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.

Next: Shashta Sarga

Previous: Chaturtha Sarga

Beginning: Prathama Sarga

Sri Sumadhva Vijaya Blog Home

Kautilya"s Arthashastra

 

Saptanga Theory (Sapta Prakriti)

Saptanga siddhant explains the elements of the state. It is an example of the organic view of the state. It explains state as a system of seven elements / limbs or seven elements of sovereignty. Vijigishu has to take into account the status of its own elements as well as the elements of other kings in mandal. Hence before starting war, king has to take the stock of 84 elements of sovereignty. Saptangas can be considered as ‘determinants of state’s power’.

1] King

King is center. All other elements depend upon King. According to Kautilya, if King is smart and other elements of sovereignty are weak, he can convert these elements into the elements of strength. On the other hand, if king is not smart, lacks courage but other elements of sovereignty are strong, then also these elements will not be able to play the role of determinant of power. This shows the importance of leadership. Kautilya’s views on kingship have a huge continuity with Manu’s views on kingship. However Kautilya is not  specific about the varna of the king, he suggests person from any varna to be eligible for the king.
Though king plays the most important role in the system, yet king needs to understand that single wheel cannot turn the chariot of the state. It means king cannot rule alone, king needs the help of other elements, hence king should give adequate importance to the other elements. Thus he takes the organic view that the state is not just the sum of parts, state is an interdependence though the king retains primacy. He warns against arrogance. Arrogant king will destroy himself.

2] Amatyas

Amatyas are the senior ministers, preferably bramhins. Required for consultation. Should be well versed in Vedas, Shastras. Out of all amatyas, the most important role is of ambassador. King should be particular about choosing the ambassador. Ambassador is the representative of the king to the outside world. Thus next to king in importance. Ambassador should be well versed, man of integrity, should be dedicated towards the king. Ambassador should be handsome.
He suggests, king should have at least three amatyas because two can easily conspire against the king. King should keep on testing the integrity of the amatyas because they can be potential challenge. He gives detailed measures to check the integrity. e.g. he gives suggestion to send spies to amatyas with the message that queen is in love with amatya, if amatya will come to palace, queen will help amatya in killing the king and then amatya can become the king.

3] Forts / Durg

Mauryans were known for fortifications. Forts are the symbols of the offensive and defensive powers of the state. Kautilya advices to construct different types of forts that include hill forts, water forts, desert forts.

Janapath represent the heart of the state. It is a place where common man/ citizens lives. It is a place for economic activities. It is the duty of the king to take care of the needs of janapath. King should treat his citizens as his children. In the words of Kautilya, “In the happiness of the subjects, lies the happiness of the king.”
At the same time, Kautilya advices king to keep track of the public opinion by using spies to prevent rebellion.

5] Kosh / Treasury

Kosh of the state should be enough not just for meeting day-to-day expenditures but to meet any sort of calamity, whether it is war, or natural disasters.

6] Bala (Force)

Kautilya prefers the army of Kshatriyas. However if need arises, other varnas can also be included. King should have sufficient army and should always keep the morale of the army high.

7] Mitra (Allies)

Mitras have symbolic importance. When a person has lot of mitras, it shows that the person is powerful. Hence it is a symbol of power to be the friend of strong.

Source : Arthashastra by Kautilya-Politic