Sumadhva Vijaya 5 : Panchama sargah

Sumadhva Vijaya 5 : Panchama sargah

By Sprinkling pure, water with shanka (conch-shell) on Poornapragna, AchuthaPreksha coroneted him as MatAdhipati.  As Poornapragna had the capacity of condemning the siddanthas of other mutts with his Veda jnana, Achuthapreksha made Poornapragna as Mataadhipati. Achuthapreksha re-named Poornapragna as Ananda Theertha.  This is the Peetanaama of Shri Madvacharya. 

 

Once AchuthaPreksha’s friend came to Ashram with his Shishyas with the intention of defeating Shri Madvacharya.  Shri Acharya told them that the difference between jeeva and Paramathma could be deducted with simple inference.   Shri Acharya condemned their yukthi like Garuda destroying sarpa.  Then they argued that as the jagath (Universe) is visible, it is false as seashell looks like silver from a distance...  For that, Shri Acharya said that the jagath (universe) is true as the silver like seen in the seashell is not silver at all, but shell only.  Then Ananda Theertha became “Anumaana Theertha” (i.e. scholar of inference) in the group of scholars.  Then Buddhist follower Vaaadi Simha (a Brahmin) along with Buddisagara a Buddhist scholar came to Udupi and Shri Acharya defeated them and made them to run away, like Agasthya drinking the whole ocean at once.  When Shri Acharya started noticing the  Brahma sutra Bhashya of Sankara describing Paramathma as Nirguna, jagath  as false,  jeeva-Iswhara as one which has no relationship whatsoever with the Brahma sutra of Vedavyasa, the learned pundits realized and requested Shri Acharya to explain Brahma sutra vividly.  Then Shri Acharya with correct shruthi and smruthi gave them the correct interpretation of Brahma sutra.   By seeing this, Achuthapreksha provoked Shri Acharya to write Bhashya to Brahma Sutra.  A Yathi also requested Shri Acharya to give the correct interpretation of Brahma sutra and Upanishads.  Shri Acharya’s father also was very much delighted by seeing the fame of his son, when he came to see him.  

When Shri Acharya was in Vishnumangala, a householder offered more than hundred plantains after “Bhiksha” which were easily consumed by Shri Acharya.  (This reminds the swallowing of “kalakoota” (poison) in Hanuman avatara and eating the whole food contained in cart in Bhima avatara).  This indicates the Acharya’s vrukodarathwa.  When his Guru wanted to find out the mystery, Acharya told him that he had ‘agni’ equal to a thumb inside his stomach, which has power to annihilate the whole world.  While traveling Acharya reached Payasvini river in Kerala and thought of Lord Krishna’s sister Durga Devi’s incarnation in future.  Continuing his travel, he reached Thiruvananthapura and made obese to Lord Padmanabha. From Thiruvanathapura he proceeded to Kanyakumari and after taking bath in Shobhana thErtha reached Dhanushkoti and taking bath made obeiscence to Ramaprathishtitha Hari anthargitha linga.  Acharya with his profound knowledge of shAstras was winning in all he debates with the Pundits and he convinced all that he is none other than “BhArathi Ramana Mukhya PrAna”.  

Acharya sent four months (ChAthurmAsya Vrutha) in Rameshwara.  From there Acharya came to “Shri Ranga” surrounded by the river Kaveri and made pranamas to the Lord “Shri Ranganatha” (IkshwAku Kula devathe).  Afterwards, Acharya started making trip towards Udupi.  On the way, Acharya happened to see pregnant woman carrying water in a vessel with great difficulty.  Acharya with his stick (Dhanda) he created a ThErtha.  This is known as “DandathErtha” and can be seen even to-day in “Shri Mushna”.    

Again, he came to “Mahalingeshwara” temple nearby Payaswini river.  Acharya refused to take “Bikshe” there, as Vishnu sannidhana was not present.  With the request of people, Acharya established a “Vishnu” vigraha, took “Bikshe”, and made a Vaishnava Brahmin as Archaka.  Even to-day Vaishnava Archaka of the same vamsha is worshiping the lord Vishnu.  This temple is situated about 50 km. from Kasargod and the place is called Adur. 

Shri Madhvacharya looked like Kannaidike flowers shining in the presence of moon for sAtwik people; looked like Lion killing the elephants for “DurvAdis”; looked like shining sun among dull stars of Pundits.

 

Prepared by: J.Sudhindra Simha, Bangalore.

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Sumadhva Vijaya 4: Chaturtha Sarga

 

Sumadhva Vijaya 4: Chaturtha Sarga 

Vasudeva pondered over taking ‘Parama hamsaashrama’ to punish those who had stolen the original shastras and misinterpreted it as he is born as Brahmin for this purpose only in Kali Yuga.  As Durga Devi the brother of Lord Krishna is incarnating shortly in the Jagath to punish with her power to the haters of Vishnu, Vasudeva did not think of punishing Vishnu’s haters with weapons.  In his previous avatara as Bhima he had punished Kouravas in Dwapara Yuga with his enormous strength as he was a Kshatriya.  In Thretha Yuga, as Hanuman in Vaanara avatara he had spared Ravana for Rama to kill him, likewise in Kali Yuga, as a Brahmin he thought of taking Sanyasaashrama and sparing the punishing the Vishnu haters with weapons  or shakthi  to  Durga Devi, the sister of Lord Krishna who is supposed to born in near future in Bhuloka.  Hence Vasudeva went in search of a Guru to take Sanyasa.  At that time there lived a Guru by name Achyuthapreksha who in his previous birth had taken food as Bikshe from Droupadi Devi in his madhukara vruthi.  Achyuthapreksha’s Guru when he was bedridden had advised Achuthapreksha (who was very well versed in Upanishaths) that following Shaastraas which are not true leads to hell and do not believe in ‘Brahmasathyam jagathmithyam’ of Mayavaadis’ shaastra.  Achyuthapreksha who was serving Lord Anantheshwara was deeply concerned about knowing “Parathathwa” (“HariThwathwa”).  Lord Anantheshwara by entering into one of the devotee had expressed “you will learn ‘Parathathwa” from a great disciple of yours who will be joining you”.  As Achyuthapreksha was waiting eagerly for such a disciple, Vasudeva (Shri Vayu Devaru) approached Achyuthapreksha for shishyathwa.  When the parents came to know the decision of their son, they came to see their son and implored him not to become Sanyasi and prostrated to him.  This made Vasudeva very happy and he told them that as elders should not prostrate to youngsters, by their action they have permitted him to become Sanyasi.  As they could not give proper reply to him, they requested Achyuthapreksha not give Sanyasa to Vasudeva and returned home.  Again Madyagehabhatta went to see his son in Karyur.  Vasudeva’s decision to become Sanyasi made Madyagehabhatta very angry and he threatened Vasudeva that he will start fasting till death.  Then Vasudeva, by tearing his cloth made a koupinya and by wearing it told his father that he has become Sanyasi and challenged his father to go ahead with fasting. Madyagehabhatta advised Vasudeva that he should not take up Sanyasa as his parents are still alive and moreover there is nobody to look after them; and two sons born before him had died. Vasudeva promised that he will not take up Sanyasa till they beget another son.  After serving Lord Anantheshwara for 12 years Madhyageha couple was gifted with another male child.  Vasudeva told his parents that this child will look after them and he must be permitted to take up Sanyasa.  In Soumya Samvatsara (1248), Vasudeva entered into the Sanyasaashrama. That is, he got the supreme authorization of using pranava mantra “OM” as Yati.   Achyuthapreksha named Vasudeva as “Poornapragna”.  The granthas”Pranavakalpa” and “SanyasaPaddathi” of Shri Madvacharya are the illustrations for the present day. Purnapragna expressed his desire to take bath in the river Ganga to Achyutha Preksha.  As Achyuthapreksha was so much attached to his Sishya he prayed to Lord Narayana by whose orders within three days the river Ganga flowed to the lake (Anantha Sarovara).  Poornapragna and all others took bath in the lake where the river Ganga flew into it.  From that day onwards through the grace of Hari, the river Ganga joins the lake once in every 12 years.  This lake (or pond) is now known as Madhva Sarovara.    By following Sanyasaashrama principles he earned the name as great ‘Yati’.  Poornapragna won over the philosophical debates against pundits and earned a very good name.  Achyuthapreksha started teaching Poornapragna a very great grantha in Advaita called ‘Ishtasiddi’.  Poornapragna pointed out 32 mistakes in the first stanza itself.  But to discharge his responsibility as ‘Yati”, Poornapragna started giving lessons in ‘Mayavaadis shaastras’ in the Mutt.  Once when Achyuthapreksha was teaching Bhagavatha purana to five to six shishyas, Poornapragna pointed out one as the original version of Shri Vedavyasa.  To test Poornapragna, Achyuthapreksha asked him to give full meaning of panchama skanda’ of Bhagavatha.  Without any hesitation, Poornapragna explained with meanings all the chapters of ‘panchama skanda’. This surprised Achyuthapreksha and he asked Poornapragna how he knew it.  Poornapragna told him that he has read this in his previous birth itself.  Poornapragna’s supreme knowledge of bringing brightness from darkness spread all over the jagath.

 

Prepared by: - J. Sudhindra Simha, Bengaluru

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Sumadhva Vijaya 0: Acknowledgement

SHRI SUMADHVA VIJAYA

ACKNOWLEDGEMENT

I have tried to give a glimpse history of Shri Madhvacharya in a simple way based on the original discriptions of Shri Madhvacharya's life history as narrated by Shri Narayana Pandithacharya.  Any errors committed in presentation may kindly be excused.  I have also referred to the book on "Sumadhva vijaya" by Dr. Vyasanakere Prabhanjanacharya.       I  express my gratitude to Dr. Vyaasakere Prabhanjanacharya. I am grateful to Shri Vijaya Theeertha who was my mentor.   

I am grateful to Shri Kallapur Gururajachar also.

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Sumadhva Vijaya 10: Dwadasha Sarga

Sumadhva Vijaya 10: Dwadasha Sarga

Shri Poornapragnacharya was brilliantly spreading the Madhva siddantha in such a way that those who were following Advaita philosophy were scared and tried to block the spread of Dvaita philosophy by adopting crooked methods. Mayavadis assembled together and approached Padmanabhatheertha (not the Sishya of Shri Madhvacharya) a great Advaiti at that time to stop Shri Acharya from spreading Madhva siddantha. The Mayavadis in Udupi also prepared an Advaiti Pundirikapuri to win against Shri Acharya. In the debate Pundirikapuri could not succeed in proving that Mayavaada is superior to Tatvavaada and he was totally defeated by Shri Acharya. The Vedavaani of Shri Acharya resembled Lord Krishna and Droupadi. Pundarikapuri pronounced “agninaa rayimashnam’ as ‘agni’ ‘naarayim’ and became a laughing stock in front of all scholars present there. Pandarikspuri had earned a tittle ‘pundithashardula’ became a ‘mayigomayi’. All the Shastra granthas of Shri Acharya was stolen by Padmatheertha. Then Shri Madhvacharya meeting Padmanabhatheertha in Pragryavata grama where he was staying argued, debated and defeated him and victoriously came back. As sun with his seven horses brightens the sky in the east everywhere, Shri Acharya with his seven vidyes namely Rigveda, Yajurveda, Saamaveda, Atharvaveda, Mahabharata, Pancharathra and Mula Ramayana brighten the whole Universe. Hence there is no opportunity for any thieves in the form of Mayavadis to steal Tatvavaadas. As Narayana avatars were due to kill Asuras, Vayu avatar of Shri Madvacharya was due to victory over Mayavadis and to establish that Lord Vishnu as sarvothama. In the end of this sarga, Author compares the ornaments worn by Lord Vishnu as follows: Vedas are like Sudarshana Chakra; Brahma tharka as Panchajanya shanka; Puranas as Komodaki; Pancharathra as Shajna Dhanus; Brahma sutras as Arrows; Mahabharata and Mula Ramayana as Nanda Khadgas which are worn by Lord Vishnu. Shri Poornapragna left for ‘Kodipadi’ (pragryavati) temple from ‘Kavu’ for ‘Chathurmaasa’.          

Compiled by J. Sudhindra Simha

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Sumadhva Vijaya 9: Navamah Sarga

Sumadhva Vijaya 9: Navamah Sarga                                                                                                                  

Shri Madvacharya returned to Vedavyasashrama from Narayanashrama. After offering respects to Vedavyasa devaru and with his permission Shri Acharya left for vishala Badari. The disciples were happy to see their Guru with them again. Acharya was offered bhikshe by Agni Sharma and other Brahmins. Acharya surprised everyone by taking the bhikshe at one time. Shri Madvacharya composed Brahma sutra commentary by quoting smruthis and by proving with illustrations the real meaning of the Bhagavantha's omnipotence and nirdoshatva (faultlessness) as described in sutras. Brahma sutra commentary of Acharya was copied by Shri Sathy Theertha. Near Godavari where Gautama Rishi had cursed the Brahmins to lose their power of knowledge in tatva jnana, Shri Acharya promoted the real meaning of Brahma sutra in that very place. Shri Acharya condemned the Pundits who were well versed with 18 shAke of Rigveda by giving necessary answers , when they tried to test him. In that assembly, a great Pundit Shobana Bhat who was present was very much impressed with Acharya’s knowledge in Brahma sutra. Shohana Bhat started preaching Madhva Shastra and later he became Sishya (disciple) of Shri Acharya. Shobhana Bhat became Padmanabahatheertha when he took sanyasatva. By listening Madhva Shastra, one can attain immense knowledge as one gets all benefit by keepimg and worshiping balamuri shanka. Madhva Shastra will be listened by pious people who are benefitted with the tathva jnana. Shri Madhvacharya returned to Udupi and offered prayers to Lord Anantheshwara. Shri Poornapragna made his Guru Achyutha Preksha to listen properly to the commentary on Brahma Sutra. Achyutha Bhat started preaching Madhva siddantha. Shri Poornapragna installed Shri Krishna idol after immersing and doing abhisheka in Madhva sarovara. During installation of the image, Shri Acharya composed “Dwadasha Stotra”. When Shri Poornapragna was taking bath in in the Ocean near Odabhaandeshwara, a ship coming from Dwaraka was struck in the ocean, the Captain of the ship pleaded for help. Shri Poornapragna by waving a shaati helped the Captain to anchor near Odabhaandeshwara. The Captain of the ship was very pleased and requested Shri Acharya to take anything as a gift from him. Shri Acharya selected a gopichandana rock. In that rock, Lord Krishna prathime was found. This prathime is supposed to be worshipped by Rukmini in Dwaraka. This prathime was washed in Madhva Sarovara and after doing abhisheka it was carried over to Math by Shri Acharya. When the prathime was taken by Shri Acharya, it became so heavy that even 30-40 Sishyas together could not lift it. Afterwards Shri Acharya conducted a yagna through his Guru’s son Vyasadevachar. Shri Acharya reached Badari second time to present Brahma sutra commentary to Lord Narayana. Thereafter, Shri Acharya returned to Udupi and offered prayer to Lord Anantheshwara.                                  Compiled by J. Sudhindra Simha.

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Sumadhva Vijaya 3: Tritiya Sarga

Sumadhva Vijaya 3: Tritiya Sarga

Madyageha couple once attended a marriage. Vasudeva was just 3years old. In the function he was neglected by his parents. Vasudeva decided to leave that place all alone. He entered many temples on the way and prostrated to Lord Narayana. He reached Udupi and prayed Ananthasana Devaru very happily. All this shows the devotion towards Lakshmi Narayana by Vayudevaru. When Madygehabhat realized the absence of Vasudeva, he went in search of him. When he could trace him, he asked Vasudeva who was with him and who helped him to go for such a long distance. Vasudeva smiled and answered his father that Narayana was with him. The answer given by 3 year old child surprised Madygehabhat. He silently prayed God to protect his son always. Near Pajaka, Vasudeva was spending his time alone in Vimanagiri where Shri Durga Devi was existing. She was protecting Vasudeva always. Vimanagiri (Durga betta) is at a distance of about 2 kms from Pajaka. Madygehabhat started inculcating aksharabhyas to Vasudeva. Even now the stone used for learning by Shri Madhvacharya can be seen in Pajaka kshethra. Acharya questioned his father about the repetition of the same lesson again and again. Observing the grasping capacity of his son, Madygehabhat started teaching him lessons in a private place where nobody could disturb them. When Vasudeva attended a marriage with his mother, he observed that a man by name Shiva who was lecturing on Purana was improper. Vasudeva gave the correct interpretation and got the appreciation by the people assembled there. On reaching home Vasudeva got the affirmation from his father that he had done the right thing. In a lecture on purana Madygehabhat did not give the meaning of the word “likucha”. Vasudeva insisted his father to give the meaning for the word “likucha”. Then Madygehabhat gives the meaning of ’likucha’ as ‘hebbalasu’ (money jack fruit tree). Trivikramacharya of “Vayu stuti” and his son Narayana Pandithacharya of “Sumadhva Vijaya” belonged to ‘likucha’ race. When Vasudeva reached the age of 5 years, Madygehabhat performed upanayana (ceremony of investiture with the sacred thread) and brahmopadesha (instruction in sacred knowledge) to Vasudeva amidst great scholars. All the twelve devathes mentioned in Mahabharata as karma saakshis (witnesses of all acts) laughed at the advice (upadesha) given to bhavi (future) brahma. When Vasudeva was wondering in Vimanagiri a rakshasa (giant) in the form of serpent bit his feet. Vasudeva made that serpent to pieces by just placing his foot fingers on it. The serpent is believed to be Manimantha who had come in that form to take revenge on Vasudeva. Even today this spot can b seen in Vimanagiri. As Vayudevaru was in the form of a human being avatar he was starting to study Vedas after doing namaskara (offering respect) to his Guru (Teacher). In swimming and other water sports, Vasudeva was coming first. The strong people were also getting defeated by Vasudeva. Vasudeva was not allowing anyone to escape from his grip whereas he was easily escaping from others very easily. Hence Vasudevaru is called “akhanaashmasama”. Vasudeva’s Guru made comment on Vasudeva that he is not a good student in Guru Kula (house of Guru). Guru also condemned Vasudeva directly. Then Vasudeva replied that the lessons taught by Guru are not interesting and do not go to his mind. This reply made Guru very angry and he asked Vasudeva to analyze the next mantra in the lesson. Vasudeva without hesitation analyzed the next portion of the mantra which surprised his Guru as well as other pupils. When Guru’s son was suffering from acute head ache, Vasudeva by blowing the air in his ears cured the headache. Shri Madvacharya created Aithareya Upanishad bhashya and presented it as a gift to his Guru before leaving Guru Kula vasa.   

Compiled By: J.Sudhindra Simha

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Sumadhva Vijaya 11: Ekadasha Sarga

Sumadhva Vijaya 11: Ekadasha Sarga

In this Sarga the Author describes the Vaikunta of Lord Vishnu (heaven) very vividly. One day when Shri Acharya was preaching Brahmasuthra in Udupi a bright light appeared in the dark sky and suddenly disappeared.  This happened because Sesha Devaru with Sanakaadis had come to Udupi to listen to the Acharya’s pravachana (preaching).

Even though Sanakaadis were well aware of Madhva Shastra, Sanakaadis   questioned Sesha devaru to explain the usefulness of listening to Madhva Shastra.

Sesha devaru starts explaining the benefits of Madhva Shastra:

From following the Madhva Shastra, one can reach Swarga (heaven) just as grass is important for cultivation.  But the chief award is attaining moksha (liberation from cycle of death and rebirth) just as the grains are the chief product obtained from agriculture.    In addition one can live happily with wealth.  By following Madhva Shastra one can reach Lord Vishnu’s abode Vaikunta (heaven of Vishnu).

Descriptions of Vaikunta

Shri Hari’s places are surrounded by golden walls.  The mansions and houses   all over the place are incompatible and are glowing with jewels.  The roofs of the houses are shining with sapphires and gems stones like Yamuna and Ganga rivers.  The artificial birds assembled in the houses look very real.  Even though so many muktas are in Vaikunta, the place is quite huge because of the glories of Shri Hari.  As the moon (Chandra) shines amidst Stars Lord Vishnu’s palace (temple) is virtuously shining amidst other temples in Vaikunta.  Shri Ramadevi herself does all the work in the palace even though she has thousands of female servants under her.  At the same time she worships Lord Shri Hari (Vishnu).  The scene of Lord Vishnu in golden yellow dress (peethambara) with ornaments sleeping on Sesha devaru, and Mahalakshmi worshiping Him at his feet  is a wonderful sight in the palace. Chaturmukha Brahmas, Garuda, Sesha devaru and Indra with their wives ,and others with their wives happily enjoy with devotion looking at Shri Vishnu (Lord Hari)  in the palace (temple) all the time.   Those muktas (liberated from samsara, that is released from cycle of death and rebirth) having lotus eyes with chaturbhujas wearing yellow dress (peethambaras) live happily in Vaikunta.  In Vaikunta there will be no experience of births, old ages and deaths; there will be no sufferings or pains; the three gunas of sattva, rajas, and tamas will not be there.  They enjoy paripurna happiness in Vaikunta.  They always remain young and enjoy life with their ever young wives.  The young women are very beautiful with lotus eyes and are elaborately dressed with various types of gems and jewels on them.  They are very soft spoken women.  They make their husbands always happy in the delightful divine grove (nandanavana) situated in Vaikunta loka.  In Vasantah rutu, the divine grove will be flourishing with fresh basil leaves plants and champa plants (sampiges); in Grismah rutu, the divine grove will be full of jasmine plants (malliges); in Varsah rutu the peacocks dance beautifully; in Sarat rutu muktas will enjoy life with their beautiful wives; In Hemantah rutu the divine grove will be full of phalini plants (basil leaves plants) ; in Sisirah rutu the divine grove will be full of kunda plants (downy jasmine) plants.  The weather in in Vaikunta will be neither cold nor hot in all the seasons (Rutus) and Muktas  enjoy pleasant weather always.  According to their capacity, Muktas offer prayer to Lord Shri Hari.   In this beautiful divine grove the young couples embracing together and making love is a common scene in Vaikunta.  In Vaikunta the bodies (shareeras) of the muktas are jnaanandamaya svarupa and hence it is entirely different compared to other lokas. 

The people in Vaikunta are blessed as the Lord Vishnu is visible to them always.    Lord Vishnu appears with thousands of curly hairs wearing rare jewelry crown and crocodile ear rings with a half curved tilaka on his forehead.  With wide lotus eyes, red lips, moon like face and a teasing smile He makes His devotees happy in Vaikunta.  Lord Vishnu wears brilliant celebrated gem, golden garland, golden ring and bracelet.  Lord Vishnu holds Sudarshana chakra (beautiful discus), Shanka (conch shell), Padma (lotus flower), Koumodaki (mace), and dhanus (bow) also in his four arms.  Brahma on the lotus emerging from naval of Vishnu having a light belly with his consort Lakshmi always residing in his heart is another sight witnessed in Vaikunta.  His thighs are in the form of elephant’s trunk and legs from the ankles to the knees are very beautiful.  In this form Lord Vishnu appears in Vaikunta.  He is svagathabhedavivarjita meaning that He is same in all avatars (incarnations).  We should not distinguish His one avatar is different from other avatar.  His incarnations are illustrations of giving worldly knowledge at all times.  His avatars are taken place to the punishment of injustice (adharma) and to the protection of justice (dharma) during that time.   Muktas in rituals worship Lord Vishnu by offering sacred fire;   they worship Him by praising with songs and dances.  All Muktas are free from fate and are very happy in Vaikunta.  Whatever desired by Muktas are very easily available in Vaikunta.

Sesha devaru concludes that whoever understands the Brahma sutra Bhashya (exposition of Brahma sutras) and other sacred scriptures of Sarvajeevothama Shri Madhvacharya will attain moksha in Vaikunta.

Prepared by J. Sudhindra Simha, Bengaluru.

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Sumadhva Vijaya 14: Chaturdasha Sarga

Sumadhva Vijaya 14: Chaturdasha Sarga

The king Jayasimha became disciple of Shri Acharya.   Everywhere there was calm and beautiful atmosphere. Shri Acharya got back the “Granthas” stolen by Padmatheertha through Jayasimha. When Jayasimha prostrated to Shri Acharya, Shri Vikramapundithacharya blessed the king. This can be seen in the Vayu sthuti about the glorification of pada duli of Shri Acharya by Vikramapundithacharya. Shri Acharya spent some more days of Chaturmasa in Vishnunangala. (For Devathes Chathurmaasa is night time (rathri kala). Shri Acharya was bathing at the dawn of the sun (arunodaya) and with Yogasana meditating on Narayana. At that time, Shri Acharya was removing the faded flowers from God and other symbols. He was purifying the symbols and saligramas in holy water (theertha) through conch (Shanka). Then the Author describes the rising of sun by comparing sun with lion and the vanishing of darkness with elephant and the sun rays with nails. All the directions were brightened with sun rays. Disciples were getting ready to attend to the lessons at that time. Some were trying to understand the previous lessons to join with those who have already read well versed with the lesson. This indicates that the interest and efforts are necessary for achieving the goal. Shri Acharya pronounced “OM” the symbolic of ‘a, vu, ma; ‘bhuhu, bhuvah, swaha’; ‘pruthviss, anthariksha, dyu; rukh, rujas, sama’; and started asserting the Shruthis in Upanishad to disciples with suitable answers to their questions till afternoon. Then Shri Acharya went to take bath in a lake (sarovara) where the River Ganga and Devathes were also present in the lake to get purified from Acharya. This lake is beside the right side of Vishnunangala temple. This is called “chakratheertha” because it will be revolving like chakra during rainy season. The saligramas were brightly shining with the appearance of GOD when Shri Acharya sprinkling water on the saligramas through conch in the lake. Afterwards, Shri Acharya took the nirmalya theertha. If nirmalya theertha is taken daily it is as good as taking bath in the River Ganga and is also beneficial of fulfilling our wishes. It is also equivalent to 12 years of fasting on Ekadashi giving good result. Shri Acharya applied dwadasha (12 namas) urdrhva punda, sudarshana chakra and shanka mudras on his body appropriately using nirmalya (holy water) and gopichandana. With this alankara Shri Acharya’s thejus(beauty) increased tremendously. Shri Acharya worshiped Bhagavantha with arghya, padya, aachamana., madhuparka, punarachamana, snana, vasthra, bhushana, yagnopavitha, aasana, gandha, pushpa, doopa, deepa, neyvedhya, namaskara. Shri Acharya was performing this shodshopachara puje daily. He was offering various flowers and tulasi also. With great devotion he offered mukhavasa, thambula, darpana, chathra, chamara and paaduka to God. Shri Acharya was daily worshiping Shri Hari with ahimse, sathya, astheya, brahmacharya, aparigraha, shoucha, thushti and sarva samarpane or with eight different bhavapushpas like ahimse, indriyanigraha, sarvabhuthadaya, kshame, jnana, thapas and dhyana. In Vishnumangala Shri Acharya made all scholars very happy by his preaching Veda shastras. Many people who had come to see Shri Acharya were overwhelmed by listening to his pravachana and pandithya in Veda shasthras. Author describes the sunset by comparing prithivi as sthri, surya as padmaragamani, and sagara as vasthra. In otherward he narrates how the brilliant redness of the sun in the blue ocean in the earth was glorifying when the sun setting was taking place In Samadhi sthithi Shri Acharya imagined Bhagavantha as omnipotent. Shri Acharya was starting Sandyavandane before sunset and finishing it when the stars were appearing in the sky. The Author explains the appearance of the full moon in the sky. The rays of sun are beneficial to chakravaka pakshis and kamala pushpas and not beneficial to chakora pakshis and kanneydile pushpas which is exactly opposite to moon rays. That is moon rays  are beneficial to chakora pakshis and kanneydiles and are not beneficial to chakrasvaka pakshis and kamala pushpas. As the moon rays was spreading the brightness in the sky, Shri Acharya by describing the Bhagavantha’s splendor and greatness in his pravachanas was spreading the brightness everywhere.                                                            

Compiled by J. Sudhindra Simha, Bengaluru.

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Sumadhva Vijaya 8: Ashtama Sarga

Sumadhva Vijaya 8: Ashtama Sarga

In this Sarga, the Author describes the perception of Acharya about Narayana and about his commitment to write commentary (Bhashya) on Brahma Sutras on the advice of Narayana. Acharya by his intellect surprised the Tapasvis in Badarikashrama. He went to see Vedavyasa all alone. Devathes were enlightened. Vasishta Krishna (Vedavyasa) inculcated more Tatva knowledge to Purnapragna (Acharya). In a very short time Acharya was able to listen and grasp the full meanings of the shaastras, Sutras, Ithihasas and Puranas from Vedavuyasaru. Shri Madvacharyaru also happens to see the Narayana roopa of Bhagavantha in another sacred place Narayanashrama in Badarikashrama. Narayana is the Creator of mahatatva, ahankaratatva, Devathes, Indriyas, panchaboothas, Brahmanda, fourteen lokas. Narayana is the Generator, Organizer and Destroyer of Brahma, Vayu, Garuda, Rudra, Indra, Devathes, Gandarvas, Manushyas and Rakshasas. Narayana Avatars: In Matsya avatar, He killed the demon Hayagreeva and returned 4 Vedas stolen by the Demon to Brahma. In Hayagreeva avatar, he killed Demon Madhu and returned the 4 Vedas stolen by demon to Brahma. In Kurma avatar he rescued Mandara parvatha and in Varaha avatar, by slaying the demon Hiranyaksha, He rescued the mother earth immersed in ocean by the demon. In Narasimha avatar, He protected his devotee Prahlada by slaying the demon Hiranyakaship. In Tapasa avatar by using his chakra (Disk) He killed the Crocodile and saved Gajendra. In Vamana avatar, He demanded 3 feet of earth from Bali Chakravarthi and taking Trivikrama roopa He sent Bali to Suthala loka in the third step and returned the Swarga loka to Indra. In Buddha avatar by destroying powerful daityas (demons), He protected the devathes by giving them the right knowledge. From Jamadagni vamsha as Parusharama avatar, He destroyed the wicked Kshatriyas from his axe (kodali) and saved the world (Jagath) from darkness. In Threthayuga Bhagavantha was born as Rama to King Dasharatha and Kausalya in Ayodhya. His beloved Sesha was born next as Lakshmana. Shanka and Chakra abhimani devathes Bharatha and Shatrugna were born later on. In Dwaparayuga Sesha was born first as Balarama and Lord Krishna was born afterword. In Threthayuga Rama was born in Surya vamsha and in Dwaparayuga Krishna was born in Chandra vamsha. Rakshasi Thataki was killed by Rama. Thataki who was born as Poothani was killed by Krishna. In Rama avatar, the great hater of Sage Vishvamithra Subahu was killed and in Krishna avatar, the demons like Arishta and others were killed thereby making the devathes and good people (sajjans) very happy. Rama with Lakshmana and Vishvamithra entered the beautiful Mithila town ruled by Janaka Raja; whereas Krishna with Balarama entered the Mathura town ruled by Kamsa. Hence they made the people of both the towns immensely happy. In Mithila, Rama broke the Shivadhanus making Brahmins’ guru Vishvamithra happy; whereas Krishna broke Shivadhanus in Mathura and destroyed the kingdom of Kamsa, the son of Ugrasena and served the Brahmins’ guru Saandeepani just to show to to the world that Guru Kula should be followed by everybody. In Rama roopa he married Sita Devi the daughter of Janaka and went to Ayodhya. In Krishna roopa he married Rukmini the daughter of Bhishmaka and went to Dwaraka. To fulfil the desire of his mother Kaike, Rama with Sita and Lakshmana went to the forest for a good cause, and Krishna to make his mother Adithi happy went to Badarikashrama with Satyabhama and Garuda. Rama refrained from taking action immediately when Ravana kidnapped Sita Devi. Likewise Krishna was also indifferent when Yudishtira lost his empire to Duryodhana in betting. In Rama avatar, he saved Suryaputra Sugreeva and returned his kingdom by killing Indraputra Vali, the brother of Sugreeva. In Krishna avatar he gave Geethopanishad to Indraputra Arjun and returned the kingdom to yamaputra Yudishtira. Rama slayed Ravana in Lanka, and killed Ravana’s brother Kumbakarna. Rama also destroyed Indrajith’s army of Rakshasas with his superior and sharp arrows. Krishna with Pandavas defeated the huge army of Kouravas and saved the mother earth. After Agni Pravesha of Sita Devi, Rama and Sita Devi went to Ayodhya and ruled for several years. Rama disappeared from earth and went to Vaikunta with his devotees and attained his moola roopa. Rukmini disappeared after Agni Pravesha. Krishna with Rukmini, Balarama and others went to Vaikunta and Krishna attained his moola roopa. Narayana’s avatar took place as Mahidasa from Aitara Devi and a Brahmin. In this avatar He created Aithareya Shruthi. In Yagna avatar from Ruchi Prajapathi and Aakuti, the daughter of Svaaayumbhuvamanu, He created many devoted Devathes. In Kapila avatar from Kardama Prajapathi and Devahuthi, the daughter of Svaaayumbhuvamanu, He created ‘Saankya siddantha’. In Dhanvantari avatar from churning of Milky Ocean and Mandara parvatha, He carried nectar to be given to Devathes. At the same time from Mohini roopa, Narayana distributed the nectar (Amrutha) to Devathes by duping Rakshasas. In Dattathreya avatar (born to sage Athri and Anasuya), He originated Yoga. In Kumara avatar he originated knowledge in Sanathkumars. In Rushabha and Hamsa (Swan) roopa, He instructed thathva jnana to Sanakaadis and others. Narayana, Hari, Krishna are all appearances of Bhagavantha in the brotherly form and Nara is Sesha devaru. Narayana advised Acharya to restore Shruthi and Smruthi in order and write commentary to brahma sutras which have been misinterpreted by fraudulent people. Shri Madvacharya accepted the advice of Narayana and Vedavyasa and departed from Narayanashrama to Vedavyasashrama in Badari.

Compiled by: J. Sudhindra Simha, Bengaluru. 

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Sumadhva Vijaya 7: Saptama Sarga

Sumadhva Vijaya 7: Saptama Sarga

Shri Madvacharya reached “Uttara Badari” in Himalaya Mountains and focused Shi Vedavyasa Ashram.  The Ashrama was occupied with great Veda scholars like Shuka, Paramahansas.   Rishis looked like forest with strange tall trees reaching to the sky with parrots and Hansas.  The Ashrama was looking like Vaikunta.  By seeing 32 salakshnas of Sri Madvacharya with danda (stick) kamandala (water-pot), the Rishis of Ashrama presumed    that t they are looking at Vayudevaru.  At the same time Madvacharya imagined that the tree with different branches having wonderful colorful leaves and golden flowers visualized by him were in the form of Sesha and Garuda.  The vruksha seen by Acharya looked like surrounded by Mahabharata, Puranas, and Aithareya Upanishad and occupied by various branches of glorified Vedas.   Then Acharya saw Rishis with jates (plaits) looking like Devathes.  Among these Rishis Acharya was able to view Satyavathi’s son Shri Vedavyasa roopa of Shri Hari in the middle of the Rishis.   Acharya imagined that he is looking at paripurna Shrimad Narayana only even though he is personified as the son of Paraashara     and Satyavathi.  As Chandra, Parijatha vruksha, Amrutha and others were created in Ksheera Sagara; Mahabharata, Puranas, Brahmasuthra were created by Shri Vedavyasa devaru.

Acharya describes Vedavuyasaru as follows:

His angalus had the reddish sign of Dvaja (flag), Vajra Ankusha, and Padma which confirms that he is Bhagavantha.   His red hand had the sign of Chakra and Shanka.  The right hand indicates the destruction of ignorance for his devotees and the left hand indicates the end of samsara bandanas with moksha prapthi for his devotees.  Vedavyasa’s throat had three      rekhas (straight lines)which symbolize three Vedas He had big lotus eyes. He had worn       tulasi dala in his ears.   He had worn red tilaka (Nama) on his forehead.  He was having beautiful red plaits.  His nails in the feet were very bright and powerful.

 Seeing this great sight of Bhagavantha roopa of Shri Vedavyasa devaru, Shri Poornapragna Madvacharya prostrated to ShriVedavyasadevaru.  Shri Vedavyasa devaru lifted Acharya     with his both hands and embraced him.  It was a strange combination of neela Varna with peetha Varna.   Shri Vedavuyasaru is Hari Sarvothama and Shri Madvacharya is Jeevothama.  Both avatars were for spreading the great knowledge to wise people in the Universe.

Prepared by: J. Sudhindra Simha, Bengaluru. 

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Sumadhva Vijaya 16: Shodasha Sarga

Sumadhva Vijaya 16: Shodasha Sarga

Purnapragna Madhvacharya’s honor as leader of monarchy   was spreading everywhere and his Shishyas started giving pravachanas on noble characters of Shri Madhvacharya’s preaching of dvaita philosophy.

Near Gomati river an ordinary king who was ruling that place argued with Shri Madhvacharya that if a sentence in Vedas is wrong or untrue then the Vedas will be completely wrong or untrue.  To substantiate it he said that he has tried a mantra in Veda which claims that seeds would turn into fruits if  that mantra is uttered and he has tried several times but he has not succeeded in his efforts.  Hence he concludes that Vedas cannot be accepted as a true concept.  Acharya advises him that one who has the capacity or who is well versed in Vedas can do such wonders..  Still the King continues to argue that nobody is capable of doing such things.    Immediately Acharya taking moong grain seeds in his hands uttered the Veda mantra which converted the moong grain into ankura, dala and phala.  This indicates the mystic power of Acharya who at that instance proved that Vedas are not false. Once when Acharya was taking a lesson to his Sishyas the current went off. Then Acharya by pressing his thumb finger nails of his feet he made the whole place bright  and helped them to read the Granthas.  In his sanchara, Acharya found a boulder weighing 10 tons near   Bhadra river at Kalasa (Chikmagalur district) on the road.  Acharya enquired the people of that area why they have not shifted that boulder to some other place.  He got the answer that it is not possible for them to lift that boulder as it is very heavy.  Acharya moved the boulder to a safer place single handedly with his hands and surprised everybody assembled there.  Even today the big boulder can be seen by visitors.  In the boulder an inscription with          Acharya’s figure  can be also observed.    

 

     During Solar eclipse, it is customary to bathe in Sea and is said to be very auspicious.  Hence Acharya along with his devotees went to take bath ln the Sea.  Before taking bath in the sea one should take bath in a river.  So all of them went to take bath in Kanva river which was close to the sea.  After taking bath in Kanva river they started taking bath in the sea.  Sometimes the waves were very strong.  The wise people were very happy to be with Acharya at that time.  But some wicked people who had accompanied them made fun of Acharya.  It did not make Acharya unhappy.  But one stern look at the sea converted that area into a pond (thataaka). To examine the strength of Acharya a very strong person by name Gandavata and his brother with Acharya’s permission   went on pressing the neck of Acharya strongly but nothing happened to Acharya.  Instead, they became very much tired and had to leave Acharya.  This shows Acharya’s personality.  After their recovery Acharya challenged then to lift his thumb finger from the ground.  However much they tried they could not lift the thumb finger.  In another incident Acharya showed his laghima (weightlessness) power when he sat on a Vatu doing pradikshane namaskara in Lord Nrusimha temple. 

Once when Acharya was delivering a lecture another strong man by name Purva Vata tried to stop his lecture by pressing the throat of Acharya.  But he could not succeed in his attempt.  He sweated in his attempt and had to leave as Acharya s voice became stronger in his lecture.  Acharya asked him to lift his anguli placed on the ground.  He failed there also.  All this indicate the previous avatars of Bhima and Hanumantha.

Shri Madhvacharya (Shri Poornapragna) won against all odds and guided his devotees. Acharya also reinstated Hari idol which was worshipped by Pandavas in Paranthi temple in Paranthi grama.  Acharya surprised everyone by his power filling the pond only by getting rains in a place called ‘Saridantara’(Idethukde).  Now this place has become very popular and it is near Ramakuknja and is known as Erkimatha.  Acharya prepared a grantha “Shri Krishnaamruthamahaarnava” and presented to his devotee Idappadithaya in Kokkada kshethra.  The Vaidyanatheshwara temple is very popular in Kokkada kshethra now. Beside this temple Shri Madhvacharya’s installation of Vishnu vigraha can be seen.  This kshethra is about 10 kms from Ujare.  There is a sarovara nearby.  It is believed that by taking bath here many diseases are cured.  Some Pundits in Ujare asked Acharya to give the meaning of “Karmartha Shruthi”.  Acharya   explained the meaning of the Beda Shasthras,  But Pundits  said that this is not the correct meaning.  Then Acharya asked then to give the correct meaning of the shasthras.    The Pumdits ran away from there as they were not knowing the meaning of  Veda manthras,  Again the same Pundits asked the meaning of Brahmana Khanda.  Acharya’s grantha on this is known as ‘karma nirnaya’ and can be found in the “Dashaprakarana” grantha. Even Gandarvas and Rudradi devathes have praised Acharya by singing and dancing.

Devathes have offered prayers to the three avatars of Shri Hanumantha, Bhimasena, and Madhvacharya who are the devotees of the three roopas of Shri Rama, Shri Krishna and Shri Vedavkyasadevaru correspondingly  By making pranams to these three avatars Author concludes this great Grantha. It is believed that Shri Madhvacharya disappeared from Udupi when Indradi devathes offered innumerable flowers to him.  He disappeared and reached  “Dodda Badari”  in Pingalanaama Samvatsara in Magha Masa on shudha (shukla Paksha) Navami(1318) according to “Anu Madhva Charithe”.  According to Shri Vadhiraja Swami, Shri Madhvacharya went to “Dodda Badari” and served Vedavyasa for 100 years before attaining the moola roopa.  There is another school of thought which believe that Acharya is still present even now in “Dodda Badari”.

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Sumadhva Vijaya 15: Panchadasha Sarga

                                                                                                                    

Sumadhva Vijaya 15: Panchadasha Sarga

In this Sarga, the Author describes the Madhvacharya”s composition of great Granthas; the surrender of Vikramapundithacharya as disciple to Acharya; giving Sanyasa to Shri Vishnutheerha his brother and creating 8 heads of 8 Mathas in Udupi. From Vishnunangala Acharya travelled to Amaraalaya and continued giving lectures on Brahmasuthra. At the same time Thrivikramapundithacharya (an advythi) concentrated on Acharya’s lectures propagating Vishnu as Sarvothama in his Upanyasa. Author has compared Acharya’s Upanyasa of brahmkasuthra to jewel(Rathna); Shruthis to Elephants; Yukthis to Army(Senes) ahd smruthis to horses. The Author has also stated that Acharya’s Upanyasa was like Lakshmi’s Incarnation from Ocean and as pure as the Ganga river. From 9 to 14 shlokas Acharya’s upanyasa clearly states that Ishwar is the chethana for forming the jagath and as defined by Nirikshkaru and Seshvaru, Bhaskardi mathas that jagath is formed due to nature . The example given for milk to become curds someone is responsible. That is a chethana is responsible for milk to become curds. Likewise the chethana for formation of jagath is Ishwar. Hence for formation of nature a chethana must be responsible and that is Ishwar. Pashupathi, Ganapati, Surya and others are not responsible for formation of jagath. Vysheshika matha opines that Ishwar has both happiness and unhappiness which cannot be agreed as Ishwar is always Anandamaya and he has no sorrows. But a samsara jeeva has both happiness and sorrows. Mayavadis have not agreed that Vedas are untrue as Shunyavadis do. But Mayavadis have called Vedas as atathvaaveda which means Vedas are untrue. Hence Mayavadis are also like Shunyavadis. Acharya has shown that there is o difference between Shunyavadis and Mayavadis in his Tathvodyotha and anuvakya granthas. If Vedas are interpreted against the Shastra the result would be the attainment of Andah thamas loka. On the other hand if Vedavyasa’s Madhva sidddantha is followed moksha can be attained. Mukta jeeva is aprakratha and he will not have human infirmities(urmis) like hunger, thirst, sorrow, illusion and passion as a samsari jeeva will be having and Mukta is always happy(sukhi). Mukta has aprakruktha knowledge, body, indriyas and pleasure. These renditions were listened by Thrivikrama Pundit. Thrivikram Pundit argued with Madhvacharya for 15 days with Veda vaakyas and he could not win over Acharya’s discussions and he became silent as all his doubts were clarified by Acharya. Thus Vikramapunnditacharya became a disciple of Acharya and continued to listen to his Brahmasuthra upanyasa. Vikramapundithacharya wrote a famous teeke “Tatvapradeepa” on Brahma sutra bhashya. Madhvacharya’s very popular krutis are the interpretations of 10 Upanishads, Geetha bhashya, Geetha tathparya nirnaya, Shrimad Mahabharata Tathparya Nirnaya. Pramaaana lakshana and Katha lakshana. Vishnu Tatva nirnaya and Mahabharata’s 18 parvas have been condensed into 81 shlokas in “Yamaka Bharatha” by Shri Madhvacharya. Shri Madvacharya composed 37 supreme Granthas. Due to the request of scholars, Shri Madhvacharya composed Anuvyaakya Grantha to Brahma Sutra. Shri Madvacharya composed Anuvyaakya containing 4 chapters by dictating to 4 Disciples simultaneously. For this Anuvyaakya Grantha, Shri Teekacharya(Shri Jayatheertha) has contributed “Nyaya Sudha” Grantha which is a masterful grantha to understand Brahma Sutra. After the demise of parents and loss of wealth, the brother of Shri Madhvacharya joined Shri Madhvacharya in Chathurmaasa and prayed for Sanyasaashrama. But he was sent back by Shri Madhvacharya as the time was not precious to become Sanyasi. Shri Madhvacharya’s brother was a great Vedic scholar. ”.After Chathurmaasa, Shri Madhvacharya offered Sanyasathwa to his brother and named him as Vishnutheertha.S Shri Vishnutheertha travelled towards north direction and and reached Harish Chandra mountain and disappeared there. He renounced everything in life . He was taking “panchagavya ”offered by his Sishyas once in five days. He stopped eating that also and started eating “bilvapathras” and drinking water only. He made glorious tapas(penance) in sitting on a very cold stone for a long period. From this pranayama he attained “samadhi”sthithi. Shri Vishnutheertha climbed Kumara parvatha and is believed to be present there. Nobody can go over there. Another geat Shishya of |Shri Madhvacharya was Shri Padmanabhatkheertha(Shobanabhatta), He has composed a Grantha “Rathnavali” relating to “Anuvyaakya” which is known to be very popular. Shri Vishnu Theertha and Shri Padnanabhatheertha were main Shishyas of Acharya. Shri Hriskhikeshatheeertha(Palimar Matha); Shri Janadarnatheertha(Krishnapur Matha); Shri Narasimhatheertha(Adamar Matha); Shri Upendra Theertha(Puttige Matha); Shri Vamana Theertha(Shirur Matha); Shri Adokshaja Theertha(Pejavar Matha); Shri Rama Theertha(Kaaniyur Matha); Shri Vishnutheertha (Sode Mathas were the 8 Mathas formed by Acharya in Udupi.

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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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