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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The difference between Ramanuja and Madhva siddantha

 The difference between Ramanuja and Madhva Siddantha

By

Shri Ananda Theertha Nagasampige

 Inaugural speech by Shri Vishveshwara  Swamiji of Pejavar Mutt:-

 

·        Devotion to GOD.

·        Vyragya means self contentment.  Be content with what GOD has  given you.                                                                                            

·        One should do his duty according to the path shown by GOD and follow His rules and regulations.

·        The knowledge of GOD should be perfect.

 

 

These are the four pillars of life.

 

One should draw conclusions only from the shaasthras.  The correct knowledge is like choosing the correct food habit.   Thathwa knowledge releases one from the bandanas’ of life.

 

Shri Nagasampige’s speech: -

 

The following concepts are same in both the siddanthas.

1.   Hari sarvothama

2.   Jagath sathya.

3.   There is a difference between jada and jeeva.

4.   From devotion one can reach GOD.  From sadhana one can reach mukhti.

 

 

#	Madhwa Siddhantha	Ramunaja Siddhantha
1	GOD has Ananta kalyana gunas	God and His gunas are different.  They are not one and the same.
2	In Bhuthakasha and Avyathyakasha, Avyathyakasha is permanent	Both are same.  There is no difference between them.
3	Brahmanda is inside	Brahmanda is outside
4	GOD can be seen	GOD cannot be seen
5	Rajath and shruth are different	No difference between Rajath and Shruth
6	Varnathmaka shabda is nitya	Not nitya
7	All cannot attain mukthi	All can attain mukthi.
8	Knowledge is important and precedes Karma	Knowledge and Karma is the same
9	Upadana loses its originality and transforms itself into different substance. For example: Milk to curds; Mud to Pots; Gold to different ornaments. Brahma is responsible for the creation[H1]  of the universe.	This concept is not accepted in Vishishta dvaita philosophy
10	GOD and His Gunas are one and the same. Eg: Sweetness in sugar,                         brightness in the sky, colour in clothes.	GOD and His Gunas are different
11	GOD and Devathes are different. This is well defined.  Only Devathes can attain that padavi.  Only Rudra  attain the padavi of Rudra. Only Rishis can attain the padavi of Rishi.                                                                    There is difference in jeevas and according to their capacities they attain different padavis. Example: results in the P.U.C.  Based on the results, students go to different courses.  The capacities of the Jeeva rashis cannot be found out.	Anybody can become anything. In the end, all jeevas are the same. In all jeevas, atom can be found.
12	Only Rama Devi is nitya mukta	There are many nitya muktas

 

Compiled by Sudhindra Simha, Bangalore.

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