Çréla Madhväcärya

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Hare Krishna,

 

PAMHO, AGTSP

 

Kindly glorify the pastimes of Çréla Madhväcärya on his disappearance day.

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Your servant in mission of Srila Prabhupada

 

Nanda Gopal Dasa

 

 

Madhya TEXT 11

vaiñëavera madhye räma-upäsaka saba

keha 'tattvavädé', keha haya 'çré-vaiñëava'

TRANSLATION

At the time, all the South Indian Vaiñëavas were worshipers of Lord Rämacandra.

Some were Tattvavädés, and some were followers of Rämänujäcärya.

PURPORT

Çréla Bhaktisiddhänta Sarasvaté Öhäkura points out that the word "Tattvavädé"

refers to the followers of Çréla Madhväcärya. To distinguish his disciplic

succession from the Mäyävädé followers of Çaìkaräcärya, Çréla Madhväcärya named

his party the Tattvavädés. Impersonal monists are always attacked by these

Tattvavädés, who attempt to defeat their philosophy of impersonalism.

Generally, they establish the supremacy of the Supreme Personality of Godhead.

Actually the disciplic succession of Madhväcärya is known as the Brahmä

Vaiñëava sect; that is the sect coming down from Lord Brahmä. Consequently the

Tattvavädés, or followers of Madhväcärya, do not accept the incident of Lord

Brahmä's illusion, which is recorded in the Tenth Canto of Çrémad-Bhägavatam.

Çréla Madhväcärya has purposefully avoided commenting on that portion of

Çrémad-Bhägavatam in which brahma-mohana, the illusion of Lord Brahmä, is

mentioned. Çréla Mädhavendra Puré was one of the äcäryas in the Tattvaväda

disciplic succession, and he established the ultimate goal of transcendentalism

to be attainment of pure devotional service, love of Godhead. Those Vaiñëavas

belonging to the Gauòéya-sampradäya, the disciplic succession following Çré

Caitanya Mahäprabhu, are distinct from the Tattvavädés, although they belong to

the same Tattvaväda-sampradäya. The followers of Çré Caitanya Mahäprabhu are

therefore known as the Madhva-Gauòéya-sampradäya.

The word päñaëòé refers to those who are opposed to pure devotional service. In

particular, these are the Mäyävädés, the impersonalists. A definition of

päñaëòé is given in the Hari-bhakti-viläsa (1.73), wherein it is stated:

yas tu näräyaëaà devaà brahma-rudrädi-daivataiù

samatvenaiva vékñeta sa päñaëòé bhaved dhruvam

[Cc. Madhya 18.116]

A päñaëòé is one who thinks that the Supreme Lord Näräyaëa, the Personality of

Godhead, is on the same level with the demigods, headed by Lord Brahmä and Lord

Çiva. A devotee never considers Lord Näräyaëa to be on the same platform with

Lord Brahmä and Lord Çiva. The Madhväcärya-sampradäya and Rämänuja-sampradäya

are mainly worshipers of Lord Rämacandra, although the Çré Vaiñëavas are

supposed to be worshipers of Lord Näräyaëa and Lakñmé and the Tattvavädés are

supposed to be worshipers of Lord Kåñëa. At present, in most of the monasteries

belonging to the Madhva-sampradäya, Lord Rämacandra is worshiped.

In the book known as Adhyätma-rämäyaëa, there are statements in Chapters Twelve

to Fifteen about worshiping the Deities of Çré Rämacandra and Sétä. There it is

stated that during Lord Rämacandra's time there was a brähmaëa who took a vow

to fast until he saw Lord Rämacandra. Sometimes, due to business, Lord

Rämacandra was absent from His capital for a full week and could not be seen by

the citizens during that time. Because of his vow, the brähmaëa could not take

even a drop of water during that week. Later, after eight or nine days, when

the brähmaëa could see Lord Rämacandra personally, he would break his fast.

Upon observing the brähmaëa's rigid vow, Lord Çré Rämacandra ordered His

younger brother Lakñmaëa to deliver a pair of Sétä-Räma Deities to the

brähmaëa. The brähmaëa received the Deities from Çré Lakñmaëajé and worshiped

Them faithfully as long as he lived. At the time of his death, he delivered the

Deities to Çré Hanumänjé, who, for many years, hung Them around his neck and

served Them with all devotion. After many years, when Hanumänjé departed on the

hill known as Gandha-mädana, he delivered the Deities to Bhémasena, one of the

Päëòavas, and Bhémasena brought Them to his palace, where he kept Them very

carefully. The last king of the Päëòavas, Kñemakänta, worshiped the Deities in

that palace. Later, the same Deities were kept in the custody of the kings of

Orissa known as Gajapatis. One of the äcäryas, known as Narahari Tértha, who

was in the disciplic succession of Madhväcärya, received these Deities from the

King of Orissa.

It may be noted that these particular Deities of Räma and Sétä have been

worshiped from the time of King Ikñväku. Indeed, they were worshiped by the

royal princes even before the appearance of Lord Rämacandra. Later, during Lord

Rämacandra's presence, the Deities were worshiped by Lakñmaëa. It is said that

just three months before his disappearance, Çré Madhväcärya received these

Deities and installed them in the Uòupé temple. Since then the Deities have

been worshiped by the Madhväcärya-sampradäya at that monastery. As far as the

Çré Vaiñëavas are concerned, beginning with Rämänujäcärya, they also worshiped

Deities of Sétä-Räma. Sétä-Räma Deities are also being worshiped in Tirupati

and other places. From the Çré Rämänuja-sampradäya there is another branch

known as Rämänandé or Rämät, and the followers of that branch also worship

Deities of Sétä-Räma very rigidly. The Rämänuja-sampradäya Vaiñëavas prefer the

worship of Lord Rämacandra to that of Rädhä-Kåñëa.

TEXT 245

TEXT

madhväcärya-sthäne äilä yäìhä 'tattvavädé'

uòupéte 'kåñëa' dekhi, tähäì haila premonmädé

TRANSLATION

Caitanya Mahäprabhu next arrived at Uòupé, the place of Madhväcärya, where the

philosophers known as Tattvavädés resided. There He saw the Deity of Lord Kåñëa

and became mad with ecstasy.

PURPORT

Çrépäda Madhväcärya took his birth near Uòupé, which is situated in the South

Kanara district of South India, just west of Sahyädri. This is the chief city

of the South Kanara province and is near the city of Mangalore, which is

situated to the south of Uòupé. Near the city of Uòupé is a place called

Päjakä-kñetra, where Madhväcärya took his birth in a Çivällé-brähmaëa dynasty

as the son of Madhyageha Bhaööa, in the year 1040 Çakäbda (A.D. 1118).

According to some, he was born in the year 1160 Çakäbda (A.D. 1238).

In his childhood Madhväcärya was known as Väsudeva, and there are some

wonderful stories surrounding him. It is said that once when his father had

piled up many debts, Madhväcärya converted tamarind seeds into actual coins to

pay them off. When he was five years old, he was offered the sacred thread. A

demon named Maëimän lived near his abode in the form of a snake, and at the age

of five Madhväcärya killed that snake with the toe of his left foot. When his

mother was very much disturbed, he would appear before her in one jump. He was

a great scholar even in childhood, and although his father did not agree, he

accepted sannyäsa at the age of twelve. Upon receiving sannyäsa from Acyuta

Prekña, he received the name Pürëaprajïa Tértha. After traveling all over

India, he finally discussed scriptures with Vidyäçaìkara, the exalted leader of

Çåìgeri-maöha. Vidyäçaìkara was actually diminished in the presence of

Madhväcärya. Accompanied by Satya Tértha, Madhväcärya went to Badarikäçrama. It

was there that he met Vyäsadeva and explained his commentary on the

Bhagavad-gétä before him. Thus he became a great scholar by studying before

Vyäsadeva.

By the time he came to the Änanda-maöha from Badarikäçrama, Madhväcärya had

finished his commentary on the Bhagavad-gétä. His companion Satya Tértha wrote

down the entire commentary. When Madhväcärya returned from Badarikäçrama, he

went to Gaïjäma, which is on the bank of the river Godävaré. There he met with

two learned scholars named Çobhana Bhaööa and Svämé Çästré. Later these

scholars became known in the disciplic succession of Madhväcärya as Padmanäbha

Tértha and Narahari Tértha. When he returned to Uòupé, he would sometimes bathe

in the ocean. On such an occasion he composed a prayer in five chapters. Once,

while sitting beside the sea engrossed in meditation upon Lord Çré Kåñëa, he

saw that a large boat containing goods for Dvärakä was in danger. He gave some

signs by which the boat could approach the shore, and it was saved. The owners

of the boat wanted to give him a present, and at the time Madhväcärya agreed to

take some gopé-candana. He received a big lump of gopé-candana, and as it was

being brought to him, it broke apart and revealed a large Deity of Lord Kåñëa.

The Deity had a stick in one hand and a lump of food in the other. As soon as

Madhväcärya received the Deity of Kåñëa in this way, he composed a prayer. The

Deity was so heavy that not even thirty people could lift it. Yet Madhväcärya

personally brought this Deity to Uòupé. Eight of Madhväcärya's sannyäsa

disciples became directors of his eight monasteries. Worship of the Lord Kåñëa

Deity is still going on at Uòupé according to the plans Madhväcärya

established.

Madhväcärya then for the second time visited Badarikäçrama. While he was

passing through Maharashtra, the local king was digging a big lake for the

public benefit. As Madhväcärya passed through that area with his disciples, he

was also obliged to help in the excavation. After some time, when Madhväcärya

visited the king, he engaged the king in that work and departed with his

disciples.

Often in the province of Gäìga-pradeça there were fights between Hindus and

Muslims. The Hindus were on one bank of the river, and the Muslims on the

other. Due to the community tension, no boat was available for crossing the

river. The Muslim soldiers were always stopping passengers on the other side,

but Madhväcärya did not care for these soldiers. He crossed the river anyway,

and when he met the soldiers on the other side, he was brought before the king.

The Muslim king was so pleased with him that he wanted to give him a kingdom

and some money, but Madhväcärya refused. While walking on the road, he was

attacked by some dacoits, but by his bodily strength he killed them all. When

his companion Satya Tértha was attacked by a tiger, Madhväcärya separated them

by virtue of his great strength. When he met Vyäsadeva, he received from him

the çälagräma-çilä known as Añöamürti. After this, he summarized the

Mahäbhärata.

Madhväcärya's devotion to the Lord and his erudite scholarship became known

throughout India. Consequently the owners of the Çåìgeri-maöha, established by

Çaìkaräcärya, became a little perturbed. At that time the followers of

Çaìkaräcärya were afraid of Madhväcärya's rising power, and they began to tease

Madhväcärya's disciples in many ways. There was even an attempt to prove that

the disciplic succession of Madhväcärya was not in line with Vedic principles.

A person named Puëòaréka Puré, a follower of the Mäyäväda philosophy of

Çaìkaräcärya, came before Madhväcärya to discuss the çästras. It is said that

all of Madhväcärya's books were taken away, but later they were found with the

help of King Jayasiàha, ruler of Kumla. In discussion, Puëòaréka Puré was

defeated by Madhväcärya. A great personality named Trivikramäcärya, who was a

resident of Viñëumaìgala, became Madhväcärya's disciple, and his son later

became Näräyaëäcärya, the composer of Çré Madhva-vijaya. After the death of

Trivikramäcärya, the younger brother of Näräyaëäcärya took sannyäsa and later

became known as Viñëu Tértha.

It was reputed that there was no limit to the bodily strength of Pürëaprajïa,

Madhväcärya. There was a person named Kaòaïjari who was famed for possessing

the strength of thirty men. Madhväcärya placed the big toe of his foot upon the

ground and asked the man to separate it from the ground, but the great strong

man could not do so even after great effort. Çréla Madhväcärya passed from this

material world at the age of eighty while writing a commentary on the Aitareya

Upaniñad. For further information about Madhväcärya, one should read

Madhva-vijaya, by Näräyaëäcärya.

The äcäryas of the Madhva-sampradäya established Uòupé as the chief center, and

the monastery there was known as Uttararäòhé-maöha. A list of the different

centers of the Madhväcärya-sampradäya can be found at Uòupé, and their maöha

commanders are (1) Viñëu Tértha (Çoda-maöha), (2) Janärdana Tértha

(Kåñëapura-maöha), (3) Vämana Tértha (Kanura-maöha), (4) Narasiàha Tértha

(Adamara-maöha), (5) Upendra Tértha (Puttugé-maöha), (6) Räma Tértha

(Çirura-maöha), (7) Håñékeça Tértha (Palimara-maöha), and (8) Akñobhya Tértha

(Pejävara-maöha). The disciplic succession of the Madhväcärya-sampradäya is as

follows (the dates are those of birth in the Çakäbda Era; for Christian era

dates, add seventy-eight years.): (1) Haàsa Paramätmä; (2) Caturmukha Brahmä;

(3) Sanakädi; (4) Durväsä; (5) Jïänanidhi; (6) Garuòa-vähana; (7) Kaivalya

Tértha; (8) Jïäneça Tértha; (9) Para Tértha; (10) Satyaprajïa Tértha; (11)

Präjïa Tértha; (12) Acyuta Prekñäcärya Tértha; (13) Çré Madhväcärya, 1040 Çaka;

(14) Padmanäbha, 1120; Narahari, 1127; Mädhava, 1136; and Akñobhya 1159; (15)

Jaya Tértha, 1167; (16) Vidyädhiräja, 1190; (17) Kavéndra, 1255; (18) Vägéça,

1261; (19) Rämacandra, 1269; (20) Vidyänidhi, 1298; (21) Çré Raghunätha, 1366;

(22) Rayuvarya (who spoke with Çré Caitanya Mahäprabhu), 1424; (23) Raghüttama,

1471; (24) Vedavyäsa, 1517; (25) Vidyädhéça, 1541; (26) Vedanidhi, 1553; (27)

Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanätha, 1582; (30)

Satyäbhinava, 1595; (31) Satyapürëa, 1628; (32) Satyavijaya, 1648; (33)

Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36)

Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasaìkalpa, 1752; (39)

Satyasantuñöa, 1763; (40) Satyaparäyaëa, 1763; (41) Satyakäma, 1785; (42)

Satyeñöa, 1793; (43) Satyaparäkrama, 1794; (44) Satyadhéra, 1801; (45)

Satyadhéra Tértha, 1808.

After the sixteenth äcärya (Vidyädhiräja Tértha), there was another disciplic

succession, including Räjendra Tértha, 1254; Vijayadhvaja; Puruñottama;

Subrahmaëya; and Vyäsa Räya, 1470-1520. The nineteenth äcärya, Rämacandra

Tértha, had another disciplic succession, including Vibudhendra, 1218;

Jitämitra, 1348; Raghunandana; Surendra; Vijendra; Sudhéndra; and Räghavendra

Tértha, 1545.

To date, in the Uòupé monastery there are another fourteen Madhva-tértha

sannyäsés. As stated, Uòupé is situated beside the sea in South Kanara, about

thirty-six miles north of Mangalore.

Most of the information in this purport is available from the South Känäòä

Manual and the Bombay Gazette.

Madhya 9.246

TEXT 246

TEXT

nartaka gopäla dekhe parama-mohane

madhväcärye svapna diyä äilä täìra sthäne

TRANSLATION

While at the Uòupé monastery, Çré Caitanya Mahäprabhu saw "dancing Gopäla," a

most beautiful Deity. This Deity appeared to Madhväcärya in a dream.

Madhya 9.247

TEXT 247

TEXT

gopé-candana-tale ächila òiìgäte

madhväcärya sei kåñëa päilä kona-mate

TRANSLATION

Madhväcärya had somehow or other acquired the Deity of Kåñëa from a heap of

gopé-candana that had been transported in a boat.

Madhya 9.248

TEXT 248

TEXT

madhväcärya äni' täìre karilä sthäpana

adyävadhi sevä kare tattvavädi-gaëa

TRANSLATION

Madhväcärya brought this dancing Gopäla Deity to Uòupé and installed Him in the

temple. To date, the followers of Madhväcärya, known as Tattvavädés, worship

this Deity.