Sriman Madhvacharya – Chapter 15 – Part II

Mukti according to Advaita is refuted

If it is asked when will Mukti be attained or how will it be attained, any answer given will make the Mukti Visheshitha (qualified with attributes). Therefore, Identity with Brahman who is undifferentiated (which is the tenet) of Advaita is immediately negated by such replies. Therefore, this Mukti (as specified by Advaita) is not acceptable to the wise persons.

Note: Becoming one with Nirvishesha Brahman is Vyahatha (self contradictory) when trying to give answers to such questions about Mukti. If no reply is given, the nature of Mukti will never be known.

Mukti according to Vaisheshikas is refuted

A Mukta who does not have any feature such as intellect etc will be like a wooden doll not capable of any experience (even happiness) internal or external. Such a person does not get any worthwhile objective (Purushartha) in Moksha.

Note: According to the Vaisheshika, the Mukta soul does not have the senses, mind, experience of external or internal objects etc. Such a one will be like an inert doll and such Mukti is unwanted by any one.

Iswara has knowledge, desire and effort and will never suffer any undesirable experiences (at all times). When the Mukta soul attains Iswara, the latter will make him similar to Himself and free from undesirable experiences due to His own capacity.

Note: The Vaisheshika believes that the Mukta soul is bereft of all organs of cognising and enjoyment in Mukti. But Iswara, who is also present in Mukti (according to them) has all these and does not have any sorrows. Logic shows that Iswara will make the Mukta soul similar to Himself also giving him pleasure, but with no sorrow, as he Himself has the powers to do so.

You (Vaisheshika) say that because sorrow is always accompanied with happiness in Samsara (worldly life), the same must be the case in Mukti also. Therefore, to avoid sorrow completely in Mukti, even happiness has to be given up there. With the same logic, one can argue that the soul has swaroopa in worldly life along with sorrow, it should be given up in Mukti. Thus, you will have to accept even Shunyavada.

(Vaisheshikas argue) if the Mukta soul has a body in Mukti, he will also have the six oormis (defects), like Chaithra (unreleased soul). Such an Anumana is invalid as it has an Upadhi of having an impure body (composed of the three Gunas constituting Prakruthi).

Note: The Vaisheshika concludes that the Mukta soul has no body, as the possession of a body inevitably means defects such as birth, death etc. Madhva points out that these defects can apply only to the natural body in this world. Extending the logic to Moksha is improper. The six Oormis are: existence, birth, growth, decay, weakening, and death. They can also be defined as hunger, thirst, desire, hatred, sorrow, and infatuation. The Upadhi is the real cause for the conclusion and not the other hethu shown in the Anumana.

The Anumana used by Vaisheshikas to show that the Mukta soul has no body (previous shloka) is also invalid due to another defect – Anaikanthikathaa of the Hethu. (The hethu given is not invariably associated with the sadhya making the Anumana inconclusive). This is because Iswara also has a body (while not having the six Oormis). If it is contended that Iswara does not have a body, He will not have the qualities of Jnana, Iccha etc like Shashavishana (nonexistent horn on the hare).

Note: It is accepted by Vaisheshika also that Iswara is free from the six oormis. The question is whether He also has a body or not. To show that the Anumana of the previous shloka (proving that the Muktas have no bodies) is valid, the Vaisheshika has to accept that Iswara will also not be having a body. If that is accepted, Iswara can not have knowledge, desire etc, as he will become Asat, like the horn on the Hare.

Body is used here not in the sense of a physical body, but a positive entity with which functions like knowing, doing, thinking etc will be done.

If the Vaisheshika argues That Iswara and Shashavishana can not be compared as they are different, as Iswara is a knower and desires things etc, we say the same thing, when we say that He has a body, but it is not a Prakrutha body.

In the same manner, we have to accept a body for the Mukta soul also which consists of his innate essence (not external and acquired by him). The suffering of undesired experiences will not be there for him, as he has no Prakrutha body.

The vaisheshikas say that both the Supreme Being and souls have pervasion over all space and to establish it, they have to accept that the souls pervade over small spaces covered by atomic particles like Paramaanu (smallest atomic particle) and larger spaces such as the length of the forearm showing that they have parts which are nondifferent from their essence. Similarly, in our case the Mukta souls can have limbs which are of the essence of bliss, knowledge etc and which are nondifferent from their essence.

Note: Pervasion over space which has parts intrinsic to it – such as lengths, volume etc shows that the soul can have parts nondifferent from it. With the same Nyaya (logic) it can be accepted that the Mukta soul has parts which are nondifferent from its essential natural swaroopa of knowledge, bliss etc. Tatvavada does not accept that the souls have such pervasion as they are atomic, but the Supreme Being and Lakshmi have such pervasion.

The Mukta soul has knowledge of Roopa (colour) etc, as he is a positive entity, like Iswara and not inert (unconscious). With this Yukthi (logical argument) one has to accept that the Mukta soul also has senses like the Eye etc. As the opposition has accepted that Iswara is sarvajna (all knowing), there is no defect of Sadhya vaikalya in this Anumana (absence of the proved entity – knowledge of Roopa etc in Iswara, the example).

Note: Iswara is accepted by Vaisheshikas to have sarvajnatva, which requires the use of senses like the Eye. The Mukta soul being a similar entity (Chetana and not a Jada), he must have the sensory facilities.

It does not in any way imply that the senses should be similar to ours in construction.

The Vaisheshika can argue that Iswara, though having the knowledge of colour (Roopa) etc, is not blissful, as He will have to have sorrow also. We (Madhva) reject this argument on the basis that the Vyapthi (invariable coexistence) of Bliss with Sorrow has already been denied (shlokas 16 – 19).

Some (example – Bhatta school) do not accept the existence of Iswara Himself and hence argue that the example of Iswara given earlier is invalid. For such persons, we give the inverse example of a piece of stone (Vyathireka drishtantha).

Therefore, the Mukta soul has a transcendental body with senses, knowledge and enjoyment of pleasures and bliss.

Note: The Mukta soul being Chetana is completely different in essence from an inert object like a stone. The stone does not have senses, consciousness, knowledge etc. Therefore, the Mukta soul must have these.

Madhva sums up Mukti swaroopa

Why are these schools opposing us, hating the type of Moksha consisting of the enjoyment of one’s own essential bliss described by the Vedas and supported by Yuktis? Why do they insist on supporting the opposite concept of identity with Nirvishesha Brahman.

Note: Madhva shows that the concepts of Identity with Nirvishesha Brahman or the Mukti of the Vaisheshikas with no knowledge, enjoyment etc have no support from the Vedas and are also opposed by valid Yuktis (given by him).

Therefore, only Vishnu with the six auspicious attributes described by the Vedas which are Pramanas by themselves without needing any external verification gives Moksha and other blessings. This must be accepted by all to obtain all the auspicious blessings from Him.

Note: This concluding verse of the speech of Madhva on Tatvavada sums up elegantly the important principles –

the Supremacy of Vishnu,
the giver of redemption,
unquestioned validity of all the Vedas, and
the method of obtaining the four kinds of Purusharthas for the soul in bondage.

It also rejects the contrary schools like

Identity of the soul with the Supreme Being,
lack of gradation amongst souls,
selective acceptance of the Vedas as pramanas,
elevation of others to the status of the Supreme Being etc.

Trivikrama Panditacharya debates with Madhva and surrenders to him

Trivikrama listened to the discourse of Madhva, the all knowing, containing the various tenets along with Pramanas. Afterwards, Trivikrama used sharp arrows in the form of various logical propositions, fitted with feathers of opposing doctrines discharged by pulling at the strings of his bow in the form of his (vast) knowledge.

Note: In shloka 2, the debate between them has been compared to a battle between archers. Here, the simile is continued – the comparisons of the Bow to knowledge, arrows to logical points, feathers to opposing systems is most apt.

Madhva, the great intellect, smilingly intercepted all the logic arrows as and when they were discharged, by counter arrows, which were superior.

The great Brahmin, Trivikrama, wanting to secure victory over Madhva used astras (specially sanctified weapons) in the form of Vedic texts, which were beyond the capacity of others either to use or to reply with countermeasures.

Note: Trivikrama has first questioned the logical issues with Madhva. After finding that his logic was impregnable, he used Agama Pramanas in debate which appear to contradict Tatvavada to support rival schools. These being more powerful and difficult to resist have been rightly called Astras. These can be replied only in kind.

Madhva used a large number of Vedic texts, which were very powerful on account of having only one unique interpretation and having their meanings at a more fundamental level (rather than secondary derived meanings) to answer the Vedic texts quoted by Trivikrama and showed that those could also be interpreted in a different manner consistent with his doctrines.

Note: The principles involved in arriving at a consistent interpretation of apparently divergent Vedic texts as a whole is mentioned here. It is axiomatic that the texts being flawless can not be discounted as invalid.

They are assigned different strengths – those which can be interpreted in an unique manner only, being considered strongest. Similarly, if the meaning assigned to a text is dependent on the interpretation of another, the latter being at a more fundamental level will be considered stronger. There are other criteria too. But, the final picture can only be determined by complete interpretation of ALL the texts in a manner consistent with the principles of interpretation, grammar and internal consistency of the total system.

After debating in this manner for fifteen days in a Vada Katha, Madhva, dear to Hari, the wielder of the chakra, made Trivikrama incapable of further questions and free of doubts.

Note: The reference to Vada in the shloka shows that the objective of the debate was not victory, but determination of the correct philosophic position. This would therefore require more time and would also account for the final result, acceptance of Tatvavada by Trivikrama, the great scholar of Advaita.

This good person of Pejatthaya family (likucha) prostrated to Acharya Madhva and prayed – “Master, please forgive my taking liberties with you. Grant me the permanent service of the dust beneath your lotus feet.”

Note: Trivikrama being a good person accepted without any rancour the consequence of his defeat in debate without taking recourse to false pride or commitment to his old position. He surrendered himself before the master to study the new Tatvavada.

Madhvacharya teaches Brahma Sutra Bhashya to Trivikrama

Then Sri Madhva commenced the teaching of the Brahma Sutra Bhashya to Trivikrama. The good people were happy at this, while the wicked persons became unhappy.

Note: Trivikrama had been persuaded by Mayavada school to try to defeat and discredit Madhva. They would be naturally unhappy at his conversion into an enthusiastic disciple and admirer.

Madhvacharya directs Trivikrama Pandita to write Tatvapradeepa, a commentary on Brahma Sutra Bhashya

Trivikrama was directed by Madhva, called Mahacharya as he is the major commentator on Vedanta, to write a commentary on his Brahma Sutra Bhashya. Before commencing its composition, which would be impossible without his blessings, Trivikarama prayed to Madhva thus:

Note: This commentary of Trivikrama is called Tatvapradeepa. This composition also quotes Anuvyakhyana written by Madhva at the request of Trivikrama, as described in the following shlokas.

Trivikrama describes the compositions of Madhva

Brahma Sutra Bhashya

The gems of (Nyaya) Logic contained in the ocean of your Bhashya (Brahma Sutra Bhashya) can not be completely collected by great scholars working constantly. It is so profound and wonderful.

Note: The Brahma Sutras of Badarayana Vyasa are a treatise in Nyaya Shastra related to Vedanta, by which the true purport of the mass of Shruties can be determined. The extremely condensed method of its presentation leads to many distorted commentaries, which suffer from internal discord, violation of canons of interpretation etc. Madhva Bhashya on the other hand correctly brings out all the relevant logical issues. The logic and rules of interpretations hidden in the Bhashya, are not easily assimilated.

The Ten Upanishad Bhashyas

The meanings enshrined in the temples of the ten Upanishad Bhashyas which are logical and correctly depicting the intentions of the Upanishads are pleasing them in the same manner as the gods please their consorts (in their houses).

Note: The Upanishad Bhashyas are true to the originals and convey the meanings of the Upanishads easily.

Geetha Bhashya and Geetha Thathparya.

Your two compositions on Geetha, Thathparya and Bhashya are like the Sun and Moon, which fully illuminate the entire world of Tatvavada tenets with their rays in the form of incontrovertible statements.

Mahabharata Tatparya Nirnaya

Which good person will fail to utilise the nectar called Mahabharata Thathparya Nirnaya which has emerged out of the milky ocean of Ithihasa and Puranas, by the churning of the Mandara mountain in the form of your mind.

Note: The simile of the milky ocean being churned to produce Nectar is very appropriate for this case, as Acharya Madhva has considered the extensive Ithihasas – Mahabharata, Moola Ramayana and Pancharathra (in their original form, without the loss and distortions due to time) and the voluminous Puranas such as the Bhagavatha, before composing the Nirnaya (Decisive annotation) on the originals.

The M B T N specially considered as the concentrated extract of all such texts is rightly called Nectar.

Bhagavatha Tatparya Nirnaya

Your Bhagavatha Thathparya Nirnaya is like a good friend and path finder to those who try to obtain true knowledge and who are ignorant of the three types of language used in Puranas.

Note: The Puranas use three types of language representations called Guhya, Darshana and Samadhi, whose knowledge is essential for understanding their true purport. If one ventures to do so without such knowledge, he needs the help of some one who knows the winding paths of the Puranas, like a local person assisting a stranger in a new place

Other compositions

Your excellent Tantrasara is like the Kalpatharu (Divine wish tree) whose shelter is used even by gods and by which any one will attain all his desires.

Note: The words also mean that the letters and words in Thanthrasara are symbolic of the divinities and forms of gods who are worshipped through them. The composition also contains the essential tenets of Tatvavada which is adopted even by gods.

Kind hearted Madhva, you have composed the texts kathA lakShaNa and pramANa lakShaNa, which are like the eyes for the world to learn about the pramANAs and methods of debates (Katha).

Who will not adore Vishnutatvavinirnaya which is like Arjuna who single handedly placed his feet on the heads of his enemies (defeated them in battles).

Note: This is a unique composition which covers all the important tenets of Tatvavada in a brief but analytical manner, useful for the intelligent beginners. The refutation of important tenets of competing schools along with proving the accepted tenets with valid pramanas makes it a very valuable foundation course for the study of Tatvavada. It is in prose form.

The Prakarana texts like vAda (Tatvodyota) are very little in size like a spark from a fire, but destroy forests in the form of opposition schools completely when aided by wind (god)

Note: Though small in size, these are extremely efficient in destroying completely the arguments of opposite schools, because they are propelled and supported by the incarnation of Mukhya Prana.

In the Anubhashya, you have shown infinite meanings covered by the Brahma Sutras. It is a wonder like (the baby) Krishna showing the entire Universe (Brahmanda) to His mother, to demonstrate his infinite capacity.

Note: In the 32 shlokas of Anubhashya, Madhva has condensed the enormous meanings contained in his Brahma Sutra Bhashya, etc., when these are themselves considered as enormous condensation of philosophy. It is believed that this work was composed at the request of Achyuta Preksha on a Sadhana Dvadashi day, to enable its regular recital daily even on days when the time available for this purpose in the mornings is limited.

Oh, Madhvacharya with the six auspicious attributes, you have composed the Yamaka Bharatha causing wonder in all the worlds, to show the secret meanings of Mahabharata in a wonderful poetic form.

Note: The 81 shlokas of Yamaka Bharatha contain the contents of 18 Parvas of Mahabharata.

You are like an ocean from which heaps of jewels in the form of excellent Subhashithas, Stotras and Gathas are obtained. Who can count them?

Note: This is an indication that in addition to the well known 37 compositions, Madhva had composed many other smaller ones, some of which are now being discovered.

This assembly of good people consider that all these compositions are like Chintamani (wish jewel capable of giving all desires to good persons) and convey a large number of meanings ( can give immense fruits like Moksha). They also laugh at stupid people who think that they are small and hence not profound.

Trivikrama Pandita requests Acharya Madhva to compose a new composition

Though there are already so many compositions we still request you to compose a new one, just as gods wanted to have Skanda, the enemy of Tharaka, even when there were gods like Indra etc.

In all the immensely profound writings in the compositions, the Yuktis spelled out are difficult to grasp for us due to our mental limitations. Therefore, give us a (new) composition which will explicitly give all such Yuktis.

Note: The works earlier composed were generally contextual and had to conform to relevant original references only. But a new global composition which will give the logical basis of interpretation of Vedanta and Brahma Sutras with the propositions arranged logically and according to subject order would make it clear to one, who need not study all the texts first and fully grasp them before getting a total picture. Thus, Anuvyakhyana is like a compendium on all his previous works. This work has the monumental commentary by Sri JayaTirtha, called Nyayasudha.

Madhvacharya composes Anuvyakhyana and Nyayavivarana

Requested thus, Madhva composed the Anuvyakhyana, which is like nectar to the good people, like the proverbial Vajra weapon (which destroys) the arrogance of evil schools and is like the sun light to the darkness spread by Mayavada.

The brilliant Madhva had this composition written by four of his disciples continuously at the same time with no effort.

Note: The four chapters were dictated at the same time to four disciples with no pauses and with no effort. Sri Raghuvarya comments that this is indicative of the future Chaturmukha (four faced Brahma), which Madhva will become in the next Kalpa.

He composed also a new composition (Nyaya) Vivarana, which is in the nature of a compendium of the Yukthis mentioned in Anuvyakhyana.

Note: Anuvyakhyana has both contextual matter, explanations and quotes etc, while Nyaya Vivarana mentions only the basic logical propositions (Yukthis) used both for Purva paksha and Siddhanta.

Sri Vishnu Tirtha (brother of Madhva)

The parents of Madhva, who, by their constant association with him, lost their Ajnana (ignorance) and suffering and became pure in mind, in the same manner as people get light and freedom from worry by the light of a Full moon, went to Vaikunta (in due course of time). The younger brother continued to live in the ancestral house.

With the twitching of the eye brows of fate, all the wealth such as money, food grains and cows etc were lost, making him renounce the world. The brother of Madhva well versed in the Vedas went to his brother, Acharya Madhva, the great Vedic commentator.

Note: His great learning of the Vedas had already made him detached from the world. The fortuitous loss of all his wealth deepened his feelings of renunciation and made him approach his great brother.

Though he repeatedly fell at his brother’s feet begging that he should be ordained as an ascetic, Acharya Madhva asked him to go back to Pajaka, as it was not the proper time.

The brother did not eat, sleep or even laugh, waiting for the right time (to take the orders of ascetic). All the time he was remembering his brother, like Bharatha was remembering Rama, his brother (during the latter’s stay in the forest).

After the end of Sharadruthu (season after rains – when Chathurmasya is over), Madhva persuaded with difficulty the king (Jayasimha) who was sad at being parted from him, to stay in his capital and went to Pajaka.

Acharya Madhva ordained his brother, who was born in an excellent family, who was well learned in the Vedas and Vedanta, pure in body and mind, who had renounced the world after experiencing the shallow pleasures of the world and who had performed the necessary rituals like Jiva Shraddha etc.

Note: The ordaining of an ascetic is to be done after examining all the aspects mentioned here.

Madhva, who is equal to Chaturmukha Brahma himself taught the extremely secret Brahma Tatva to his brother. This is beyond the capacity for learning for even those ascetics who perform austere penance amongst five fires.

Note: The levels of both the aspirant and the teacher were extremely high.

The great Ananda Tirtha (called as Preethi Tirtha here) showing immense nectar like love in his face in the form of a gentle smile and with his kind glance at him, named the new ascetic Vishnu Tirtha.

The brother of Acharya Madhva, the great teacher of Vedanta made full use of time by studying Vedanta Shastra, its repetition and contemplation.

Note: Proper study involves ability to repeat accurately that which has been heard and understood, as well as full assimilation of the actual meanings by constant meditation and contemplation.

By subjugation of senses, great devotion , sweet words and service to the teacher, VishnuTirtha made the small seedling of his Guru’s kindness grow into a great tree.

The greatness of VishnuTirtha taking shelter in the Kalpa Vriksha (Wish tree) in the form of kindness of Madhva with the infinite knowledge is beyond description. But, we will still try to describe it a little, out of great desire to do so.

VishnuTirtha was good at discourses and had the fruition of the powers acquired by great Mantras like Pranava. He decided that as a servant of Madhva, he should be second to none amongst the disciples of Madhva.

When he went for pilgrimage to the north and took ritual baths in sacred Tirthas, not only did he become pure thereby, but made the Tirthas themselves become pure when he bathed in them.

VishnuTirtha went to Harishchandra mountain for penance, not seen or known by any one. This mountain is well known as the place for successful observance of penance for many ascetics who have given up desire for worldly things.

VishnuTirtha who was determined to achieve success in his goals had given up jealousy and being full of hate towards the fire of sorrow born out of the Dvandva (Twos like Heat and Cold etc) and fuelled by food.

Note: The hatred of VishnuTirtha was towards the sorrow caused by attachments to the objects of the senses, which leads alternately to pleasure and misery. This sorrow is fuelled by constant feeding of the desires in the form of food etc. The only solution is to control desire by observing fasts and other prescribed rituals to achieve control over the mind and its desires and achieve equanimity in all situations.

The great ascetic VishnuTirtha partook a little Panchagavya only once in five days, from the devotees who brought it to the side of the mountain and repeatedly requested him to take it.

Note: Panchagavya is the mixture of the five products of the cow like Milk including Urine and Dung.

With his great control over the senses, he gave up gradually even the Panchagavya and was satisfied with falling Bilva leaves and water, performing severe penance, beyond the capacity of even great ascetics.

He sat on a very cold stone for a long time to perform penance as he had fully subjugated his mind and observed all proper rituals. The stone was such that no one could have sat on it, without the special grace of God.

The brother of Madhva, the incarnation of Pavana (Vayu), achieved victory over breath consisting of the three elements of Pranayama – Rechaka, Pooraka and Kumbhaka and thereby achieved complete mastery over the horses called senses through the charioteer called the Mind.

Note: The main purpose of Pranayama or breath control is indicated here.

VishnuTirtha who was an expert in Vedanta remembered and meditated upon the form of MahaVishnu (enemy of the Mura Asura) in the manner taught by his Guru. He attained the state of Samadhi (complete absorption of consciousness) in Him, which is secured only by great Yogis and which removes all sorrow.

After VishuTirtha devoted his mind to the beautiful form of Mukunda (the giver of Moksha), which is an ocean for all auspicious qualities like Bliss etc and is the greatest of all the great wonders, he never diverted his mind on any thing else.

Note: He entered into Asamprajnaatha Samadhi.

His Asamprajnatha Samadhi was like a priceless gem having the glow of Aparoksha Jnana (direct vision of the Supreme Being) and was without the defect of Kama (desire). The only price which could be appropriate for it was Moksha itself.

Note: His was a perfect state where he was completely immersed with God having Aparoksha and without having any desire for rewards. Such devotion can only be rewarded by Moksha.

The grace which the Supreme Being, the lord of Madhva showed to the brother of Madhva is not capable being grasped by the mind and is extremely secret.

Therefore, it is not being described here.

How wonderful is the service of Madhva, with the great Jnana. It is because of that VishnuTirtha secured such unique blessings (from the Supreme Being) even in Kaliyuga – so extolled the gods about the greatness of service to Madhva.

A disciple of VishnuTirtha called AniruddhaTirtha came to him. He was very dear to him, engaged constantly in very hard rituals, capable of extrasensory perception, was like an ocean of Knowledge and very proficient in Tharka Shastra.

Note: AniruddhaTirtha was the first ascetic of the Subrahmanya Matha.

When VishnuTirtha came back to Rupyapeeta (Udupi) when implored by AniruddhaTirtha, the disciples thought that Madhva himself had come to bless them.

Note: This indicates that the brothers looked alike and possibly this incident took place after Madhva had left for BadariKshetra.

There was another disciple called BadarayanaTirtha to VishnuTirtha, who was like the head ornament to great poets, who was a great scholar, a great ascetic and was like a playful parrot to Acharya Madhva.

Note: BadarayanaTirtha (also called VyasaTirtha) was the first ascetic in the Matha later called Sode.

VishnuTirtha gave special blessings to BadarayanaTirtha, who took up as his disciple with great zeal and made him into a great scholar amongst great scholars.

This amazed every one.

VishnuTirtha who pleased Vishnu secured greatness unobtainable by others. He climbed up the Kumara mountain dear to god Skandha, inaccessible to others.

Note: Sampradaya Paddhathi of HrishikeshaTirtha describes that VishnuTirtha who will be engaged in austerities on Kumara mountain will come down at the time in Kaliyuga, when Tatvavada is almost completely lost and will re-establish it with the help of the compositions presently buried in the form of copper plates in a well at Kat thila – 18 Kms from Kanva tirtha and 25 Kms from Mangalore.

Sri Padmanabha Tirtha

There was another important disciple of Madhva hailing from the shores of Godavari, called PadmanabhaTirtha who had been attracted by the wide spread fame of the clean minded Acharya Madhva.

Note: Shobhana Bhatta who became his disciple in the debate held on the banks of the Godavari river (9 th Chapter) was given the name Padmanabha Tirtha by Acharya Madhva.

Madhva was pleased by the constant Shravana (listening), Manana (contemplation), devotion, renunciation (from worldly affairs) and service of Padmanabha Tirtha and had taught him the purifying Adhyathma Vidya (knowledge about the Supreme Being immanent in all).

Even when he sported in the rivers in the form of floods of Yukthis in the Shastras of others (like Vaisheshikas) with the objective of refuting them, the great scholar whale (Padmanabha Tirtha) never came away from the ocean of Vedanta Shastra.

The great lion in debates defeated by his roar in the form of discourses other disputants like Mayavadis, who thought that they were great scholars, but were actually like dogs (Grama Simha – the village lion) in their assemblies.

He was a great debater (Chathurasya – with four faces) and was clearly like the lion (Panchasya) in splitting the foreheads of elephants in heat in the form of bad Yukthis used by evil debaters.

From the ocean of knowledge known as Padmanabha Tirtha was born the auspicious priceless commentary called SannyayaRathnavali on the great Anuvyakhyana of Acharya Madhva.

Note: He has composed many works such as Sattharkadeepavali (on Brahma Sutra Bhashya), commentaries on Geetha Bhashya and Geetha thathaparya, the Ten Prakaranas etc.

Padmanabha Tirtha, who was like an ornament to scholars and was well learned in the Vedas was honoured in various assemblies of scholars as the disciple of the great preacher who was an authority on the Vedas. He gave discourses on the Vedas.

Other disciples of Acharya Madhva

Along with these two important disciples (Sri Vishnu Tirtha and Sri Padmanabha Tirtha), there were many great ascetic disciples of Acharya Madhva, of infinite knowledge, from different places, who had taken the vows both earlier and later than these two.

Names of important ascetic disciples are given:

Some of them were

Sri Hrishikesha Tirtha, who had conquered the senses,
Sri Janardana Tirtha, who had conquered birth and death,
Sri Narasimha Tirtha, who has taken shelter in the feet of Lord Narasimha,
Sri Upendra Tirtha, who had practised the chanting of the name of the Supreme Being (Upendra).

One had the name Adeergha (short) – Sri Vamana Tirtha, who had restricted his worldly activities, another was Sri Rama tirtha, who had taken shelter in the lotus feet of Lord Rama, another – Sri Adhokshaja Tirtha was great with qualities unknown by the senses.

All these were great with knowledge, devotion and renunciation.

Note: The poet has tried to explain the special qualities of the eight founders of the Mathas in Udupi based on the names bestowed on them by Acharya Madhva. The actual names have been given in Bhavaprakashika.

The names as well as the deities assigned for worship to each of them as given in Sampradaya paddathi of Hrishikesha tirtha is as follows:

Sri HrishikeshaTirtha – Palimaru Matha – Sri Rama with Seetha and Lakshmana
Sri Narasimha Tirtha – Adamaru Matha – Sri Chathurbhuja kaliyamardana Krishna
Sri Janardana Tirtha – Krishnapura Matha – Sri Dvibhuja kaliyamardana Krishna
Sri Upendra Tirtha – Puthige Matha – Sri Vittala
Sri Vamana Tirtha – Shiruru Matha – Sri Vittala
Sri Vishnu Tirtha – Sode Matha – Sri Bhuvaraha
Sri Rama Tirtha – Kaniyuru Matha – Sri Nrusimha
Sri Adhokhaja Tirtha – Pejawara matha – Sri Vittala

When they moved on the earth’s surface, they made it pure. They were like Suns who had come down to earth and were illuminating the sky or the lotus feet of the Lord (Vishnu Pada) and were removing darkness in the form of ignorance due to evil schools.

They were always immersed in the ocean of Moksha Shastra (science for the redemption of souls) and were full of bliss. They were engaged in worshipping the lotus feet of Hari, the wielder of the Discus, in the Idols which were delightful.

The disciples of the disciples of Madhva and their disciples were many and were like ornaments to the earth. All of them had good qualities (such as Jnana, Bhakthi and Vairagya) as their ornaments.

They were always sporting in the ocean of happiness in the study of commentaries of good Shastras. They were wearing the ornaments of being engaged in refuting the copious arguments put forward by evil persons (of opposite schools).

Some had studied the Shastras only a little, but had great devotion. Some had average intelligence, but had, by repeated learning made up for that in their knowledge of the Shastras.

Note: This is an indication of the cross section of the large numbers of disciples. It is being stressed that though they were gifted with different capacities, all of them had great devotion and application for acquiring learning to the best of their abilities.

Householder disciples of Acharya Madhva

There were many householders who had secured the full blessings of Acharya Madhva. Out of them, three great members of the Likucha (Pejatthaya) family were effulgent like Threthagni (Triad of fires used in sacrifices).

Note: Bhavaprakashika explains that these three were Trivikrama and the two Shankara acharyas. There are three works available today attributed to a Shankaracharya, who is likely to be the person who maintained Madhva’s library.

There are some references to others, including ladies called Kalyani devi. One appears to be Madhva’s sister, and the other two are the sister and daughter of Trivikrama Panditacharya. Three small works Tharathamya stotra, Anu and Laghu Vayusthuthi have been composed by one of them, possibly the sister. These have been accepted widely in Madhva lore as authentic amongst all sections. Mahabharata Thathparya Nirnaya also mentions the incarnation of Bharathi, the eternal consort of Mukhya Prana at the time of the Madhva incarnation.

The three scholars of the Likucha family were engaged in planting the seeds of auspicious knowledge (Sadvidya) amongst their disciples as their main task and never abandoned the directions of Acharya Madhva.

Others headed by Brahmanas (such as Kshathriya, Vaishya etc) who secure Moksha by performing the tasks of protection of the good people and who headed villages also became disciples of Madhva.

Note: There is an important principle enunciated here. Most sections of society may not be able to devote all their time for acquisition of knowledge as Brahmanas do and may have to perform other tasks for the proper maintenance of society as a whole such as feeding it, law and order etc. typified by Varnashrama Dharma. Any of them could become Madhva by conviction and be assured of their place in Moksha, if they perform their tasks with dedication and as a service to God, also acquiring true knowledge, devotion gradually..

Madhva, the dearest one to Lord Rama, gave great gifts of knowledge and Moksha to those good people who pleased him by their service to the Lord and Gurus, commitment to the true Siddhanta and devotion to Vishnu. Such gifts could not be attained even by Yogis with great efforts (without such qualities). This was similar to his master Rama, who took all his people to Vaikunta.

Note: The attainments of Siddhis is not a mechanical process of completion of prescribed arduous austerities, but getting the grace of the Supreme Being and the Gurus headed by Acharya Madhva.

The special capacities of his disciples and their disciples were well known in this manner only because of his kindness. Who would not take shelter under the Kalpa Vriksha (Wish tree) of Madhva’s feet, which could be easily secured by devotion.

Madhva’s Chathurmasya in village Thanthya

The illustrious Madhva with full knowledge, worshipped by the good people in this manner came to the village Thanthya out of love for his devotees and lived in a good Matha (for Chathurmasya) cooled by the breezes of Kanva tirtha at the time (of Ashadha Shukla Ekadashi) when the Lord lies down on Shesha.

The moon in the form of the face of Ananda Tirtha removes worldly suffering, being effulgent filled with the nectar of knowledge (Vidya). He is delightful with defectless brilliance. Even those qualified aspirants who become the slaves of his slaves will attain any of their desires.

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

| Chapter 15 Part I | Index | Chapter 16 |