Chaturmasya jnAnArjane saraNi - Madhwa Vijaya (a Gist in English) by Eminent scholars - Sarga 15 Part 2 of 3

October 22, 2009

|| Sri Rama Krishna VedavyAsAya namaha ||

|| Sri Hanuma Bheema Madhwa MunibhyO namaha ||

namaste all,

Please find a brief on sarga #15, 2nd Part today.

You can refer to previous sargas at:

Sarga 15/1 - http://groups. / group/MadhwaYuva Parishat/ message/12350

|| shrI hari vAyu gurubhyO namaH ||

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

Sarga 15, Part 2 by Sri S. Krishna Rao

2. SHLOKA 106- matters/collected with the guidance of Sri P V Kuppacharya, Srirangam

3. DVAITA & OTHER SYSTEMS: A GENERAL STUDY by Vidvan Avadhani Vittalacharya

Book edited by Srimushnam V Nagaraja Rao

SRI MADHVAâ€™S TATVA VAADA AND HIS DISCIPLES

SRI PADMANABHA THEERTHA

Another important personage to whom Sri Madhva gave Sanyasa was Sri Padmanabha Theertha who succeeded Sri Madhva & was a powerful exponent of his philosophy which he propagated & established in distinguished assemblies of scholars. The poet describes the greatness of Sri Padmanabha Theerhta in seven shlokas from 120 to 126. His worshipful successor of Sri Madhva has written a number of commentaries on Sri Madhva was written a number of commentaries on Sri Madhvaâ€™s works of which the poet specially mentions â€œSannyaya Ratnavailâ€ which is a teeka on â€œAnu Vyakhayanaâ€ of Sri Madhva (verse 125).

sannyAya ratnAvalirapi udapAdi yataH shubhA |

TIkA parA.anuvyAkhyAyA anarghA bodhasAgarAt.h || 125 ||

A glowing tribute to the scholarship of Sri Padmanabha has been given by Sri Teekacharya (Sri Jayateertha) the fifth successor to Sri Madhva.

OTHER DISCIPLES OF SRI MADHVA

(Verses 127 to 134) Sri Madhva also gave Sanyasa to other scholarly aspirants & they became the heads of Mutts of Udupi. They were entrusted with the worship of Lord Sri Krishna. (The system of worship for two years each was introduced later by Sri vAdiraja Theertharu). These Sanyasins were known respectively as: Sri Vishnu Theertharu, Sri Hrishikesha Theertha, Sri Janardhana Theertha, Sri Narasimha Theertha, Sri Upendra Theertha (verse 128), Sri Vaamana Theertha, Sri Rama Theertha, Sri Adhokshaja Theertha (verse 129).

THEIR HIGH CALIBRE

What sort of men were the Sishyas of Sri Madhva? Moving on earth like brilliant Suns, they were all equally great in their own stature. Being reputed scholars, they were capable of dispelling the doubts of the devotees & were endowed with all the Lakshanas of Sanyasins. To put it in the poetâ€™s own words, the holy Sishyas of MSri Madhvas were: -

yatIndrAH, bahudeshajAH â€“ (verse 127), vashIkR^ita-hR^iSHIkAH- Indriyas (verse 128), narasiMhapadAdhArAH â€“ (verse 129), bhakti vairAgya sAgarAH â€“ (verse 129), AdityA iva gAM gatAH (gAM= bhoomi) â€“ (verse 130), moda shAstramR^itAmbhodhisevayA nitya nirvR^itAH â€“ (verse 131), chadriNashcharaNa archakAH (chakriNA = of Sri Hari)- (verse 131), sarve sad.h guNa bhUShaNAH â€“ (verse 132), sadA sakala sachChAstra vyAkhyA saukhyAmR^ita abdhigAH â€“ (verse 133), bhUri bhakti bharAH (verse 134), bahushruta mahAguNAH â€“ (verse 134).

These sishyas who came from all over the country were all highly sacred souls as described above. Endowed with immense capacity to meet their adversaries in full debates, they were highly proficient in all sacred texts & were capable of preaching to tohers & making them all happy (verse 127 â€“ 134).

Besidesthem, there were innumerable house holders who followed the tenets of Sri Ananda Theertha & they realized all the happiness in their lifetime itself. The happiness of these Sishyas & Prasishyas is described in six verses (verses 135- 140).

Giving a finishing touch to this Sarga, Sri Narayana Panditacharya brings forth an excellent Bhava in the concluding shloka 141 which is worthy of recitation everyday by every devout Maadhva while looking at Sri Acharyaâ€™s picture in his house.

AnandatIrtha bhagavat.h vadanendu bimbaM

vidyA sudhA vitata kAnti sukAnti kAntam.h |

yaiH praixyatAtra bhava tApa shamAya bhaktaiH

taddAsa dAsyamapi kiM na dadAti puMsaH || 141 ||

Just as the moo casts away nocturnal darkness & bestows coolness & comfort after a hot day, the mere vision of Sri Madhvacharyaâ€™s moon like face beaming with intelligence & nectar, dispels the ignorance & worldly sufferings & bestows wisdom, happiness & comforts in life to those who look to him with prayerful devotion.

PANCHA GAVYAM (SHLOKA 106)

(Matter collected & presented with the guidance of Sri P V Kuppacharya, Srirangam)

Panchagavyam is the five products of the cow taken collectively; i.e. Go mootra, Gomaya (cowdung), milk, curd & ghee.

gomUtraM gomayaM xIraM dadhi sarpiH kushodakam.h |

pa~nchagavyamiti proktaM R^iShibhiH gautamAdibhiH ||

Panchagavya (not pancha kavya) is considered to be extroordianarily effective in purifying our body.

yat.h tvak.h asthigataM pApaM dehe tiShThati (mAmake) dehinaH |

prAshanaM pa~nchagavyasya dahatyagnirivendhanam.h ||

It is claimed in some quarters that even the evil spirits â€˜possessingâ€™ a body could be driven off by administering a regular dosage of Panchagavya.

Asahada Suddha Dwadashi is otherwise known as â€˜Pancha Gavya Dwadashiâ€™. This is the beginning day for the four month period of ChaaturmAsya vrata. A devout Maadhva does not miss Panchagavya on this day.

PREPARATION (pratiShTha pUjA cha)

Go mootra, ghee & water one palam each, curd three palam & milk seven palams is the proportion prescribed. Gomaya (cowdung) equivalent to half of the thumb.

palaM ekaM tu gomUtraM aMguShThArghaM tu gomayam.h |

xIraM saptapalaM grAhyaM dadhi cha tripalaM tathA |

AjyamekapalaM grAhyaM palamekaM kushodakam.h ||

The six cups containing these items are placed in Pooja & in each cup, individual Devatas are invoked in the following order, with appropriate Mantras: -

Varuna is Go Mootra, Agni is Gomaya, Soma in milk, Vayu in Curds, Soorya in Ghee & again Varuna in water. (kushodakam.h).

MIXING (pa~nchagavya meLanam.h

After Avahana & Pooja, the cups are picked up one by one & the contents mixed creremonially in one vessel with the chanting of different Mantras like Gayathri etcâ€¦

gAyatryAdAya gomUtraM gandhadvAre ti gomayam.h |

ApyAyasveti cha xIram dadhikrAvNa stathA dadhi ||

tathA sukramasi iti AjyaM devasyatvA kushodakam.h |

ApohiShThe ti chAloDya mAnastoke bhimantrayet.h ||

PANCHA GAVYA HOMA

The mixed Panchagavya is offered to ten devatas in Homa. The devatas are : Vishnu, Indragni, Rudra, Purusha nAmaka Vishnu, Savita, Atma, Prajapati, Soma, Agni & Agni Swishta Krit.

prAshanaM - After concluding the Homa with the connected rituals, the Saalagrama theertha is to be taken first & then the sacred Panchagavya is taken in (with the chanting of OM

praNavena samAloDya praNavena abhimantrya cha |

uddhR^itya praNavenaiva pibejca praNavena tu ||

Excluding Ekadashi day, Panchagavya can be taken as & when one desires to purify his body eternally & internally.

DVAITA & OTHER SYSTEMS: A GENERAL STUDY

By Vidvan Avadhani Vittalacharya

(It may be interesting to the readers to note that Sri Narayana Panditacharya while giving an account of the debate that extended for 15 days between Sri Madhva & Sri Trivikrama, has touched almost all the vital points of the various systems of philosophies. An attempt is made in this article to give a gist of the debate. And the debate begins with Sri Madhva asserting that Para Brahma is no other than Lord Sri Narayana who is full of excellence, the creator of the worlds & who is known through the Vedas. This article covers the substance of the shlokas from 8 to 63 of the 15th Sarga of Sri Sumadhva Vijaya).

nArAyaNo.ananta guNo brahmAkhyo veda veditaH |

vishva karteti vishvaj~naH shrutyA yuktayA pyasIShadhat.h || 8 ||

Lord Sri Narayana (also referred to as â€˜Brahmaâ€™) is Ananta Guna Pari Poorna. He is known through Vedas & Vedas alone. The whole of universe is created by Him. He is therefore the visva KartA. This truth was established by Sri Madhva the knower of all (vishvaj~naH) on the basis of the scriptures & also by convincing reasoning. (verse 8).

NEREESWARA SANKHYA SYSTEM

Verse 9: The followers of this system who do not accept the Vedas, believe that this world is created not by Iswara, but by the Jada Prakriti or Nature. In other words, this jagat is nothing but the pariNAma transformation of the Nature, just as the milk turns into curds, of its own accord. (The subject matter of this shloka has the reference to the Sootra (OM payo.ambuvacchet.h tatrApi OM)

Evidences from Vedic Texts are useless to disprove their inference because they do not believe in Vedas & therefore Sri Acharya argued in their own intellectual level & threw a counter inference.

Verse 10: Yourself, myself & everybody agree that the entire range of insentient objects (achetana) such as the pot, the cloth etcâ€¦ in the world are created by a sentient being (chetana). From this, I infer that this universe (constituted by five elements ) must have been created by a sentient Being. You cannot disprove this inference in as much as this is based on the fundamentals of your own system.

SESHVARASAAM SAANKHYA SYSTEM

(Including Bhatta & Praabhakara, the subject matter of this shloka has the reference to the Sootra : - OM anyatra abhAvAccha na tR^iNAdivat.h OM

Poorva paksha argument: No doubt, we admit the existence of Iswara but hold that in the creation of this Jagat, Iswara is only an anga (auxiliary) to the Jada Prakriti Nature. The man simply adds a spoonful of curd into the milk. The milk transforms itself into curd of its own accord. Likewise, Iswara depends on the assistance of the Nature to complete the process of Creation.

SIDDHANTHA (Logical conclusion):

You cite the analogy of man adding a spoonful of curd into the milk & it means the admission that he must have the limbs to act. But according to your system, the Chetana has no limbs. It cannot move about. Creation is possible only if the Jada & the chetana (such as body & soul) are brought together? It is therefore evident that in addition to the jeeva & jada, there is another third Principle, independent of the two.

Verse 12: The above conclusion is established in another way by vyatireka anumAna (inferring a thing with dissimilarities) on the basis of negative proposition. That which is not created by God (such as jeeva etcâ€¦) happens to be eternal. What is derived from this is, that which is not eternal, must have been created by Chethana.

Verse 13: If an inference (hetuH) is to prove anything, it should be supported either b the valid texts or by the perception. If anyone indulges in an inference which is not supported either by the Agama or by Pratyaksha, such an inference is an unreliable as the lustful lady who, getting herself divorced from her husband, could go anywhere she liked, unrestricted by any Niyama. Sri Narayana Panditacharya says: -

balAya sarvAnumAnAM vedAH syuryairapAlitAH |

kAmAdetAH pravartante kAminya iva bhartR^ibhiH || 13 ||

prANapathE nee salahO

jANa lakshmaNanige prANa dAnava gaida

dheera shoora gambheera kapiveeranE

bhArai kAnthanE maruthAvathAranE

seethapathiya doota khyAta hanumanthanE

mativanta bheemanE yati madhwarAyanE

dushta shiksha balu kashta nivAraNa

ishtava pAlipa Shiri Krishnana dootanE ||

- Sri Vyasarajaru

bhAratIramaNa mukhyaprANAntargata shrI kR^iShNArpanamastu