Madhwa Vijaya - 18

Sarga 9 Part 1

At the behest of Naarayana, Ananda Tirtha the enlightened one, left the hermitage (Naarayanaashrama) following the footsteps of Vedavyaasa.

The two reached the secluded ashrama of Vyaasa where Poornapragnya understood the inner workings of Vyaasa’s mind, learnt all that was required from him while serving him, and prepared for his departure.

The handsome young man, who was worthy of everyone’s devotion, prostrated to Vyaasa in all humility and after gaining his blessings, ready for his onward journey, stood there shining like a jewel embedded in the crown worn by the eminent and the enlightened.

Baadaraayana knew not a better place to reside than in the heart of Poornapragnya and thus being inseparable from him, Poornapragnya was not plagued by the pain of separation from his beloved preceptor.

Poornapragnya began his descent from the snow-clad mountains,appearing like a force to reckon with to ferocious animals and like a comforting presence to docile animals*.

*Goswami Tulasidas describes this very quality of Vayu devaru, in the Hanuman Chalisa when he says, “sukshma rupa dhari Siya-hi dikhaaya, bheema rupa dhari asura samhaare…” (appearing in front of Sita in a gentle form, killing the asuras in a terrifying form)

His return caused much happiness and gratification to his disciples, like Anjaneya returning from Lanka (to the happiness of the Vaanaras), Vaasudeva(Krishna) returning from the forest with Shyamantaka mani (to the happiness of the Yaadavas), and Bheemasena coming back with the Sougandhika flowers (to the happiness of Droupadi and the other Paandavas).

When numerous Brahmins brought him plentiful alms, he consumed them all. But this is not a matter of astonishment, for is he not capable of devouring the cosmos at the end of time?

Poornapragnya composed the Bramhasutra- bhaashya, which was dear to Vedavyaasa*, which established the supremacy of Naarayana, which bestowed knowledge, devotion and supreme bliss, supporting his premise with apt excerpts from the Vedas, clear enough for a child to understand yet so profound that even eminent scholars could not grasp the true meaning of it, that which could be easily understood but not understandable at all, that which was serene yet fierce enough to quell objections, that which was without a fault, carried not a single untruth, adhered to all principles of composition, praised by the celestials, that which decisively trounced the previous 21 bhaashyas**, that which no person has ever, can ever, will ever be able to find fault with, that which is most wonderful!

*The Vedas are the primordial source of all knowledge and contain the concept of the differentiation between Parama-atma and jeeva-atma. But the Vedas are vast and profound, and sometimes appear contradictory, as they cannot be understood by everyone. Vyaasa composed 564 sutras, or pithy explanations, to make its meaning clear. The Bhaashya was further explanation of the sutras, and in case of Madhwa’s, authorised and approved by Vyaasa himself.

**Including those composed by Ramanuja and Shankara, the other 19 being: Bharativijaya, Sacchidananda,Brahmaghosha, Shatananda, Udvartha, Vijaya, Rudrabhatta, Vamana, Yadavaprakasha, Bharthruprapancha, Dravida, Brahmadatta, Bhaskara, Pischacha, Vrttikara, Vijayabhatta, Vishnukantha, Madhavadasa

A person who writes a single word of this bhaashya gains the merit of building a temple dedicated to Hari on the banks of the holy Ganga. What can be said of Satyatirtha*’s fortune for having the privilege of writing the entire bhaashya with utmost humility and devotion?

*The disciple who had tried to follow Madhwa to Vyaasashrama

Bearing the words of Vyaasa in his mind, mentally prostrating to him, Poornapragnya traversed across the land, with his disciples, to reach the banks of river Godavari.

Scholars representing various aspects of the Vedas gathered around Poornapragnya, in order to test and defeat him and reap rich rewards for their brilliance. But they stood no chance against the Achaarya who countered their points while successfully drubbing the six* shaastras.

*Saankhya, Yoga, Nyaaya, Vaisheshika, Jaina, Bouddha (There was a false Kapila and a false Aithereya, who propagated false Saankhya and false Aithereya Upanishad… Bouddha dharma is also controversial, since it is not clearly stated whether Naarayana occupied the body of baby Siddhartha briefly and expounded philosophy for his father, Shuddhodhana’s benefit, or was also the later Siddhartha who went on to become Gautama Buddha)

After each one of them faced defeat, they said, “You are truly a Sarvagnya*… O poet, there is none equal to you!”

*all-knowing

They bowed down to Poornapragnya repeatedly. Amongst them was the eminent scholar, Shobhanabhatta. The acceptance of Poornapragnya’s superiority and his impeccable explanations of the Vedas was unanimous.

The cream of the crop logician, Shobanabhatta known for his criticism of the prevalent beliefs, listened to the bhaashya rendered by Madhwa himself and the new interpretation of Veda-Bhaaratha-Puraanas with enthusiasm.

Like a swan sated by the nectar of the lotus no longer desires other flowers, Shobanabhatta, after listening to the Achaarya, lost all interest in other explanations.

And then, Shobhanabhatta*, ruthlessly quelled opposing voices, having absorbed the Madhwa-siddhanta so well, spoke thus,

*the first person to disseminate Tattvavaada, he was known as Padmanabha Tirtha and was second in line to Madhwaachaarya

‘The man who was breaking and powdering various shells to produce slaked/caustic lime (sunna), unable to break the wondrous balmuri* conch, cast it aside considering it worthless’.

*right-handed shanka, rarer than the common left-handed conch

‘Such a man can be compared to the ignorant/wicked person who disregarded the Achaarya and his words ‘.

‘A person who recognises the ‘worth’ of the right-handed conch may sell it at a price which he feels is high enough. Yet he is not much better than the one who discarded it, for who can out a price on that which is priceless? The doors of fortune open only as wide as the entrant deserves.’

‘When even the person who supposedly understands and appreciates the price of the right-handed conch is unable to grasp its true value or enjoy it in totality, the people who claim to have understood the philosophy of Madhwa, are among the many standing in line to sell the conch’.

‘If such a conch finds its way to the hands of a just and noble ruler who with utmost devotion worships it always, it confers unfathomable boons (of prosperity and plenty)’.

‘The Madhwa-shaastra is like a wish-fulfilling tree (kalpavriksha), capable of granting any fruit, including moksha. Yet it is not possible for ordinary ignoramuses to enjoy any of them. Probably the only being who can fully understand this is Chaturmukha Bramha’.

To be continued…