Chaturmasya jnAnArjane saraNi - Madhwa Vijaya (a Gist in English) by Eminent scholars - Sarga 9, Part 2 of 3

August 26, 2009

|| Sri Rama Krishna VedavyAsAya namaha ||

|| Sri Hanuma Bheema Madhwa MunibhyO namaha ||

namaste all,

Here comes the ninth installment in this series, second part.

You can check the previous ones at the urls below:

Sarga 9/1 - MadhwaYuvaParishat/message/10550

IT_Madhva_Sangha/message/3956

/message/6763

|| shrI hari vAyu gurubhyO namaH ||

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

Sarga 9, Part 2 by Sri R.S. Panchamukhi

Book edited by Srimushnam V Nagaraja Rao

THE STORY OF WEALTH YIELDING SHANKHA

Sri Shobhana Bhatta (who later became Sri Padmanabha Theertharu, the first of the four direct Sanyasi- Shishyas of Sri Madhva), the able exponent of Madhva Bhashya, in one of his impressive speeches brought home to the audience the greatness of Madhva Shastra by means of an interesting illustration. He said:

Once a lime maker collected a large quantity of lime shells & powered them to prepare chunnam. In the heap, one particular shell was too hard & he could not break it, however much he tried. He put it in the fire & even then it remained as it was. Thinking it was a useless stony stuff, the foolish man threw it away on the road without regret. A passerby who noticed it on the road, picked up the shell & came to know on closer examination that the luck find was a superior Dakshina varta or BALAMARI SHANKHA. DakshiNa-varta Shankha is Balamari Shankha in Kannada & Valamburi Sangu in Tamil. This is different from all other common Shankhas in its curve. The common Shankhas are curved to the left. But Balamari Shankas are curved to the right (in other

words, its opening is on the right side). It is not easily available. Shastras proclaim that Dakshina Varta Shankha most effectively represents Sri Lakshmi & that if regular pooja is performed for this Shanka, one would be gifted with all the good things in life including wealth, health, children & fame.

He knew it was very valuable & thought he could sell the thing & get a huge amount of money. The Bhagya Daivam (Luck) followed him to the extent he deserved (bhAgyadevamiha yogyatAnugam.h) (verse 23). He went to a king & offered the invaluable Shankha in exchange for a stipulated sum. The king immediately paid the price & received the Divine Shankha with as much pleasure & devotion as he would receive the very Lakshmi Devi (if she were to come in person). He cleansed it with holy water & performed Abhisheka with milk & honey. He kept it in his palace as an object of worship & very soon he became the king of kings. His name & fame spread far & wide; success stood at his door & he enjoyed the kingdom in peace & plenty. Concluding the story in this way,

Sri Shobhana Bhatta compared the foolish lime maker to one who has no taste for Madhva Shastra (asya saddR^isho.asti nIchadhIH verse 22).

The passerby who had some knowledge about the value of things & thereby benefitted himself with the huge sum of money (bhUridhanaM verse 23) is compared to one who surely derives all the good things in life by studying the all yielding Madhva Shastra but he derives the fruits only in proportion to his inner intensity & merit (bhAgyadaivamiha yogyatAnugam.h, verse 23).

The king, with the highest sense of value, adored the Divine object in the way it should be adorned & thereby derived the full benefits. He is compared to those noble & sacred men who fill their thoughts always with the subtlest ideas & ideals enshrined in the Madhva Shastras & thereby command the respect & reverence throughout the country by virtue of their living in the highest spiritual & philosophical plane as indicated by Sri Madhva. The material benefits pour at their door without being asked for.

In this way, Sri Shobhana Bhatta impressively brought home to the huge spell bound audience that Sri Madhva- Shastra is surely a kalpa vruksha & that it gives all that a devout student desires in life- of course in proportion to his merit & degree of sincerity (shAstrakalpataroH sakalamapi prApnuyAt.h phalaM (verse 26).

Accompanied by the illustrious Shobhana Bhatta & other learned disciples, Sri Madhva left the banks of Godavari & moved towards the South on his way back to Udupi, covering important centers of learning on the way & spreading the sacred mission among the deserving souls as ordained by Lord Narayana. Sri Poorna Pragnya Acharya reached Udupi in due course & prostrated at the feet of Sri Ananteswara & then paid his respects to the eagerly waiting Sri Achyuta Preksha. The aged Guru, Achyutha Preksha shed tears of joy when his dear & glorious Shishya returned after a long & anxious period of separation (verses 29-31).

Sri Madhva had prolonged discussed with Sri Achyuta Preksha on the newly composed Sootra Bhashya a copy of which he had already sent in advance to Sri Achyuta Preksha for his perusal & study. Sri Achyuta Preksha was so much ingrained by his misreading of the Sootras from his younger days that he did not easily react to the new Bhashya & required much time & discussion to get convinced. Just as a doctor would first locate the root of a disease, Sri Madhva quickly found out that Sri Achyutha Prekshaâ€™s tastelessness was due to the influence of Kali deep rooted in his heart (hR^id.h gataM mUla doShaM arucheH achintayat.h. He rooted out this Moola Dosha from the heart of his Guru by repeated efforts & by hard discussions on the effective & sacred Veda Mantras

(haMsarAt.h kalimalaM nirAkarot.h ekaddR^iShTimiva â€“ mAnasAt.h guroH (verses 32- 35).

When once the malady of the heart was thus removed root & branch, and the mind cleared of all misconceptions, Sri Achyutha Preksha shone with a new glow of inner joy brought about by the superior import of the new Bhashya (verse 36).

MUDRA DHARANA TO DISCIPLES

Shankha & Chakra are the symbols of Vishnu. A Vishnu Bhaktha, by applying these Mudras on his body, helps himself to train up his mind to think & act in a religious way. In order to emphasis the importance of this high ideal, & also to fulfill the vedic injuction, Sri Madhva gave Mudra Dharana to his followers with the same pleasure & compassion with which he taught them the true Vedanta (verse 39).

sajjanAnsaha mahAdareNa nR^In.h pApinAM prakR^itito.apriyAkR^iti |

dAruNAgha gaNadAraNaM sma sa grAhayatyapi sudarshanaddvayam.h || 39 ||

The above verse is a fine example of Slesha in this Sarga. How Sri Madhva taught the true Vedanta to the deserving men with pleasure & how he gave them Mudra Dharana are described together with the same set of words. The two keywords in this sloka are 1. mahAdareNa & sudarshana is a good shastra & sudarshana is also chakra.

SRI KRISHNA TEMPLE AT UDUPI

The establishment of Sri Krishna Temple at Udupi was one of the many adorable contributions that Sri Madhva had made for the welfare of humanity. Personally, being an aparoxa jnAni, he needed no temple worship. But in order to ensure material & spiritual success for his followers & also to consolidate his achievements & thereby bring into practice his philosophy of life, Sri Madhva desired to set up a temple & install a stone idol of Sri Krishna at Udupi. He had in his mind a particular idol of Sri Krishna which was once adored by the Gopikas (gopikA-praNayinaH shriyaH paterAkR^itim.h verse 41). Fortunately enough, he got the idol & washed it cleanly in a pond with his disciples (verse 40-41).

By the very touch of Sri Madhva, God Hari appeared in the idol in full form. Sri Acharya carried the heavy idol single handed with ease, even though it was so heavy that it could not be lifted up even by thirty stout & sturdy men.

sparshanAt.h bhagavato.atipAvanAt.h sannidhAna padatAM gatAM hareH |

triMshadudyatanaraiH sudurdharAM lIlayAnayadimAmasau maTham.h || 42 ||

mandahAsamR^idusundarAnanaM nandanandanamatIndriyAkR^itim.h |

sundaraM sa iha sannyadhApayat.h vandyamAkR^itishuchipratiShThayA || 43 ||

He installed the beautiful smiling idol of the Lord of the Gopikas in all pomp (verse 42, 43)

SUPPORTED A GREAT YAGNYA

Once during his stay at Udupi, Sri Madhva supported the cause of one Vasudeva the son of his Vedic teacher of the school days to perform a great yagnya successfully,even though it was obstructed by a formidable opponent & renowed Vedic scholar Jaraghatita by name (MaradithAya in the local language). (jarAghaTitagotra uchyate, verse 44). Sri Madhvaâ€™s poorvaashrama young brother officiated as Hota in this great sacrifice (verse 44-48) (vishvavetturanuH atra hotR^itAM prApya (verse 48).

By this commendable act, Sri Madhwa taught to the world that a karma (action) performed purely in a spirit of dedication & worship to Sri Hari would lead to God vision (j~jApayanniti paramAtmavedakaH verse 51) like the three fold means of Sravana, Manana & Nidhi dhyAsana.

THE SECOND TOUR TO BADARI

In the three concluding verses from 53 to 55, the poet briefly narrates Sri Madhvaâ€™s second trip to Badari. Even while he was returning from his first tour, Sri Madhva had won the hearts of pious souls throughout the country by expounding to them the new system of philosophy & this had resulted in great scholars coming to him from all parts of the country & gathering around him in large numbers.

Thus establishing a sound system of philosophy & after a long stay at Udupi, Sri Acharya desired to go to Badari again to dedicate his work at the feet of Sri Baadaraayana.

Crossing several rivers & mountains on the way, Sri Acharya reached Badarikashrama & offered prayers to Lord Vedavyasa (pureva kR^iShNapriyamApadashramam.h verse 53). There he stood dedicating to the Lord all that he had accomplished.

The Lord was immensely pleased at the wonderful achievements of Sri Madhva & considering that there was no other fitting way of recognition, perpetuated on him the same Saha Bhoga which He had conferred on him in previous incarnation as Sri Rama to Hanuman (verse 54). Sri Narayana Acharya says says:

saha bhoga mananya labhya masmai hanumadrUpavate dadau purA hi |

anavexya paraM svabhIShTakartre pratidAtuM hariraidhayattameva || 54 ||

Thus being blessed, Sri Madhva prostrated before the Lord in all respect & then returned to Udupi with his disciples (verse 55).

Editorâ€™s note: Tradition has it that the idol arrived from a ship that came from Dwarka. The details in this regard as authenticated by Sri C M Padmanabhachar in his â€œLife & teachings of Sri Madhvacharyaâ€ is reproduced here for the benefit of the readers.)

LORD KRISHNA ARRIVES AT UDUPI

By Sri C M Padmanabha Achar

â€œOne day, Sri Madhva started for sea-bath in the small hours in the morning. As usual, he offered prayers to the Almighty, by reciting hymns in His praise. This day it occurred to him that he might himself compose a short book of Stotras capable of being set to music. He began at once. As he walked to the sea-shore which was about 3 miles (5 km.) He sang in numbers, for the numbers came. They came unbidden out of surging emotions. Verse after verse flowed like honey, sweet and pithy. In a few hours, five chapters of about 46 verses were ready.

All this was obviously the result of a presentiment. When the idea of composing â€˜Dwadasa Stotramâ€™ occored to him, Sri Madhva was intently thinking of Sri Krishna. It flashed on him that Sri Krishna was on His way to Udupi to settle down there, for the benefit of His Bhaktas. He felt a strong pre-sentiment that the day would turn out most memorable to Udupi, and that before sun-dawn the Grace of the Almighty would bless this place in a special manner.

This pre-vision elated his spirits and facilitated the flow of prayerful music. He danced mentally to the tune of the Divine music, and sang on, absent-mindedly, during all the ablutions.

At last, he went to the sands, and sat down for further meditation. While thus engaged, he opened his eyes suddenly, and they lighted upon a ship in distress. It was a merchant-man from Dwaraka, laden with costly merchandise. The Master saw that the ship had got out of hand and was drifting at the mercy of the waves. At length, it got stranded in a sand bank, and all the skilled efforts of the sailors proved ineffectual to redeem her from peril.

Sri Madhva understood the distress of the unhappy vessel and resolved to save her. Taking up his hand-kerchief, he waved it at the ship, intending that she should float and sail to the shore. And sure enough the ship did float and sail, and was soon beyond danger. A general shout of rejoicing and welcome greeted the merchantman as the ship touched the haven in safety. The Master of the ship approached the Guru with profound gratitude, and begged of him to accept something in return. Sri Madhva cared not for treasure, abundantly as it was offered. He said â€œthere are some clods of earth known as â€˜Gopi Chandanamâ€™ in your vessel: Give me some pieces thereof. I am content.â€ The merchant obeyed with alacrity, and many large pieces were at once fetched.

The beholders watched the development of affairs with intense interest.

One of the pieces was particularly large & heavy. Sri Madhva ordered it to be carried with care to his Mutt. There were many persons accompanying him on this occasion.

When the clod was brought about one or two furlongs, on the way home, it broke in twain & disclosed to view a magnificient image of Sri Krishna. It was a lovely statue of Balakrishna holding a churning rod in one hand & churning rope in the other.

Sri Madhva looked at the figure & became transfixed with emotion. The pre sentiment was fulfilled. Sri Krishna had come from Dwaraka among the clods of the shipâ€™s ballast. He had lain unworshipped for centuries on the shores of Dwaraka & had at last wended His way to Udupi, to bless Sri Madhva & his disciples.

Then flowed the continuation of verses from chapter six with a ring of redoubled thrill. Hereafter, Sri Madhva addressed the Lord, as if face to face with him with telling appeals for grace. He filled the poem with choruses, so that groups of men might take part in the soul stirring dance. Chapters 6 to 12 of Dwadasha stotra were completed in the course of this day.

The spot where the clod broke, is known as Vadabandeswara. There is a temple of Balarama at the place.

The image thus miraculously obtained was taken to Udupi & washed at the tank known as Madhva Sarovara. When all the sticking pieces of earth were removed, a large gathering of people came to see the image. Rays of effulgent light radiated from the image, by reason of the divine presence induced by Sri Madhvaâ€™s touch. (verse 42).

Sri Madhva ordered his attendants to carry the image with care to his mutt. They approached the idol & tried to life it. It was too heavy. Some more joined. Still it could not be lifed. Thirty stalwart men tried all their strength, in vain. Sri Krishna remained immovable. Sri Madhva ordered them to leave it alone. It was Sri Krishnaâ€™s pleasure that Sri Madhva himself should carry Him. He lifed the image with both hands & carried it with reverence to his lodging (verse 42). The day was one of universal joy & prayer for the people. Sri Krishna had come into their midst under circumstances of peculiar significance. The inhabitants of Udupi deemed themselves doubly blessed by the combined pleasure of Madhava &

Madhvaâ€.

YAGNYA IN MADHVA VIJAYA

By Srimushnam V Nagarajachar

In Madhva Vijaya, we come across with important references to Yagnya in two places, namely the 18th shloka in the first Sarga & Shlokas 44 to 51 in the ninth Sarga. While the first reference is in a figurative sense, the second one deals with the technicalities of a regular yagnya.

The relevant sloka in the first Sarga:

jAjvalyamAnojjvalarAghavAgnau chakre sa sugrIva suyAyajUke |

AdhvaryavaM yuddhamakhe pratiprasthAtrA sumitrA tanayena sAkam.h || 18 ||

The poet says that Sri Hanuman viewed the war with Ravana as a great Yagnya in which he (Hanuman) himself played the role of the Adhwarya. In thatyagnya, the Agni was Sri Raghava, Sugreeva was the yajamana, Sri Lakshmana was the Prati Prasthata & Angada & others were the assistant Ritviks.

The second reference: the relevant shlokas in the 9th Sarga: -

yAjyayA samuchtAnuvAkyayA prasavagrya vibhavaiH abhiShTavaiH |

vishva vetturanujotra hotR^itAM prApya daivatatatI ratoShayat.h || 48 ||

sa prayujya nishitA nishAtadhIH vaishvadeva vara shastra santatIH |

rAxasAsura nirAsakR^it.h surAn.h vIravarya iva bhAgamApayat.h || 49 ||

In the three verses quoted above, we are specifically concerned with the following ceremonial terms regarding the subject of Yagnya: -

adhvaryuH, Prati prasthAtA, yAjyayA , samuchita anuvAkyayA, sapravargya-vibhavaiH, hotR^itAM prApya, vaishvadeva- vara-shastra-saMtatIH

Of the terms listed above adhwaryu, Prati PrasthAtha & HotA are the designations of priests officiating in a yagnya & the rest of the terms indicate the practical side of the different rituals connected with great yagnyas.

â€˜Rigvikâ€™ is the common name for any & every Vedic Scholar engaged in a yagnya or a Homa. When these Ritviks enter into their different assignments, they are identified not by their personal names but by their designated names. There are several such designations of which, the following four are of high ranks:

HotA, Adwaryu, UdgaatA, BrahmA.

Prati Prasthaataa is more or less an assistant to Adhwaryu. The duties of these four Ritviks are as follows:

R^IgvedakushalaH | R^IgvedAt.h tattatsUkta ucchAraNena devatAnAM prItiM karoti ||

HOTA: He is proficient in Rig Veda. He invokes the Devatas by chanting appropriate Mantras from Rig Veda.

sa hi yajurvedAdhAraH yajurbhiH yAjayati | yaj~natantrAnusAreNa anyAn.h R^ItvijajaH nayati | yajanakriyA nirvAhI | kriyAdaxaH | tadadhInameva sarvathA yaj~na nirvartanam.h ||

ADHVARYU: He is the authority in Yajur Veda. He offers the Ahuti in the yagnya. He leads the other Ritviks as laid down in the Yajur Veda. He is the executive head, in charge of the various rituals in the yagnya. He is an expert in performing (the rituals). Adhwaryu is the chief of all the Ritviks says the veda. â€œadhvaryurvA R^itvijAM prathamo yujyateâ€

udgAtA: sAma gAyati | ayaM sAmnAM gAnena devAn.h Anandayati ||

He sigs sAma veda. By chanting (singing) appropriate mantras in sAma veda, he makes the devatas rejoice.

brahmA-

sa sAxi | sarvasyApi yaj~na karma kalApasya dadAtyanuj~nAM | karmaNAM pravartane yathAkAlAM anuj~nAxaraM uchcharati | sthAne maunaM AsthAya Akarma parisamApti mantra tantra kriyA lopanyUnatAtirekebhyaH yAj~nikaM karma raxati| na sthAnAt.h chalati ||

He is the authoritative observer of the entire activities in the yagnya. To protect it against the onslaughts of the evil spirits (coming always from the Southern direction), BrahmA takes his seat in the Southern side of the Vedi.

He keeps a constant vigil over the entire activities of the yagnya & protects it internally also against all sorts of incidental errors such as shortening missing or over doing a Mantra, Tantra, Kriya etcâ€¦ Therefore, his approval is sought by the other Ritviks at every stage of the Yagnya & if he is satisfied that everything is allright, he gives his final word of approval, â€˜OMâ€™ & allows the yagnya to proceed further. Thus without moving from his place & without indulging in unnecessary talk, & with all the seriousness he protects the yagnya from the start to the finish.

Even on common occasions of Homas such as in marriage etc.. when the Yajamana & his patni go round the Sacrifical fire in Pradashina, the Acharya sitting as Brahma usually moves just outside the Pradakshina round & does not sit inside the round. The idea is that he has come outside to protect the dampatis by posting himself at the southern entrance through which evil spirits may enter.

pANigrahaNa veLAyAM yamo mR^ityushcha tiShThati |

dampatyoH raxaNArthAya brahmApyeko barhivaset.h ||

Explanation for: 1. yAjyayA, samuchita anuvAkyayA (verse 48); vara, shastra saMtatIH (verse 49)

In Yagnya, Veda Mantras are specified in different terms. Of these, the poet refers here to the yAjyA Mantra & puronuvAkya (Puronu vAkya) Mantra. The rule is that while offering the Ahuti, Puronu vAkya Mantra must be chanted first & it must be followed by the yAjyA Mantra (puronuvAkyAM anUchya, yAjyayA juhoti says the veda.

After being ordered by Adhwaryu, the Hota chants the appropriate (Puronu vAkya) Mantra & when he concludes, Advaryu orders Agneedhra (another Ritvik) who picks up & chants astu shrauShaT.h. Then, Adhwaryu keeping the Ahuti (the offering) ready in his hand & turning towards the HotA orders him to chant the relevant yAjyA Mantra & when he concludes it with vauShaT.h Adwaryu offers the Ahuti into the Agni.

Explanation for shAstraH â€“

A few of the Mantras in yagnya are termed as tuta & a few others as shastra. If the person sitting for yagnya is not well versed in Stuta & Shastra, the yagnya spells all bad luck on him; but if he is well versed, the yagnya showers on him all the good results; says the Veda: -

stuta shastrayoH dohaM avidvAn.h yajate taM yaj~naH duhe |

stuta shastrayoH dohaM vidvAn.h yajate saH yaj~naM duhe||

Sri Narayana Panditacharya, by describing it as vara shastra saMtatIH emphasizes that these were chanted in a highly perfect way.

Explanation for sapravargavibhavaiH (verse 48): From the way in which the poet expresses his great admiration of the memorable yagnya that was performed under the guidance of Sri Madhva, it appears that he must have been overwhelmed at the sight of such a great yagnya which he says, was performed in any extremely perfect & superior manner. Perhaps he thought it worthwhile placing on record at least a few of the ritual known as Pravargya.

bharatIramaNa mukhyapraNAntargata shrI KR^iShNArpanamastu

1 of 1 Photo(s)