Vadirajagurugala contributions by Shri Shri Shri Suvidyendra Theertharu, Bangalore He is responsible for the construction of the 8 Maths in Udipi. The Krishna Temple had 8 rooms. That temple is now known as Krishna Math which has 7 rooms now. Vadirajaru asked the Matadipatis to choose their Maths. In the end the last one was left to him which was situated in Agneya direction. It is said that during Rathothsava, it is auspicious to see the Uthsava Murthy when the Ratha turns towards South. Sode Mata is situated there only where one can see the Lord Krishna during Rathotsava. Due to his sacrifice, he got the best place to see the Lord during the Rathothsava. He converted the period of paryaya from 2months to 2 years. If one believes that GOD is present in the body itself, then there is no rebirth. He has made innumerable stotras. When he was in Prayaga, he made a stotra praising Vedavyasa Devaru. Vedavyasa Devaru appeared in front of him. The shloka starts as “Vyasaya…………..thubyam namaha”. This shloka gives vidya and buddhi. In Gokarna, an old man by name Atmadeva was daily reading the dashama skanda of Bhagavatha. Vadiraja’s “kavikadamba kantabusha” contains 15 shlokas. If this is read it covers the dashama skanda of Bhagavatha. If this is read daily, it is said that one will reach the feet of GOD. He made Durga stotra to get rid of kama, kroda, enemies botheration. It contains 15 shlokas. When Vadirajaru made this stotra, it seems Durga Devi appeared in front of him. When Achutharaya was ruling Vijayanagara, he had taken too much of loan which he could not clear, Vadirajaru made the stotra of “Shrishaguna darpana”. This is the story on Laksminarayana. From this Achutaraya got back his wealth. He made “madvashtaka” stotra to relieve from fever. This was experienced by one Yethi by name Krishna Yethi who was blessed with stotra of Vadirajaru in his dream when he was suffering from fever. He got rid of the fever. This stotra is based on Vayu Devaru. He has made stotra on Bhimasena Devaru to get rid of “arishadvarga”. Keechaka’s killing by Bheema represents the removal of passion (kama). Killing of Dushyasana by Bheema represents the removal of angriness (kroda). Killing of Duryodhana by Bheema represents the removal of miserliness,(lobha). Duryodhana was not willing to part with just 5 gramas to Pandavas. Killing of Bakasura by Bheema represents the removal of egoism (durahankara). Killing of Jarasandha represents the removal of jealousy. (mathsarya, asuye). (When the Princess Kashi, the avatara of Droupadi, during ‘Kashi Swayamvara” puts the garland on Bheema, Jarasandha argues with Bheema that he should not have accepted the garland. Then Bhima fights with him and takes him to the Ganga river and dips him in the river Ganga three times. Jarasandha had not taken bath in the river Ganga as he was a Shiva Baktha. He had thought that the river Ganga has started flowing from the feet of Vishnu and he had believed that “Shiva sarvothama” and hence he had not taken bath in the river Ganga. He was a hater of Lord Krishna. That is why Bhima dipped him in the river Ganga before killing him.) He has made a stotra on Udipi Krishna to get back the eye sight. To get rid of fear, he has made a stotra which stats from “Abhiyastavara….” It contains 10 shlokas wherein he has given the illustrations of :1) Dhruva2) Bali 3) immersion of Mandara Parvatha 4) Rudra 5) Daksha 6) Draupadi 7) Ashwathama 8) Sanjeevani 9) Narasimha-Prahlada 10) Ajamila. In old age, the disturbance in mind will be more. To get rid of it also he has made stotra containing 15 shlokas. He has made “navagraha stotra to get rid of graham peede. He has made “shanimani stotra” to get rid of shani kaata. He has illustrated “runamochana stotra” from Narasimha Purana which contains 9 shlokas. If one has not succeeded in vyavahara he has given one shloka for that also. If one is suffering from tiredness he has given a stotra containing 10 shlokas. For getting rid of obstacles also he has given one shloka. “Proshtitha Vigraha-----------------“stotra should be sung after the puje. In Ramayana, Rama kills Vali by hiding behind a tree. Rama had promised Sugreeva that he will kill Vali. As Vali’s was Indra avathara, Rama could not kill in front of him, because he would recognize Rama. Rama asks Vali whether he would want to be alive. Rama would have given him re-birth if Vali had agreed. But Vali would have to live without any strength to fight with Sugreeva. But Vali does not agree for that and he says that he is willing to die in front of Rama. Hence Rama killed Vali by hiding behind a tree. Vadirajaru analyses like this. Madwacharya had told that Bhagavantha in the Vamana avatar with the image of Trivikrama grabbed the three lokas from Bali Chakravarthi by deceiving him. Vadirajaru argues that if we say that Bhagavantha deceived Bali Chakaravathi it amounts to say that Bhagavantha had durguna. He answers as follows: As Vamana, Bhagavantha requested Bali chakravarthi. He grew as Trivikrama and measured the loka with his feet. Bali Chakravarthi pleads that Bhagavantha had deceived him. But Bhagavantha tells him that he did not deceive him but he had told him that he is going to measure the loka from his feet, and it is you who is deceived and it is your foolishness only. This is how Vadirajaru clarifies this doubt. Once there was a Brahmin by name Dwaraki whose newly born baby was disappearing every time Arjuna promises him to save his new born baby. But he could not succeed. Then Krishna takes both Arjuna and the Brahmin in his Ratha towards North side to see the new born baby according to Madwacharya in Thathparya Nirnaya. But Vyasarajaru had written that Krishna went towards West direction. Vadirajaru interprets that Krishna went towards the North-West (Vayavya) direction in search of the new born baby. He asserts this by saying that Ananthasana is situated in the North-West direction from the Meru Parvatha. Vaikunta has 7 forts. The doors are in the four directions. After crossing these doors, Viraja river (nadi) can be seen. After crossing the Viraja River, Ayodhya can be seen. In the middle of Ayodhya, Bhagavantha resides. Jaya Vijaya were guarding the 7th fort. After crossing the fort, Viraja river can be seen. After Viraja river Ayodya City(Pattana) is situated. Viraja river is inside the Brahmanda. Viraja river means Lakshmidevi. Lakshmi Devi will be present in the Viraja river which is the sweating water of Lakshmidevi. In Viraja river linga deha is destroyed. This can happen to only satvik(good) people. Bad people (thamoguna) cannot have bath in Viraja river. From there one goes to Moksha with swarupa Deha. Compiled by: J. Sudhindra Simha, Bangalore.

Sumadhva Vijaya 13: Traiyodasha Sarga

Sumadhva Vijaya 13: Traiyodasha Sarga

                                                                                                                    

After completing ‘Chatyurmasa’, Shri Madvacharya went towards "Sahya Parvatha". King Jayasimha had sent a messenger to Shri Madvacharya with a request to see him to take back the Granthas stolen by Padmatheertha. Then Shri Madvacharya went towards Kasargod to meet the king Jayasimha. As the riverYamuna follows the river Ganga, sajjanas or (wise people) were following Shri Madhvacharya. Shri Madvacharya with his attractive personality made his journey towards Kasaragod. Even Devathes, Gandarvas, Munis without their appearance were offering their prayers to Shri Madvacharya. In Kasaragod, Acharya visited Madeneshwara temple. After spending the night there next day in the early morning, Shri Acharya preceded his journey towards west by honouring the king’s invitation. One of his shishyas carried Shri Acharya on his shoulder; a group of Shishyas held umbrella over Acharya; and some of the Shishyas carried the books. A Sishya carried the box containing Shaligraama. Many people who were following dharma shaastras prostrated to Acharya. Acharya’s personality has been vividly described. His teeth were shining like kundpushpa, his lips were beautifully red, his wide eyes resembled thavare flower (kamala), and his beautiful ears filled with thulasis, and his beautiful face, which were all the indication of doing good to sajjanas and doing bad to durjans in all the thrilokas. With his devotees surrounding him and in the presence of king Jayasimha, Acharya reached Vishnumangala temple. Shri Madvacharya , the avatar of Vayu Devaru in the midst of king Jayasimha and kings of different countries looked like Full Moon covered by Mars and stars in the sky. . Acharya’s Bhagavatha pravachana on Dashama skanda made the pundits assembled there very happy. At that time there lived a pundit by name Subrahmanya of “Likucha” vamsha with “Angeerasa gothra”. He was married to a devotee of Lord Krisha. Unfortunately, the children born to them died soon. The couple worshiped “HaiHara” and through the grace of Vishnu and Hari, a male child born to them was named as Thrivikrama. Thrivikrama became Thrivikramapundithacharya and composed “Vayu Sthuti” which is an everlasting sthuthi describing the three avatars of Hanuman, Bhima and Madvacharya. (Thrivikramapundithacharya’s son Narayanapundithacharya is the Author of “Sumadhva Vijaya”). During his young age itself, Thrivikrama showed his brilliance in writing poems of great Caliber. He became a great scholar in Advaita shaasthra. Maayavaada containing one lakh twenty five thousand (1, 25000) granthas was mastered by Thrivikramapundithacharya. Once his father Subrahmanyapundit called his son Thrivikramapundithacharya secretly and told him not to believe that Bhagavantha as”Nirguna”, but to worship “Vasudeva” as “Jnaananda” swarupa. This made him to think seriously and he came to the conclusion that the commentary (Bhashya) given to Vedvyasa’s Brahma Sutra by 21 Vedanta Institutions are not collaborating with the Vedvyasa’s Brahma Sutra even though the Bhashya given by Shankaracharya cannot be ignored, the nirgunathwa of Bhagavantha (Brahma) cannot be agreed. Maayavaadis requested Thrivikramapundithacharya who was well versed in Vedas, Shaasthras, and kaavyas to challenge Madhvacharya. Thrivikramapundithacharya started reading granthas of Madhva Shaasthras during nighttime with the help of his brother Shankarapundithacharya who was already a Sishya of Madhvacharya. He was very much impressed with the Madhva Shaasthras. Then Thrivikramapundithacharya met Madhvacharya in Vishnumangala and argued with him for 15 days before becoming his Sishya (disciple).                                                                          

Prepared by: J. Sudhindra Simha, Bengaluru.

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Sumadhva Vijaya 1: Prathama Sarga

Sumadhva Vijaya 1: Prathama Sarga

A Bird's eye view

Shri Sumadhva Vijaya- Prathama Sarga                                                              

In this Sarga, the poet Narayana Panditacharya narrates the first two avatars of Vayu devaru as Hanumantha and Bhima. The Sarga starts with a prayer to Lord Narayana who is the Supreme Controller of the Universe. Then he compares Shri Madhvacharya with Sun. He opines that Sun removes darkness with his rays, whereas Acharya is greater than Sun because he not only eradicates the darkness but also gives the right knowledge to righteous people. Then he acknowledges his father Shri Vikrama Panditacharya for giving a valuable grantha “Tatva Pradeepika” which was published with the permission of Acharya. Tattva Pradeepika is a commentary on Sri Madhva's Bhashya of the "Brahma Sutra”. He also implores that he might have gone wrong in his description of the avatars and likens it to possible misarrangement of beads when making a garland. He admits that it is an attempt to purify himself that he has taken this task. 

Avatar of Hanuman: Anjaneya is the son of Kesari and Anjana Devi. Some people interpret that the name Hanuman is attributed to the Indra's Vajra Ayudha hitting him on the jaws - “Hanu” (jaw) and “man” (disfigured or prominent). However this is not the correct reason. 

Hanu means Jnana (knowledge). Hence Hanuman means "Jnanavan". 

When Hanuman prostrates to Rama, an emotionally overwhelmed Rama lifts him up with his both hands. Hanuman introduces Rama to Sugriva in order to get back Sugriva’s kingdom from his brother Vali with the help of Rama. But Sugriva doubts about Rama’s power and tells Rama about Vali’s power and shows to Rama about a hole in a saal tree made by Vali with one shot. To clear the doubts of Sugriva Rama penetrates 7 trees of saal in a row with one arrow. After going through the trees, the arrow passes through other lokas by killing asuras and returns to Rama. This makes Sugriva happy and he gets confidence in Rama’s strength. Sugriva recognized Rama as supreme man, whereas Hanuman recognizes Rama as Lord Narayana. Rama helps Sugriva to get back his kingdom by killing Vali. Afterwards, it is Hanuman only who persuades Sugriva to help Rama in constructing the bridge with his vanaras to reach Sri Lanka.. By the order of Rama, Hanuman crosses the Ocean and meets Akruti Sita and makes her happy by giving the message of Lord Rama’s welfare and gives the ring given by Rama to Akruti Sita to establish himself as a genuine messenger. In turn, Akruti Sita gives Hanuman Chudamani and tells him to give it to Rama. After the war, when Rama was coronated in Ayodhya, with a view to satisfy people, he sends Sita for “Agni Pravesha” to test her purity. Akruti Sita enters Agni and comes back as real Sita from Kailasa and joins Rama. Sita Devi offers her necklace with precious stones to Hanuman and Rama asks Hanuman to take anything for the help and services rendered by him. Being a great devotee of Rama of highest order, Hanuman asks for a permanent place at Rama’s feet and seeks his blessing forever. This shows the true “vairagya “of Hanuman. Rama offers himself to Hanuman and grants him sahabhoga Brahma padavi in the next kalpa. In other words, poet justifies that  "Hari is sarvothama and Vayu is jeevothama”. Hanuman is chiranjeevi and it is said that even now Hanuman is living in kimpurushakhamda serving Swamy Shri Ramachandra. 

Next Bhīma’s avatar is described. Pandu’s wife queen Kunti gave birth to Bhima by invoking the God of wind, Vayu. When he was an infant, he slipped from Kunti’s hand breaking down the shathashrunga parvatha when it was touched by him; such was his enormous strength. That is why Bhima is known as “akhanaashmasama”. Duryodhana hated Bhimasena from childhood, because he was always defeated by Bhima in all the games played. Duryodhana hatched many plans to kill Bhima like giving poisonous food, by leaving poisonous snakes to bite, by dumping in a deep madavu pramanakoti. Bhima survived by all these tests. He digested the poisonous food easily; the snakes lost their teeth and died; he came up easily from the madavu. Duryodhana hatched a plan to burn the Pandavas alive at a lac palace . Bhima set fire to the palace after carrying all five of them (Kunti and brothers) safely. This is a great role played by Bhima in escaping from wax palace. At that time Bhima kills the rakshasa Hidimba, he meets his sister Hidimbi, and by the advice of Vedavyasa Bhima marries Hidimbi. During their stay at Ekachakra they came to know of a demon, Bakasura a cannibal. The powerful Bhima killed Bakasura and made the people happy. The Pandavas were successful at the Swayamwara. Due to instructions of Vedavyasa devaru Bhima married Droupadi. That is, Rajahamsa married Rajahamsi. Seeing Krishna in the Swayamwara  Bhima was delighted. When Yudhishthira wanted to conduct Rajasuyayaga Krishna warns him that he cannot do Rajasuyayaga without killing Jarasandha who is very powerful. Then Bhima convinces Yudishtira that he will take up the responsibility of killing Jarasandha. Krishna tricked Jarasandha into having a wrestling bout with Bhima. Bhima killed Jarasandha and helped        Yudishtira to conduct Rajasuyayaga. Bhima killed Kitchaka who tried to dishonor Droupadi. He killed the Kichaka’s allies also. Droupadi was attracted by Sougandika pushpas in Gandhamadhava parvatha in Badarikashrama forest. At the time of bringing Sougandika pushpas which was desired by Droupadi, Bhima killed wicked Manimantha who had two tongues with red eyes with several boons who was a leader of thousands of Krodavasas sarpas. Bhima killed Krodavasas also. In Kurukshetra war, Bhima destroyed almost all akshohini sene (army) of Kouravas including Bhishma and all sons of Drutharashtra, Bhima also was admired by his pupils as a noble Yuvaraja. Bhima was a role model as a devotee to Krishna, as a husband, as a brother and as a Yuvaraja. Bhima and his brothers made Parikshithth the grandson of Arjuna and Subhadra, the sister of Krishna as Emperor. 

The poet then explains how Manimantha was born as Sankara in a Brahmin’s house in Kaladi and took Sanyastva and misinterpreted Brahma Sutra. He became known as “Prachanna Boudha” as he was a follower of Boudha Tatva. Shri Madvacharyaru has remarked in his several granthas that Boudhamatha and Mayavadi’s tatvas are similar to one another. The followers of Sankara started spreading the news in all directions that the Prapancha (Universe) is false; Bhagavantha is nirguna; there is no difference between Jeevathma and Paramathma. As a result, the existence of Supreme Lord Vasudeva was eradicated from the minds of wise people. The Sarga closes with saying that Manimantha and other daityas, the haters of Bhima took birth in Kaliyuga, and spread philosophy similar to Buddhism. Hence good people also lost faith in Vasudeva, the supreme Lord. Hence incarnation of Vayu as Madhvacharya took place. In the end of each Saga’s shloka(poem) the word “Ananda” appears. Hence Shi “Sumadhva Vijaya” is also called as “Anandanka”.                                                                                                             

Prepared by: J.Sudhindra Simha, Bengaluru

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Sumadhva Vijaya 6: Shashta Sarga

Sumadhva Vijaya 6: Shashta Sarga

A scholar requested Acharya to explain the meaning of a sukta in Ithareya Upanishad. Acharya gave the meaning taking into consideration the grammar and other lakshanas of the sukta. Even though this explanation was respected by the assembled scholars, they opposed Acharya by defending that this sukta gives a different meaning. Acharya agreed with them and told them that Vedas have three meanings, Mahabharatha has 10 meanings and Vishnusahasra naama has 100 meanings. As Ithareya sukta belongs to Veda, even this sukta has 3 meanings. Then Pundits challenged Acharya to give meaning of Vishnu sahasra naama. Acharya agreed to give the meaning with a condition that they should repeat the meaning given by him again. They agreed for it. Acharya selected the opening word in Vishnu sahasra naama “Vishwa” and started giving the meaning. When he had reached the meaning of this word “Vishwa” with more than 50 meanings, the scholars assembled there were stunned and were not able to grasp it and they surrendered to Acharya. This is just one illustration of Acharya’s panditya. At that time Acharya was just 12 years old. From 24th stanza to 31st stanza, the comparison of Vedas with Droupadi has been made. The interpretation of Vedas by Maayavaadis has been compared to Droupadi’s helplessness in front of her husbands meaning that the meanings of Vedas as interpreted by Shri Vedavyasa were in a despearate condition. Shri Madvacharya decided to go to Badari to offer “Geetha Bhashya” to Shriman Narayana. Before going to Badari, Acharya presented this to his Guru Achuthapreksha. After taking permission from Achuthapreksha, Acharya, the avatara of Hanuman made his first trip (yatra) to Badari. Acharya passed through the flooded Ganga r iver by foot and also made his Sishyas also to pass through the flooded river Ganga. (Unfortunately there were no reality shows at that time.) It is also explained that by Acharya’s presence in the river Ganga, the river Ganga was purified as his body was so pure which is compared to Ozone. After passing the river Ganga, Acharya reached Badari. (There are two Badaris, the one which we visit is known as “Chikka Badari” and the other one which cannot be reached by human beings is known as “Uttara Badari”. Acharya reached the “Chikka Badari with Sishyas. Shri Acharya offered the “Geetha Bhashya” to Lord Badari Narayana and said that he has given the meaning of the Bhashya with “Shakthithaha”. Then Lord Narayana ordered Acharya that as he is capable of giving the full meaning of the Bhashya he can use the word “Leshathaha” instead of “Shakthithaha”. Acharya changed the word as “Leshathaha” from “Shakthithaha” and offered the “Bhashya” to the Lord Narayana by dispersing the crowd and Sishyas. On the same day in the night when Sishyas were sleeping, Lord Narayana by making a great sound on the earth, demanded Acharya to narrate the “Bhashya” once again. The great sound and the statement made by Lord Narayana were heard by Sishyas. Understanding the Lord’s intention, Acharya made the pravachana of the “Bhashya” once again to Sishyas. This suggests that GOD will be pleased only when the pravachanas are made to the knowledgeable persons. Vayudevara avathara ShriMadhvacharyaru was doing avagaahana snaana daily for 48 days in Alakananda River in the early morning with mouna vrutha and upavasa (fasting). This indicates that these offerings are the saadanas for pleasing Shri Hari. Lord Narayana in the form of Shri Vedavyasa appeared before Acharya and invited Acharya to his Ashrama i.e. Uttara Badari. The others could see only the brightness in the atmosphere and not the form of Shri Vedavyasa. As Acharya was in mouna vrutha, he wrote a letter to Sishyas before leaving for Uttara Badari. This letter had described four immemorial sentences which are permanent for all the ages: - 1. Badarikashrama is the only place in the universe where one can completely get rid of sins. In other words, it represents four Vedas. 2. In Theerthas, no other theerthas are greater than “Ganga Theertha”. In other words, it represents “Brahma Sutras”. 3. Lord Vishnu is supreme. It represents Bhagavatha. 4. No other Shastras are more pleasant than Madhva Shastra. It represents four different Purushaarthas. “I am leaving for Uttara Badari to see Vedavyasa form of Lord Narayana and only Lord knows about my returning to this place, be happy.” This is the message given by Shri Madhvacharya who will become Brahma. After writing this message, Acharya left for Uttara Badari. One of the disciples of Acharya, Shri Sathya Theertha who had listened to the “Ithareya Shruthis” of Acharya for three times followed Acharya. But he could not keep pace with Acharya’s movement. Acharya signaled him to go back. Sathya Theertha came back within a muhurtha to Chikka Badari. Sathya Theertha told to his companions the speed in which Acharya was heading towards Uttara Badari. Acharya came across wild animals like lions, tigers, snakes and flocks of birds in the Himalaya Mountain. Seeing the Mountain, Acharya could sense The Lord with golden peethambara covered with golden ornaments embraced by Maha Lakshmi sleeping on Shesha devaru to protect sajjanas.                                                                                                     

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Sumadhva Vijaya 2: Dvitiya Sarga

Sumadhva Vijaya 2: Dvitiya Sarga

                                                                                                                   

As Tattva Jnaana was vanishing and sajjjanaru (righteous people) were deprived of Tattva Jnaana, Devathes with Chathumukha Brahma appealed to Bhagavantha to give a solution. As Bhagavantha cannot take avatara in kali yuga and as Brahma has no avatara , Sarvothama decided to send Jeevothama Vayu Devaru to spread Tattva Jnaana in Bhuloka to benefit the sajjanas. Thus Vayu Devaru took the avatara in the form of Shri Madhva roopa in Bhuloka. 

In (Rupyapitha) Udupi, Ananthasana Devaru who is Narayana himself is in the form of Linga is known as Anantheshwara. On Makara Sankranthi, a sign of the avatara of Vayu Devaru was expressed through a devotee in Udupi. By climbing the ‘dvaja stamba’ of the temple and dancing on it he proclaimed that a great soul who is a ‘sarvajna’ is going to be born shortly. At that time a renowned Brahmin scholar by name Madhyageha Bhatta was residing in Karma Bhoomi of Bharathakhanda, Udupi. The name of the grama of that place was “Shivalli”.  Madhyageha Bhatta was a very learned person. He had a great knowledge of Puranas, Ramayana and Mahabharatha. Madhyageha Bhatta married a virtuous girl who resembled Veda vidye. As Kardama had Kapila roopa Shri Hari, as Parashara had Vedavyasa roopa Shri Hari, and as Pandu had Pandavas, through the grace of Lord Narayana, Madhyageha Bhat also surrendered to Lord Narayana and the couple served Lord Shri Anantheshwara for 12 years. (This is the indication of “Dwadasha Stotras offered to Shri Hari by Shri Madhvacharya). The couple made Shri Hari happy by observing difficult vruthas like payo vrutha. During Sharath kaala, Madhygeha’s wife became pregnant and only at the time of her delivery, Vayu devaru made obeisance to Lord Anantheshwara with one amsha and walked back to Madhygeha Bhatta’s house. As Bhimasena Devaru during the ajnaathavaasa (remaining incognito) had taken the “Paachaka” vesha, Vayu Devaru’s avatara took place in ”Paajaka” with 32 sallalakshanas. A pond created by Shri Parusharama (avatar of Vishnu) was also present there. P means Parusharama and “aja” means the one who occupies the place of “Brahma” i.e. “Shri Madhvacharyaru”. The baby was named as “Vasudeva”. A devotee by name “Poorvalaya” gave a cow to Madhygeha Bhatta. Because of this punya, Poorvalaya was born as son to his son and became a scholar in Madhva shaastra. Madhyageha Bhatta took the baby to Anantheshwara temple to get the blessings of Anantheshwara. At midnight on the same day Madhyageha Bhatta with his well wishers made the journey back to Paajaka. On the way to Paajaka, a Pishachi (Brahma Rakshas) attacked a person and he started bleeding. Pishachi made remarks that because of baby’s protection, the others have been spared. This indicates that those who surrender to Shri Madhvacharya and those who follow Madhva shaastras are protected and are not bothered by Brahma Rakshas (Pishachis). 

Once when the mother of Vasudeva wanted to go somewhere else, she handed over the child to her elder daughter to look after the child. After sometime the Child started crying. However much, she tried to console; the child did not stop from crying. Then she feeds the child with the baked horse gram, thinking that feeding with cold milk may cause heat to the child. When the mother comes back and comes to know this, she becomes very angry and scolds her daughter. But she was surprised to see the child being happy and healthy. In the shruthi purana it is explained that kaalakoota visha (deadly poison) was completely drunk by Vayu devaru after a little consumption of visha (poison) by Rudra Devaru. By the little consumption of visha (poison), the throat of Rudra Devaru became blue and he became “Neelakanta”. But by digesting the whole (deadly poison) visha Vayu devaru came to be known as Jeevothama. When the visha could be digested in the previous avatar, it could be imagined that consumption of horse gram in this avatar was not a great surprise. However, mother again fed the child and father prayed with “Danvanthari” japa for the welfare of the child as they were not aware of the strength of the child. Just to show the world that he is a child, Vasudeva started crawling, walking and talking as the other children do. 

When Vasudeva was just one year old, holding the tail of Ox, he went around the forest (vana) and came back home surprising the people who had gathered in front of the house. In Shaastra it is said “Ox is the symbol of dharma and forest (vana) is the symbol of Shastra”. By holding the tail of Ox and moving around the forest he has shown to the world that he is the protector of shaastra and dharma. 

The child Vasudeva, one day called his father Madhyageha Bhatta to take meals with him. Madhyageha Bhatta whispered in the ears of Vasudeva that he cannot take meals without clearing the debts taken from a rich man (Dhanika) for buying an Ox. Then Vasudeva offered a handful of tamarind seeds to the rich man who was waiting to get the money. The rich man became very happy and went away. After sometime when Madhygeha Bhatta went to the rich man to clear the debts, the rich man told him that the debts have been already cleared by his son. This shows the mahatme of Vayu Devaru. Dhanika (rich man) became Thapo Dhanika. This illustrates that loukika (worldly) dhana (money) is nashwara (perishable) and jnaana dhana (complete knowledge) is shaaswatha (permanent). That is, the earthly materials are temporary and the tattva knowledge is always permanent. 

The other leele of Acharya during childhood were creating Vasudeva Theertha in Paajaka, making a dry stick as stick with leaves, jumping from Vimanagiri to the house when mother called him for meals (the footmarks can be seen even today in Paajaka). Vasudeva made all the sajjanas (righteous people) very happy by showing his leele in this manner.                                                                                                                                                        

By: - J. Sudhindra Simha, Bangalore.

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Sumadhva Vijaya 0: Introduction

Dear Friends,                                                                                                    

With the blessings of Shri Hari, VAyu and with the help of great scholars who had briefed me with "Shri Sumadhva Vijaya" I have tried to highlight some important aspects described in the Grantham. There are 16 Sargas (Chapters). I have compiled the essence of the sargas to the best of my ability based on the pravachanas and my reading. If any important omission is found, please excuse me. Please find the links to different blogs below. Your comments and suggestions are welcome. 

Yours sincerely

J Sudhindra Simha

Acknowledgement: Acknowledgement

Beginning: Prathama Sarga

                                                      

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Introduction

Acknowledgement

Prathama Sarga

Dvitiya Sarga

Tritiya Sarga

Chaturtha Sarga

Panchama Sarga

Shashta Sarga

Saptama Sarga

Ashtama Sarga

Navama Sarga

Dashama Sarga

Ekadasha Sarga

Dwadasha Sarga

Traiyodasha Sarga

Chaturdasha Sarga

Panchadasha Sarga

Shodasha Sarga

Introduction to Bhagavatha By Bandarkere Swamiji We must remember Hari through Bhagavatha. There are three types of listening. Listening with devotion is the first grade, listening for repentance is the second grade and listening to earn punya, the third grade. Bhagavantha is a light who shows the right direction in our path. He is like fire in wood. We must always remember him by saying “diyoyanaha prachodayath”. He is good for good people. We must win him over with devotion. Fruits will form from flowers. Flowers will form from passion. One will go to God when one’s desires are not fulfilled. There are two types of karmas. One is pravrathi karma, which is loukika. The other one is nivrathi karma which is Nishkamakarma. Even though Vedavyasa wrote Mahabharatha and Brahma sutra, he was not satisfied. At the same time, Narada insists on Vedavyasa to create another Krithi in simple language. (Narada is a great shishya of Vayu.) Everyone does sakama karma only. This is not correct. One should do Nishkama karma. Pariksitraja was the emperor of Hastinapura. Usually a man loses his patience when he is hungry; when he is thirsty; and when he is tired. All this happened to Parikshitraja when he went hunting and he became angry because the rishi did not treat him well. The rishi did not do sathithi sathkara. (Sathithi means to have appointment before meeting) To test him Parikshitraja puts the dead snake around him. However, after returning to the Palace he repents for what he did, he renounces everything and goes towards the Ganga river, and he thinks that he has done great injustice to a Brahmin. This is bhava vyragya and not abhava vyragya. He decides to end his life. Then Devathes, Paramathma, Rishis all come and pacify him. When Rishi comes to know that his son has cursed Parikshitraja, he tells his son that what he has done is not good for the nation. He tells him that nation will be looted and adharma will spread everywhere. (Pashu means Rashtra. So Rashtrapathi means Pashupathi in turn means Rudra Devaru). This shows the piousness of the rishi. (Dog is the gate keeper. If the owner of the dog releases the dog on the guest (athithi) then special hell (naraka) will welcome him). (Vasudeva is Krishna’s father. Kunti is Vasudeva’s sister. Pandavas are Kunti’s children. Krishna was very fond of Pandavas.) Ox symbolizes Dharma Devathe. Parikshitraj happens to see an Ox with one leg and a crying cow. He asks the Ox who he is and why he is having only one leg and who is responsible for this? Kali was punishing the Ox. He realizes that out of Shouchya, Daya, Thapas, and Sathya, (Which were the four legs of the Ox) only sathya has remained in Kaliyuga as Krishna and Pandavas have left this bhumi (earth). Because of Raga, Shouchya has gone. Because of Mada, Daya has gone. Because of egoism (ahankara) thapas shakti has gone. When Parikshitraj tries to kill Kali, Kali surrenders to him. As a Kshatriya it is his dharma to save him. So he will not kill him. He orders Kali to go away from his sight. Then Kali requests him to give a place to survive. Then Kali gives him five sites. He gives him to reside in betting, liquor, prostitutes, discomfort, gold. Taking food without doing vaishwadeva, it is discomfort (himse). On Bali padyami day, people indulge in betting also. . Who is great among Hari, Brahma, and Rudra? Brahma worshipped Vishnu. Brahma worships the Ganga occupying in Rudra’s head, earlier as Ganga initially flows from Vishnu’s feet. Lord Vishnu (Hari) gives moksha to everybody. Hence Hari is great. When Hari kirthane is done, devotion comes. Without Vairagya one cannot understand Bhagavatha. Hari should be remembered with Omkara japa with asana in correct sitting posture. It is difficult to concentrate. But one should try to concentrate. Bhagavantha’s anatomy should be meditated upon. If one concentrates on Bhagavantha with a pure mind devotion can be attained. In the beginning one should meditate on the brahmanda roopa of Bhagavantha. (His feet in pathala loka; Granthi in athala loka; thigh in vithula,athula loka; nabhi-anthariksha; lalata in thapoloka; sonta(waist) in suthala loka). (Eyes reppe-day and night). (His stomach – Ocean(samudra); His nadis: Rivers; His romas-trees; His bones-Mountains; His hair-clouds; His veerya-anna; His shwasa-vayu; His anthakaruna-Rudra; His nakha-elephant, horse, zebra, His Shastras-Vayu). After meditating on his sthoola roopa one should meditate on sukshma roopa. What Maitreyi narrated to Vidura, Shuklacharya narrated to Parikshitraja. Vidura advises Drutharashtra to give the Rajya to Pandavas, as they are devotees of Paramathma, and banish Duryodhana. Duryodhana comes to know about this and gives a lot of trouble to Vidura. Hence Vidura decides to leave the place and go on a theerthayaathre (pilgrimage). Vidura meets Uddhava near Yamuna river and wanted to know from him the future of Pandavas after 26 years as he had heard that Pandavas vanish after 26 year Uddhava tells Vidura that Maitreyi will give him the information. Vidura meets Maitreyi in Badari. Maitreyi preaches Bhagavatha to Vidura in Badari. Vidura is the avatar of Yama. (For Devathes our 360 days is equal to one day) Kashyapa is the son of Maricha. Hiranyakashipu and Hiranyaksha are the sons of Kashyapa. Varaha = vara + aha = great + strength = great strength. Aha also means jnana. Whenever we go out we must pray Varaha to protect us. We must pray Varaha to help us to overcome the obstacles we face in the dharma marga. (Abhimani devathe for akasha (space) is Ganapathi.) (Dakshina is the sister of Narayana who was born to Swayambumanu. They get married. But they have no births. Deva dharma is different from Manava dharma.) (Sathra means many leaders. Yaaga means one leader). (Hari chitha is different from Nara chitha). Rudra Devaru tells Sati that Brahma was sitting in front of him and he was fully concentrating on Brahma and he was not aware of Dakshprajapathi’s presence. Brahma is fire and Prajapathi is smoke, which comes later. When Sathi’s father insulted her, she sacrifices her body through yogaagni. To get brahma jnana one should surrender to Rudra Devaru. (Sanakadi is the son of Brahma). Even though Rudra Devaru could fight everyone when he was angry, he could not defeat Upendra and Hari. This shows that Shiva Shakti is under the control of Paramathma (Vishnu). Shiva Shakti means Shiva and Parvathi (Shakti). Rudra Devaru punishes Dakshaprajapathi and blesses him afterwards. Everyone has limitations (Vishesha). But Paramathma has no limitations. (For example we say that father and son were together earlier. After the marriage of the son, they are living separately. This means that they are living independently. That is, the son is not under the control of the father. But this is not applicable to Paramathma. All jeevas are under the control of Paramathma.) Rudra Devaru is the abhimani devathe of the mind and Umadevi is the abhimani devathe of the tongue. If both of them are o.k. then there won’t be room for divorce. Dhruva made the thapas with the mantra “Om Namo Bhagavathe Vasudevaya” which contains 12 letters. Bhagavatha also contains 12 skandas. The name Prithvi came due to the development of bhoomi by Prithviraja. Prithviraja introduced the concept of Grama, Pattana, and Nagara for the first time. (10 Prachethas marry one woman. From her Dakshaprajapathi is born). Narada is the shishya of Vayu Devaru. From Narada’s sermon everyone gets sadgathi. The real education is the understanding of Paramathma. 'I acknowledge with gratitude the services of Shree K.K. Raghavendra Rao of the Indian Railways, (retired), who went through the article and gave valuable suggestions. Compiled by J.Sudhindra Simha, Bangalore.

Chaitra Masa & Vaisakha Masa Chaitra Masa Bath must be taken in the Sarayu river in Ayodhya. In the middle of the Sarayu river Rama Theertha is found which is called Theertha Kshethra. INDRA, Vashishta, Gandharvas, Saptha Rishis, Ganga river reside in this month in Rama Theertha Kshethra. Those who cannot go to Ayodhya, can mix the Rama Theertha in to the respective rivers in Godavari, Sriranga, Mathura, Prayag, Kashi, Chitrakoota and can take bath During this month Padmas and different colours of Rangolis must be drawn. In this month one should welcome Seethapathi Shri Ramachandra. The following things must not be consumed during this month:- Honey, dhal, sour eatables, paraanna, lemon, ghee, milk, curds., bore fruit, Halasandhi, Thill(Ellenne) oil. Food must be taken in the fourth yaama. (6-8, 9-12, 12-3, 3-6) On Yugadi day, Abhyanjana must be done. On thrithiya thithi in Shukla paksha, one must take Abhyanjana. In Shukla paksha, the precious days are from Yugadi to Dashami. In Krishna paksha, Panchami, Ekadashi, Amavasye are precious days. In all maasas, Navami is a very auspicious day. In Chaitra maasa, Amavasye day is very auspicious for giving gifts. Gifts like golden Yagnopaveetha, Golden ornaments must be given. The arecanut, betel leaves and coconut (thambula) must be given to deserving persons. Brahmacharya must be followed. One Chaitra maasa vrutha leads to Vaikunta. Vaisakha Maasa Vaisakha maasa is very dear to Lord Vishnu and Sesha. Daily bath should be taken before sun rise. If it is not possible to take bath daily before sun rise, at least on the last three days of this maasa one should try to take cold water bath before sun rise. All the days in Vaisakha maasa are auspicious. Gifts : - Water, Umbrella, meals. The offerings to GOD (Nyvedya) :- Vegetables, Curds rice, gooseberry(nellikaye). In Shukla paksha, on Ekadashi day Amrutha was produced. On Thrayodashi day Lord Vishnu drank Amrutha. On Chaturdashi day, Lord Vishnu destroyed all demons. On full moon day, all Devathes consumed Amrutha. In these last three days one should not take hot water bath. On these three days, Vishnu sahasra naama, Bagavad Gita must be read. On these three days curds rice must be given. In Shukla paksha, on Dwadashi day fasting must be done and paarane should be done on Thrayodashi day. On full moon day (Poornime), abhisheka must be done with milk. Source: Based on the pravachanas by Shri Padmanabhachar at Madhva Sangha, Vidyamanyanagar, Andrahalli, Bengaluru. By J. Sudhindra Simha, Bengaluru.

Shri Vyasarajaru

The following pravachana is posted to get some knowledge of our great saint Shri Vyasarajaru. Lecture delivered by Shri Shri Shri Suvidyendra Theeertharu, Bangalore Madwcharya proved that Bhagavantha is paripurna in character. In Kaliyuga Draupadi swarupa means Vedas. To avenge Bhima, the Vedas was misinterpreted. Then Vayu Devaru took the avatara of Madhwacharya and proved that jeevas are dasas of Paramathma, and Bhagavantha is paripurna. He showed that vaidika siddantha is Madhwa siddantha. Vyasaraja’s three granthas are the three eyes of Lord Narasimha. Nyayamrutha has substantiated the theory of pancha bedha. Tharka Thandava has condemned the mayavadhi’s siddhantha. Thathparya Chandrika is the tippani on Brahma Bashya. Vaadindra Theertha has described the above three granthas as three eyes of Lord Narasimha. When Vyasarajaru was offering prayers, Gopala Krishna was dancing in front of him. His devotion was so great. In the prathime even today it can be seen that the left leg is placed across the right leg which is contrary to the usual prathimes. Lord Krishna was dancing in front of Gopikashrees. Lord Krishna liked Vyasaraja as a gopikasthree. The following shlokas are very popular shlokas of Vyasarajaru. “Shriman Madwamatha Hari Paritharaha”. This means that Hari is Sarvothama. For the word Hari there are ten meanings. But I take only two meanings. Hari means Vishnu, Vayu. Yathra Harihi thathra Vayuhu. Thyathra vayuhu yathra Harihi. Para means paripurna. Baghavantha is called as Parabrahma. “Brahma vidhathmako athmopa param. Sathyam jnanamantham Brahma”. Those who have Brahma jnana will be able to go to Para Brahma. The three feet of Thrivikrama are Sathya, Jnana and Anantha. Sathyam means Creator of this World (srushtikartha). It also means Protector of the World. “Sathyam Jagath thathpathaha”. That means Jagath is not vyavaharika sathya but paaramarthika sathya. The parmarthika sathya is the path to reach moksha. “Sathya Jagath Thathpatho Bedahaha” InJagath thahtva, there are three kinds. Jeeva Thathwa, Jada Thathwa, Brahma Thathwa. There are differences from one jeeva to another jeeva. Jeevas are not same. There are differences from one Jada to another Jada. Jadas are not same. But there is only one Brahma. This is the essence of Madhwa siddhantha. In this there are pancha bedhas. Jeeeva/Jeeva; Jeeva/Jada; Jada/Jada; Isha/Jeeva; Isha/Jada. That is jivas are different; jivas and jadas are different; jadas and jadas are different; Isha and jivas are different; Isha and jadas are different. “Jeeva ganaha Hare anuchathaha”. Ganah is plural which means three. In jivas there are 3 gunas viz., Sathwic, Rajus and Thamus. Sathviks always will be going in the upward direction i.e towards moksha. Rajus will be moving from heaven (swarga) to earth (bhoomi) to hell (naraka). Thamus will be mixed with happiness and sorrowness. These Gunas are distributed by Paramathma according to his wishes through Vayu Devaru. “Neechocha Bhavangathaha”. These three Gunas are also having tharathamyas. The experience of swarupa sukha is moksha. Linga deha banga is not parama moksha. Swarupa sukha is the last one wherein sadness or sorrowfulness will not be there at all. That swarupa sukha is moksha. In mukti also there is tharathamya. They are sAyujya, sAropya, sAmipya, sArupya. “Amala Baktihi thathvadhanaha”. That is from karma, jnana is attained, and from jnana bakthi is attained. Our sadhane is bhakti. Prasada is not in our hands. If Paramathma gives prasada then only one can go to moksha. Prasada is His anugraha. From His prasada only mufti is attained. “Akshadi thrithiyam pramanam”. There are three pranamas. They are prathyaksha, anumana, “Akhila Amnayaha Vedyo Harihi”. In every kalpas Vedas do not change. It remains same. But in Puranas there will be some difference from one kalpa to another kalpa. Paramathma cannot be seen from the eyes. But He can be seen through Vedas. Compiled by J. Sudhindra Simha, Bangalore. *Sri Manmadwanate Harihi paratarah Satyam Jagattatwako/Bhinnajeevagana Hareranucharaah NichochhaBhavam gatah// Muktirnyja Sukhanubhhootiratula Bhaktischa tatsadhanam/Hyakshdritayam Pramanamakilaamnaykavedyo HARI// *He has condensed in a nutshell the important prameyas contained in the 37 works of Sri Madhwacharya in a single stanza. This was an answer to a question by a pundit at Kanchi asking to tell about the importance of Madhwa siddhanta in a nutshell. *Source : - Sri Vyasaraja Theertha **Shunku Karna (A Devta) was cursed to be born, into the world, as Prahladha, son of demon king Hiranyakashyapu, who had extreme devotion to Sri Hari. Lord Hari took Narashima Avatar to Kill the demon King (his father). In his next birth, he was born , as Bahlika during the Period of Mahabharata, he fought against the pandvas, but he was a great Hari Bhaktha, he was willing to die at the hands of Bheema (One of the Pandavas). In his Next birth, he was destined to be one of the the great Madhwa saints, Vyasaraja . Displeased with the amount of seva he performed for Hari, he was born again as Venkatanatha, who became Guru Raghavendra, one of the greatest madhwa saints. **Source:- Guru Raghavendra’s Website Compiled by J. Sudhindra Simha, Bangalore.

Sarvamoola Granthagala parichaya

Sarvamoola Granthagala parichaya By Shri Nagendrachar To understand Bhagavantha is a great sadhana. In the ancient days people were reading the shastras. In the younger days itself people were able to understand Bhagavantha in ancient days.. But in the present day, nobody is interested to understand Bhagavantha. When Brahma created all sorts of animals, he was not satisfied. When he created man who is capable of understanding Bhagavantha, he became happy. To overcome the sorrows in samsara, one should read Veda and Upanishads. Sarvamoola grantha covers all the vedopanishaths. Everyone wishes to lead a good life. If we are happy, we can find happiness in ourselves. When we are not happy, we find sorrows in ourselves. When we are happy, we will not think of anything other than happiness. Whoever is in a good position will be always having some pain or the other. Happiness comes due to hard work. In Sarvamoola grantha one can enjoy happiness. Before understanding Sarwamoola Grantha, one has to sacrifice the love towards jagath (world). One should not think of father, son, Gold, etc. We do not know that GOD is as great as Gold. To read Sarwamoola Grantha, vairagya is the requirement. There are thousands of communities or groups in the world. All dharma agree with the concept of GOD. Teekacharyaru has opined that the GOD has sarvothama lakshanagalu or paripurna. Second Chapter: The condemnation of yukti. Mannu (mud) do not speak. 3rd chapter: There is no happiness in vairagya, hell (naraka) or samsara. If one wants to be happy one should understand Bhagavantha. Without vairagya, one cannot attain moksha. Step by step one can reach vairagya. By doing Ekadashi upavasa, by performing chaturmasa, eating only satvik food. The next step is Bhakti. Listen to the GOD’S mahathme. The next step is to find out the ways to posses GOD. 4th Chapter: Aporoksha Jnana. Inside body’s knowledge is understood. After coming to Brahma loka, after bathing in viraja nadi (river), the eternal happiness is obtained. Here in all the Ruthus, sorrow is there. But there only happiness will be there all the time. Whatever is desired, it is fulfilled. The relationship between husband and wife, the relationship between Teacher (Guru) and student (shishya) is eternal. In Moksha one can experience unlimited happiness. For everyone, the chethana itself is the vehicle. For infinite period, one will remain young in moksha. This was revealed by Shri Madwacharya. In heaven (swarga) one lives till the completion of his/her punya period ends. Veda is a very secret subject. This should not be disclosed to ordinary people. Madhwacharya first wrote Geetha Bhashya. From this Grantha we must understand Madwacharya. Sarvamoola Gantha is nothing but moksha shastra. Bhagavantha’s krupe can be obtained by reading Sarwamoola Grantha. First we must follow the principles. Then the reading of shatras must be done. We will not be a burden to Bhagavantha. Bhagavantha is the only person who will be with us always. The reflection of our sins is samsara. Sarwamoola Grantha must be read by pious people only. The reading of sutras is the step towards knowledge (Jnana) and devotion (Bhakti) of Bhagavantha. River is not just water. Devathes (Angels) presence will be there in the Rivers. The difference in the importance of the rivers is due to the presence of different angels (Devathes) in the Rivers. If the rivers are allowed to flow naturally according to their paths without constructions of dams, the catastrophies that we are facing today would not have been there. It is scientifically known that the rivers joining the Ocean converts to steam from which clouds are formed and the rainfall takes place in the same direction wherever the rivers had flown. In the olden days they were constructing ponds everywhere. They were not constructing dams. Because of the construction of dams, the continuous flow of water in its natural habitation is not there, we are not getting rains properly everywhere. Here the question arises that why the ocean water cannot convert into steam. The reason is that the Rivers are considered as females and the Oceans are considered as males. From the union of rivers and the Oceans rain comes. This is the advance technology which we know. We take training for improving our task here. Likewise if we want to reach Bhagavantha we must be like Bhagavantha. This cannot be attained in one janma. After very many janmas only we come to that stage. Madwacharya created 37 granthas. For Brahma sutra he wrote “Anu vyakyana” which is a wonderful grantha. (Teekacharya wrote tatwa prakashika and Nyayasudha.) He also prayed GOD with “Dwadasha stotra” while installing Krishna prathime in Udupi. All the Granthas of Madhwacharya depicts “Vishnu as Sarvothama”. He has written Bhashyas for 10 Upanishads. “Mahabharatha tatparya nirnaya” is the authority of all the remaining shastras. It contains 32 Chapters. The description of “Ramayana” is found from 4th chapter to 9th chapter. In the 10th Chapter, Vedavysara story is told. From 11th chapter to 32nd chapter it is about “Mahabharatha”. In the 22nd chapter the vanavasa of Pandavas are described. From 25th chapter to 29th chapter the war description is given. 30th chapter the Pandavas enter Hastinapura. In the 31st chapter the Rajasuya Yaaga Yagna is described. In Bhagavatha Thathparya Nirnaya, Vishnu Sahasranama, Geetha Bhashya, Geetha Thathparya we find no difference among these Granthas. From Dwadasha stotras it is possible to obtain Bhakti. Harikathamruthasara is another grantha from which one can get Bhakti towards Bhagavantha. From reading or understanding Sarwamoola Grantha, one gets a great relief in his birth. It is advised to recite Teekacharya stotra, Raghavendra Swamy stotra, Vyasaraja stotra daily without fail.