Chaturmasya jnAnArjane saraNi - Madhwa Vijaya (a Gist in English) by sixteen Eminent scholars - Sarga 5

August 13, 2009

|| Sri Rama Krishna VedavyAsAya namaha ||

|| Sri Hanuma Bheema Madha MunibhyO namaha ||

namaste all,

Here comes the fifth installment in this series.

You can check the previous ones at the urls below:

Sarga 4 - MadhwaYuvaParishat/message/10174

/message/6688

||shrI hari vAyu gurubhyO namaH ||

Madhwa Vijaya (a Gist in English) by sixteen Eminent scholars

Sarga 5 by Sri U. Venkatakrishna Rao

Book edited by Srimushnam V Nagaraja Rao

VEDANTA-PATTABHISHEKA OF SRI MADHVA AND HIS SOUTHERN TOUR

Sri Madhva is revered as the third avatara (incarnation) of Sri Vayudeva. Hanuman & Bheema were his two previous avataras & likewise the third as Sri Madhva constitute each a truly magnetic personality, possessing fine physical features & strength combined with marvelous intellectual powers, making his contemporaries feel his greatness.

Though himself a Sanyasi, he did not preach meaningless asceticism. He lived a life of plain living & high thinking. He was quite at home with his opponents & dealt with them with so much ease as he would do with his disciples. Sri Narayana Panditacharya describes how his opponents who were worsted by him in the debates begged to be allowed to live with him. His father, Sri Trivikrama Panditacharya (1258- 1320) was one such admirer who lived under the roof of the Master. There is every reason to believe that Sri Trivikrama Panditacharyaâ€™s third & the youngest son, Sri Narayana Panditacharya, (who must have been about 15 years of age when Sri Madhva departed in 1317 would have actually witnessed many vijayas or victories of the Acharya in the

debates.

These Vijayas were later crystallized by Sri Narayana Panditacharya who as recorded by him in chapter 12, verse 34, must have actually witnessed atleast a few of them in his teens. This poetic biography attracted the attention & admiration of even his philosophical opponents upon whom very formidable challenges were showered. Vyasachala, Vidyaranya & others even though they came more than eight centuries after Sri Sankara, emulated the example set by Narayana Panditacharya by composing the Sankara Vijaya, attributing similar miracles to their Acharya.

There are 1008 stanzas spread over the sixteen cantos of Sri Su Madhva Vijaya. This number is symbolic of the sacred mantras & therefore, a ceremonial Parayana or recitation of Madhva Vijaya is considered efficacious as the daily parayana of the Sundara Kanda of Ramayana or the Virata Parva of the Mahabharata. The poem again fully deserves the title of â€œMaha Kavyaâ€ & its composition & stlye is of high poetic excellence & sublimity even according to the strict rules of literary criticism in Sanskrit.

The second shloka of this sarga describes the significant way in which the Guru Achyuta Preksha gave Sri Madhva a fitting name Ananda Theertha in as much as the Shastra he taught was delight giving (Ananda Daayee):-

AnnandarUpasya parasya pAtrdhIH AnandasaMdAyisushAstra kR^it.h sa yat.h |

AnandatIrtheti padaM gurUditaMbabhUva tasyAtyanu rUpa rUpakam.h || 2 ||

In this Kavya, we see in the last shloka of each sarga, the usage of this technical word â€œAnandâ€ (more or less as a Mudrika in the last line of the shloka). The meters like Indra vamsa (in this sarga) ( in this sarga) & Sundaree in Sarga 7 (in keeping with the spiritual calm & tranquility of Badarikashrama maintain fully the solemnity of the subject matter & reflect the deep sincerity of the author towards his subject matter. This master artist cleverly uses the â€œRathodha taaâ€ metre in the ninth Sarga to suggest the new turn in the wheel of philosophy consequent on the new school of thought inaugurated by his hero.

The fifth Sarga may be regarded as having two sections. The first describes Sri Madhvaâ€™s victorious disputations with the Vedic scholars as well as with the enemies of the Vedas (Verse 8). The opponents were practically baffled & puzzled by Sri Madhvaâ€™s sharp & authoritative words put forth in a calm and pleasing manner (as if breaking a Gada by means of arrows).

Buddists like buddhisagara & Vadi Simha were unable to withstand the literary onslaughts & home thrusts of Sri Madhva who cornered them in eighteen ways (à¤¦à¥à¤µà¤¿à¤¨à¤µà¤ªà¥à¤°à¤•à¤¾à¤°à¤¤à¤ƒ) (verse 12). It was but natural that the elders like the prophetâ€™s father and the Guru shed tears of joy at his repeated successes (verse 23- 24)

GITA BHASHYA

On one occasion while the Guru & Sri Madhva were together having discussion among themselves the former slyly suggested to Sri Madhva that instead of simply picking holes destructively in Advaita system he should write out, if he could, a commentary on the Sootras, so as to demonstrate the tenability and soundness of his views (verse 25). Sri Madhva, of course accepted the suggestion (verse 26). A fine piece of poetic excellence is noteworthy in verse 26 wherein, this Paramahamsa (Sri Madhva) has been very ideally compared to a Hamsa Pakshi (swan).

vidhAnamAtraM tadupAdade tadA payo yathAchChaM paramaH sa haMsarAT.h |

tallInamAxepamupaixatAphalaM vArIva santo hi guNAMsha toShiNaH || 26 ||

The poet says that even though the tone of Achyuta Preksha was one of friendly suggestion mixed with protest & challenge, Sri Madhva as a (à¤—à¥à¤£à¤—à¥à¤°à¤¾à¤¹à¥€), ignored the questionable aspects of the remark & took only the good part of it & accepted to compose a Bhashya, just as a Hamsa would drink only the pure milk & leave away the water even if the bird is offered an admixture of both (verse 26).

On another occasion, a senior Yati belonging the Likucha family also told the young Poorna Pragnya in an assembly that he should compose commentaries on the Sootras & other texts. Thus Sri Madhva received challenges form friendly as well as from hostile quarters to write a Bhashya and he promised them that he would soon bring out a convicing interpretation of the sootras & the other Shastras (Verse 27-28).

The Bhagavat Gita of Sri Krishna was first chosen by Sri Madhva for writing a commentary & he named it â€œà¤µà¤¿à¤·à¥à¤£à¥ à¤ªà¤¦ à¤ªà¥à¤°à¤•à¤¾à¤¶à¤¿à¤¨à¥€â€ (Vishnu pada prakAshinI) the illuminator of the path to Vishnu pada i.e. Vaikunta (verse 29). He gave a copy of it to his Guru Sri Achyuta Preksha before proceeding on his tour to Badari (as detailed in

Sarga 6). It will, however, be seen in the coming Sargas that it was only after Sri Madhva visited Badari & took the approval of Lord Vedavyasa, that this work (Gita Bhashya) was published. Similarly, the Sootra Bhashya of the Acharya was composed after his visit to Badari Narayana & getting His instructions & after return to the plains.

The comparison of Sri Madhvaâ€™s stye to the moon light in verse 29. à¤ªà¥à¤°à¤®à¥‹à¤¦ à¤¤à¥€à¤°à¥à¤¥à¤¾à¤¨à¤¨ à¤šà¤¨à¥à¤¦à¥à¤° à¤šà¤¨à¥à¤¦à¥à¤°à¤¿à¤•à¤¾ is significant & the suggestion is that Sri Madhva

gives us delight like the moon (Verse 29).

SOUTHERN TOUR

The second section of this Sarga covers Sri Madhvaâ€™s first Digvijaya in the southern parts of India. The places referred to are Vishnumangalam (near Kasaragod), anatasayanam or Trivandram, Kanya Kumari, Rameswaram, Srirangam & few other sacred places. A devotee at Vishnumangalam (curious enough to test the superhuman powers of the Acharya), brought a huge stock of two hundred full grown plaintains & begged Sri Madhva to consume the fruits just after he had finished his full meal.

To the astonishment of the whole gathering. Sri Acharya quietly picked up the fruits one after another & exhausted the entire stock without even the slightest sign of exertion. Achyuta Preksha who was also accompanying, amazed at what he saw enquired his disciple anxiously as to how he was able to partake & digest so much of food. Sri Madhva answered:-

a~NguShTha mAtraM jaThare pratiShThitaM jAjvalyamAnaM mama jAtavedasam.h |

nityaM hitaM vishvadahaM cha vitta taM vishvesha chetA iti so.abravIttadA || 33 ||

The flame of **jaataragni** in me is as big as a thumb. It is capable of setting ablaze even the whole world, yet always under my control. I possess this power by the grace of Lord Sri Narayana.â€

**jaataragni**- Comparatively, the Jaataragni (digesting heat) in any normal human being is said to be not bigger than a small spark. Shlokas 31 & 38 in the 1st Sarga & Shloka 41 in 2nd Sarga would be more understandable if they are read along with the above verse. The word â€œvR^ikaâ€ means the Agni in Vayudevaâ€™s stomach (as per Agneya Purana). Bheema is called â€œVRUKODARAâ€ because he had this Vruka as his digesting heat.

In a course of his tour, Sri Madhva entered Kerala Desa & visited a few places on the banks of the River Payasvini (verse 34-35). Verses36- 41 speak about his stay at Trivandrum & about the ehated arguments that took place between him & the then head of Sri Sankaracharyaâ€™s Mutt. Both of them parted in anger. Sri Acharya continued his onward journey to Kanyakumari & from there he reached Rameshwaran (Verse 42). The two disputants unexpectedly met again on the sea shore at Rameshwaran & here too the noted head of the Mutt could not meet the points of Sri Madhva (verses 43- 46). After completing the â€œChaturmAsyaâ€ at Rameshwara, Sri Acharya reached the famous

Vaishnavakshetra, Srirangam (verse 7).

The heavenly atmosphere that pervades in & around Srirangam, the pleasant sweet smelling breeze coming from the garland-like holy river Kaveri, the indescribably beautiful & charming looks of Lord Sri Ranganatha & charming looks of Lord Sri Ranganatha & the soulful joy reflected on the faces of those gifted souls coming for His Darshan are all marvelously pictured by our Master poet in verse 47 which is couched in words of special choice so pleasant to hear & so tempting to repeat: -

shrR^i~NgArasindhuM sa bhuja~NgashAyinam.h shrIra~NgavAsaM kR^itama~NgalaM satAm.h |

amandadhIHrdevama avandatAgataH kaverakanyA himavAyusevitam.h || 47 ||

From Srirangam, Sri Madhva proceeded Northward & visited different places of importance in South India.

Moving towards North from Srirangam, one of the important places visited by Sri Madhva was Srimushnam. It is one of the EIGHT SWAYAM VYAKTA KSHETRAs in India & the presiding Lord here is known by two names. The glorious Moola Moorthy with hands magnificently resting on His hip, face (Varaha shape) turned to His left (i.e. looking at the south) is Sri Bhoo Varaha. The indescribably charmful utsava Murthy is known as Sri Yagnya Varaha. Tradition has it that Sri Madhva was so much attracted towards this enchanting smiling Divya Mangala Moorthy, that he made a reference to this Moorthy in his famous Dwadasha stotra: à¤¸à¥‚à¤°à¤• à¤°à¥‚à¤ªà¤• à¤¦à¤¾à¤¨à¤µ à¤¶à¤¤à¥à¤°à¥‹ à¤à¥‚à¤®à¤¿ à¤µà¤¿à¤§à¤¾à¤°à¤• à¤¯à¤œà¥à¤ž à¤µà¤°à¤¾à¤™à¥à¤— (6-2)

A holy tank near Sri Mushnam held sacred even to this day compassion on a pregnant lady whom he noticed suffering for want of water while he was on his way to this place. Srimushnam is 25 miles (38 km) west of Chidambaram or 15 miles (23 km) east of Vriddhachalam by bus.

Returning back, he reached the banks of Payasini. During this tour, he encountered many pundits of eminence & established his position as a foremost exponent of Vedas, Upanishads & the Sootras (verse 48- 50). This canto ends with the triumphant return of the hero after his first Southern tour. The Acharya had already his Dig Vijaya & emerged into the limelight by establishing & maintaining his view against contemporary stalwarts of other systems of philosophies.

SRI MADHVAâ€™s OTHER NAMES

This canto commences with a reference to the Vedanta-Pattabhisheka of Sri Poorna Bodha. On the occasion of his ordination, he was conferred the title â€œAnanda Teerthaâ€ by his Guru Sri Achyuta Preksha. After defeating a few of the redoubtable Buddist adversaries, he became famously known as â€œAnanda Theerthaâ€ by his Guru Sri Achyuta Preksha. After defeating a few of the redoubtable Buddist adversaries, he became famous known as â€œAnumana Theerthaâ€ (verse 7). Again in verse 9, there is reference to â€œSukha Theerthaâ€ another name of Sri Madhva (familiar to us in the Dwadasha stotra & is figuratively comparted to an arrow (marganam) discharged by Achyuta Preksha to defeat the opponents. Similarly, we find in verse 13, another

significant named â€œBrihanmatiâ€ (possessed of massive intellect). He is also called â€œSammoda Theerthaâ€ since he gave joy to the good & sAtwik souls (verse 17). â€œAmanda dheeâ€ (possessed of sharp intellect) is another epithet of Sri Acharya that we see in verse 47 in the context of his worshipping Lord Ranganatha at Srirangam. This canto is particularly interesting on account of many Titles that were admiringly conferred on this young star rising in the horizon. It is also interesting to note the way in which this young (hardly 20) but unchallengeable prophet was never non plussed in meeting the arguments with great scholars like Buddhisagara & Vaadi Simha whom he bearded & put to flight. Verse 21 describes the force of Sri Madhvaâ€™s arguments which were straight forward & without any round about

twisting (à¤…à¤•à¥à¤²à¤¿à¤·à¥à¤Ÿà¤¾à¤¨à¥à¤µà¤¯); the words were proniounced clearly & aloud (à¤‰à¤šà¥à¤šà¥ˆà¤°à¥à¤µà¤šà¤¨à¤®à¥â€Œ) and were fully supported by Vedic & Puranic authorities (à¤®à¤¾à¤¨à¥€à¤•à¥ƒà¤¤à¤†à¤®à¥à¤¨à¤¾à¤¯ à¤¯à¥à¤¤à¤¸à¥à¤®à¥ƒà¤¤à¤¿à¤ƒ). These arguments, Sri Narayana Panditacharya poetically adds were the Sootra dhAras or precursors

for the bigger dramatic debates in which he had to participate later on, to rout the opponentâ€™s systems.

We pilgrims are like the horse rider who loses his way & throws his reins on the horseâ€™s neck trusting on the instinct of the dependable horse to find out the proper road. Let us turn to the divine Horse, Sri Madhva, to help us cross the whirling ocean of Samsara & to take us to the lotus feet of Lord Hayavadana.

bhAratIramaNa mukhyapraNAntargata shrI kR^iShNArpanamastu

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