” of the liberated souls who have attained Mukti, by having correctly understood Madhva Shastra and completed all the Sadhanas needed for getting rid of the travails of Samsara and getting the grace of the Supreme Being.

Obviously, the poet has to depend on his imagination a great deal, but the description has its authenticity in that brief statements of the state of the souls in Mukti occur even in the Vedas.

Acharya Madhva himself has dealt with the subject in his compositions. As Shrimadhvavijaya has been accepted as a Pramana Grantha by successive saints and scholars of Tatvavada, it would be interesting to read the Poet’s description of the subject, in his own inimitable style.

Adishesha listens to Madhva Bhashya

Once, when Acharya Madhva was giving a discourse on Brahma Sutra Bhashya, Adishesha, the Lord of Serpents came along with Sanaka and other Rishis and listened to the discourse. His presence was seen by the people as a bright light emerging from his lustrous body, a small part of which was seen for a short time.

Note : Bhavaprakashika explains that once when Acharya Madhva was discoursing on Brahma Sutra Bhashya, there was bright light in the sky similar to moon light though there was no moon. When asked by his disciples, Madhva explained that it was Shesha who had come to listen to him and showed himself a little while leaving for his own place.

Rishis like Sanaka request Shesha to explain Madhva Bhashya

Afterwards, the Rishis headed by Sanaka prostrated with great humility before the effulgent Shesha having a thousand hoods in his wondrous house and asked him to explain the tenets of Madhva Shastra.

Oh Shesha, Lord of Serpents, what is the benefit of studying again and again with the object of understanding, the extremely delightful Shastra (Brahma Sutra Bhashya) of venerable PoornaPrajna of great intellect, which is revered by you also?

When competent persons understand properly the benefits of their actions, their efforts (at understanding the Shastra) will become more effective. You are very kind hearted and venerable yourself. Therefore, You should explain in great detail the benefits of Madhva Shastra.

Shesha describes the benefits of Madhva Bhashya to the deserving

Having heard the request of Sanaka and others, Shesha with sublime intellect said: “Listen with devotion to the great benefits secured from the (study of the) Shastra of the great and venerable Acharya Madhva.

The benefits such as Swarga etc though obtainable from Madhva Shastra are not considered as the real ones, in the manner of husk (obtained) in cultivation. The main benefit is Mukti extolled by such learned persons like Shuka and Saraswati, who know the correct meaning of the Shastras.

This Shastra which is the essence of the supreme Vedas has been composed by Madhva, who is an incarnation of Mukhya Prana, who is divine. It is wonderful that Narayana gives His own Loka (residential world of Vaikunta) for their happiness to those good people who listen to and study Madhva Shastra and become intense devotees of Vishnu.

Shesha describes Vaikunta

In the loka of Sri Narayana, who is full of all auspicious things, all (forms) of wealth and happiness are concentrated. There is no other loka which can compare with it, except that the reflection of the same city on the jewelled ramparts of the city has to be used for illustration.

The rows of houses built with Padmaraga jewels (ruby red) are brightened by the light of the rows of houses built of Sphatika jewels which are white all round. This is similar to the body of Narayana, the destroyer of Asuras resting on the white folds of my body.

The roofs of each house made of emerald have their edges decorated with white Sphatika (crystal) beads. The lustres of the two meeting at the edge of the roofs resemble the white waters of the Ganga merging with the waters of the Yamuna river.

In the houses, there are nests of birds in which beautiful artificial birds are placed. If the people residing in Vaikunta are also subject to delusion, they would have thought of these as normal birds. But, they are completely free of all delusion.

On the beams of the houses are fixed different pictures or cloth coverings in different colours. There are jewel garlands hanging from these. When these shining garlands are seen, it appears as if the effulgence of the jewels is pouring out, as it is over filled in them.

Here, in this world, Prakruti (Mahalakshmi) herself who is the purest, is in the form of all jewels, gold and all other objects. Therefore, the (apparently) extreme description of this place by poets as containing all the lustres is proper.

There are countless groups of souls headed by Brahmas who have become Muktas from beginningless time in the past living here. Their cities themselves are countless. Though Vaikunta is full of such cities, it is still not congested. It is a great wonder created by Narayana.

Description of Sri Narayana’s house

The abode of Narayana, the sole Lord of the entire universe, which has wonderful qualities exceeding those found anywhere else in the three worlds is in the middle of these excellent houses. It is like the orb of the moon shining in the midst of constellations of stars.

In His abode, Indira (Lakshmi) herself who honours her husband and who is herself worshipped by a thousand attendants, does all the household work herself. Who can describe the beauty of this great house?

In this abode, the Supreme Being Narayana though sporting with Himself (for His bliss) lies on the soft body of the Mukta Shesha and delights with the pure and delightful consort, Kamala (Lakshmi) with Lotus eyes.

Meditate upon Narayana, who is effulgent like a thousand suns who have just risen, wearing a golden Peetambara (silken garment around His waist) and ornaments with (different) jewels, lotus eyed and with His moon like face adorned with a smile and holding the great Sudarshana Chakra in His hand.

Even Ramaa, His eternal consort cannot count all His auspicious attributes. Chaturmukha Brahma, with the great facility of expression or me with my thousand faces cannot recite them. But, I can describe the auspicious attributes more than those described by others like Shuka etc. (in compositions like Bhagavatha).

Infinite numbers of Brahmas, Garudas and Sheshas (in the Mukta state) who have obtained the great bliss consequent on meditating single mindedly on the Supreme Being look at Him along with their consorts and enjoy the very essence of bliss.

Description of the Mukta souls

The liberated souls here have four arms, lotus eyes, wear yellow golden dresses and wear superior ornaments. They have effulgence like the rising sun and the blue black colour of dark clouds (colour of Sri Narayana). They sport here with bliss.

Note: This describes sarupya Mukti.

It is not only that the bliss of those who obtain proximity with the Supreme Being is unmatched. The bliss of all those who, after Mukti have reached Vaikunta, which exceeds the great qualities of other worlds like that of Brahma etc. and cannot be secured by any one without completion of their Sadhana to earn the grace of the God, is unmatched (in accordance with their own worth).

Note: Shastras describe four types of Mukti – Salokya (residence in Vaikunta), Sarupya (having the same form), Sameepya (being near the Supreme being) and Sayujya (sharing His body). In each case, the bliss is unmatched by the best in any other Loka and is according to the intrinsic worth of the soul.

There are no births, deaths or aging in this place. The three kinds of suffering (Adhyatmika, Adhibhautika and Adhidaivika) are not there. Thus, there can be no other kind of sorrow. There are no defects (of character) like jealousy etc., as the root causes of such defects – the three Gunas (Satva, Rajas and Thamas) are not there.

Though the Mukta souls have their intrinsic gradation amongst themselves, they have great mutual love for each other. They have realised that Vishnu is their selfless benefactor (without any expectation of return) and have devotion to the souls superior to themselves. They enjoy bliss always (which is part of their own essential nature) up to the limits of their own complete satisfaction.

The Mukta souls are very beautiful, eternally young and wear Harichandana paste with sweet scent on their bodies, which is red like the newly born moon. They are fanned with attractive Chamaras by servants.

Conjugal bliss in Mukti

The men who are (eternally) young give happiness to their wives who have lotus eyes, their eyes being pleased with the graceful dances and ears by soft music and instruments.

The maidens who have eyes like the deer accompanying their husbands going to the gardens come slowly out of clean heavenly cars like light emerging form the Moon.

Some of the damsels (who come out of the cars) are red like Padmaraga (Ruby) jewels, some are white like pure pearl necklaces, and some are blue-black like Indraneela (Sapphire) jewels. All are wearing different kinds of ornaments.

The women really resemble masses of dark rain clouds, as they wear very fine clothes / sky (Ambara), they have fine breasts / clouds (Payodhara), they both have mellow and soft sounds like the parrot, and have durable lustre.

Note: The word Ambara means both clothes and the sky, while Supayodhara means breasts as well as clouds.

The exquisite red toe nails on the delicate feet of the women resembling tender leaves, is not revealed when they walk on the floor made of Jade (being of the same colour), while it is clearly revealed by the floor made of white crystal (by reflection).

The exquisite clothes worn by the women with doe like eyes, on their large and delightful hips have their (natural) colours mixed with the colours of the body. We are sure that these are like the victory flags of Cupid, who wins the whole world (over all lovers).

Enjoyment of Gardens by the Mukta souls

The wind which embraces the golden trees decorated with jewels, laden and bent with masses of fully blooming flowers and blowing over the oceans of Nectar enhances the happiness of all.

The Nandanavana (pleasure forest/garden) of Swarga (belonging to Indra) is called Nandana only as a courtesy, as it does not please all, as a rule. The forest/garden in Vaikunta belonging to the Supreme Being also called Upendra is the real Nandanavana (fully deserving the name).

This Nandanavana contains divine trees called Paribhadra, Kalpavriksha, Parijatha, Harichandana and Santana. All the six seasons are always there to give pleasure at the desire of the Muktas.

There are beautiful blooming flowers of Madhavi (Jasmine) and new flowers such as the Champaka. There are bees winging and singing on the creepers. Thus the season Vasanta with Chaitra and Vaishakha months gives pleasure to the devotees of the destroyer of Madhu daitya (ie., Narayana).

The lover husband takes the new garland of Mallika flowers blooming in the Jyeshta month (of the Greeshma season) on the excuse that his darling wife does not know how to wear it. Tying it on her hair, he embraces her full breasts.

During Varsha (rainy) season, peacocks with melodious sounds dance with their feathers spread out and resemble Indra, the king of gods, with the thousand eyes, because the peacocks also have the round lines similar to eyes marked at the end of the feathers.

The Mukta soul sports both with Sharadrutu (Season after rains) and his beloved wife. They have (both the season and the wife) eyes similar to/in the form of blossomed Kannaidile, faces similar to/in the form of blossomed lotus, speak with the melodious voice of the parrot, have the noises of swans / have the noises of jingling anklets.

In Hemanta season (before the onset of winter) there is snow spread all over like transparent crystal. The friend of Hemanta, Shishira Ruthu will follow to give it happiness and causes the Phalinee creepers put forth flowers. It appears as if the season is laughing with the new Kunda flowers blooming.

The seasons in Vaikunta causing snow, rain and sun’s heat etc will not trouble or cause suffering to the residents, but will give them pleasure only always. Therefore, even the seasons have no defects in them and hence are Mukta by themselves.

The Muktas in Vaikunta have no prescribed duties according to the scriptures. Still, they offer to Sri Hari (Amruta – eternal entity) all the articles of their use and enjoyment such as Nectar, flower garlands, fruits and flowers (before they use it). After all, people will always follow their natural habits.

Note: The worship done by the Muktas is entirely voluntary and with no expectation of rewards, but is in the form of eternal gratitude to the Supreme Being giving them bliss, as it is natural for them to do so.

The groups of women of Vaikunta sport with their husbands in the pleasure gardens with great bliss. They sing melodiously the beautiful stories of Sri Hari (Madhusudana) always

Some of the good women there dance in front of their husbands. Some tender ladies pluck flowers and some others prepare garlands. There are no women there who do not please their husbands.

Enjoyment of Love sport by Mukta couples

The young men, after they are satisfied with their sporting in the garden, embrace their women who are bent forward due to the weight of their full breasts in creeper bowers and enjoy them, drinking in the nectar of their lips in the Lotus like faces.

After their enjoyment in the gardens, the amorous women enter the nectar ponds along with their husbands with their anklets jingling, like the cranes. They enjoy themselves by playing with water in the Jalamadduka sports. (beating at the water with their hands).

After sporting in different ways in the water, the women come ashore into the large coral shores. They receive the sweet smelling unguent with good colours from their friends.

The Lotus eyed women wear dresses around their waists, ornaments in their ears and other parts, colours on their breasts, flower garlands and eye shades and black on their lashes. All these enhance each other’s beauty.

Note: The poet is indicating that both the aids to beauty as well as the beautiful bodies decorated by them enhance each other’s attractiveness.

The slim waisted women who love their superior husbands very much go to their houses along with them. There they drink nectar in golden vessels, which will never be obtained by the unreleased souls, along with the husbands.

The women with their eyes decorated with collyrium slowly ascend the jewelled, decorated and soft beds of their husbands at the appropriate time when urged by them with great love. After all, humility is the most exalted of all good qualities.

The beautiful maiden who has lifted up her hands to tie her hair braids decorated with flowers, with her beautiful breasts lifted up in front of her husband shows her folds of skin under the armpits. Her dear husband who gets very much attracted by this, embraces her with great love.

Which (loving) blissful husband will not embrace and give bliss with his two arms to his wife with her two big, round, high and hard breasts stopping his broad chest? (Every one will).

The adoring husband will look for a long time at his wife’s face, blooming (like a flower) with a smile, with shining cheeks, wearing jewelled ear rings and with her soft side long glances of the eyes darting quickly and will kiss her hard.

The young husband who is filled with bliss due to the embrace of his wife and sees her beautiful moon like face bent forward due to shyness lifts it up to kiss her to enjoy the sweet nectar of her lips without stopping for a long time.

The lover anxious for the consummation of their love speeds up the movement of his gentle hands to remove the robe (she is wearing) when she, having beautiful eyes, resists it.

The groups of damsels well accomplished in the arts of love, will also embrace their husbands and encourage them in the sport of love, by quickly bending down with their large breasts and making the loud sounds of lovemaking to please them.

The qualities of the women in this world are unique and are not found any where else. The husbands who enjoy with them also have such unique qualities. The love sport of these couples match each other and is totally unworldly and is completely different and superior to the pleasures found in any other place.

In this Loka (Vaikunta) the love sport does not have any type of exhaustion, sweating etc ever. The lovers do not have any parting at all. There is never any occasion for a woman to feel jealous of the husband being interested in another wife.

The bodies of all the (Mukta) souls in Vaikunta are made of the essence of bliss, knowledge etc. (and not of physical entities). They always smell sweet inside and outside. Therefore, the love sport of such souls is extolled even by the learned persons like Brahma etc.

Note: The description of the love sport given with poetic embellishments should not be taken only as an expression of Shringara rasa, common in Sanskrit mahakavyas. There are Upanishadic texts describing the enjoyment of the Mukta souls with women etc.

It is being concluded here that while the apparent superficial resemblance between the worldly enjoyments here and those in Vaikunta is there, the two are entirely different, with the former being limited by the physical constraints and inevitable accompaniments of not so attractive body features. The ones in Vaikunta are infinitely superior as all the defects of the physical body and the mental construct are absent.

Description of the form of God in Vaikunta

Listen (Shesha is telling the Rishis), Sri Hari, the Lord of Indira shows his delightful form which is complete with all auspicious attributes always clearly in Vaikunta to all the Muktas. This form is never seen by any one, unless he is a Mukta.

Head

This form is wearing a priceless crown decorated with groups of precious jewels with thousands of black hair strands (seen below the crown). He also wears a half moon shaped shining mark (Tilaka) on His forehead and effulgent ear ornaments in the ears.

Face

The face of this divine form laughs (in its beauty) at the full moon with all sixteen sections, has large eyes resembling the lotus and red lips. Its smile is matchless (in its attractiveness) and gives bliss to the devotees who prostrate before it.

Neck

His neck is similar to a new conch (with three lines marked on it). He also wears the Kaustubha jewel, as bright as the sun, excellent ropes of pearls, and shining bangles, rings and armlets decorated with beautiful jewels.

Arms

He wears the Sudarshana Chakra which shines like a number of suns, the Conch – Panchajanya, white like the moon, a beautiful lotus, the Kaumodaki mace, which is bright like the fire and the great Bow Sharnga, in His arms which are long, strong and round with red palms.

Chest and Stomach

He has high and exquisite shoulders and a breast which is like a great jewelled Mantapa where the effulgent Goddess Lakshmi (His consort) stays. His stomach is thin, but contains all the fourteen worlds. Chaturmukha Brahma, who is extolling the Lord, is like a bee in His auspicious lotus like navel.

Waist

On His delightful waist is worn a Peetambara (Yellow silken cloth) laced with golden braids held with a waist ornament. His thighs resemble the trunk of a great elephant with gradually well rounded knees.

Legs and feet

He wears excellent anklets and the forepart of his feet is effulgent with lustre. His nails shine like new rubies. His feet have the (auspicious signs) of the Discus, Conch and Flag and purify all the three worlds with the dust beneath them.

Forms of the Lord

This form of the Supreme Being is of the essence of all the infinite auspicious attributes which can be known by all the (infinite) Vedas and without a trace of defects. From head to toe and with all His other forms like Matsya etc it is nondifferent (Abheda).

The devotees according to their own eligibility (devotion and knowledge) are able to see His two feet or more up to Infinite feet and other excellent parts of the form such as head, eyes etc proportionately, effulgent with auspicious qualities like Jnana, Ananda etc.

These forms have the effulgence of the rising Sun, the shine of Gold, the delightful lustre of a great pearl necklace, the blue lustre of Indraneela (Sapphire) jewel, mixed colour lustres like green. They also have bliss, knowledge, sweet smells, excellent beauty etc and give pleasure to the devotees.

When one sees the form of the Lord which is the most wonderful object out of all those causing wonder in the three worlds, one expresses his admiration seeing it again and again repeatedly. The form of the Lord of Ramaa in Vaikunta is the most excellent object and will give blissful pleasure to the Mukta souls.

Muktas who are habituated to perform Yajnas (sacrifices) worship Him with Yajnas. Scholars extol His greatness amongst assemblies of scholars. Musicians sing about His greatness. All Muktas are without any restrictions and always full of bliss.

Note: These reflect the Upanishadic texts where the manner of worship of the Lord before release of the soul is carried on even after Mukti but without any compulsion or necessity, but entirely voluntarily.

Mukti and the sole means for securing it

The effulgence of the people inhabiting Vaikunta is extraordinarily wonderful and beyond description of words and grasp of the mind. It is but appropriate that the world presided over by Sri Hari, the Supreme Being, also called Vaikunta, Mahalakshmi herself and infinite Brahmas, Garudas and Sheshas, who have become Muktas in the past must be so special like this.

The blissful person who resides there gets all that he desires just by desiring it, without any effort – so say the Vedas. Therefore, what other Purushartha can be better than the Mukti?

All deserving aspirants from humans to gods who study by repeated listening and contemplation, with words and minds, up to the limits of their capacity, the teachings of Brahma Sutra Bhashya of the Great Ananda teertha, who is the greatest soul, will definitely secure such Moksha without fail by the grace of the Supreme Being, Sri Hari – so taught Shesha to the Rishis headed by Sanaka etc.

The Eleventh chapter of Shrimadhvavijaya MahakAvya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here

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