Madhwa Vijaya - 22

Sarga 11 Part 1

Once, Shesha devaru along with Sanaka and the other Kumaras gathered in the skies* to listen to Achaarya’s discourse on the Bramhasutra Bhaashya. When the people of Udupi looked up to see the source of the brilliance, they caught a fleeting glimpse of Shesha devaru** who disappeared in a flash.

*The discourse was being held late evening. The sky was dark with no moon (Krishna-paksha). Hence the brilliance of the celestials was noticeable to mortal eyes.

**A vague form that Madhwaachaarya told them was Shesha devaru

The following verses can be assumed to have been related briefly to the people of Udupi by Madhwaachaarya. Naarayana Pandithaachaarya, with poetic license, has used these verses to bring in all the requirements that were considered to make a poem, a Maha-kaavya.

He has given an account of Vaikunta by making use of nagara-varnane, ruthu varnane, beladingala varnane, sthree purushara daampatya varnane, that is, descriptions of a city, seasons, moonlight, conjugal relationship etc.

Back in his abode, the resplendent thousand hooded Shesha was asked by the munis, in all humility:

“The words of Poornapragnya are illuminating the world of the learned. You, who are in the constant company of the supreme lord, seem to be filled with respect for this knowledge. Pray tell us the significance of the study of these bhaashyas and taatparyas?

It is emphasised that the fruit of these studies are borne when one studies them with complete understanding of its benefits. Therefore, you who are proficient in understanding and expression, please enlighten us on the benefits of studying the philosophy of Madhwa.”

The wise Shesha deva replied, “Listen carefully to the various benefits that accrue from the study of Madhwa’s philosophy…

The pleasures of heaven (Swarga) are not the true fruits, they are merely the husk and chaff. The true fruit is that which is desired by even the celestials, that is, Moksha.

These lofty concepts have been elucidated by Vayu devaru himself. Those who listen to this, understand, and absorb its essence, are surely treading on the Vaishnava path. God offers his abode (Vaikunta) for such jeevas to dwell.

There stands the incomparable Purushothamana pura*, in all its glory, the epitome of all grandeur, the only thing that is closest in comparison is its own reflection, on the various shiny surfaces.

*the abode of Vishnu

Rows of glittering palaces that cast their shine on the rows of rubies that adorn them. These look like the resplendent lord who is lying on my body.

The translucent tiles with a border of sapphire-like moon- rock reminds one of the intermingling of the white waters of the Ganga and the dark waters of the Yamuna.

If the residents of these palaces were not free from delusion, they would have easily mistaken the carved birds and their nests as real ones.

These homes were adorned with garlands of gems and pearls hanging along with colourful pieces of cloth. So plentiful were they that they flowed out of the homes, making for a visual treat.

Prakruthi (Lakshmidevi), transforms herself into the jewels, gems, and indeed every treasure. Therefore it is no surprise that the poets praise the beauty and grandeur in an exaggerated manner.

The souls that have attained moksha, including all the Bramhas of the past, have been here since the beginning of time. Yet there is always ample space for everyone. Such is the greatness of this place.

Amid the rows of dwellings of these liberated jeevas, glittering like stars, there stands above the rest, a magnificent dwelling*, that contains every wonder in the entire cosmos, like the moon.

*the house of Vishnu

As the affairs of this house are taken care of by Siri (Lakshmi) herself, despite the presence of countless jeevas willing and waiting to serve; can anybody describe the splendour of such a household?

The Paramaatma* enjoys himself with the flawless, beauteous Ramaa (for her benefit), while lying on the soft bed of the coils of Shesha.

*Is self-contained and needs no external source of enjoyment

Contemplate on the bearer of the discus, the one who is lustrous as a thousand rising suns, he who is draped in yellow silk, bedecked with ornaments, pleasant faced as the moon, with eyes as beautiful as a lotus in bloom.

He is beyond the comprehension of his consort Ramaa devi. He is beyond description of the eloquent Chaturmukha. Even I with my thousand mouths am not able to count his attributes. But, our perception of the lord is a little better than the rest (those lower in taaratamya).

Bramha, Garuda, Rudra, Shesha along with their consorts are extremely fortunate to be granted intimate association (saayujya*) through the divine grace and pleasure of the lord. They serve the lord drowned in the ocean of joy and enjoy eternal bliss.

Those who have attained saarupya* mukthi wander around with lustrous spiritual bodies that resemble Naarayana’s, with four arms**, draped in silk, well adorned, and with skin the colour of clouds.

*Similar in appearance to God

**if their swarupa is that of Chaturbhuja. Irrespective of the swarupa, they have two arms as humans

The joy of those who have attained proximity of existence to the lord (saameepya*) is closely equalled by the joy of those who have attained eternal residence (saalokya*) with the lord.

*There are many types of mukthis… more on this later

To be continued…