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.

Next: Chaturdasha Sarga

Previous: Dwadasha Sarga

Beginning: Prathama Sarga

Sri Sumadhva Vijaya Blog Home

                    

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

Next: Dvitiya Sarga

Previous: Introduction

Sri Sumadhva Vijaya Blog Home

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.                                                                                                     

Prepared by: - J. Sudhindra Simha, Bangalore.

Next: Saptama Sarga

Previous: Panchama Sarga

Beginning: Prathama Sarga

Sri Sumadhva Vijaya Blog Home