Madhvacarya

[Guest guest]

>Does he say it? Do you have the sanskrit available? The translation at the

>file area states:

>

>"Vyasa then transmitted transcendental knowledge to his disciple Sukadeva.

>Sukadeva taught the same knowledge to his many disciples and

>grand-disciples in this world. The famous Madhvacarya received initiation

>from Vyasa personally."

>

>Is this an exact translation?

>

>From the following quote, you may note that "initiate" is used in many ways

>by Prabhupada. Perhaps the translator of GGD was just equally liberal in

>his rendering of the sanskrit?

 

I do not have the book with me here, but will be able to look the verse up

in a few days. As far as I remember, the word 'diksa' was explicitly used in

the sanskrit.

 

Another thing is that Srila Madhvacarya supposedly received 8 salagramas

from Srila Vyasadeva, which, if true (Jaya Tirtha Caran prabhu?) is yet

another element of diksa, known as yaga.

 

It was also stated in a biography of Srila Madhvacarya that he met Vyasadeva

twice. Is there any solid confirmation for that, Jaya Tirtha Caran prabhu?

 

Your servant,

Madana-mohana das

[Guest guest]

At 10:14 23/10/01 +0200, you wrote:

> > it is not true, the Bandakari mutt was one of the mutts coming down

> > incognito so as not to be destroyed by the demonlike followers of Buddha

> > and Sankara who killed so many devotees, cut tongues out, burned ashrams

> > etc, as they did to Prajna Tirtha.

>

>This is interesting. Where is this info coming from? Shouldn't Buddha's

>followers be nonviolent?

 

yes they should be so many things BUT THEY ARE NOT !!!! Even today not all

are even vegetarian.

 

There is a list of Vaisnavas who lived at this time recorded in the

Manimanjari (VIII:33.) of Sriman Narayana Panditacarya which points out

that due to harassment by Buddhists and especially 'mayavadi' followers of

Sankara, the devotees, driven by desperation, had, at least outwardly,

accepted monism.

 

 

>Thank you in advance.

>

>ys bh. Jan

[Guest guest]

At 15:50 23/10/01 +0630, you wrote:

> >Does he say it? Do you have the sanskrit available? The translation at the

> >file area states:

> >

> >"Vyasa then transmitted transcendental knowledge to his disciple Sukadeva.

> >Sukadeva taught the same knowledge to his many disciples and

> >grand-disciples in this world. The famous Madhvacarya received initiation

> >from Vyasa personally."

> >

> >Is this an exact translation?

> >

> >From the following quote, you may note that "initiate" is used in many ways

> >by Prabhupada. Perhaps the translator of GGD was just equally liberal in

> >his rendering of the sanskrit?

 

I'm sorry if you find this a little lengthy but just wanted to go over

these points and then move on as I have too much to do to be able to sit on

this forum and go back and forth, again sorry.

 

In my manuscript I wrote the following which kind of covers a similar topic

- I also addressed this topic but haven't got too much time to go through

everything:

 

Srila Bhaktisiddhanta Saraswati Thakura accepts the version of

Kavikarnapur's "Gaura-Ganoddesa Dipika" and they both say that Madhava

Tirtha has taken Aksobhya Tirtha as his disciple. However, the Madhwas' say

that Aksobhya Tirtha was the direct disciple of Sripad Madhwacarya - this

is stated in the "Guru-acarya" listings. In the Madhwa Vijay also, this is

recorded, in the incident of Sripad Madhwacarya calling eight of his

'sannyasa' disciples around him at Kanya Tirtha during the Caturmasya. In

Narayana Panditacarya's commentary on his own book, Madhwa Vijay, entitled

"Bhava Prakashika," also says how Madhwa called his disciples in pairs, and

the fourth pair was Rama Tirtha of Kaniyur Mutt and Aksobhya Tirtha of

Pejawar Mutt. These incidents are also included in the "Sampradaya

Paddhati" of Hrsikesa Tirtha, who is described as the foremost dear

disciple of Sripad Madhwacarya.

 

The descendants of Madhwa are more strictly followers of a 'diksa' line,

whereas both Srila Kavikarnapur and Srila Bhaktisiddhanta Sarasvati lean

more towards 'siksa' lines, though still accepting both on their own

validity and functional merit. Seeing that Madhava Tirtha ('Dwija' as he

was known), was a forerunner and senior disciple to Aksobhya Tirtha's

sitting on the Vedanta Pitha, certainly he may have given some useful

instruction to the next in line. In the same way, Jaya Tirtha certainly had

many disciples, and because his direct disciple Vidyadhiraja Tirtha was

the next to accept office at the Pitha, it doesn't necessarily mean other

disciples of Jaya Tirtha, such as Jnanasindhu Tirtha and Daya (Maha) nidhi

Tirtha didn't also give their worthy assistance. We have also experienced

directly that sometimes, by the mercy of the Lord an older, more senior

godbrother may take you under his wing and assist you with the development

of your devotional attitude and understanding of the philosophy, and

practical application of the principles of devotional service, therefore

sometimes we view him also as our 'guru'.

 

 

>I do not have the book with me here, but will be able to look the verse up

>in a few days. As far as I remember, the word 'diksa' was explicitly used in

>the sanskrit.

>

>Another thing is that Srila Madhvacarya supposedly received 8 salagramas

>from Srila Vyasadeva, which, if true (Jaya Tirtha Caran prabhu?) is yet

>another element of diksa, known as yaga.

 

fact is he'd already taken diksha and sannyas from Acyutapreksha.

 

If the receiving of shaligrams was an indication of yaga in this instance

then I'd have many diksha gurus (oh my God I did......... but none gave me

a shaligram)(many of my shiksha gurus gave me shaligrams - see the page

www.salagram.net - but I never took formal samasrayanam or panch-samskaras

in the receiving.

 

BUT yes in general training for Deity worship as refered to as yaga is there.

 

tapah pundram tatha nama

mantro yagasca pancamah

ami hi panca samskarah

paramaikanti hetavah

 

(1) Austerity, (2) wearing the marks of Visnu on one's body, such as

'tilak', and heat 'taptah-mudras', (3) accepting a new name at the time of

initiation, (4) chanting the glorification of the Lord in the form of the

Lord's Holy name, and (5) engaging in the performance of the 'Yuga dharma'

or supreme sacrifice.

 

In his Mundakopanishad quoting Narayana Samhita, Madhwa says, "... In the

present controversial age of Kali, the Supreme Lord Hari is worshipped in

the form of His Holy name alone."

tapto 'tra tapta cakrada-mudra

dharanam ucyate

tenaiva hari namadi-mudra capy

upalaksyate

 

Austerity means to accept the heat 'mudras' or fire brands of the Lord's

weapons, the conch and disc, as well as the Lord's names, His lotus and

club. By taking these heat 'mudras' upon one's body, detachment from the

bodily concept of life is invoked.

"Sri Madhwa made the god people (who are eligable for the right

spiritual knowledge) receive with love both the good 'shastra' and (the

stamp of) Sudarshana discus along with the respectable (Pancajanya) conch.

Both the good knowledge and the discus have naturally undesirable form to

the sinners and they remove the group of terrific sins (of the good

people)."(Madhwa Vijay 9:39.) In fact it is said that one who wears the fir

brands of the weapons of Vishnu, eternally remains as a servant of the Lord.

Narayana Panditacarya in Madhwa Vijay (9:39.), says "Madhwa made

the good people who were devotionally inclined, and eligble for spiritual

knowledge come forward and accept the mark of the Sudarshana disc along

with the best of all conches Pancajanya on their shoulders. Both the good

knowledge of purified scripture and this accepting of taptah mudras have a

naturally undesirable effect to those who wish to remain sinful, for they

remove even the most terible sins of the sinner."

To follow in the tradition that Madhwa began in Udupi, tapta

mudras are still accepted on the 'Devasayan ekadasi' day in the light

fortnight in the Vaisnava month of Vamana or Asadha (June-July).

pundram syad urdhva

pundram tal

chastre bahu vidham smrtam

hari mandiram tat pada

krty adyati subhanaham

 

'Pundram' here means marking the body with sacred clay from such holy

places as Dwaraka, Prayag, the banks of the Ganges, Yamuna, Godavari, Pampa

(Tungabhadra), Kaveri or from the sacred Tulasi plant. By marking the body

with 'Vaisnava tilak' or 'urdhva pundra' or the forms of the Lord's feet,

one marks out the humility that one's body is the temple of Lord Visnu.

Madhwa instructed that as well as the vertical lines of

'gopichand', jointed at the nose like the letter U, a dark red 'bindu' dot,

made from the ash of plantain flowers mixed with turmeric, be placed

beneath a line of dhupasesa, which is the thickness of a grain of rice. The

'dhupashesha' is made from the burnt wick of the flames offered to the Lord

during the arati ceremony.

namatra gaditam sadbhir

hari bhrtyatva bodhakam

mantro 'stadasa-varnadih

swesta deva vapur matah

 

The word 'nama' means name, and this means that when one is initiated the

'guru' changes the name. As one changes one's heart one must change one's

name indicating that he is a servant of the Lord. Next is 'mantra diksa'.

In this verse it is said that the 'Gopal gayatri', which is the same as the

Lord Himself, is given, (in fact various 'gayatri mantras' are given

according to the capacity of the devotee to chant them).

 

salagramadi pujan yaga sabdena kathyate

pramanany esu drsyani duranadisu sadhubhih

 

By the world 'yaga', the worship of the 'Saligram Sila' and other Deity

forms of the Personality of Godhead are described, glorified and sung about

in great joy. So in this way, taking the system from references throughout

the Puranas and other Vedic literatures, Madhwa established 'Vaisnava

agama' of initiation for his disciples based on the Pancaratriki system.

 

His giving of the Asta-murti - Astasilas was way after all the initiations

and name giving was all done by Acyutapreksha. Even the name Ananda Tirtha

was given to Madhwa as recognition of his understanding of shastra, APT

couldn't believe it and established him as the Acarya, APT becoming his

disciples loyal servant. This is in Madhwa Vijay 4th canto.

 

Sripad Acyutapreksa, seeing his glorious disciple preaching so nicely,

resolved that actually Purna Prajna Tirtha should take to the Vedanta Pitha

as the Yuvaraja or heir apparent on the Pontifical seat. Preparations were

made and Purna Prajna was formally installed as the Pontiff, and was given

the new name of Ananda Tirtha.

 

Later he was also given the title Bhagavatpad for his dynamic preaching of

the Bhagavatam. Others called him Anuman Tirtha because of his logic and

undefeatable arguments. After he smashed the Sankara-acharya of the time

(not the Adi-sankara) he compiled the Brahma sutra bhasya and was given

the title Madhwacharya.(MV 5th canto)

 

>It was also stated in a biography of Srila Madhvacarya that he met Vyasadeva

>twice. Is there any solid confirmation for that, Jaya Tirtha Caran prabhu?

 

First he took his Brahma sutra bhasya on tour of South India where he

established Panch-beda philosophy (5 kinds of difference; Iswara, Jivas, Jada).

 

First time he went to uttari bhadri was to present his Bhagavad Gita

commentary (Hari Gita Bhasya) (sorry before I said that it was called

Bhagavat Tatparnirnaya that was his commentary on Bhagavatam)

 

This is where the wonderful pastime of Satya Tirtha being sent back to

Badri took place (MV 6th canto)

 

Madhwa could recognise many great and famous Vaisnavas sitting

around in the ashram of Srila Vyasadeva. When those pure Vaisnavas saw

Sripad Madhwacarya approach the 'ashram', they enquired as to who this

saintly person was. "Marked with thirty two auspicious markings, lotus

eyed, moon-like face, long arms and a golden complexion, no doubt this man

enhances even Vaikuntha. There is no sign of exertion, and his face shows

that his mind is fearless." "Is this person coming to this 'ashram' in the

guise of a 'sannyasi', the four faced Lord Brahma, or is it Mukhyaprana?"

Madhwa walked quickly due to his intense devotion. Seated under a

jujube tree was Srila Vyasadeva. The 'jujube' tree was a representation of

Lord Ananta Sesa, with wide branches forming an umbrella which had jewels

in the form of bright and fragrant flowers, and hoods in the form of

branches. It exactly resembled Lord Ananta Sesa with His hoods encrusted

with jewels jutting out in all directions forming branch-like hoods. The

branches of this tree support the six 'sattvic' Puranas, the Upanishad's,

and Mahabharata, and fruits that are sweet and full of nectar that drive

away all known miseries like birth, death, old age and disease. These

fruits cannot be obtained by those who are not devotees of the Supreme

Personality of Godhead, Lord Visnu - Krsna and Their numerous forms.

Sripad Madhwacarya approached closely the sages, who, with matted

locks of hair on their heads and various Vaisnava 'tilaka' on their

foreheads and bodies, sat with clean white sacred threads draped over their

left shoulders. They had all transcended lust, anger, greed, false pride,

the pushing's of the senses, and thoughts of trying to enjoy in the

material world separately from the supreme enjoyer, Sri Krsna. All natural

opulence was there. They were all adorned with garlands and saffron

coloured sandalwood paste was auspiciously there on their bodies.

On a raised seat sat the preceptor of the three worlds, the son of

Satyavati, Srila Krsna Dwaipayana Veda Vyasa. Sripad Madhwacarya had always

been meditating on the Lord of his life, his preceptor 'guru' within his

heart seated on a white lotus. Now, with brimming eyes, wonder-struck as

though he had just seen him for the very first time, Madhwa drank the

nectar of the vision of Vyasadeva through his eyes.

 

Madhwa Vijay (7:18-59.), describes Vedavyasa as follows: Satyavati gave

birth to that Vedavyasa after praying to Lord Brahma, and Vyasa was

conceived by the sage Parasara. Srila Vyasadeva, who has an ocean of

wonderful attributes, is Lord Narayana Himself. Vyasadeva's mind is

compared to the milk ocean and his qualities of compassion and respect are

like the Mandara mountain. By his churning appeared three mothers who were

the three Vedas - Rg, Yajur and Sama. By Vyasa the father and Veda the

mother, the demoniac qualities of Kali Yuga are checked. From Vyasadeva the

white rayed cooling moon of the Puranas and the 'parijata' tree of the

Mahabharata were given. Later, born from it's own nectar, appeared the

Brahmasutras, and Srimad Bhagavatam.

From the time of the Kuruksetra / Mahabharata war, during which

Vyasa bestowed his blessings on the Pandavas, and even before this time,

Vyasa walked this earth to protect knowledge of the Vedas, helping those

devotees who have knowledge of that person who the Vedas are centred

around. That is Lord Sri Krsna, Who is known as 'Vedanta Krt', the compiler

of 'Vedanta', and 'Veda Vit', the knower of the Vedas. In Bhagavad-Gita

10:37., Krsna Himself says, "Of sages I am Vyasa."

Vyasa, still living in Badrikasrama to this day for eternity with

his pure devotees, it says, gave up this Kali Yuga for his Vaikuntha realm

just as the sun gives up the sky for the coming of night. Vyasa is seated

on an excellent blackish Krsna deer skin Madhwa recalls, as he prostrated

himself at the lotus feet of Vyasa. Taking the dust from Vyasadeva's feet

he placed the sacred dust upon his own head. Sripad Madhwacarya was in

ecstasy, standing offering respects to Vyasa, the best of sages, whose feet

are adorned with the marks of the flag, thunderbolt, goad for driving

elephants, and lotus, they are naturally auspiciously tinged with red and

have the repute to be red due to evaporating any material desires that may

come to the minds of Vyasadeva's devotees.

 

The nails of those lotus feet gleam and remove darkness, both of an

internal nature by their purifying association and remembrance, and

externally by their bright lustre. If, by material comparison of age one

would think that the old hands of the sage Vyasa would be knotted, no, they

are smooth and soft, with long delicate fingers completely free from stress

and diseases, such as knots coming from arthritis.

Vyasadeva's two knees, which are large, round and joined to his

long shins, are free from fault. These legs of Vyasa, which are free from

fault, account for a basis of good conduct even to those who are inferior

in knowledge and devotion. Srila Vyasadeva's yoga-pattika waist band, aid

his firm sitting posture. The lotus waist of Vyasa maintains and fulfils

all the devotees, it is amazing that all the pure spiritual desires of the

devotees are fulfilled by taking shelter at the waist of Vyasa. This waist

is covered by a sacred Krsna deer skin, hiding his deep and delicate navel.

Vyasa's broad chest and broad mind support the pure white sacred thread,

and Brahmasutras respectively. Madhwa Vijay (7:34.), states that it has

been well substantiated by Vedavyasa that Caturmukha Brahma is the son of

Garbhadaksayi Visnu, being born from a lotus sprouting from the Lord's

lotus navel. This world has no equal or superior in all the three worlds.

Brahma gave his 'Kaustubhamani', gem to Vedavyasa and that acts like a

victory flag hanging around the neck of Vyasa.

The story in brief follows that once when Prajapati Brahma was in

the association of Vedavyasa and one thousand sages, Srila Vyasa made a

statement saying that he would always prove the superiority of Visnu Tattva

at all times. The thousand sages took up the challenge and threw at

Vedavyasa thousands of questio6ns simultaneously. Vyasadeva answered each

question one by one perfectly all at the same time. Amazed at the victory

of the literary incarnation of Lord Visnu, Brahma presented the Kaustubha

gem to Srila Vyasa.

In Srila Vyasadeva's hands he holds a conchshell and a disc, his

hands are again soft pinkish red, his arms are robust, round and powerful.

There is no comparison to the broadness of these limbs. By the tip of

Vyasadeva's right hand he bestows 'divya jnana' - transcendental knowledge

to his devotees, and with the same tip of the same hand removes the

darkness borne of ignorance simultaneously just like thunder and lightning.

His left hand is placed on his knee. By this 'mudra', gesture all fear for

the dangerous struggle for material existence is destroyed. Vyasadeva's

neck is marked with the three lines of a conchshell from which only 'sabda

brahman' or transcendental sound vibration, in the form of the main three

Vedas and it's limbs, are coming. Seeing his moon-like face is the sweetest

benediction to the eyes. Actually the moon-like face of the best of sages

is compared to groups of full moons, each being completely free form even

the smallest blemish. Srila Vyasadeva's lotus mouth and teeth are compared

to a new row of pearls which shine forth from inside of a perfect ruby.

These pearl-like teeth are seen decorated by a gentle smile surrounded by

soft ruby red lips. To hear the speech of the literary incarnation of the

Lord at once fills one's heart with transcendental knowledge, just as when

the thousand wells in the form of sages became flooded with answers as the

River Sarasvati replenishes the best of wells during the rainy season.

As Srila Vyasadeva approached Sripad Madhwacarya with a smile on

his face, his wide lotus eyes looked unblinking at him, and Vyasa embraced

the powerful Sripad Madhwacarya and picked him up off the floor, clean as

one would one's small son. The powerful partial expansion of Mukhyaprana

who previously played the mighty Hanuman and Bhima, felt blessed as his

'guru', Srila Vyasadeva, lovingly embraced him, and the sages smiled

affectionately.

Sripad Madhwacarya prayed to his Lord after seeing the sprig of

Tulasi leaf and 'manjari' tucked behind the right ear of Vyasa, "Please

don't let me become jealous of this Tulasi sprig and garland of lotus

flowers that adorn your body. They are supremely fortunate. Please don't

let them rob me of my position of being so close to you. Wherever I am,

always allow me to remain this close to you by always being absorbed in you."

Sripad Madhwacarya could now fully appreciate standing there in

the shadow of his 'guru', that actually Srila Vyasadeva was looking after

the welfare of the entire world. Just by a movement of his eyebrows

everything was taking place. The creation, maintenance and destruction of

all the three worlds in fact is going on by his design. He is the same

Visnu Tattva Lord who maintains as Gunavataras along with Lord Brahma, the

creator, who was born from a lotus, and Lord Shiva, the destroyer of these

material worlds. Coming in contact with the material mode of passion,

Prajapati creates under the direction of Lord Visnu. Lord Visnu Himself

maintains the three worlds, the unlimited universes, in one form sleeping

as Karanadakasayi Visnu, in another form as Garbhadaksayi Visnu lying down

on His serpent couch Anantasesa, and as the localised form of Paramatma

seated within the region of the heart of every living being as the witness.

Effortlessly Lord Visnu is the Supreme Enjoyer, and not a blade of grass

moves without His knowing or sanction.

 

srsti-hetu yei murti

prapance avatare

sei isvara murti

'avatara' nama dhare

mayatita paravyome savara

avasthana

visve 'avatari' dhare

'avatara' nama

 

"The 'avatara' of incarnation of Godhead, descends from the kingdom of God

for material manifestations. And the particular form of the Personality of

Godhead who so descends is called an incarnation, or 'avatara'. Such

incarnations are situated in the spiritual world, the kingdom of God. When

they descend to the material creation, They assume the name 'avatara'."

As such, there are various kinds of 'avataras', such as

'purusavataras', 'gunavataras', 'lilavataras', 'shaktyaveshavataras',

'manvantara-avataras' and 'yugavataras' all appearing on schedule all over

the universe.

 

eko devo nitya-lilanurakto bhakta vyapi

hrdy antaratma

 

"The one Supreme Personality of Godhead is eternally engaged in many, many

transcendental forms in relationship with His unalloyed devotees."

 

Sripad Madhwacarya again drank the nectar of seeing this 'shaktyavesha

avatara' of Lord Visnu with a resplendent blue hue like that of the

Indranila gem, personally before him, standing on a mountain resembling an

emerald, lush and green, above the natural barrier of the Himalayas. Srila

Vyasadeva was wearing tilak of 'urdhva pundra' on the twelve places of His

body, which are glorified throughout the Vedic literatures as being "Two

straight lines of Lord Hari's abode are drawn at the root of the nose and

reach to the top of the forehead, the space between which is Lord Vishnu's

abode, and is more than a finger's breadth between and slightly wider at

the top. Each of these two straight lines is only the thickness of a grain

of rice and the breadth of four fingers. That is the abode or temple of

Lord Visnu. Sadaishiva and Brahma reside on either side of the central

space and Laxmi stays with Narayan in the middle." Seeing this and the red

mark made of the ash of plantain flowers and turmeric mixed together

resembling rubies, between the two lines, Madhwa relished again and again

the sight of Vyasa.

"My Lord, I am so much blessed by seeing You, Your red matted

locks of hair and Your hue which resembles a new monsoon cloud, full of

depth, with illumination like lightning. Oh my Lord, though I have recorded

many of Your auspicious features and qualities, actually to describe You,

though counting incessantly the endless good qualities that are emanating

from even the nail of the little toe of Your lotus feet, such is my

frustration. Though You are situated far beyond this material world and

it's covering, by Your mercy You have allowed me to approach You.

Completely transcending all known boundaries, You have appeared to me and

allowed me to come here to take 'darshan' of You, just to fulfil the plan

chalked out by You. In obeisances, my body is bent in devotion to You. With

folded hands I offer my humble prayers."

With His loving outstretched arms, Vedavyasa, the son of Parasara

Muni, gently lifted Madhwa up from his prostrated obeisances and again,

with a smiling face, embraced him.

 

Madhva Vijay (8:5.). says that Madhwacarya belongs to a class of devotees

calle Rju which are the best of the 'devas'. These Rjus are even superior

to the Rudras, who, by the grace of Vyasa, were bestowed with knowledge of

the Absolute. The Rjus are one hundred in number, and after being given the

post of Vayu, they become eligible for the post of Brahma. All of the Rjus

are equally great, but they all are superior to Rudra and others.

 

Madhwa Vijay (7:53.), notes that Vyasadeva and Sripad Madhwacarya - Visnu

and Vayu - are here compared with the powerful current of the sister of

Yamaraja, Yamuna devi, whose mighty but gentle waters join the water of a

golden river. The mighty waters of the Yamuna are compared to the dark blue

lustre of Vedavyasa, while Sripad Madhwacarya is compared to a golden river

who is being embraced by the dark blue waters of Vyasa. Previously these

two great personalities embraced before. At that time they were dressed in

royal clothing as Krsna and Bhimasena.

All the great sages in the assembly at Vyasadeva's 'ashram'

honoured Madhwa with great respect. Vyasadeva gave Madhwa a special seat of

honour next to Himself and in a very warm way, the two saviours of

degradation of Vaisnava philosophy started to speak of Sripad Madhwacarya's

urgent mission. Sri Krsna Dwaipayana Vyasa and Sripad Madhwacarya discussed

all kinds of Vedic literatures, Vedas, Mahabharata, the 'Sattvic Puranas',

Brahma Sutras, and the Pancaratras, which are all very dear to Vaisnava.

 

Madhwa Vijay (8:6.), agrees that Lord Narayana Himself directed Madhwa to

come to the hermitage of Srila Vyasa.

Vedavyasa then took Sripad Madhwacarya to meet with the other form

of the Lord residing there. Madhwa Vijay (8:7.), describes how the humble

Purna Prajna Tirtha - Madhwa saw Lord Narayan, the original person, dressed

in tree bark with a 'munja' grass belt. His effulgence that surround His

beautiful matted locks is compared to being like the best of 'yajnic'

fires, pure, bright and free from smoke.

That Lord, Who is always Dhira (self controlled and sober), and

Who is Atmarama (self satisfied), Who is Acyuta (infallible and free from

the allurements of the sense objects), He is free from all defects, yet

with all these opulence's is happy to reside in the hermitage as a recluse

and perform penance. "O Adhoksaja Krsna, Who is unobtainable to those of

demerit, now I stand before You. You are the same Lord of Brahma born of

Your lotus navel. By Your potency of Abhimani You made the Mahatattva,

impregnated it by Your energy and placed there goodness, passion and

ignorance. Along with this He created Rudra from Brahma and the tattva of

Ahamkara which is threefold - the Vaikarika - Deities, the Taijasa -

entities born of semen, and the 'tamasa' - the five gross elements (earth,

eater, fire, air and sky). From this He made the 'jagad anda', the cosmic

egg in which reside the fourteen worlds. Lord Narayan, You create, maintain

and destroy everything, then effortlessly inhabit those fourteen worlds

with varieties of entities - the demigods, 'gandharvas' - servants of the

'devas', humans, demons who have such masters as Prajapati Brahma,

Mukhyaprana (Vayudeva), Garuda, Rudra and Devendra. Those living entities

are given, according to their natures, places of residence. There are the

'uttama jivas' or 'nitya siddhas', Your pure devotees who only have

thoughts for you. The 'nitya samsarins', who wander in the cycle of birth

and death, are basically innocent, but just foolishly follow their lusty

desires. And the 'tamoyogyas', who are hell bent, mischievous, wicked and

best avoided, for their destination is to practically stay in hell for time

immemorial."

 

In Sri Madhwa Vijay (8:14.), whilst standing directly in front of Srila

Vyasadeva and Lord Narayana at Uttara Badri, Sripad Madhwacarya pondered

over the many forms that Lord Narayana had taken. This is the mystic

potency of the Lord for He can be both in the past in one's memory, and

present before one at the same instant, in full. At any moment with all His

retinue around Him acting out the pastimes, of previous lilas in the

eternally present.

Madhwa realising this then prostrated himself at the lotus feet of

Lord Narayana, as in his mind went over the endless pastimes of the Lord.

He was directly in the association of his 'guru' (Srila Vyasadeva), and now

had the honour of seeing Lord Narayana face to face. Lord Narayana's

affection poured to the pure hearted Madhwa who was sitting, looking and

relishing. He was so honoured to sit near these two whilst offering

respectful prostrations, sitting and standing, Madhwa dwelt on His Lords.

 

In the Srimad Bhagavatam (6:9:26-27.), it says, "By His inconceivable

internal potency, the Supreme Personality of Godhead expands into various

transcendental bodies as Vamanadeva, the incarnation of strength among the

demigods; Parasurama, the incarnation among saints; Nrsimhadeva and Varaha,

incarnations among animals; Matsya and Kurma, incarnations among aquatics.

He accepts various transcendental bodies among all types of living

entities, and among human beings, He especially appears as Lord Krsna and

Lord Rama. By His causeless mercy He protects the demigods, who are always

harassed by the demons. He is the Supreme worshipable Deity of all living

entities. He is the supreme cause, represented as the male and female

creative energies. Although different from this universe, He exists in His

universal form ('virat-rupa'). In our fearful condition, let us take

shelter of Him, for we are sure that the Supreme Soul will give us His

protection."

 

8th canto goes through all the pastimes.......

 

9th canto notes his return to Badri and meeting all his (Madhwas) followers.

 

Then he started his first tour, this was when he also visited Navadwip and

all that nectar that Bhaktivinod quotes from Bhaishya Puran (Bhavishya

Purana's Kali Yuga Khanda Chapter 19 of Pratisarga Parva ) and Navadwip

Dham mahatmya took place, despite some Madhwas not agreeing with us on that.

 

Madhwas second tour was when he composed his commentary on Mahabharat

tatparyanirnaya where the first part depicts his lila as Hanuman, then as

Bhima and finally as himself Madhwa.

 

Madhwa Vijay (10:24.), states that it was at this time that Srila Vyasadeva

gave to Sripad Madhwacarya the eight sacred Saligram Sila stones known as

'Astamurthi', or 'Vyasamurthi'. There is also reference to this in the Vayu

Purana.

 

So the notion of these shilas being given as part of an initiation is far

removed here.

 

Trusting this meets readers well.

 

Sri Krishnarpanamastu

 

yhs, JTCd

 

 

>Your servant,

>Madana-mohana das