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.

Prepared by: J. Sudhindra Simha, Bengaluru.

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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.