Madhwa Vijaya - 11

Sarga 6 Part 1

In a gathering of learned persons, a scholar of standing, reading out an extract from the Rigveda, requested the Achaarya to elucidate it.

Poornapragnya explained the said excerpt, with perfect rendering and intonation of the syllables, sonorous as the deep thunder of the clouds.

Thus Poornapragnya presented an entirely new dimension by his elucidation, causing people to think of his knowledge as superior even to the divine preceptor Brihaspathi’s.

Madhwaachaarya said, “I have presented a new explanation. Understand that the Vedas have three interpretations, the Bhaaratha* has ten, and each word of the Vishnu-sahasranaama has 100 meanings.

**Maha-bhaaratha*

A few in the audience threw a challenge at him to give the 100 meanings of the words.

“I can definitely do so, let’s see if you can capture its meaning”, said Madhwa, to which they pompously agreed and readied to listen.

The Achaarya began with the first word, Vishwa, expounding its meaning through numerous Upanishads, and through principles of grammar.

Fearlessly, continuously, elaborated the Achaarya, while the ones who had taken up the challenge realised they were unable to retain, let alone reproduce or recall the meanings, long before the 100 meanings were presented.

The people in the gathering were no ignoramuses. They were well-versed in Vedas, Itihasa and Puraanas. Yet, they could not fill their minds with the words of the Achaarya, just as the waters of the deluge cannot be contained in any number of wells, however deep they may be.

“Your talent is unmatched by even the best of Devas, how do we mortals stand a chance? O all-knowing, pleasant one, we bow to you, please forgive us!” So saying, the people in the gathering prostrated to the Achaarya.

Poornapragnya then proceeded to another temple in Kerala, where scholars who had mastered the Vedas had gathered to challenge him, in the hope of being rewarded monetarily, for winning debates.

But they were well aware that neither logic nor philosophical principles would cause a dent to the Achaarya who would easily destroy all arguments. Wondering how they could defeat him, they, using prominent scholars from other regions as a protective shield, requested an explanation of “daana-suktha” from the Rigveda.

The Achaarya gave a succinct explanation of the suktha. However, when he used the word ‘Prunadhaatu’ as the etymological base of the word ‘Pruneeyaat’, the scholars begged to differ and argued that the word was ‘Preedhaatu’. The Achaarya silenced the opponents by declaring that those who were unaware of such a basic concept as the difference between pru (ಪೃ) and pra (ಪ್ರ ), should relearn everything by going back to tracing letters in sand (referring to aksharaabhyaasa).

They respectfully bowed their heads, accepting the intellectual superiority of “Poornapragnya”!

In another gathering when the Achaarya was describing the alluring beauty of a maiden who was granted a boon by a besotted Devendra (Indra), the Achaarya said, “Apaala means radiant beauty like the sun”.

The scholars present in the gathering disagreed and insisted that the phrase referred to vitiligo (white skin caused by lack of pigmentation, also an oblique reference to leprosy). Then Achaarya Madhwa said, “A knowledgeable person will come here shortly, you can ask him and he will clarify your doubt.”

Soon afterward, a person who bore the auspicious physical characteristics as described by the Achaarya came there and gave the exact description of the word as had Achaarya.

Poornapragnya always put forth arguments well backed by facts. He was not only the authority on all subjects but also of the past and future.

Whatever topic came up for debate or discussion, irrespective of its prevalence or the scholarliness of the gatherings, the Achaarya would be fully aware of it. Hence, he came to be called “Sarvagnyamuni”.

To be continued…