Introduction to the Chapter:
This chapter describes the VedaVyasa Ashrama where the Supreme Being in the form of VedaVyasa resides along with his disciples such as Jaimini. This place is mentioned in Mahabharata and Mahabharata Tatparya Nirnaya. The geographical location of this is unknown at present. The description of events and places in this and the next chapter is entirely dependent on the poetic genius of the author of Shrimadhvavijaya, as the only witness to all these is Acharya Madhva, the other disciples having been left behind during Madhva’s visits in the normally approachable Badari in the South. The prayers to the Lord both in the forms of VedaVyasa and Narayana are exquisitely crafted with many meanings as emerging in the mind of Madhva himself, with their great poetic and philosophical features being worthy of being attributed to the great savant, Madhva himself. Taking note of the poet’s commitment to veracity in what ever he has included in Shrimadhvavijaya, it is clear that the actual events must have been founded on Madhva’s own statements to his disciples after his return.
Description of Vyasashrama
The all knowing Madhva having crossed the Himalayas to the other (northern) side saw the excellent and famous Ashrama (North Badarikashrama) which is specially beautified with a cluster of Badari (jujube) trees and is radiant with Lakshmi (treasures).
There were many Maharshis expert in different sections of the Vedas, who performed their austerities while accepting stoically snow, rain and the heat of the Sun. They were well known as having performing many sacrifices which were attended by and which supported a large number of Brahmins. They were constantly meditating on the feet of Lord Vishnu and were radiant with spiritual achievements.
Note: There are four Vedas – Rg, Yajur, Sama and Atharva, with Shakhas such as Aithareya, Kausheethaki, Bashkala, Shakalya, Paingi, Kathaka etc. (as indicated in Bhavaprakashika). A number of these shakhas are now only known by name. The whole structure is compared to a tree
The same words also mean
There were many varieties of unusual trees there which could stand the snow, rain and heat of the Sun. They had grown to large sizes with wonderful branches in big and dense forests. They were very tall as if they touched the sky, and birds used to live in nests in them.
There were Brahmanas such as Shukacharya who described the sweet and nectar like stories illustrating the auspicious qualities of God. They had accepted the correct Vaishnava tenets. There were also pure ascetics who were meditating on God, who is the dearest consort of Lakshmi.
The same words mean
There were birds like the parrot and Cuckoo that produced sweet sounds that were like nectar and had beautiful wings. There were also excellent white swans that were engrossed in the lotus flowers which were dear to them
Vyasa’s Badarikashrama was full of ascetics (and flowers), just as Vaikunta, the abode of Lord Narayana is full of gods and goddesses. Both (Badarikashrama and Vaikunta) would fulfill any desires of the devotees and were beyond the reach of those who did not have knowledge and devotion. There was no jealousy or hatred in its inmates. Thus he saw the residence of Achyuta (VedaVyasa).
The Rishis who resided there, well learned in assessing the auspicious qualities of a person, saw Madhva who had all the thirty two well known auspicious features (of the body) entering the ashrama and thought with curiosity (about him).
Note: The 32 auspicious attributes of a human form are:
5 parts should be long, 5 others short, 7 parts red, 6 parts full, 3 broad, 3 small and 3 majestic. These are recognised as indicating the greatness of the person. Only Rjus like Mukhya Prana have all these features. Lesser gods have lesser number, with the number gradually reducing in the case of Rishis and other great personalities
Madhvacharya enters Vyasashrama
He is tall like a matchless golden palm tree. His face is like the moon with no blemish and his eyes are like the Lotus flowers. He moves like the king of elephants (with majesty and with no effort). He has long arms. Who is this person, who is new here?
He has such great attributes, in abundance like the ocean, for which no example could be found in the world. If he is compared to the moon, the moon is extremely cool. If he is compared to the Sun, it is brilliant but biting (hurtful to the eye and skin). [He has the brilliance of the Sun without its heat and, the pleasant and cool nature of the moon without its coldness at the same time]
He does not show any signs of exertion or fear (though he has come here, to a new and strange place after a long and arduous journey). He is wearing the apparel of an ascetic, which is the greatest state. Though he is in human form, we are perplexed very much.
Could he be Chaturmukha Brahma himself with all auspicious qualities who is coming to see the Lord of the Vedas (VedaVyasa) in the garb of a human ascetic? Is it Pavana (Mukhya Prana)? Other wise (than these two) he could not have all the thirty two auspicious features.
Even as the curious Rishis were thinking about his features in this manner, Madhva moved fast and saw at a distance an excellent tree resembling the Kalpa Vrksha (celestial wish tree) of the heaven.
Description of the Badari Tree of VedaVyasa
The Tree is described as Shesha.
The tree had soft (smooth) bark, was very high and had many branches widely spread which were full of jewel like flowers. It appeared as if the Great Shesha himself was staying near Vyasa for His service with soft skin, very tall body and with his many eminent hoods spread out bearing jewels in their tips.
The Tree is described as Garuda.
It had a large number of different types of multicolored leaves, which stopped the multicolored rays of the Sun from penetrating (the foliage) and gave happiness to the ascetics sitting below. The tree was very dear to VedaVyasa, the lord of Indira.
The same words mean:
The tree was like Garuda, the celestial lord of all birds, who has many wonderful winglets of different colours (which are the essence of the Vedas) which stopped the Vajrayudha of Indra. He gives happiness to his father Kashyapa Muni, and is very dear to His Lord, Narayana, Lord of Lakshmi.
The Tree is described as the Vedas.
The tree was like the embodied Vedas as it gave exquisite fruits tasting like nectar. It was unattainable by those who had no devotion to Vishnu. It had large branches spread widely which bear fruits like Mahabharata.
The Vedas give the sweetest fruit of Moksha, leading to immortality. They cannot be understood properly by people who have no devotion to Vishnu. It has large branches like Aithareya, Kausheethaka etc widely spread. Their purport is further explained by Mahabharata etc.
Then, Madhva with limitless knowledge (or His mind constantly fixed on Ananta, the Infinite Lord) saw the large, clean and delightful platform (underneath the tree) on which great sages were sitting like gods in heaven.
Description of the ascetics with VedaVyasa
Though they are well known by the number seven, they were countless in number (very large). They wore jaTa (hair tied in a bun on the head), wore no sacred thread (Yajnopavita), had great qualities like devotion and knowledge etc, and had given up all evil aspects like anger, ego etc. They had given up all enjoyment (worldly) and were only taking in air (as their food).
Description of Sri VedaVyasa
Madhva with complete knowledge (Paripoorna pramati) saw VedaVyasa, the son of Satyavati, who sat surrounded by the sages on the platform. He was like the crest jewel for the entire three worlds.
PoornaPrajna always sees VedaVyasa in his extremely pure heart clearly and fully. But when he saw Him outside, he was struck with wonder as if he was seeing a new person again and again and thought:
VedaVyasa is none other than Narayana only who is full of all auspicious qualities and free of all defects. He has incarnated in the world as the son of Satyavati and Parashara Muni due to the prayers of Chaturmukha Brahma.
The pure mind of VedaVyasa, the enemy of evil Daityas, which is like the ocean of milk, when it was churned by the Mandara mountain in the form of kindness towards the good people, has produced the beautiful damsel, Vedas (Thrayeemayee), who is very dear to Him.
Afterwards, from the same, was born the moon (fair coloured) in the form of the 18 puranas and the Parijata tree in the form of Mahabharata. Finally, Nectar in the form of the excellent Brahma Sutras was born.
Note: Brahma Sutra being the most important leading to Moksha ( immortal bliss) is compared to Nectar.
He, who has excellent speech, moved around in the world for a long time giving His great and complete blessings to the good people like Pandavas and protecting and sustaining knowledge and its sources (from evil enemies).
Now that the Kali time has come, the great VedaVyasa has become invisible to (ordinary) people and is living here.
This is the same VedaVyasa whom I am seeing and who gives pleasure to my eyes and mind. His body is dark and glows like the full blown blue Lotus (Naidile). He is sitting with Yogasana on the excellent seat of deer skin
His body is composed of countless, complete auspicious qualities of the Supreme Soul, each one of which is infinite in number, extent and nature. It has absolutely no defects and is essentially of the nature of Jnana (knowledge) and Ananda (bliss).
Note: Madhva is describing the body of VedaVyasa, by first saying that its nature is unworldly and not subject to birth, growth, deterioration or decay etc. but is all Chetana with its eternal, immutable qualities.
Description of VedaVyasa (from toes to head), by Acharya Madhva
VedaVyasa’s Feet
The dust beneath his lotus like feet is worn with reverence on their heads by Kamala (Lakshmi, His consort), Kamalasana (Chaturmukha Brahma), Anila (Mukhya Prana), Vihaga ahi Indra (the lord of the birds and serpents – Garuda and Shesha, Shiva, Indra and others. I will prostrate in front of his feet and wear it with great bliss again and again.
The two feet of VedaVyasa, the Lord of all the worlds have the signs of the Flag, Vajra, Ankusha (Goad) and the Lotus on them. Though they are naturally red, they appear to have become so by the constant destruction of the (worldly) desires in the minds of His devotees.
Note: Devotion to God will lead to complete eradication of worldly desires in the minds of the devotees.
The nails on the toes of Vishnu (Vyasa) remove the (primordial) ignorance in the minds of His devotees (when they are contemplated). They have (external) effulgence greater than the Sun and destroy outside darkness too. Thus, they are superior to the newly rising Sun, who removes (external) darkness while moving in Vishnu Pada (Akasha or sky).
His toes are extremely soft and no joints are visible as they are rounded. Therefore, there is no other example to illustrate them. It is not surprising that great poets have to use each foot as an illustration of the other (as there is no other object comparable to them).
Vyasa’s Legs
The portions of the legs below the knees of VedaVyasa which increase in size gradually up to the knees, are perfectly round, without any flaws and are effulgent. Devotees who worship them become similar (Saroopya) – [becoming worthy of respect by virtue of their perfection, purity and flawless behaviour and great effulgence etc in this world itself].
Vyasa’s Yoga PaTTika
VedaVyasa gives the desired boons even with submission of the devotee to Him once. His Yoga pattika (which is a cloth tied around his knees and waist to ensure sitting in Yogasana without movement of the limbs) is always with him. I think that it is most blessed of all.
Vyasa’s waist
The superior deer skin which the Supreme Being in the form of VedaVyasa has tied around his excellent waist and thighs has a wonderful and attractive radiance like the brightness of the Sun.
His stomach is soft and extremely beautiful and is ornamented by the small, deep and exquisite navel from which the Lotus emerges, as well as the three skin folds. This stomach holds all the BrahmanDas of creation.
Vyasa’s chest
The chest of this great divine person with auspicious qualities is large, delightful to look at and pure. He wears a white, pure and great sacred thread on it (externally). He always uses his large heart (internally) for giving benefits to the good people of the world. He also wears in it, the pure and great Brahma Sutras, which contain the essence of the three Vedas.
Note: The word Brahma Sutra is interpreted as both the external sacred thread and the Brahma Sutras composed by VedaVyasa to interpret the Vedas, which are always present in his mind
Vyasa’s Kaustubha Mani
Chaturmukha Brahma gave the great jewel in the form of Kaustubha Mani being worn on the neck of VedaVyasa. This jewel shines like a large number of Suns seen together and is symbolic of the victory over all the three worlds.
Chaturmukha Brahma gave it when VedaVyasa established that there is none equal or superior to Narayana.
Note:
This is the poetic description of the final conclusion of all of VedaVyasa’s compositions –
“Naasti Narayana samo na bhUto na bhavishyati”
“Vede Ramayane chaiva puraNe bhArate tatha, Adau ante cha madhye cha, Vishnuh sarvatra gIyate”
Vyasa’s Arms
His arms are broad, round and robust. They have soft and pink palms, which have the markings of the Conch and Wheel. There is no other object which can be used as an example for illustrating them.
The tips (fingers) of the hand (right) of this Lord is held (by Him) in the form of the great Jnaana Mudra which destroys the primordial ignorance of His devotees. The other hand is placed (by Him) on his knees in Abhaya Mudra – giving assurance of complete protection from enemies – destruction of the great fear of samsara and gives (as a blessing to His devotees) the great blessing of redemption itself.
Vyasa’s neck
His great conch like neck is constantly reciting the three Vedas. The three lines (on the skin of the neck) appear to have been formed by this recitation of the Three Vedas.
Vyasa’s face
The face of this most superior of gods eclipses by its effulgence the shining of a number of full (with all sixteen Kalas) moons, who have the dark spots (which make them less bright) removed from them
VedaVyasa with his red shining lips is smiling, and his white bright teeth would appear to put to shame a row of pearls shining inside a slit in a large red ruby.
The words (given in reply) by VedaVyasa, to excellent questions asked at the same time by a large group of Brahmins with great love, fully satisfies them, in the manner of Saraswati river filling up a large number of wells (in floods).
His large lotus eyes along with the gentle smile gives great happiness to the entire world. This look encourages, approaches and embraces me to give me complete fulfillment.
VedaVyasa has placed Tulasi leaves near His ear with love, adorning it. It is as if the Tulasi is secretly praying to Him against other flowers like the lotus taking its place.
A slight movement of the eyebrows of this Lord of all the worlds can produce creation, destruction and well being of all the worlds, which are headed by Brahma and Shiva etc.
VedaVyasa, who is Himself like an ornament of all the three worlds, wears a vertical shining red mark on His forehead. This is similar to a line of shining red jewel stones on the top of a great peak composed of blue black stones.
I am gratified at seeing VedaVyasa, who is black, but wears bright matted locks of hair on His head. His body is thus like a black mass of clouds with a mass of lightning in it.
Description of Vyasa’s body
His great consort Ramaa has been counting the infinite auspicious qualities of the lustrous nail of the little toe of His foot continuously (since eternity) and can never complete the count. Can any one else ever be able to recite all His qualities?
Note: Ramaa is His eternal consort, who is Nitya Mukta (never having to go through Samsara). She is co-pervasive with Him in space and time. She is also the most superior “soul” with respect to capacity for knowledge. Such failure on her part to complete her study of a very small part of the essence of her consort on which she is working on since eternity, is an indication of His infinities of auspicious qualities.
I have been looking at the Brahmanda along with its nine envelopes (Ap, Tejas, Vayu, Akasha, Ahamkara, Mahat, Satva, Rajas, Tamas) as an Avarana (location), with out wonder (as the residence of the Supreme Being). When I see the body of VedaVyasa, who is the Guru of all good people, I am struck with wonder. This is not surprising (as it is more wonderful than all creation – Brahmanda).
Note: This also an indication that Acharya Madhva has the capacity to “look” at the entire Brahmanda, with all its envelopes.
Thinking in this manner in his great intellect, Madhva covered the distance (up to the feet of VedaVyasa) with his body – which had already been covered by the eyes and the mind. [He reached VedaVyasa].
Madhva prostrates to VedaVyasa
When he reached Him, he closed his eyes for an instant with his body bent forward (in reverence) and being overcome by the fervour of devotion, he folded his hands in front and praised the chief preceptor of the world (who was also his own Guru).
The fortunate and humble Madhva prostrated with all the eight elements of such prostration (chest, head, sight, mind, voice, feet, hands and knees), perfectly at the lotus feet of Vyasa, who is the best amongst those possessing all the six auspicious possessions (Shadguna).
VedaVyasa embraces Madhva with great love
The son of Parashara, VedaVyasa saw Madhva, who had all the auspicious qualities himself and hence was very dear to Him. He lifted him up with both His gentle hands stretched in front quickly.
The Lord of the Vedas, VedaVyasa whose mind was full of the nectar of love and with a smile on his face and widely open eyes took Madhva of unlimited knowledge in His arms immediately.
When the dark coloured Vyasa embraced the golden coloured Madhva, it was like the (dark) swelling waters of the Yamuna river (Yamuna is the sister of Yama) mingling with the golden waters.
Note: The illustration of the dark waters joining the golden waters is not practically possible. Hence, the uniqueness of the embrace of the two great personalities
Both of them (who have embraced each other) were born in the families of great Brahmins (Parashara and Madhyageha). If they had been dressed up with all the appurtenances of Kings (like crown, ear rings, silken dress etc) and had embraced each other, they would have been similar to their forms born earlier (in families such as Yadu, Kuru etc).
Note: There is no example which can illustrate the embracing Vyasa and Madhva except that of Krishna and Bhima, who were themselves – Supreme Being and Mukhya Prana – in their earlier incarnations, when they were born as kings.
The ascetics (who were watching the proceedings) wondered that even Shuka (son of VedaVyasa) did not get the complete welcome with love that Madhva, the blessed, got from VedaVyasa, the father of the worlds.
Madhva is seated
The astute scholars who were the disciples of VedaVyasa understood their Guru’s desire that Madhva should be offered a seat. Immediately, they offered with great humility a suitable seat to Madhva, in the same manner as the servants of Vishnu offer a seat to Chaturmukha Brahma (in Vaikunta).
When Vyasa, the speaker of truth (in the form of Brahma Mimamsa Shastra) said to Madhva – “be seated” and sat Himself, Madhva also sat down giving great happiness to the other ascetics by his smile and looks.
All the ascetics greet Madhva with reverence
The great ascetics present there understood from VedaVyasa that Madhva was the incarnation of Mukhya Prana himself (who is far superior to all of them). Knowing the correct ritual procedures, they performed the complete ceremonies (such as Arghya, Paadya etc) to receive Madhva with honour. They listened with great happiness to the sweet conversation of the two great Jnanis.
Both Vishnu and Vayu (Mukhya Prana) had incarnated on earth in the forms of VedaVyasa and Ananda Tirtha to teach the good people of the world auspicious knowledge (leading to Mukti). They were of the essence of Jnana (knowledge) and Ananda (Bliss) and shone in that Ashrama with complete brilliance.
Note: Vyasa had incarnated in Dvaparayuga, but Madhva in Kaliyuga. The one composed the redoubtable Brahma Sutras, while the other would shortly compose the most appropriate Bhashya, which would give true knowledge leading to redemption. The intimate relationship between the two for the liberation of all aspirants – Hari (Sarvottama, Mukunda) and Vayu (Jivottama, Moola Guru) needs to be understood.
The Seventh chapter of Shrimadhvavijaya Mahakavya written by Sri Narayana Panditacharya, son of Sri Trivikrama Panditacharya concludes here