Introduction to the Chapter
The events narrated in this Chapter have the unmistakable stamp of direct and detailed knowledge and authenticity of persons and places available with the author. It is probable that Sri Narayana Panditacharya, the poet was old enough at that time to understand and see many of the events along with his father, who was a noted Advaita scholar or heard about them first hand from direct participants, when the events were still fresh.
Though doubts have been raised about the identities of the Advaita scholars Pundareeka Puri and Padma Tirtha (that they were not noted scholars of Advaita at the time and do not appear in their lists of Gurus), they were very real and must have been the effective intellectual leadership, as against the nominal heads of the Mathas.
Otherwise, it will be difficult to account for lack of similar accounts in Advaita compositions about their encounters with Tatvavada. Vayu stuthi also refers to the futile attempts made by Madhva’s opponents to give him trouble and misery.
Advaita scholars try to hit back
Thus, when Acharya Madhva, the great scholar in Vedanta, who was always engrossed in (the great auspicious qualities of) the Infinite Supreme Being was roaring like a lion in Udupi in the form of excellent discourses against rutting elephants in the form of scholars (of opposing schools), the flocks of jackals in the form of Mayavadis (Advaitins) were distressed and fearful.
Note: The comparison of the Lion being the nemesis of elephants is extremely popular in Sanskrit literature. Note that Advaita proponents are not compared to the elephants, but to jackals.
The cruel, sinning proponents of Mayavada were unable to face Madhva, the incarnation of Mukhya Prana and crown jewel of this world and were jealous of his growing popularity. They arranged a meeting to work out vile schemes, under the leadership of PadmaTirtha and PundarikaPuri of Chola country. This was similar to the Kauravas and other evil persons being jealous of Bhimasena meeting under the leadership of Duryodhana.
Note: Bhavaprakshika annotates that PadmaTirtha was proficient in GupthaPatala black magic, Bhairavi Chakropasana and AdvaitaVada . He was a good orator and Guru in Advaita to evil men. Pundarika Puri was a Dveepi (islander). It is interesting to note that in Sri Hari Vayu Sthuthi composed by Sri Trivikrama Panditacharya also in the presence of Acharya Madhva himself, there is a reference to this meeting -“Akroshantho nirashaa”, with the same imagery.
In this gathering of Mayavada proponents, there was a person comparable to Shakuni of Mahabharata who was a very good speaker, vile and adept at plotting. He spoke with the intention of making PadmaTirtha, who was a source of strength to evil men, get more enraged and jealous with the good people (headed by Madhva).
Advaita scholar delivers a speech
“Our guru Shankaracharya has propagated the ancient Advaita Shastra (Mayavada) which is wonderful and difficult to grasp. It is difficult to reconcile its inconsistencies of statements and logical propositions. In fact, this is considered by us as a point of greatness. It states that Brahma is the only reality and even the ancient Vedas cannot define his attributes. All other entities are unreal being created by Maya.”
Note: The inconsistencies of Advaita are galore – The unknowable Brahman, which is the only absolute reality, is not known by any other means than the Vedas, but even Vedas can not describe Him. There are no answers to the questions as to “who” knows Him, as the soul is Brahman Himself in his essence and is of the nature of knowledge. In absolute reality, Brahman does not know itself, as he can not be the object of His own knowledge and there is no other knower as all else are creations of Avidya, which is unreal etc.
“Who else except one who is proficient in Advaita propagated by Shankara can firmly establish that there is no Difference (Bheda) in the world, after reconciling the actual differences within the world consisting of gods, men and Asuras, Brahmins and lowly born as cognised by direct perception as well as other means of proof such as logic and the Vedas?”
“In the Ajnana avastha (unenlightened state), the world seems to be absolutely real, while in fact all of it, with the sole exception of Brahma is merely an illusion and unreal. This is explained by Mayavada by the concept of Vyavaharika Satya (reality of the world for purposes of Vyavahara – activity before enlightenment).
“The world is cognised to be unreal as a burnt cloth when true knowledge is obtained form Vedic texts (like Neha Nanasthi kinchana). Even the residual reality of the burnt cloth (which has shape and threads, but is not really cloth) is lost when Aparoksha Jnana (inner enlightenment that there is none other than Brahman who is real) is obtained, when the world vanishes like water coming into contact with a red hot iron. The precepts of our Guru which thus reconciles the mutually contradictory, real and unreal states of the world is indeed marvellous.
“Jnanishrestha and other greats of our Advaita have attained Moksha, the state of identity with Nirguna Brahma. You, PadmaTirtha and others are the protectors of our interests and should listen to my woes. Alas, otherwise, Mayavada is becoming extinct.
“In the dense forest named Mayavada, Bhattas (followers of KumarilaBhatta) were lost (could not find answers), Prabhakaras (the followers of Prabhakara or the Sun) could not shine (Sunlight could not penetrate). Bauddhas (Mahayana) and others were afraid to gain entry, just as a large vehicle can not enter a dense forest. Such a Mayavada forest, (hitherto unconquered) is now being attacked by the fire of Tatvavada. Our ignoring this is not proper.”
Note: The comparison of Mayavada to a dense forest where persons can get lost in their way, light can not penetrate and there is no room for any one other than a single person to negotiate the tortuous paths is particularly apt, due to the very structure of the system, which is extremely complicated with profuse arguments against both observed facts as well as normal logical conclusions. It is obvious that the fire of Tatvavada which destroys the very root of the problems is the only answer.
Advaita scholar continues ..
“Alas! Our great PadmaTirtha had taken repeated vows in the presence of all at every place visited by Madhva that he will prevent his further movement. But Madhva has continued his victorious march and has now come near us. We are really unfortunate.”
Note: Attempts to stop the onward journeys of Madhva and his preachings have been started right at the time of his southern tour (See the fifth chapter).
“Madhva will contradict the questions raised (with valid grounds) and refute them. He will put forward a logical argument so powerful that others can not reject it. Thus, he puts his opponents to shame. He will specially criticise us, the followers of Mayavada. This refrain is being heard repeatedly every where. Oh, what shall we do now?”
“I am distressed to hear from wayfarers that Ananda Tirtha has rejected the validity of 1.25 Lakh ancient granthas written by our Acharya Shankara in support of Mayavada with a single sentence. The pain inflicted on my mind by this statement has brought me here. (You, PadmaTirtha, are the only person who can take on this Madhva effectively and rescue our Mayavada).”
Note: A Grantha is a stanza consisting of 32 letters.
“The gently smiling Madhva whose body is endowed with all the 32 auspicious features makes those who see him wonder whether he is the great VedaVyasa himself or whether the Vedas themselves have come down in his form. Such words of eulogy from the men who have seen him cut like a sword at the main root of Mayavada.
“Some of our own men say shamelessly – “Madhva’s Bhashya is simple, straight and easy to understand and is reinforced by strong Pramanas (means of valid proof). What harm can be caused by it to us?” Such people have drowned us in an ocean of unfathomable shame.
Note: It is interesting to note that those scholars who had objectively studied the issues involved in Advaita and Tatvavada had been impressed by the force of Madhva’s logical arguments and valid proofs and already been mentally converted. The Die hard attitude person speaking here is looking at the matter from his perspective.
“Madhva and his disciples have now spread themselves all over wearing the Vaishnava impressions of Chakra, Shankha etc. Please devise a strategy for our welfare by which our folk can be saved from having their minds trapped by their excellent behaviour and convincing words, like sea creatures get caught in the strong nets.
“The disciples of Madhva quote inferences supported by Shrutis to counter our tenet that Brahma is Nirguna (in debates) to prove that Brahma is a repository of all auspicious qualities such as Jnana, Ananda etc and thus flood the minds of the listeners with Brahma being the spring of all virtues. This is similar to Rain bearing clouds pouring water profusely over the oceans increasing their level and silencing the cries of the swans.
“Statements lauding an enemy’s strength/virtue should not be elaborated. In a nutshell, at this time of danger to our Advaita, disciples of Madhva are rapidly spreading like the waters of the Mahapralaya (Universal deluge) speedily causing total destruction of the world.”
Note: The previous speaker made out the very strong impact which Tatvavada had on Mayavada. This had a ring of despair and fear, also belittling the hitherto unsuccessful efforts of Padmatirtha and other leaders in meeting the onslaught. The new speaker, perhaps a person closer to the leadership is painting a more optimistic scenario.
Another advaita scholar delivers a speech
“These cowards who lack self confidence are getting demoralised merely hearing of the might of the enemy (even before any contact). The butter which melts only after contact with fire/heat is surely better/braver than these people. May such chicken hearted persons amongst us be damned.
“MayaVada of Shankaracharya, which has filled us all with happiness, teaches that after attaining enlightenment gods, men, birds/beasts and all else will become unreal and mere illusions. This is like Shukracharya’s magic which defeated and humiliated Brihaspathyacharya (by making things vanish even as they were seen). When we have with us protectors like Padmatirtha and others who have mastery of this Vidya, why should we be afraid?
Note: The allusion is to Shukracharya, the Guru of the Asuras defeating by his Abhicharika Vidya (magic and spirits) Brihaspathyacharya, the Guru of gods.
“We need not worry even if Advaita is refuted by them by impeccable logic supported by irrefutable Pramanas, prevailing over our NirgunaVada and we are unable to defend Advaita. (We have other remedies). PadmaTirtha who is also a master of six techniques of magic will protect us. No body can win over us.”
Note: The six techniques are – Chalana, Vashikarana, Sthambhana, Vidveshana, Ucchatana and Marana. The obvious implication is that what we can not win in a contest based on truth and evidence, will be won by underhand and magical methods such as Necromancy.
“The doctrines of Tatvavada have caused difficulty even to great Acharyas like Shankara, famous for their unrivalled knowledge of the Identity of the soul with Brahman. Though we can not ignore them, right now, there is no need for panic and lamenting at our misfortune.
Note: There is an underlying assumption of the Advaita speaker that refuting Tatvavada purely on merits is likely to be very difficult, if not impossible and hence, other methods would have to be thought of.
“Some of our intelligent scholars should go to those who are neutral in the conflict between them and us and plead – “Alas, our ancient Advaita is being destroyed by this new person, Madhva”. We should give colourful descriptions of both true and false allegations of defects and faults of Madhva and his followers (and thus make the neutral persons go against them).
“Our Shastra is upheld by the tenets that Brahma is not capable of being described in words. Every discrepancy is explained by the power of Maya. Similarly, we should not clearly express our own opinions, but get our purposes achieved by Maya (crooked) means and defeat all those against us.
Note: The idea is to avoid a confrontation with Tatvavada where the positions of each are clearly argued out and cases can only be decided on merits, but to rely on subterfuge and deceit to defeat it.
“Before the preachers of TatvaVada reach any village, we must use methods like Sama (persuasion) etc and ensure that they are not well received / honoured. If they still manage to enter, our men should be deputed to insult them and use means like beating up, snatching their books etc.”
Note: The methods to be used are Sama – persuasion, Dana – giving gifts or favours, Bheda – creating dissensions and Danda – use of force or fear etc.
Mayavadis create trouble for Madhva and his followers
Discussing and conspiring amongst themselves in this manner at that time, the Mayavadis planned their course of action and started creating trouble and opposition to Madhva, the devotee of Hari, the wielder of the Discus. Otherwise, how would they qualify for being condemned to drown in the ocean of Andhathamisra (a kind of eternal hell), whose cruel waters are miseries and sorrows.
Note: Advaita was long established and the social structure including political powers that be were mostly under their influence. It was thus easy for them to use their own influence and vested interests against one who was a heretic and whose ideas if accepted widely would have destroyed them. It is thus not at all surprising that they tried to use all possible methods to contain, if not destroy Tatvavada.
The scheming Mayavadis assembled in Udupi. In the guise of seeking a debate with Madhva, in which they hoped to discredit him, they persuaded Pundarikapuri who was wearing the habits of an ascetic, and was a great hater of Vishnu to represent them against Madhva in the debate. He had also (wrongly) thought himself to be an erudite scholar.
Pundarikapuri challenges Madhva for Debate
Pundarikapuri challenged the great scholar Madhva to face him in a debate. This was like a mongrel which eats refuse calling a lion to a duel, or the one-eyed crow calling a swan for a contest in beauty or a sly fox asking a tiger to fight with it.
Note: The analogies are apt: Madhva was like a lion, the king of all animals, which a lowly quadruped mongrel could hardly hope to even stand near. He was also like a graceful Swan, with his 32 auspicious features and majestic mien, as against the perhaps less than average opponent. He was like a Tiger in an intellectual fight, with power, speed and strength, while the likes of Puri had survived with sly cunning.
Though Pundarikapuri was fickle minded, insignificant (as a scholar) and unable to sustain his position, like a glow worm which is small, which flutters and which has weak wings, Madhva with great natural effulgence who could not be defeated by any one (in debate) did not neglect him, just as a fire with great flames and natural luster does not neglect the glow worm (but destroys it).
Madhva presents Tatvavada as supported by the Vedas
Madhva’s presentation of his position (TatvaVada) and rejection of his opponent’s position (MayaVada) was supported by strong, indisputably valid Pramanas from the Vedas and Smrutis, evidential and inferential proof. Madhva, the venerable knower of Vedas, easily demolished Pundarikapuri’s arguments and objections. In pious submission to please Vishnu, he gave a discourse on the true meaning of Vedas.
Madhva’s flawless discourse on the Vedas was listened to by many Brahmins who had studied the Vedas properly to recite them without errors of pronunciation, recitation etc. They surrounded and saw with great happiness, Madhva, who was beautiful and a great exponent of the Vedas.
Madhva’s Veda recital is compared to the Supreme Being and Draupadi
Madhva while rendering the Vedas was pronouncing the sounds – vowels and consonants with perfect accent. Letters beginning with Ka etc were pronounced by the correct parts of the body (like the tongue, throat etc) as prescribed and with soft and harsh pronunciation at the appropriate places, thus causing the three states of Pasyanthi, Madhyama and Vaikhari along with the qualities of the respective deities.
This clearly reminded the gods of Lord Narayana, the Supreme Being who creates the gods headed by Brahma from the head and other parts of His cosmic body as mentioned in the Vedas. He creates the Pancha Bhuthas beginning with Akasha and their natural qualities like sound etc. He causes the creation, maintenance and destruction by the three primordial entities Satva, Rajas and Thamas.
In the beginning the pronunciation of the two parts of the Matra were Hrasva (soft) called vatsanuvrutthi – this was similar to the baby Krishna following the calves toddling behind them. Then other superior Vritthies called Pakavathi and Pipeelika were pronounced by Madhva, which was similar to Krishna’s movements which made the Gopa women forget their daily chores and follow Him. Thus did Madhva, the devotee of Krishna recite the Vedas as heard by the gods, who thought of him as similar to Krishna.
Note: When sounds are pronounced, expert phonologists distinguish the subtle variance in pronunciation and employ only the correct one. Pronunciation starting with hrsva is called Hrsvaanuvruththi; with hrsva at the end is called vatsanusarinivruththi; With hrsva at both start and end is called pAkavathee; with hrsva in the middle is called as Pipilikavrutthi.
The perfect recital of Veda by Madhva was embellished by superior Shadangas (Six constituents such as Shiksha) which made the true meaning become explicit and created wonder amongst the three worlds. It had Swara Vishesha like Yeka Mathra and Dvimathra, along with the usage of special vowels (Ranga, UdAtta, AnudAtta and Swaritha), and insertions of pauses (Pada, Ardha & Rik) at the appropriate places. Such glorious VedaBharati (recital of Vedas) shone like Draupadi (incarnation of Bharati – the consort of Mukhya Prana) who had beautiful limbs, entering the Swayamvara hall with graceful steps and sweet sounds, creating wonder amongst the three worlds.
Madhva’s greatness was manifested in the majesty of his recitation of the Veda with usage of perfect intonations and pronunciation. His perfect recital was the best illustration of reciting the Veda as prescribed in Shiksha (science for understanding the Veda) and was venerable even to the gods. There is no illustration possible to this matchless perfection.
Madhva clearly brought out during his discourse on Veda, the rules to be adhered to in interpreting the meaning of Veda as described in Kalpa, pronunciation rules as specified in Chandas, and indicating the rules of Vyakarana (Grammar) to support the meanings given. He adhered to the guidelines spelt out in Niruktha (dictionary) and exhibited his prowess in Jyothishya (astrology). His outstanding performance was apparent in all these domains during his discourses on Veda.
Madhva’s discourse on Veda with such perfect pronunciation and explanation of the true meaning therein is exquisite and has been adored and venerated by such great deities controlling speech and Saraswathi, Garuda and Brihaspati (whose blessings are sought to achieve such perfection). (Narayana Panditacharya exclaims) – How can an ordinary person like me describe it?
Madhva defeats Pundarikapuri
The gathering of learned Brahmins was exhilarated by Madhva’s lecture on Vedas which was like the one by Chaturmukha Brahma himself. They were curious to know who could win in the debate. They approached Pundarikapuri with these words.
Madhva with his complete Jnana, has explained the true meaning of Veda eloquently. It is wonderful. We are keen to hear yours and therefore request you, erudite PundarikaPuri, to give your discourse similarly on the Veda (countering Madhva’s).
When thus requested by the Brahmins, the wicked Pundarikapuri attempted to show by his discourse that he is no less than Madhva. But instead he became an object of ridicule like Paundraka Vasudeva for trying to show himself as equal to Lord Krishna.
Note: The story of Paundraka Vasudeva, who tried to show that he was also equal to Krishna in his powers like having Garuda as his vehicle and having Sudarshana Discus as his weapon and failed miserably is narrated in Bhagavatha.
Pundarikapuri (putting up a pretence on his prowess in Veda) took up analysing the compound word “agninArayimashnavat”, a word from the first sukta of Rigveda. He erred in the analysis by splitting the word as Agni nArayim instead of AgninA and rayim.
The knowledgeable Brahmins present immediately humiliated him for not knowing even how to analyse the words (of the very first Rik of Rigveda).
Note: One may get a doubt as to why Pundarikapuri who should have been proficient in grammar made such a silly mistake. Bhavaprakashika explains that Goddess Saraswati, the goddess of speech, annoyed at this attempt to malign Madhva, prompted Pundarikapuri from within to utter the text the wrong way.
The fraudulent Mayavadi Pundarikapuri had called himself a Scholar tiger (Pandita Shaardula) and had been venerated as such earlier. But after his encounter with Madhva, the lion which decimates tigers in the form of opponents in debates, he stood (exposed in his true colours) as nothing more than a fox (having lost his title name of Pandita Shardula) becoming Pundarika (tiger) only by name.
Madhva’s library is stolen by Padmatirtha
The great Madhva came to know that his collection of books expounding the Shastras which was very dear to VedaVyasa, and maintained by the respected Brahmin Shankara Panditacharya of the Likucha dynasty (brother of Trivikrama Panditacharya), had been stolen by PadmaTirtha, the wicked ascetic.
This was similar to Arjuna who came to know that Draupadi, who was very dear to Lord Krishna and was in the care of the pious priest Dhoumya had been abducted by evil Saindhava (Jayadratha, the brother in law of Duryodhana).
(On hearing about the stealing of his precious books), Madhva set out speedily covering a large distance along with Jyeshta Yati (senior pupil of AchyutaPreksha) and intercepted Padmatirtha. He frightened him with his verbal onslaught and made him speechless in debate. He secured his wealth (victory) and made fun of his statement (contrary to his own tenets) that – “inner controller of all knows this”.
This was similar to Arjuna who went speedily to rescue Draupadi accompanied by Bhima. After covering a great distance, he intercepted Jayadratha and frightened and defeated him in battle with his arrows, tied him with ropes, and made fun of him, as he was prompted to act immorally by his sexual desires.
Note: Bhavaprakashika gives details of this incident. Padmatirtha stole the books from Vishnumangala where they were kept by Shankara Panditacharya. Madhva who was in Udupi quickly travelled to Yekavata and called Padmatirtha for a debate. When the latter asked for neutral umpires, Madhva said -“you can arrange them”.
The discussion ended with Padmatirtha referring to the inner controller of all knowing the truth, when Madhva turned the tables on him by saying that thereby he is accepting Tatvavada, as such concepts are unacceptable in Advaita. The books were finally accepted back by Madhva in the presence of King Jayasimha later. The discourse given by Madhva at this time was written down as Tatvodyota (one of the Sarvamoola compositions).
Madhva, the incarnation of Mukhya Prana decided not to forgive, but to punish Padmatirtha who robbed the pure soul, Shankara Panditacharya when he was alone and had taken away his books. This was similar to Bhima (Arjuna) not forgiving, but punishing by death Jayadratha who had isolated Abhimanyu, the son of Arjuna in the Chakravyuha, culminating in the death of Abhimanyu. A lion will deal likewise with a wild boar which has killed its helpless cub when alone.
Though he was defeated by Madhva, Pundarikapuri still wanted to rescue Padmatirtha. He tried to give discourses on Mayavada to some of Madhva’s followers (to prove that he was correct). Madhva refuted his contentions with five or six sentences.
This was similar to Ashwatthama and others who had also been defeated by Arjuna earlier, attempting to save Jayadratha by attacking him with their arrows. Arjuna used five or six arrows to intercept and destroy all their arrows and defeat them.
Madhva used an uninterrupted stream of well chosen unchangeable words / sentences to show the true innate nature of Lord Vishnu, explaining the contents of Vedanta Shastra in clear and unequivocal terms. Thus, he destroyed all the arguments of PadmaTirtha and silenced him.
This was similar to Arjuna sending an uninterrupted stream of unstoppable bright arrows lighting up the sky fired from his Gandiva bow to cut Jayadratha, (who had got his son Abhimanyu killed by trapping him in ChakraVyuha), into pieces and kill him.
Note: This represented the last effort made by organised Advaita to defeat Madhva. Subsequent disputations like those of Trivikrama Panditacharya etc were individual efforts, which resulted in their accepting defeat and becoming Madhva’s disciples
Madhva’s disciples taunt the fleeing PadmaTirtha and his gang
You, thieves calling yourselves as Mayavadis! Stop your arguments that the world is unreal (stealing the world itself). Run away from here. All the people who have seen you will come and catch you. It is time for you to quickly get into your caves.
(Thieves run away when it is sun light)
The moonlight of the assembly of your scholars has dimmed and the light of the stars (evil debaters) has become insignificant (due to the rise of Sun of Madhva). The primordial ignorance, Ajnana (darkness) which is very dear to you and which is the cause for moonlight / shining of your stars has been destroyed. (When the sun rises, the moon pales into insignificance and the stars are not visible)
The Sun (of Madhva) is shining in the sky from the east. He has seven horses tied to his chariot and illumines the entire world. Similarly, the all knowing Madhva who has seven Pramana compositions – the four Vedas, Moola Ramayana, Mahabharata and Pancharathra is spreading true knowledge about the nature of Brahman with his excellent words in the universe as desired by Brahma and other gods.
You Mayavadi thieves! Have you not seen the sunlight of Madhva? Run quick!
Note: The following words have two meanings applicable for both Madhva and the Sun.
The Sun shines in the sky, which has the blue colour of the Kannaidile flowers blooming after the rainy season, which is the location of every thing in the universe, is magnificent and is the location of sound.
Madhva (Sun) has his support in Lord Narayana , who is the fundamental refuge of all in the Universe, who is most beautiful with the blue complexion of the Kannaidile flower. Narayana has His nature determined by the Vedas, which are (pronounced in) of the nature of letter sounds. Who can possibly overcome Madhva?
Madhva is compared to Lord Narasimha.
You Mayavadi demons, who do not accept the words of the Vedas regarding the nature of the Supreme Being and the souls! Run away. Run away. PoornaPrajna is like the Narasimha incarnation of the Lord. He uses his inferential statements like the sharp nails to tear into you, who talk too much and are foolish. He roars in the form of his discourses and will cut you through with his nails.
Madhva is compared to Garuda, the celestial king of birds
You Mayavadis! You are like serpents with twin tongues as you speak with two voices. Madhva is the most eminent among the philosophers (pakshi shreshta). He has one consistent invariant doctrine (paksha) of Tatvavada. His mind is always full of Vishnu in His innumerable manifestations. He is proficient in all matters and has distributed the nectar of his doctrines to the entire community of good people for all times. This all knowing Madhva will destroy you, serpents. Give up your pride. If you are too proud and egotistic (to surrender to him) run fast to some holes (like serpents)
The same words when applied to Garuda say : He is a great bird (Pakshi shreshta). Garuda carries Sri Narayana on his shoulders, but Madhva carries all the infinite forms of the Lord. He has only two wings (paksha), while Madhva has one – doctrine (paksha) of Tatvavada. Garuda gave Nectar only to his mother, Madhva gave Nectar like Shastra to all people. Garuda is the traditional enemy of serpents.
Madhva is compared to Narayana
(Narayana is the destroyer of Daityas and wears the Conch, Discus, Mace, Bow, Arrow and Sword (for this purpose)).
You Mayavadis! Sri Madhva Narayana, an enemy of the Asuras has arrived here to subdue you . He wears in his hand the Sudarshana Chakra of the group of all Vedas. He is blowing the conch of Brahma Tarka. The eighteen Puranas are in his hand like the Koumodaki mace. He is having Brahma Sutras for arrows, his PancharAtra texts as His shArnga (bow) as also his Nandaka Sword like MahaBharata. Thus armed with all the five great weapons , he has arrived to destroy you. Run away quickly.
After defeating PadmaTirtha and his followers, Madhva proceeded from the place called Kavu (SwArama) to PrAgryavAta where he performed the Chaturmasya Vrata worshiping the Lord with the name Janardana who is full of ecstasy.
Note: Sri Teekacharya has written in his commentary on Tatvadyotha that the shlokas 47 to 53 were composed by the disciples of Acharya Madhva enthused by the defeat of Padmatirtha and others. At their request, these were included in the end of Tatvodyota by Madhva. This statement is also supported by Bhavaprakashika. There are three more shlokas appearing at the end of Tatvodyota.
The Twelfth chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here.
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