Madhwa Vijaya

I bow to Naarayana, within whom all divine qualities are ensconced. His form is resplendent as the rising sun, he is the beloved of Ramaa (Lakshmi) and the lord of Bharathi-Mukhyapraana.

I bow to Krishna, the one who is blue as the clouds, who provides a safe sanctuary as Vrindavan, and who is dear to the husbands of Droupadi… I bow to Krishna-Dwaipayana (Veda Vyaasa) who has impeccably expounded the Vedas, beyond reproach or doubt.

The glory of Achaarya Madhwa which surpasses the brilliance of our sun, lights up the three worlds and beyond. I pray for this light to dispel the dark ignorance within us and grant us clear knowledge.

I bow my head to the venerable guru* Trivikramapanditha, whose “Tattvapradeepa” emanated from his moonlike face and dispelled darkness casting its light on Tattvavaada.

*his father

I will describe the great and pious deeds of the avataaras of Mukhyapraana, as Hari-bhakthi develops from the seed of Guru-bhakthi, which will bestow constant grace to his followers.

I pray to well-wishers and the wise to bestow their grace on my humble effort to encapsulate the glory of him, whose glories are sung by the likes of Rudra and Indra.

When Mukhyapraana is responsible for every micro and macro function of the cosmos, how can I pick and choose certain acts and pronounce them as glorious? Yet, for the sake of cleansing our inner selves, I will describe his salient exploits.

While stringing the beads of these glories, I might have, by my clouded sight and anxiety, strung them in an incorrect or repetitive order. I request to be forgiven over and over for such oversights.

Thus was born the supreme among the jeevas, as the child of Kesari and his wife, at the behest of the Devas, to serve the lord of the three worlds and to guide noble souls as their guru.

The most exalted devotee of the lord, the epitome of all virtues, he is known as Hanumantha.

He, who is revered in the courts of the Devas, served in the court of Sugreeva, eagerly awaiting the holy consort of Ramaa, incarnating as Raama.

With overflowing devotion, the supreme among the Vaanaras fell at the lotus feet of the PuraanaPurusha, who lovingly raised him with his lotus hands.

Striking an arrow through the row of Mathi trees (Terminalia arjuna) and felling them, Raama defeated the son of Indra (Vali) and joined forces with the son of Surya (Sugreeva), who dispatched the valiant Hanumantha to search for Sita.

Raama, fully aware of the extraordinary qualities of Hanuman, drew him close to share a secret, and as if an arrow was released from the bow strung close to the ear, leapt Hanuman, striking terror in the hearts of the wicked while being benevolent to the noble ones.

Hanuman talked sweetly to Sita, infusing hope (like a rain-laden cloud drizzling on tender saplings); setting afire the demons and their possessions with his tail (like lightning destroying groves of trees), leapt and returned to the feet of Raama (like the ocean rising and meeting the skies).

Garuda has wings and thereby flies carrying Vishnu, Hanuman is wingless and yet carried the lord, who holds up the entire cosmos, on his shoulders (and as a bonus, carried Shesha too, in the form of Lakshmana). The word Bhoga is used to mean snakes which are the natural food of Garuda, to which he is partial; and also to mean sensual pleasures which are spurned by the celibate Hanuman.

Building a bridge over the ocean which trembled at the sight of the knitted eyebrows of an angered Raama, who is the pride of the Raghu dynasty, strode to Lanka and punched the ten headed demon with his powerful fist, as a fitting reply to having troubled Sita.

In the yagna which was the battle between Raama and Raavana, Sugreeva was the “yajamaana”, the person who performs the yagna, Raama was the sacrificial fire, and Hanuman was the chief priest, with Lakshmana lending support.

When Hanuman lifted the mountain with herbs like Sanjeevini, he carried it with one hand, expending lesser effort than one would, to carry a basket of flowers to worship Raama.

Hanuman followed the ParamaPurusha, slayer of enemies, who was accompanied by the daughter of Janaka, resplendent as purified gold that emerges from the fire.

Hanuman drank in the beauty of the lord of Ayodhya, with his smiling face, broad shoulders and long limbs, lotus eyes, gait of an elephant, blue skinned elegant body…

When the coronation ceremony of Raama drew to a close, Sita granted Hanuman the boon of everlasting compassion under the pretext of presenting him with her precious pearl necklace, prompted by Raama to bless the best among his devotees.

His heart bursting with love, Raama blessed Hanuman by caressing his head and thus blessing him, with nothing less than the positon of Bramha in the next cycle of creation.

There was none dearer to Raama than Hanuman. And there was nothing that was not his for the asking in Raamaraajya, yet Hanuman wanted nothing else but to serve Raama. This is the supreme example of detachment.

Salutations, salutations, O lord! Salutations, salutations, to you! Salutations, salutations, O Raama! Salutations, salutations, to you! Again and again I prostrate at your lotus feet, said he, filled with joy.

Words cannot describe this greatest among the Vaanaras, the source of joy to the consort of Sita! Even as he left the earth, Raama left behind a part of himself with Hanuman for him to joyously serve for eternity.

Residing in Kimpurushakhanda, immersed in the glory of Raama, Hanuman bestows bliss to true seekers.

The second avataara of Vayu devaru was Bheemasena, conceived by Pandu’s wife Kunti by a mere loving touch of Vayu devaru.

While Indra had to use his celestial weapon, the thunderbolt, to cut off the wings of the mountains, this child, slipping out of his mother’s hands, split a hill upon landing on it.

When at the palace, he observed the Kuru princes getting tired from playing tame games and he recollected his time in the forest gambolling with lions.

When an attempt to poison and drown him was made (by Duryodhana), Bheemasena effortlessly emerged from the depths of the waters having digested the poison rendering it ineffective and having slain the serpents underneath, in the waters.

When the palace of lac was set afire, Bheemasena emerged unscathed and carried his brothers and mother on his shoulders to safety. When accosted by the man-eating demon Hidimba, Bheemasena ended his (Hidimba’s) life. Lauded by the Devas, he was instructed by Veda Vyaasa to accept Hidimbi as his wife. Bheemasena’s triumph was akin to a victorious spy being reunited with his comrades, like an ascetic who purifies himself by burning up by his yogic powers, like one worthy of being revered by the three worlds, like a devotee reaching the ultimate goal, Naarayana.

With immense spiritual knowledge, the discerning Bheemasena offered all his worthy acts to Lord Veda Vyaasa and took an oath that he would do so in future too.

With the protection of Hari manifested as the vast sky, like a brilliantly plumed bird (Raja Hamsa*) he defeated the demon Baka (an ordinary crane), and every other opponent (like insignificant birds). This victorious Raja Hamsa, along with his illustrious brothers, wed the beauteous Droupadi, who was like a Raja Hamsi.

*literally, flamingo

Bheema was delighted to see Krishna, his cousin, (at Droupadi’s swayam-vara) after a long time, and greeted the one who had the face of a moon, and eyes like lotuses.

In due course, accompanied by Krishna and Arjuna, he killed the mighty Jarasandha, the wielder of the mighty mace. Thus annihilating evil warriors and rulers, he along with Krishna and Arjuna, enabled Dharmaraaja (Yudishtira) to perform the Rajasuya yagna with pomp.

Lovingly braiding his beloved Droupadis’s mass of black, curly, tangled hair, pulled so roughly by Dushasana, like a fearless person brazenly handling angry cobras that have been wickedly set on him.

Fearing that their fate would be that of groves of trees uprooted and burnt by the fire called Bheema, the wicked, preying upon people like locusts, disappeared from his vicinity. The wolf-bellied* Vrikodara destroyed these demons to rid the earth of her burden.

*insatiable appetite yet slender waisted

He destroyed those who wandered spreading terror, those lost in sin and lust, and the asuras called Krodhavashaas, including their leader Manimantha. These sinful ones have been compared to venomous snakes which move around hissing and with precious gems in their hoods.

This son of wind, whose fiery embers were fanned by the wind, grew to a raging flame and burnt to ashes the likes of Keechaka, who were filled with conceit, emerging from his period of inaction, spent in in hiding (agnaatavasa).

Following Krishna’s footsteps, along with Arjuna, wielding his powerful mace, he braved the onslaught of warriors like Bheeshma and Drona, like an inferno that has engulfed a forest causing its inhabitants to perish.

When the evil sons of Dhritarashtra rushed towards Bheema, they appeared like storks that have burnt their wings when he, effortlessly making use of various weapons, slew them.

Reigning gloriously with his brothers, hovering around the feet of Krishna, like a bee around a lotus, beloved of the lotus faced Droupadi, he was the sun to the lotus pond of his citizens.

Handed over the reins of the kingdom to their grandson, and the grandnephew of Krishna; their fame known in the three worlds, with the name of the Lord in their hearts, the very name that burns the hearts of the wicked.

Owing to the assault of the tempest that is Vayu devaru, the asuras who were puffed up and spread all over, like clouds in the skies, were reduced to listless fluff scattered far and wide.

Didn’t these demons rendered ineffective, realising that they stood no match to the physical prowess of Vayu devaru, decide to be born in Kali-yuga and launch a fresh assault by spreading false theories of a nirguna Bhagavantha*, that is, a God not distinct from everything else?

*An attribute-less God

To avenge their defeat, they took birth, and among them their leader Manimantha, empowered with the boon of eloquence after propitiating Shiva, took birth as “Sankara” in a place called Kaladi.

This sinful person sought to grasp the Vedas like a cat tries to drink milk in stealth, like a dog defiles the holy offerings to the sacrificial fire, like a monkey fiddles with a string of pearls.

This person took to the fourth ashrama (sanyaasa) knowing full well that this was the way to attract followers, like a roguish tusker sullies the water of a lotus pond by entering it.

Adapting the principles of Mahayaana Buddhism (which opposed the wisdom offered in the Vedas), he sought to carve a path for his endeavour.

Using terms such as “asat” or non-existence and unreal, “maya” for the layer of ignorance, and “gunashunya” or bereft of qualities to describe the supreme consciousness; to disseminate his philosophy, he came to be as a “masked Buddhist”.

As one who has attempted to rob the luminous sun comprising the Bramhasutras or Vedantic principles, and thus cast a shadow on the light of true knowledge, he is a great charlatan.

Opposing the very essence of the Bramhasutras yet masquerading as its advocate, the fact that he was not reduced to ashes by the lord, in the form of Vyaasa, verily reflects the benevolent patience of the lord.

His words and teachings buried the glowing jewels of the Vedas in marshy soil. Thus misleading and befuddling people, he was true to his name “Sankara*”.

*one who creates doubts?

The world is unreal, God has no attributes, there is no difference between jeevas (and Paramaatma); these were the concepts propagated widely, slowly but surely obliterating the awareness of the glorious Vaasudeva by enveloping the minds of even the pious in a blanket of misconception.

With the influence of Kali and the spread of the false theology, the path to God darkened and seekers were helpless as if they were sightless. It was these circumstances that resulted in the Devas led by Bramha (Naalmoga) to seek the help of Mukunda.

The lord, known as “Triyuga*” was reluctant to don an avataara in the age of Kali. Bramha who does not assume an avataara could also not be sent. Then the smiling lord sent for the one with unsurpassed knowledge and skill, the one who was the very breath of the world, the one known as Mukhyapraana.

*Assuming avataaras in Kritha, Tretha and Dwaapara yugas only

He instructed Mukhyapraana to lead those who had gone astray, those who sought the true meaning of the Vedas, those who were deserving of the lord’s mercy, and to delight them by singing his glories.

Then Mukhyapraana with folded hands respectfully accepted the lord’s commands as one accepts and adorns their head with a crown set with invaluable gems, and willingly accepted the plea of the Devas as one accepts and wears a string of pearls around one’s neck.

At this very time, seekers on earth were anguished at their inability to comprehend the essence of the Vedas and wondered at their bleak prospects of attaining salvation.

To allay the fears of these seekers and to herald the glad tidings, a man was possessed to make an extraordinary proclamation at the chariot festival of Ananteshwara in Udupi, where people had gathered in large numbers.

The man, otherwise a dullard, climbed to the top of the Dwajasthamba or the flag post at the entrance of the temple and danced with grace, like an actor performing on stage.

He announced loud and clear to the crowds thronging, that the one who possessed true knowledge, the one who would improve their lot, such a great soul would soon take birth amongst them.

A brahmin who belonged to the chaste clan of Nadillaaya (Madhyageha) lived in a place close to Udupi, in the Karma Bhoomi called Bharatha, in this world of seven islands and seven seas.

The place was Shivalli, which was in the vicinity of the Vedachala mountains (present day Manipal) and the Ananteshwara temple of Udupi. This region was as pleasing as “Ilavritha*”, sanctified by the presence of Meru-parvatha (Vedachala mountain) and Lord Shiva (Ananteshwara).

*the most beautiful region in the world

The scion of three clans* of Tulunaadu, lived in Paajaka, where the hill Vimanagiri (now known as Kunjarubetta) atop which Parashuraama had established the idol of Krishna’s sister, Durga; the land of perennial water owing to four reservoirs established by Parashuraama.

*Odipe, Paarpadaane,Kabekudi

This man came in possession of the knowledge of the Vedas and a gold bedecked virtuous wife, who was ideal to give birth to noble souls.

The Brahmin, rejoicing in conjugal life with his devout wife, delighting in gaining knowledge of the Upanishads, filling his heart with devotion to the joyful lord without a trace of ego, was ideally suited to become the father of Ananda Tirtha.

Erudite, with deep understanding of Puranas and Bhaaratha, he of unswerving devotion and righteousness, offering his all to the deity of his clan, Ananteshwara; came to be known as “Bhatta”.

Bhattaru not only had the devotees who listened to his discourses, in raptures, by scintillatingly praising Govinda, but also the Devas who came to worship the lotus feet of the lord at Udupi (Ananteshwara).

Although delighting everyone by describing the lord’s attributes, the concept of a “Nirguna Bhagavantha” that was being propagated widely cast a shadow of doubt on Madhyageha Bhattaru.

Then his mind dwelt on begetting a son (puthra) who would rescue them from being cast in the hell called “puth”. And he wondered what he must do to sire such a son who was perfect in knowledge and capable of truly protecting them (unlike ordinary people).

When the likes of Kardama, Paraashara and Paandu*, became fathers to exemplary sons after praying to the lord, he decided that he too should surrender to the one who possesses the six attributes** (shadguna), the most merciful, the deity of his clan, Naarayana.

*Kardama was the father of Kapila, an avataara of Vishnu, Paraashara was the father of Veda Vyaasa, who was another avataara of Vishnu, father of the spiritual sons of Yama Dharmaraja, Vayu, Indra and the Ashwini kumaras.

** Aishwarya, Veerya, Yashassu, Shri, Gnyaana, Vairagya or wealth, valour, fame. Prosperity, knowledge, detachment

Knowing no other relative but God, Madhyageha Bhattaru, with devotion powerful enough to destroy the fear of being tossed about in the ocean of life, meditated for twelve years at the feet of the one who lies on a serpent.

Along with his pious wife, he further restricted the indulgences of his already spartan life, increased his control over his already well controlled senses and mind, and further purified his already pure body.

The couple indulged in severe penance for the Parama Purusha to grant them an outstanding son, including observing “payovratha”* reminding one of Aditi and Kashyapa, who observed the same before Vaamana was born to them.

*partaking only milk offered to God for a certain period of time, accompanied by other austerities and prayers

And even as their bodies were shrunk with the severity of their penances they were aglow with the blessings of Lakshmi-Naarayana.

Thus, Bhattaru’s wife conceived the one who would dispel the darkness of the night like a full-moon.

Bhattaru’s wife’s pregnancy progressed like the waxing moon, and when the time for delivery was ripe, a part of Mukhyapraana set forth to Madhyageha Bhattaru’s house, but not before pausing at Udupi to bow to the lord in the temple.

Then the revered Pavamaana occupied the well- formed body of the new born with auspicious markings, driving out the soul that had inhabited it hitherto, like a victorious monarch marches through a well decorated capital to occupy the throne.

A few ears on earth were fortunate to hear the triumphant declaration, “Let the noble ones rejoice, let the wicked grieve, for Vayu deva has assumed form on the earth!” from the heavenly realm of the Devas.

On his way back from worship, Bhattaru heard the auspicious sounds of drumbeats, whether from a distant wedding procession or from the distant Deva loka, he immediately knew that a son was born.

He showered his love on the beauteous infant, upon reaching home, offering gratitude to Mukunda all the while. Then he began to cast the horoscope of the infant who was the treasure trove of positive attributes.

The child was named Vaasudeva, which was representative of devotion to the lord, as well as a play of the sound ‘va’ which meant to spread awareness, and ‘Asudeva’, another name for Vaayu devaru.

Moodillayaru, who gifted a cow to meet the requirement of milk of the child Vaasudeva, was rewarded by being taught the foremost of scriptures by Madhwaacharya himself, when he was reborn as his son’s son.

Once, Bhattaru carried the flawless, wide-eyed child, as bright as the rising moon and as precious as a priceless gem and presented him to the lord.

Placing the toddler at the feet of the idol, he sought the lord’s benediction and protection from evil, on behalf of the child. Then he, along with his relatives, left to their house.

In the forest that lay between the temple and their residence, as the group approached the witching hour, a few evil spirits were at play. When one weak-spirited person in the group threw up blood upon witnessing this horrifying sight, another exclaimed, “It’s a wonder that the child has been spared!”

As an answer to this, a spirit possessed a person in the group and spoke thus, “We kill everyone who disturbs us at this hour. If your group has been spared, it is only because of the presence of this child. This is no mere child, he’s the lord of the universe!”

Ever reluctant to be parted from her baby, on one occasion after offering her breast to the baby, Bhattaru’s wife appointed her daughter to be in charge while she went out.

When the baby began to cry, the sister tried her best to soothe him, “O cute faced baby, do not cry. Mother will quickly return with whatever you desire…”

When the crying continued and the mother was nowhere in sight, the girl carried the baby around, to pacify him, in vain.

Feeling helpless, she finally decided to feed the baby with something, and she gave him hot, boiled horse gram. Then she feared the consequences of her act, for the baby had had nothing but his mother’s milk till then.

Hurrying towards the house, fearing that the baby would be crying for milk, the mother saw the baby lying contentedly.

When her daughter related the incident to her, Bhattaru’s wife fumed with anger and berated the girl for feeding the infant something that even a healthy adult finds difficult to digest. But when the baby continued to be in a contented condition, the mother was surprised beyond measure.

But the mother of the three worlds* displayed no surprise when her mighty son drank and digested poison**!

*Laksmi

**During the churning of the ocean of milk, Vayu devaru drank most of the haala-hala poison that emerged, leaving behind a little for Rudra devaru to drink

The mother put the baby to her breast and the father chanted prayers for his well-being. Not only did the parents cuddle the baby, but also the various visitors, for the innocent faced baby had bewitched one and all.

The Goddess Saraswathi, waited upon by the Devas, worshipped by the entire world, at first invisible, made her presence felt a little shyly, and then a little more, when the baby began to babble and then began its baby talk.

The baby gradually began to crawl, and then began to stand up. Then he slowly took a few baby steps falteringly… Pavamaana, through whose grace the entire world lives, indulged in such games as 'learning to walk/ talk’ etc.

Unknown to his family, the toddler once ventured onto plains and fields, tugging at the tail of his favourite bull.

The bull with its magnificent horns, sculpted body and powerful feet that trod the ground, glistened in the company of a resplendent Vaasudeva, who looked like the rising sun.

The parents anxiously looked for him everywhere wondering where he was, and worried that he might have slipped and fallen into a well.

When a local lad exclaimed, “Your boy has gone out holding a bull’s tail”, it was met with disbelief. Yet they witnessed the strange sight of a one year old child returning home in the evening, holding on to the bull’s tail.

The joy the elders experienced when they saw the child safe and sound, was comparable to a penniless person coming into possession of a wish fulfilling stone “chintamani” or of a true seeker being granted moksha itself. They ascribed the safe return to the benevolence of God.

He was a little older, when he called his father for a meal, and he heard his father mutter, “The rich Shetty will not let me eat till I pay up for the ox he sold”…

The child Vaasudeva, clutching a few tamarind seeds while at play, handed them over to the Shetty who had come for his loan to be repaid. And to the astonishment of the Shetty, what he held in his hand were gold coins amounting to the exact amount owed by Bhattaru.

Later when Bhattaru managed to accumulate enough to repay the Shetty, the latter declined, saying he had been paid by Vaasudeva. How lucky was the Shetty to have received the greatest blessing in the form of the seeds from the divine, in the tiny form of a child!

People were as fond of and as enamoured by the beautiful Aasudeva, who bore the name ‘Vaasudeva’, as they might have been of Vasudeva’s son Vaasudeva Hari!

Even though the true form of this Hari-daasa was not revealed, his presence filled the people’s hearts with joy, just as people open their eyes and lotuses open up their petals when the sun rises, even if the sun is hidden behind clouds.

The Nadillaaya (Madhyageha) couple, to please everyone with the delightful presence of their child, vended their way with their family towards Nidiyooru, close to Udupi, to attend a festival.

When the mother was busy greeting guests and seeing them off, the child made its way out of the busy place.

When people who spotted the child asked him, where he was bound to alone when he should be with his parents, the child merely smiled.

With quick steps the child proceeded to the Shankara-Naarayana temple at Kodavooru and prostrated to the idol. Then he went further to the Mahalingeshwar temple at Taalekude.

He returned to Udupi, with eyes that were lit up upon seeing the lotus-navelled lord, causing people’s minds and eyes to open up like lotuses upon seeing him, who was like the sun himself.

The Devas and the brahmins sang his praises declaring that each prostration of his to Naarayana exceeded the fruit borne by numerous Ashwamedha yagnas.

He who is in the constant presence of Hari and is forever in prayer, does not need to prostrate, or sing his praises otherwise. Yet, he demonstrates his devotion through these acts for people to emulate.

When Bhattaru discovered that their precious child had gone missing, he strode out, pausing at every step to ask people if they had seen his child.

Like he was blown by the wind, Madhyageha Bhatta went in the direction indicated by people, like a thirsty bee in search of nectar, and he was rewarded by the sight of his child whose face was like that of a lotus.

His eyes that had hitherto welled up with tears at the prospect of having been separated from his child, now welled up with tears of joy. Without letting them spill, he addressed his child thus:

“Oh child, tell me the truth. You have wandered so far without any known person accompanying you. Who was at your side all along?”

The lotus-eyed child took in his father’s question and answered sweetly, “The lord of Kodavooru accompanied me on both my onward and return journey”!

“And when I went to Taalekudi, the presiding deity, Hari, accompanied me till I reached the Chandramouleeshwara temple (close to the Ananteshwara temple)”.

Thus accompanied by the lord of that temple, I came to this temple and fell at the feet at the deity here, said the little child to the amazement of everyone around.

“Oh compassionate lord… please protect this little brave child that has had the misfortune of travelling on paths infested by evil spirits, without near and dear ones…” prayed Bhattaru to Hari.

The pious Bhattaru retraced his steps to his house with his wife and child. Thus, as the child grew up, like a rising sun he gladdened people whose faces bloomed like lotuses.

The Goddess Durga on Kunjaragiri also stood in protection of the child, otherwise how can the child’s solitary exploits be explained?

Bhattaru then initiated the child into learning through the ceremonial “aksharaabhyaasa”,* little knowing that the Goddess of learning herself was in perpetual reverence of him. *a ceremony that marks the child’s initiation to literacy and learning

The prodigious child expressed surprise when his father repeated his lessons the second round, much to the astonishment and delight of his father.

Marvelling at the child’s genius, yet fearing that envious people may bode him ill, he taught the child in seclusion.

The child who enraptured everybody with his pleasant talk, accompanied his mother to a festival in Nayamballi.

The wise one in the form of little Vaasudeva saw people seated around a preacher named Shiva from the Maddinaayana clan.

The child present in the group of listeners, charmingly and respectfully said, “Oh experienced one, what you have said is wrong, it goes against the principles expounded by the masters.”

Once the namesake of the son of Vasudeva began to speak, people lost all interest in Shiva Maddinaayana, for who pays attention to a howling jackal when the lion-cub begins to roar?

“Then how is it? Please explain…” said the assembled people. And when they heard the clear explanation provided by the child, they were astounded. The Devas hailed this newly sprouted seed of conquest of the world of true knowledge.

When mother and son returned home, the child related the incident to his father and said, “Please tell me father, was Shiva Puranika wrong? Or was I?”

“You were right, my child” said Bhattaru, in awe of the child’s innate brilliance, thanking divine benevolence for having granted him such a progeny.

Once, Bhattaru who was among the foremost puranikas (one who recites puranas) was addressing a large gathering, where the joy of the audience was doubled by the presence of the clever Vaasudeva.

When Bhattaru was elaborating on the various names of trees, he skipped explaining the word “Likucha*”. The child asked softly, “Father, why did you not give its meaning?”

The father was silent but this piqued the interest of all those who had gathered there. When they wanted to know about it, Vaasudeva won everybody’s hearts by telling them the name in Tulu**.

*The name that would come to be associated with the illustrious Trivikrama Panditaacharya (Likucha Tilaka) and Narayana Panditaacharya, the author of this work, (Likucha Tilaka Sunuhu) and other scholars/poets of their family (Likucha Vamsha)

**Peja in Tulu, Hebbalasu in Kannada

As he came of age, and keeping in consideration his displays of academic brilliance, Bhattaru decided to conduct his upanayana or thread ceremony.

Checking the alignment of favourable stars and deciding on an auspicious day, Bhattaru performed the ceremony among a congregation of family, well-wishers and eminent scholars.

The various goddesses desirous of giving a performance in the form of veda-mantras, on the stage that was the face of Vaasudeva, rejoiced at the event from the skies, along with their consorts.

Adhering to all rules of the ceremony, the learned Bhattaru performed the auspicious task, lighting the sacred fire and looking at the robust young boy with his head shaven (except for a tuft) as per the custom.

“Perform the tradition of worshipping the fire, be respectful to scholars and elders, and learn the scriptures well”, were the instructions imparted by the father to the father of the three worlds! The Devas who were witnessing this from the heavens, let out a chortle.

Looking at his astute, alert son who seemed to have more knowledge at that tender age than Sanath Kumara himself, the father glowed with happiness.

The sight of Vaasudeva, at times donning only a loin-cloth and walking barefoot like a mendicant, was a sharp contrast to the glorious moola-roopa (of Mukhyapraana), and greatly amused the Devas.

Once an asura, tired of spewing poison wandering in the form of a cobra and scaring people, decided to seek out Vaasudeva and kill him.

When the asura, in the form of a snake, spread his hood and tried to bite the one with a body that could not be hurt, the hunter became the hunted, as Vaasudeva pressed the rose coloured tip of his toe, and the snake writhed in agony.

The asura, trapped under the foot of Bhattaru’s son, as if caught in the vice-like grip of the beak of Garuda, died. The Devas were pleased with this valourous act befitting him, and showered praises on him.

The Devas such as Shiva, Brihaspathi and Indra adorn their heads with the dust of his feet, yet the precocious boy, innocently began to learn lessons from his guru.

The one whose mind is forever absorbed in the supreme being and holds all knowledge and arts as a shining ball in one’s palm, chose to walk among men and undergo regular education.

Whenever he could find time between his lessons, away from the teacher’s gaze, he would play with fellow students who were older and younger than him.

It was no surprise that he was the first in every race, for was he not Pavamaana, the one faster than even thought?

And his competence at long jump was not something new, for did he not leap over the very ocean as Hanumantha, surpassing the capabilities of the likes of Angada?

When his friends who lost to him in swimming races, splashed water on his face, his face speckled with water drops shone through brilliantly.

Defeating his opponents in a wrestling match when they faced him one after the other was nothing great, for he could smilingly and nonchalantly defeat the entire group in one go.

Effortlessly would Vaasudeva hold others in his grip, yet he would smoothly slide from their grip, he could lift any weight with ease. These displays of strength prompted people to declare that, “Verily he is Bheema!”

His teacher Totanthillayaru was displeased with Vaasudeva’s apparent ‘disinterest’ in studies, his inclination toward sport, and his tendency to run home frequently and return at leisure.

When he thought Vaasudeva was not paying attention in class, he rebuked him and called him distracted and lazy.

Vaasudeva replied that he did not like to learn lines and words by rote. The teacher challenged him to recite any passage from lessons not yet taught.

Then Vaasudeva recited with such clear diction that not only his teacher but even the Devas were spell-bound.

In a lonely part of the jungle, Vaasudeva cured his friend’s life- long affliction of headache by blowing air into his ear.

It took him one hearing of the Naarayanopanishat to master it. But this is no miracle if we consider the fact that he could master hymns that he had not even heard.

Vaasudeva under the pretext of learning the Aithreya Upanishad, shed unique light on its explanation, to his guru, thus ensuring that he sowed the seed of Hari-bhakthi, essential for moksha. This was his guru-kaanike, or fee to the guru.

The Devas hailed him saying, “Destroy the wicked. Make clear the attributes of Hari that are now masked and delight his believers!” Vaasudeva sought the permission of the lord to set into motion the next phase of action.

Full of mercy toward the noble souls, Vaasudeva with his sharp intellect and by the grace of Lakshmi-Naarayana forever residing in his mind, planned the future course of action to defeat the ones who had robbed the Vedas of their true meaning.

I am unmoved by all factors except the attributes of Hari. To be a torch-bearer to the masses and to express my true nature, embracing the sanyaasa aashrama is the way forward, thought Vaasudeva.

It reflects poorly on my capabilities if I do not punish those who propagate falsehood about Hari. Yet I do not have to bear the responsibility of this, as Durga who is Hari’s sister is to shortly descend to earth to destroy these beings.

Having thought on these lines, and deciding to renounce the world, the one whose mind was forever absorbed in Hari, then sought the permission of the omni- present Hari.

Although he himself was the teacher of the entire world, he went in search of a guru, to respect worldly protocol and to set an example for others to follow.

There existed such a guru, who had conquered his desires, wore no ornament other than detachment, who was pure of body and soul, who was, as people called him, truly “Achyuthapreksha*”.

*one who has seen Achyutha/ one who has awareness of Achyutha; referred to as “Achyuthapragnya” also

In the Dwaapara yuga, he had been purified by having eaten food cooked by Droupadi herself, in the Pandavas’ house, when he was an alms-seeking mendicant.

As an ascetic, his deep sense of remorse at having studied the false theology, was enough to protect him from incurring sin, just as Jara, the avataara of Bhrigu muni, was absolved of the crime of aiming for and shooting at Krishna’s foot.

When Achyuthapreksha’s guru felt that his end was near, he called Achyuthapreksha (who was extremely sincere in his pursuit of the truth) to his presence and revealed to him, in confidence…

“When I become God-realised, I become Bramhan, there is no difference between me and him, is the claim made by Maayavaada. Do not believe this untruth.

This concept of the oneness of jeeva and paramaatma has been propounded for spiritual pursuit, but no one has experienced this. Not my guru, nor the ones before him. Therefore, pray to Hari for true knowledge.”

When his guru fell silent and departed from this world, Achyuthapreksha pondering again and again over his guru’s parting message, fell at the feet of the lord at Udupi.

Pleased with the devotion and worship of Achyuthapreksha who was desirous of understanding the ultimate truth, the lord spoke to him through a medium, and said, “You will get an accomplished disciple in the future, seek me through him!”

Even as Achyuthapreksha lay in wait for this incident to occur, the guru of mankind, Vayu deva made his way to him.

When Vaasudeva’s parents heard that their son was in the company of Achyuthapreksha, with his mind made up to renounce the world and become a sanyaasi, they rushed to Udupi, filled with anguish.

“Oh child! We are aged and we have no one but you, you cannot be a sanyaasi while we are still alive”, thus exclaiming, they fell at his feet.

“By prostrating to me and breaking the societal rule of not prostrating to one who is younger, Hari has himself made you grant me permission* to become a sanyaasi”, said the lord of the world, in the form of a boy.

*A father prostrates to his son only when the latter is a sanyaasi

Prostrating to Achyuthapreksha, Bhattaru, who had no comeback to Vaasudeva’s words, helplessly returned home with his wife. Time stood still for the parents bemoaning their son’s absence.

Agonised over their son’s decision, they made their way across the river Netravathi, to meet him and his guru, once more.

Bhattaru always held seniors and scholars in high esteem, but his anger at the prospect of losing his son made him, uncharacteristically, speak harshly in the presence of Achyuthapreksha. He said, “If my son dons the loincloth, I will also take a rash step*…”

*end my life

In In a flash, Vaasudeva peeled off his clothes and stood there wearing a loincloth and said, “Fa “Father, let’s see you take the rash step!” Then, he added gently, “Father, one should not hinder a good deed…”

“There is no better deed than looking after one’s parents, and we have lost our first two sons. If you too go away what will become of us?” pleaded Bhattaru.

“The Vedas say that the moment one feels detached, one should become a sanyaasi. I have no interest in the affairs of the world. Yet for your sake, I will not become a sanyaasi till you have another son”, said Vaasudeva.

“I have read the scriptures and I may give you permission to become a sanyaasi. But your mother cannot live without you,” said Bhattaru, to which Vaasudeva prostrated to him and said, “Atleast you give me permission.”

Not able to refute this, Bhattaru said, “I will have no objection if your mother gives you permission”. And he related the entire incident to his wife upon coming home.

In due course of time, a boy was born to Bhattaru and his wife. This baby was as dear a brother to Vaasudeva as Lakshmana was to Raama and as Arjuna was to Bheema.

Vaasudeva who possessed knowledge that was indestructible even during the cosmic deluge, pointed to the child and sought permission, but his mother as decided earlier by her husband and her, refused to grant it.

“Mother, if you wish to see me again in this lifetime, grant me permission to become a sanyaasi. Otherwise I will leave this place forever and will never ever appear in front of you…” said Vaasudeva.

Interpreting his words to mean that Vaasudeva was thinking of ending his life, the mother granted him permission against her will.

With this, Vaasudeva, himself the guru of the three worlds, went in search of a guru. The one who the Devas vie to please, now strove to please his guru. He who was not bound by the four ashramas, made a display of formally entering sanyaasaashrama.

He went through all the prescribed procedures to becoming a sanyaasi, seeking to further please Hari who was forever pleased with him.

This monk who would be Bramha in the next cycle of creation, thus meditated on the all-powerful syllables, a – u – ma, the Pranava mantra.

Known as Dashapramathi*, his preceptor gave him the name “Poornapragnya” as a tribute to his knowledge and proficiency.

*Dasha=complete, pramathi = knowledge, Dashapramathi = Poornapragnya=Poornabodha

His body was unperfumed, his lips were uncoloured, he was unadorned by ornaments, yet as he stood with his staff blazing with spiritual brilliance, people were awe-struck by his beauty.

To the one whom Shesha-Rudra-Garuda too had to wait for their turn to pay obeisance, now paid obeisance to the worldly guru. Such was the show put up by the celestials.

Achyuthapreksha began to teach his disciple the special procedures of the aashrama, but soon realised that the student was in no need of teaching and he was the one in need of learning from this student.

When Poornapragnya prostrated in front of the idol of Hari in Udupi, God choosing a medium, lifted up the prostrate monk firmly, lovingly by his shoulders.

Then the medium addressed Achyuthapragnya and said, “You have served me long and well. The fruit of which will help you in seeking the truth, I entrust Poornapragnya to you”.

Achyuthapreksha accepting this with grace, was filled with gratitude. Though he was a sanyaasi, and had renounced all personal relations, he now sought the company of Poornapragnya. The company of righteous people is the only ornament that suits a recluse.

When Poornapragnya requested him again and again for permission to travel to take a dip in the holy Ganga, Achyuthapreksha was troubled by the thought of being separated from Poornapragnya and prayed to God for help.

The ever-compassionate lord, spoke through a medium, “In three days’ time, Ganga herself will come to you. You need not go anywhere.”

As predicted, the waters of Ganga sprung forth in the pond, where Poornapragnya along with others reverentially took a holy dip. As a tribute, Ganga springs forth once every twelve years in the Madhwa Sarovara.

A mere forty days into ascetism, Poornapragnya defeated the decorated scholar and debater, Vaasudeva Panditha and had a written note proclaiming his victory.

In a bid to ‘educate’ Poornapragnya further, Achyuthapreksha embarked on commentaries on works like Ishtasiddhi, which were full of shallow views and fallacious arguments, which Poornapragnya had to listen to, much against his wishes.

Even as the first para was read, Poornapragnya pointed out 32 flaws in it. When the teacher tried to justify by saying explanations were to be found later, Poornapragnya requested them to be revealed right away.

Achyuthapragnya was upset and thundered, “I do not have the capability to teach you!” This declaration sowed seeds of doubt regarding the principles of advaitha, since, a great scholar had expressed his ineptitude, albeit in anger.

The people who had gathered there declared that those seeking salvation should be schooled by learned scholars and knowledgeable monks. Bowing to their wishes, Poornapragnya began to speak about Maayavaada.

People who had heard the scriptures multiple times, yet vied to learn from Poornapragnya’s flawless flow of thought presented in perfect, precise discourse.

When a few disciples were confused by the variations in the text of the Bhagwatha, Poornapragnya authoritatively spoke of the one authentic version.

Achyuthapragnya challenged Poornapragnya by saying each of the other versions also made sense, and asked him how he claimed that only one was authentic. Poornapragnya answered quietly, “This is the one composed by Vyaasa”. Achyuthapragnya flung a googly at Poornapragnya, saying, “If you are so conversant with the version of Vyaasa, recite the verses from the fifth chapter”. Poornapragnya began reciting as if he were Vyaasa himself!

Upon the teacher’s command, the students began to compare the recitation with the matter in their books. It matched perfectly only one of the books which was the authentic version.

Achyuthapragnya asked his enigmatic pupil, “O victorious one. How are you aware of matters that you have not laid eyes upon in this life?” Poornapragnya answered, “I have gained knowledge in my previous births.”

Thus the novel exploits of Poornapragnya baffled people, even as his fame spread far and wide, like the sun dispelling heavy darkness and bringing joy to the noble ones and causing them to bloom.

Desirous of handing the responsibility of the empire of knowledge established by him, Achyuthapreksha, wanting to see it flourish under the able authority of Poornapragnya, anointed him with holy water filled in a conch.

Poornapragnya had installed the joyful form of the lord (filled with aananda) in the lotus-cup of his heart and propagated charming principles and enticing knowledge that diffused aananda, hence the name, “Ananda Tirtha”, given to him by his guru, could not have been more apt.

There came a group of conceited scholars, well-versed in debating, led by an ascetic who was Achyuthapreksha’s friend. They were itching for a debate with Ananda Tirtha, in order to score a victory.

As the debate commenced, they hurled a volley of complicated arguments, assuming that they could easily confound Poornapragnya, but, Poornapragnya, like Garuda tearing apart serpents with his razor-sharp claws, tore asunder every argument! They proposed a new argument, “This world, which is the subject of our contradicting views is false. It is seen by us just as we are able to see the shiny silver in the substance that forms around a mollusk or in shells (mother-of-pearl)*. Poornapragnya replied, “The world is as real as the other things that we can see around us, for instance, a pot.”

*Just a shiny reflective substance, not really silver

They put forth, what they thought was a clinching argument, “This is untrue. For the silver visible in the shell does not really exist”. Poornapragnya’s triumphant repartee was, “The silver in the shell was not present, for it to be ‘seen’. What appears like silver is not silver*, but the shell itself.”**

*It is only perceived as ‘silver’

**This is a literal translation, the principles underlying these statements are profound

Poornapragnya, thus established that inferences and arguments (tarka), can be used cleverly and twisted to prove anything and everything. Therefore, mere inference without direct experience and the backing of Vedas, is unfounded and hollow. Having defeated the retinue of scholars, he came to be known as “AnumaanaTirtha”.

There came to Udupi, Buddhisaagara and his associate Vaadisimha, foremost among the detractors of the Vedas, who having defeated innumerable eminent scholars, were on the look-out for a fresh challenge.

Achyuthapragnya, drew from his quiver and sent forth the sharp arrow called Ananda Tirtha (who was away at the time, but was recalled to the mata), to rupture the insolence of this Buddhisaagara.

Poornapragnya, bowed to Achyuthapragnya in the temple at Udupi before turning his gaze towards the curious gathering crowds, who were hastening to Udupi to witness this debate.

Poornapragnya’s measured, fresh and instantaneous (mitha, haritha, twaritha) response blasted the weighty arguments of Vaadisimha like a sharp arrow destroys a heavy mace by shattering it to pieces.

The slighted Vaadisimha, then put forth a fresh argument, with 18 watertight justifications. Such was the power of the argument that it cast a shadow of doubt in the minds of the audience, whether Poornapragnya, capable of vanquishing the world, could counter this?

Smilingly, Poornapragnya with his clear words pulverized every justification and dispelled the doubt in the minds of people, with the grace of God, like the rays of the sun dispelling darkness from the sky.

Buddhisaagara was like the ocean himself, with infinite depth of knowledge, confidence brimming like the swell of the waves, having numerous scholars accept defeat like the numerous rivers that flow into the ocean. But like rishi Agastya, who drank the mighty ocean, Poornapragnya effortlessly abated the ocean that was Buddhisaagara.

When the duo requested to continue the debate the next day, Acharya Madhwa said, “If you can think of an answer, let’s finish this now.” People knew that the duo had lost, and it was proven by their inglorious flight, in the dark of that very night.

‘Oh how the reputation of Buddhisaagara and Vaadisimha earned over the long years, after having travelled far and wide, has been tarnished in minutes’, pondered the people.

Ananda Tirtha, in a congregation of stalwarts of the false theology, spoke boldly against the commentary (bhaashya) composed by Manimantha, thereby gladdening the hearts of the Devas.

“If one can overcome the deep obstinacy of the mind, and with a clear heart compare the ideas in the commentary with the meaning embedded in the Bramhasutras, then one realises that the two are incompatible”’ said he.

When Ananda Tirtha pointed out some of the major flaws in the commentary, the stalwarts, try as they might, were unable to counter them.

The frustrated scholars challenged Ananda Tirtha, “If you call this commentary erroneous, give us a felicitous commentary which even the likes of you cannot find fault with.”

Achaarya immediately began a lucid explanation which was fully in sync with the Bramhasutras, and interwove the relationship between the Vedas and itihasa and puranas. This was the precursor to Achaarya’s authoritative Bhashya, which was yet to be composed.

Thus Achaarya silenced the critics, the learned, the scholars, those who came to learn, and those who came to debate.

Once when Madhyageha Bhattaru came to see the Achaarya, he was spell bound by the magnificence of his son, and soaked in his wonderful form with his eyes and drank the nectar of sweet words with his ears.

The Jagadguru (Poornabodha) often indulged in play fighting with his guru, like a tigress plays with her cubs. During one such squabble, the guru told Poornapragnya, rather sternly, “If you know the Sutras (Bramhasutras) so well, compose a commentary (bhaashya) on it.”

Achaarya Madhwa, accepted the guru’s command without taking notice of his tone of voice, just as a swan separates milk from water.

One person belonging to the Pejathayya clan, well versed in scriptures, confident, detached and eloquent, had a question for Poornapragnya.

“How does it matter if the Bhaashyas in existence are inaccurate and false? Let them be. Please teach us the true meaning of the Sutras, which we will be too happy to learn.”

These sincere words cast their warm light in all directions, like a beautiful full moon in autumn, just as the auspicious speech of Madhwaacharya reflected like glowing moonlight.

When Poornapragnya set out southward with Achyuthapragnya, on a quest to challenge and defeat scholars, en route he prostrated to Cheluva Naarayana at Vishnumangala.

When they partook lunch, the host, placed heaps of bananas in front of Madhwaacharya. Perceiving the intention of the host, Acharya Madhwa consumed the innumerable bananas with ease and showed no sign of discomfort. The wonder-struck Achyuthapragnya, asked him surreptitiously…

“How is it that even after consuming more than 200 bananas, your slim waist looks no different? Please tell me the truth…”

The Achaarya, whose heart was forever filled with devotion, said, “There is a divine fire within my body, about the size of one’s thumb, which digests everything I eat. This fire is powerful enough to consume the whole world, yet it is soothing for me.”

The clear headed Achaarya walked ahead, (literally and figuratively) on his just, chosen path, crossing rivers (of opposing philosophies), traversing various territories (of counter logic, erroneous premises).

When the Achaarya came across the river Payaswini, the jewel of Kerala; the river which was capable of felling full grown trees when in spate, washing away the mire of the mind, accepting the worship of the devout; Achaarya paid obeisance to Payaswini while thinking of the tempest to come.

He proceeded to Tiruvananthapuram where he beheld the lord supine on the serpent (Anantha) with a lotus emerging from his navel (Padma-naabha).

He gave discourses to his students emphasising the greatness and supremacy of the Para-bramha, whom he called Achyutha.

A detractor from Kudupusthooru, Sankara reincarnated, rose from among the gathering and declared that it was highly improper that one who had not written a commentary was explaining the Sutras.

Achaarya Madhwa, the guru of the three worlds, laughingly said, “Counter my point if you can, the commentary can be written any time. And once it is commenced no force can stall it!”

When the people gathered marvelled at the auspicious* physique of the Achaarya, the detractor’s underlings in pettiness, praised the generous waistline of their leader.

*with the prescribed 32 features/lakshana

Poornapragnya, based on Saamudrika Shaastra*, pointed out the pernicious effect of portliness, the infuriated detractor, despite possessing no power to do so, swore to break the staff** of Madhwaachaarya, for it is the nature of the impotent to make extraordinary claims.

*A branch of knowledge dealing with physical and aural features danda

Ananda Tirtha continued on his journey, bathing in holy rivers along the way, and the ocean at Kanyakumari, prostrating to the lord in the form of Raama, after a dip at Dhanushkoti.

At Dhanushkoti, he came across the man who had sworn to break his staff. Laughingly, the Achaarya waved his staff at him and said, “O hasty and impudent one, you have not been able to break this staff, but surely you have broken your oath!”

Shame-facedly, the rebuked man in the garb of an ascetic, beseeched people around to lend him support, but they admonished him saying, “Who can bear malice and tarnish this eminent scholar with a countenance that sets aglow the entire world?”

At various gatherings, the Achaarya continued to win every argument irrespective of the field of knowledge or the level of expertise of the opponents.

He stayed put at Raameshwaram, along with his preceptor, for the Chaaturmasya* period; impervious to the distasteful activities of the losers, like the lion in his den remains heedless of the barking of strays.

*Sanyaasis, owing to their attribute of non-possession, are expected to be constantly on-the-go and not settle comfortably in one place. However, during four months of every year from Aashada to Karthika, they remain in one place.

Then Poornapragnya reached Srirangam, and prayed to the Hari sleeping on a serpent, enjoying the cool breeze of Cauvery, doling boons to the devout.

Travelling northward, he continued his journey dotted with stops at various temples dedicated to Naarayana in different forms, displaying flashes of his super-human brilliance along the way.

Wonder-struck people watched this physical and intellectual powerhouse stride forward till he finally reached the temple on the banks of the river Payaswini.

Many renowned scholars and those well-versed in the Vedas assembled there, eager to learn and gain knowledge from the one who was beyond compare and was famed in the three worlds.

People hurried to feast their eyes on the smiling moon-faced, lotus-eyed, golden hued, unadorned yet a shining jewel, articulate Achaarya.

And Ananda Tirtha did not disappoint them… with his knowledge like the blaze of the sun dispelling twinkling stars of inconsequential learnings, his concise points shredding his opponents’ improperly based audacious arguments, like the lion tearing apart the maddened elephant, his beautiful form gladdening the thirsty eyes of people, like the sun who makes the lotuses bloom.

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”.

Like the light of the full moon, the glory of Achaarya, illuminated even places he had never been to, and illuminated the minds of the noble ones.

After visiting various temples and paying obeisance to the beloved of Indira, the Achaarya retraced his steps to Udupi, to be in the presence of Mukunda.

Achaarya, the ocean of compassion, made a firm resolve to vanquish the deceitful theories propagated by the scholars of the day, thus coming to the rescue of the Vedas (which were being misinterpreted), like Bheemasena coming to the rescue of a distressed Droupadi; *…

*The following para describes the attributes of the Vedas and the abhimani devathe of the Vedas, Bharathi Devi (incarnated as Droupadi).

…the one which took form by the prayers of the pious ( one who emerged from the sacrificial fire), the one which had six divisions (well- formed limbs), enhanced by the gems called Bramhasutras (adorned with pretty pearls), being attractive to the devout (the most attractive among humans), one which can be learned through various steps (one who walked with graceful steps), enriched by clarity of letters and words (endowed with clear and lustrous skin), the one which offers support to Itihasa and Puranas like the Mahabharatha (the one who was supported by the Pandavas, the foremost in the kingdom of Bharatha), veiled in layers of mystique (draped in a saree), one which is suitable for chanting (one with a pleasant voice), the one which is chanted in sacrifices such as the Rajasuya yaga (the one who presided in (Yudishtira’s) Rajasuya yaga), that which is filled with description of the glory of Vaasudeva (the one whose heart was filled with love for Vaasudeva), the one which is capable of protecting dharma (the one who was proficient in protecting the subjects of the land), revered by people as the progenitor (hailed by people as a mother), that which was sullied when misinterpreted by maayavaadis, who thought of themselves as God, in assemblies of scholars (the one who was defiled by the touch of Dushasana, when he pulled her by her hair, who along with his brothers thought of themselves as the true rulers of the land), the one which was not defended by the few scholars who disbelieved the misinterpretation but were swamped by the aggressive arguments and were rendered helpless by the influence of Kali (the one who was undefended by even the likes of the righteous Bheeshma, rendered as mute spectators by the influence of Kali , when pulled unceremoniously into the court), that which, when misinterpreted, was watched helplessly by scholars (the helplessness of people like Vidura, and the Goddess of Dharma who were witness to the violation), the one which has firmly pronounced the names of the lord as Vaasudeva, Dharanidhara and so on (the one who piteously cried out, “o Vaasudeva, O Dharanidhara…), that which represents the unique, faultless, virtuous lord (the one whose heart housed such a lord), that which might have proclaimed, “this is not dharma, stop this misinterpretation” (the one who beseeched the elders to intervene and put a stop to that which was not dharma), that which was beloved to Vedavyaasa (the one who was a friend of Krishna’s), the Vedas which are devoid of defects (Droupadi, the blemishless).

The Achaarya, with his mind made up to go to Badri, handed over his commentary on the Gita to his preceptor Achyuthapragnya, for him to mull over its rich and infinite content, like a person hands over a generous sum for spending in order to not miss him during his period of travel.

When Poornapragnya was insistent on seeking permission for travel, Achyuthapragnya (referred to here as Purushottama Tirtha), reluctantly gave him permission but whole-heartedly wished him the protection of ‘Purushottama’.

Like pure, cool breeze that blows to delight travellers and whose scent attracts bees which follow the direction of the wind, the Wind-God in the form of Madhwa, blew north-ward, enabling the noble ones to Follow the path which he cleared of falsehoods and misinterpretations.

Poornapragnya purified the two types of “Tirtha” (holy water and scriptures) by delving deep into both.

Poornapragnya who forever sought refuge at the feet of Naarayana, who was head and shoulders above Maheshwara, whose very name washed away sins of people, crossed the Ganga, who sprung from the toe of Naarayana, who dwelt on the head of Maheshwara, who is renowned for her ability to wash away sins, leaving her far behind, literally and figuratively.

Thus Madhwaachaarya, the mere memory of whose superhuman exploits thrills the three worlds, finally arrived at Badarikashrama...

The place, situated at the head of Bharatha-varsha like its crown, is the abode of the Parama-purusha Naarayana*. Poornapragnya fell at his feet and presented his commentary on the Geetha as an offering (kaanike).

*idol

When Poornapragnya, away from others, read out the commentary for the lord alone, he concluded by saying, “This commentary is what I am capable of!”*

*yatha-shakthi

The pleased Naarayana, suggested one modification… to replace “shakthi”* with “leshathaha”**, for the subtlest of subtle meanings of the Geetha were known to Vayu devaru, but he had chosen to reveal only what could be understood by mortals.

*capacity

**a part/chosen to reveal

When the Achaarya recited the commentary, the disciples who were asleep were awakened by appreciative thumping of the ground and the exclamation, “Let the recitation go on!”

Understanding the sentiment expressed by Naarayana himself, Madhwaachaarya began his recitation once more for the fully awakened disciples, now sitting up.

The freezing waters of the Ganga, which people hesitated to even touch, could not affect Pavamaana, who at the break of dawn, unmindful of the cold, took a dip in, every day.

Wishing to further please the ever-pleased Hari, the pure-hearted Achaarya stayed at ‘Anantha-mata’, observing complete silence and absolute fasting, fixed his contemplation on Naarayana.

As Madhwa completed 48 days* of intense penance, Vedavyaasa appeared before him and inspired him to visit Uttara-Badri. The appearance of Vedavyaasa was witnessed by Madhwa’s disciples as a blinding, brilliant light.

*48 days = 1 Mandala, a period specified in ancient Indian philosophy for an effort to bear fruit

Vedavyaasa returned to his hermitage that very evening, while Madhwa readied to leave the next morning. As he was still observing silence, he wrote out a note for his disciples to quell their anxiety at his disappearance.

“There is no place equal to this (Badri) to wash away one’s sins, there are no waters holier than this (Ganga), there are no words more soothing than these, there is no God greater than Vishnu.”

“This person (Achaarya) is immediately setting out to see the lord in the form of Vyaasa, he does not know whether or not he will return, wishing you well!” Having written this note, Madhwa left for Uttara-Badri.

“Master, master, O venerable teacher, please do not forsake us!” were the thoughts in each disciple’s mind, unspoken, for they feared that voicing their appeal might be construed as a hindrance to Madhwa’s wishes and his quest.

One among the disciples, Satyatirtha who had had the fortune of listening thrice to the exquisite exposition of Rig-Veda by the Achaarya, was unable to bear the separation from his master.

He hurried to join Madhwa, following him on the arduous route, exerting himself. As the setting sun turned red, Satyatirtha was exhausted, but Madhwa was treading effortlessly on the path paved with gaping boulders.

When the Achaarya glanced back, he saw a distraught Satyatirtha struggling to follow him. With a mere wave of his hand, signalling Satyatirtha to return to Badri, the Achaarya miraculously enabled his disciple to be back amongst the other disciples in the blink of an eye.

The disciples gathered around Satyatirtha and heard the account of Achaarya’s superhuman steps across the boulders, and they were lost in a reverie.

The Achaarya, whose very name was enough to burn one’s sins, strode across the snow-clad peaks, reminded one of the speed of Anjaneya and the valour of Bheemasena.

Marching forward like an untamed bull, with large eyes that had never known fear, he came across the snow covered lands, home to various species of insects, birds and reptiles.

With lakes of lotuses in full bloom (the Himalayas), clasped by the lotus-hands of the smiling Ramaa (Naarayana)*, with carpets of flowers spread like a soft mattress for the enjoyment of celestial beings like the Gandharvas, providing comfort to the devout while lying on the soft mattress of Shesha’s coils, with trees bearing flowers that gladdened, being present in the gladdened hearts of celestials, towering range, lofty being, with rocks shining like a blue-jewel, with a blue- body, the colour of sapphire, the destination of ascetics aiming for spiritual heights, the one who raises the devout who seek refuge at his feet, with golden peaks that light up the sky at dawn/dusk, the one draped in resplendent yellow silken garment, land that gleams like pearls, a form adorned with glittering jewels and beads, glistening like gold, resplendent with golden ornaments, with rows and rows of trees in the forested landscape, strings of ever-fresh flowers and leaves as garlands, These were the attributes of the Himalayas, soaking in which, the joyful Ananda Tirtha focussed on the beautiful form of Mukunda.

*In each line, the first sentence describes the Himalayas, as seen by Madhwaachaarya, and the second sentence describes the attributes of Naarayana.

Poornapragnya saw the famed hermitage of the beloved of Lakshmi, beyond the snow-capped peaks, surrounded by tall trees.

The hermitage bearing the onslaught of mist, rain, sun, wind and the maha-rishis who were indifferent to the vagaries of nature, the abode of the eminent and the avians, peaks that rose high like the hands of the rishis joined in prayer and raised to the feet of the lord, trees of various species and scholars of the different branches of the Vedas… these were the sights that greeted Poornapragnya.

The air was filled with the melody of bird calls and the chanting of pious sages including Shukacharya*, the wind was swept by the graceful wings of birds and ponds were beautified by snow-white swans dipping their beaks into lotus blooms.

*son of Vedavyaasa, also refers to the slaty-headed parakeet

The place was no less than Vaikunta, filled with rishis who were engrossed in the service of God, bereft of petty human emotions like envy, beyond the reach of the undeserving.

As the Achaarya neared the hermitage, the rishis well- aware of the 32 auspicious markings, instantly recognised the greatness of the approaching figure and wondered who he could be.

‘Who is the one with squared shoulders, strikingly strong and tall like a tree, with eyes like lotuses, a perfect face like a blemishless moon, with the stride of a tusker… who is this mighty man whom we have never set our eyes upon, walking towards us?’, they wondered.

‘The exquisiteness of this person is unmatched, for the moon is too cold and the sun too hot, and nothing in this world is even close to being comparable’.

‘He looks like a divine ascetic exuding strength, exhibiting no strain…He looks like a human but seems to be other-worldly’.

‘Could he be the four-faced Bramha himself? Or could it be the wind-god Pavamaana himself, come here to see his preceptor? For who else could be so perfectly endowed with the 32 auspicious features?’

As the sages and saints were pondering thus and drinking in the wonderful physique of the Achaarya, he strode forward and beheld a tree* that was superior even to the heavenly tree Kalpavriksha!

*Badri tree

A well- formed tree with a large trunk, with numerous branches sprouting wide like the hoods of the divine serpent, flowers blooming and glistening like the precious gems on the hoods, the tree looked like the divine Shesha himself who seemed to be present to serve the lord.

The leaves seemed like feathers, glistening and reflecting the rays of the sun like the thunderbolt of Indra, the beloved of sages and the lord of Ramaa, the tree appeared like the son of Kashyapa, the king of birds-Garuda!

Bearing sweet fruit (of moksha), hanging beyond the reach of the undeserving, supporting the Puranas and Bhaaratha like babies that sleep in the cloth swings that are tied to trees (but in reality, supported by Puranas and Bhaaratha), this tree sprung from ancient times was like the Vedas itself.

When Poornapragnya saw the platform formed by the roots of the tree and the wonderful, pure and noble sages sitting on it, he envisaged the happy Devas seated in Heaven.

There they sat with matted locks, noble ones who were beyond the shackles of the three gunas, having vanquished emotions like anger and vengeance, associated with snakes, yet living on nothing but air like the snakes.

Poornapragnya saw the one seated amidst the sages, the supreme among the three worlds, the son of Satyavathi…

The Achaarya was forever seeing the form of the lord in his heart, yet he looked reverentially at the physically present lord, thinking thus…

‘Is this not the faultless Naarayana, born through Paraashara and Satyavathi at the behest of Bramha?’

‘When the ocean of milk (his heart) was by his benevolence allowed to be churned by using Mandaara* as a churning rod, the beauteous Lakshmi (Shruthiramani), beloved of Naarayana emerged from the ocean’.

‘From this ocean emerged the moon, the Parijatha tree and nectar (amrutha), just as the puranas, the Mahabhaaratha and the Bramhasutras emerged from Vedavyaasa himself’.

‘Lord Vedavyaasa walked the earth for long during the times of the sons of Pandu, protecting the noble souls with his words and his knowledge’.

‘Now, Vedavyaasa resides in this place unseen by common eyes, making way for Kali, just as the setting sun makes way for the dark night’.

‘I am seeing this being, whose body is as beautiful as a lily in bloom, who sits in a yogic pose on deer-skin, whose very sight fills my eyes with gratification’.

‘This being deplete of flaws, filled with uncountable attributes, is the very embodiment of awareness and joy’.

‘Aha! Like Ramaa, Chaturmukha, Vayu, Garuda, Shesha, Rudra, Indra and others, I too will adorn my head with the dust under the lotus-feet of the lord’.

‘I bow to the auspicious feet which have the lines representing dhwaja, vajra, ankusha and ambuja, the feet which are rose coloured but further reddened by the red of the hearts of all those whom he considers dear.’

‘The pink of the tips of his nails pale the pinkish sky of the dawn, and unlike the sun, dispels both outer darkness and inner ignorance.’

‘These feet with their soft soles, beautiful toes and concealed ankles, can only be compared to the lord’s feet themselves* (they are incomparable). No poet has yet found anything worthy of its comparison.’

*in a similar vein, many years later, Goswami Tulasidas while describing the baby Rama with the song ‘Tumak chalath Raamachandra baajath painjaniya’, says Bhagwan Raam’s face was as beautiful as only Bhagwan Raam’s face could be!

‘For the one treading on the path of saadhane, the one who is higher than him is his guru. If such a saadhaka contemplates on the glowing, rounded knees of Vedavyaasa, he is granted a taste of the bliss that is Vaikunta’.

‘If the lord grants whatever the heart desires when one nears him even once, what can be said of the fortune of the nadudhaara (the cord that men tie around their waist) which is forever in such close vicinity of the lord, helping him maintain his yogic posture… oh, blessed, blessed it is…’

‘The beauty and brightness of the deer-skin that is spread below his thighs, is enhanced hundred-fold by virtue of being around the lord’.

‘The one who has a lotus stemming from his navel and contains the entire cosmos within his stomach, is present here with a deep but small navel, narrow waist and a very lean stomach with three folds of skin’.

‘This lord upholds the lucid interpretation of the Vedas in his mind and heart, for the benefit of seekers, embodied in the form of Bramhasutras (the text and the holy thread)’.

‘Vyaasa’s neck, adorned with the supreme gem Kaustubha a symbol of victory and presented to him by Chaturmukha, shone like a thousand suns’.

‘His hands which bear the auspicious markings of the conch and discus, soft and pink like the petals of the lotus, are beyond compare’.

‘The hand (right) held in gnyaana-mudra rids the devout of their ignorance (agnyaana) and the other hand which is held in the abhaya-mudra drives away the fear of samsaara’.

‘The three lines on his neck, resembling the lines of a conch, seem to represent the three Vedas that spring out of his throat effortlessly’.

‘His face, like a diadem worn on the heads of the other gods, shines like a radiant full moon’.

‘His teeth, gleaming between his lips half-parted in a smile, outshine rows of pearls swathed by pieces of ruby’.

‘Oh, he is Veda-pathi, master of the Vedas, who by using Saraswathi* can fill the thousands of wells of profound, intriguing questions asked by the rishis.’

*words used for answering/ the river

‘The very glance of his lotus-eyes, accompanied by his mesmerising smile, seem to embrace and caress me’.

‘The tulasi leaf tucked above his ear seems to be whispering intimately into his ears, “Oh master, please do not allow flowers like the lotus rob me of my position and privilege…”’.

‘The slightest movement of his eyebrows is all it takes to create or destroy the entire cosmos along with the likes of Bramha, Rudra and others’.

‘The red mark at the centre of his forehead shines like the red of the sun glistens atop the sapphire mountain’.

‘Blessed am I for having seen this divine being (like lightning), whose head is swathed by his matted locks (like the bluish-grey clouds)’.

‘Ramaa who is forever trying to comprehend the infinite attributes of the lord, is hardly able to grasp what maybe contained at the tip of his toenail. If such is the case with the divine mother, who could possibly describe his attributes?’

‘It would be astonishing if I were to look at this supreme being without astonishment, despite the fact that I look at the entire cosmos, complete with its nine* layers without astonishment’.

*the 5 elements, ahankaara, mahattattva, and the 3 gunas (ref HKS part 1)

As he was thus pondering, Poornapragnya made his way to the hermitage of Vedavyaasa, and he who was merely in the line of sight was now in physical proximity.

His head bowed with reverence for the guru, he stood there with folded hands and half-closed eyes, offering a mental prayer.

The fortunate Poornapragnya prostrated* to the supreme being.

*ashta-ang pranaam : head, eyes, speech, mind, chest, knees, hands and feet, in surrender

Vedavyaasa hastened to raise the prostrate Poornapragnya by his shoulders.

Then Vedavyaasa whose heart was filled with love, whose eyes were shining and wide open, whose face bore a slight smile, embraced Poornapragnya.

The two forms looked like the confluence of the dark waters of Yamuna (the dark skin-tone of Baadaraayana*) and golden waters (like Poornapragnya’s golden-hued body).

*Vedavyaasa

Although Brahmins by birth, had they not been clad in simple attire, but had worn finery befitting royalty, they would have seemed like the Kshatriyas* which they were in the previous yuga!

*Bheemasena and Krishna

The sages who were watching the scene marvelled at the whole-hearted love that Vedavyaasa bestowed on Poornapragnya, which even Shukachaarya* was not entitled to.

*Vedavyaasa’s son

Perceiving the intent of their guru, the rishis reverentially offered a seat to Madhwa, just like the Devas would, to Chaturmukha.

Then, the son of Satyavathi said “Sit” and sat down, following which Madhwa too sat down, smiling at the rishis.

The rishis who had heard of Achaarya Madhwa from their guru, Vedavyaasa extended a warm welcome and delighted in listening to the exchanges between them.

Thus, Vishnu and Vayu, descended on earth as Vedavyaasa and Ananda Tirtha to disperse true knowledge among sincere seekers, spread radiance in the hermitage with their divine presence.

Poornapragnya, whose intellect and vitality were deeply appreciated by the residents of the ashrama, approached Vedavyaasa in an isolated place in the forest.

Then Vedavyaasa imparted the knowledge which was hitherto not revealed to anybody. Poornapragnya grasped Vyaasa’s words effortlessly. This interaction between the two, made the gods exclaim that, “Poornapragnya was the perfect pupil of Vedavyaasa and Vedavyaasa was the perfect teacher of Poornapragnya!”

Krishna (Dwaipayana)* thus managed to impart ‘tattva-gnyaana’** to Madhwa, whose vessel of knowledge was already full and overflowing, like how Krishna (Vaasudeva) had managed to fill in riches in the city of Dwaraka, which was already bursting at its seams with wealth.

*Vedavyaasa

**most profound spiritual knowledge

And thus Achaarya became privy to the supreme knowledge of the Vedas with their deepest and truest meaning, the better ones among the puraanas, itihaasa, and the Bramhasutras.

Vedavyaasa refreshed the knowledge that in the innumerable past lives had been naturally present in the mind of Madhwa, the foremost among the Rujus*.

*the highest among the jeevas, next only to Maha-lakshmi

Along with Baadaraayana, Poornapragnya set forth to another hermitage where dwelt another form of Naarayana*.

*Nara-Naarayana are two beings, considered to be ‘amshas’ of Vishnu, also called sons of Dharma. In the Bhagavad Gita, Krishna tells Arjuna that they had incarnated earlier as Nara and Naarayana, the difference being God remembers all his lives, men don’t.

There he beheld the divine figure glowing like a fire without smoke, with a covering of bark of a tree tied around his waist and with radiant matted locks.

It seemed as if this being was indifferent to the matters of the world and was performing penance to conquer the unconquerable senses, so immersed in joy was he.

When Poornapragnya beheld this attractive figure, the son of Dharmaraaya, who would never be sighted by the undeserving, he thought:

‘Is this not the Parama-purusha Naarayana? The one who is the consort of Ramaa? The one who nurtures the fourteen worlds through Bramha and others?’

‘Through the primordial attributes of the three gunas, he created the foremost guru, Bramha. Through him, he created the abhimani devathe of the three types of ahankaara, Rudra devaru. Then he created the five elements, the five senses and then the cosmos, the worlds within it and finally the jeevas and jada (inert things).*

*Please see HKS for more on this

‘His leele is responsible for the creation, nurture and finally destruction of everyone from those at the apex of creation, like Bramha, Vayu, Garuda, Rudra, Shesha, Indra and so on, the celestial beings like the Devas, the Asuras, the Gandharvas, to lowly mortals and other animals. He bestows salvation to the deserving’.

‘He is blemishless and possesses attributes beyond description, he dons various forms as avataaras, for the upliftment of those who constantly bear him in their thoughts and actions’.

‘This supreme being in the form of a fish (Matsya-avataara) killed the demon with a horse-face (Hayagreeva-asura) and then in the form of a horse-faced God (Hayagreeva-avataara) killed the demon Madhu, and restored the four Vedas, which they had appropriated, to Chaturmukha Bramha’.

‘This supreme being lifted the mountain Mandara which was sinking in the ocean of milk when being tugged by the powerful arms of the Devas and the Asuras, by supporting it from the base in the form of a tortoise (Koorma avataara). When the foe of the Devas, Hiranyaaksha, pulled away the earth from her orbit, with his powerful arms, and dunked her in the cosmic ocean, he lifted her up and placed her back before killing Hiranyaaksha, in the form of a wild boar (Varaaha-avataara), just as he rescues the devout from the ocean of the samsaara’.

‘The one who grants fearlessness to the devout, in the form of an angry lion-faced being (Narasimha avataara) tore open the trembling body of the powerful and cruel Asura, Hiranyakashipu, with his mighty nails.

In the Taapasa Manvanthara, he (Hari-avataara) flew down on Garuda and slew the gigantic crocodile with his discus, to release his devotee, Gajendra, from its clutches’.

‘Dazzling onlookers in the form of a little boy (Vaamana-avataara), he crushed the enemy of Indra, Bali, and sent him down (to Paatala-loka) and again, the beauteous baby (Buddha-avataara) grew up to lead the undeserving away from the path of salvation, thus establishing time and again, that he protects the righteous only’.

‘They call him the one who brought comfort to the world by dispelling the darkness caused by tyrannical rulers by annihilating them with his battle-axe and its gleaming blade (Parashuraama-avataara), born in the illustrious lineage of ascetics like Bhrigu. Then there was one born in the race of eminent sages, the grandson of Shakthi, who with the light of his incomparable knowledge dispelled the darkness of confusion and ignorance from the minds of the Devas and the humans (Baadarayana*-avataara)’.

*Vedavyaasa

‘The compassionate supreme being incarnated in the solar dynasty (Surya-vamsha), to the delight of the gods (Raama-avataara), and again incarnated in the lunar dynasty (Chandra-vamsha), to the delight of Vasudeva (Krishna-avataara). While the former’s father Dasharatha, slew his enemies by driving his chariot in ten directions, the latter’s chariot defeated formidable foes in ten directions and amassed riches’.

‘The cherished Shesha took birth on earth (Lakshmana and Balaraama-avataara) as did the conch and discus (as Bharatha-Shatrugna and Pradyumna-Aniruddha), striking fear in the hearts of the wicked. The resplendent Raama (and Balaraama) is known as the elder brother of Lakshmana (and Krishna)’.

‘Even as the father’s (Dasharatha) eyes thirsted for the sight of his beloved Raama, the sage Vishwamitra troubled by demons took away Raama to the forest. The father (Vasudeva) scared for the life of his child due to evil Kamsa, thirstily looked at the baby Krishna, even as he made his way to the forests of Nanda-gopa. Both Raama and Krishna put an end to the ones who moved around at twilight (demonesses, Tatka and Puthani)’.

‘Thus did Raama and Krishna destroy the demons Subahu, who came prepared to trouble the ascetics, and Keshi-Arishta in the forms of a horse and a bull, respectively’.

‘The rishis who were grateful to Raama for protecting them against the onslaught of demons, spoke sweet words praising him, which Raama acknowledged. Amid the melodious chirping of birds in the forests of Gokula, the favourite of all, Gopalakrishna, enchanted the gopis with his sweet words’.

‘Raama along with his brother Lakshmana, (Krishna with Balaraama), left for the city of Janaka Maharaaja-Mithila (Vasudeva-Mathura). The moment he* entered the city, the men and women looked at his etherealbeauty in amazement’.

*Raama/ Krishna

‘The bow of Shiva was broken effortlessly (by Raama), just as the vanity of Kamsa, and his life, were destroyed with ease (by Krishna). The one who was the preceptor of Chaturmukha Bramha himself, now presented himself as a student to Vishwamitra ( and Sandipini), impressing them with their infinite capabilities’.

‘He wedded the princess, who was Ramaa herself, (Sita, Rukmini), after defeating the fearsome Parashuraama (Krishna defeating the princes vying for the hand of Rukmini, and their armies). The former, with his bride, reached Ayodhya inaccessible* as the sea, while the latter, with Rukmini, reached Dwarka fortified by the sea’.

*well-fortified

‘To show respect to his (step-) mother (Kaikeyi), Raama went to the forest with his beloved wife and his closest ally Lakshmana, who was also a symbol of his invincibility. To relieve his mother’s (Aditi, mother of the Devas), Krishna went to the supposedly invincible fortress of Narakaasura, with his gutsy wife Satyabhaama, seated on his representative of victory, Garuda’.

‘Crossing dense forests and insurmountable mountains, Raama destroyed ancient demons like Khara and Dooshana, in a manner befitting their vile nature. Accessing the impregnable fort, after killing the demon Mura, Krishna killed the one who had created a Naraka (hell) for the oppressed and shoved him into eternal misery’.

‘Raama, along with Sita, resided in his beautiful hut in Panchavati, glowing with the triumph of eliminating evil demons who had gone astray; while Krishna, along with Satyabhaama carried home with him the divine tree Paarijatha, which had been uprooted from the heavens and had lost its way ever since’.

‘Raavana, the ten-headed demon, who had terrorised the celestials and had abducted Raama’s wife, (Mahalakshmi-the embodiment of wealth), was held irreverent by Raama. Duryodhana was slighted by Krishna when he usurped the wealth of the Paandavas accumulated by defeating kings of all ten directions’.

‘Celebrated by the sons of Vayu (as Hanuman and Bheema), he (as Raama) killed the son of Indra (Vaali) with a single arrow and redeemed the son of Indra (Arjuna) by rendering the Geetha, as Krishna. He established the son of Surya (Sugreeva and Yudhistira) on the throne that was theirs.

‘Relieved to hear the news about his wife, through the words of Hanuman, Raama proceeded to the island, Lanka, situated in the deep ocean, accompanied by an army of monkeys. Delighted to hear about the exploits of the Pandavas during their agnyaathavaasa (year of exile spent incognito), through the words of Bheema, Krishna proceeded to the island, Dwarka, situated in the deep ocean, along with his fiery discus’.

‘With their mighty arrows and fiery discus, Raama and Krishna rid the earth of her burden of evil beings, the likes of Kumbhakarna, who has been compared to a raging elephant, and the wicked who feared none and thought they were invincible, whose foreheads and temples were like that of an elephant’.

‘He whose wife entered fire (Sita emerging unscathed; Rukmini ending her life on a pyre), he who along with his companions, returned to Vaikunta, to assume his moola-rupa (original form)’.

‘Born to the pure-minded Vishnuyasha, to annihilate the wicked with a blazing weapon (Kalki-avataara), born to the devotee of Vishnu (the son of Bramha), Vishaala, to establish the Vaishnava dharma (Mahidaasaavataara*), he thus assumes various forms, time and again’.

*He is also called Aithereya, son of Etara. As he imparted spiritual knowledge during the yagnyas performed by the Devas,overcome with devotion they surrendered to him, and thus he came to be called Mahidasa. As the knowledge he imparted was‘guhya’ (mystical), this avataara has not been elaborated upon.

‘Born to the pure ascetic Ruchiprajapathi and Manu’s daughter Aakoothi(Yagnya-avataara), he became the lord of the Devas and through Mahalakshmi, as Dakshina, gave birth to twelve highly devout sons called Yaamas. To another ascetic, Kardama, forever engrossed in penance, and his wife Devahuthi(also daughter of Manu), was born the one (Kapila-avataara) who granted the ‘Saankhya-shaastra*’ to the world’.

*the explanation of the cosmos through numeration, ref HKS

‘Through the friction between liquid (ocean of milk) and solid (Mandara mountain) arose a bewitchingly handsome form of Naarayana (Dhanwantri-avataara) carrying nectar in his hand. And even as the asuras were clamouring for their share of the amritha, there came into being a female form (Mohini-avataara) more beautiful than even Maha-lakshmi, who mesmerised the asuras and distributed the nectar amongst the Devas’.

‘Naarayana, whose attributes are infinite, chose to be born to Anasuya, the chaste wife of Rishi Atri, (Dattatreya-avataara) and then as the virtuous young boy (Sanath Kumara-avataara), in order to purify the devout and to grant them deeper spiritual knowledge and salvation’.

‘For the upliftment of his devotees, he came down to earth again and again (Rishabaavataara) and in the form of a swan, renowned for its power of discretion,(Hamsaavataara) and expounded the Vedas to the four kumaras’.

‘Incarnating as the brother of Nara (Shesha) as Krishna, as the son of Dharma, as Hari, aren’t all these various forms of Naarayana himself?’

‘Salutations, salutations, to the one and only god, who bore ten avataaras, the one who has a hundred-thousand forms, the unchanging one, the one who reveals his infinite self to the deserving, the one who is the embodiment of joy and awareness’.

Ruminating on the attributes of the lord, Poornapragnya prostrated to Naarayana. Experiencing the welcome of the lord, Poornapragnya seated himself, after Vedavyaasa had paid obeisance to Naarayana.

Naarayana engaged Vedavyaasa on a variety of topics, and looked at his pleasant face with affection. Later, in solitude, he spoke to Ananda Tirtha, who had bowed down to him.

‘Listen to my words carefully. You must boldly undertake an onerous task that would please Vyaasa, that only you are capable of carrying out, that which will make your avataara meaningful’.

‘By interpreting the Bramhasutras in any way they please, the true meaning of the shruthi* and smrithi* has been clouded, causing people to lose all knowledge and awareness’.

*Vedic literature, that which is heard and that which is remembered

‘To correct these errors perpetrated by the wicked, I request you to write the Bhashya (commentary) on the Sutras, leading those who are floundering back to the path of true knowledge. O capable one, weave all meanings together in a coherent fashion, with the right interpretation’.

‘The lord of all living beings (Mukhya-praana), most reluctant to be parted from the two divine beings, spoke politely…

…Bhagwan, please permit me to be here, in your divine presence forever. There is no greater joy in all three worlds than being in your company’.

‘The world is full of ignorant people, Kali has ensured that there are no true seekers anymore. Imparting sacred spiritual knowledge to these undeserving people is like feeding a dog, the holy offerings meant for gods’.

In reply, Naarayana said, ‘O dear peaceful one…there still remain deserving but misguided souls in the world, scattered about like beads that are no longer strung together. With your compassion, absolve them of their sins, wash away their ignorance and lead them to the clear waters of true knowledge’.

‘Your brilliance will be upsetting to the wicked and gladdening to the virtuous, like the rays of the sun upset the owls and cause the lotuses to bloom. Especially so since it is my mandate’.

These words that flowed out from the mouth of Naarayana like a river emerging from a cave in the mountains, saturated with Vyaasa’s grace, like the rivers swelling by the effect of the moon, merged with the swollen sea that was Madhwa’s already brilliant mind.’

Understanding that this was the wish of both the divine beings, the Achaarya stolidly took upon himself the onus that none but he could bear.

The three divine figures, Vyaasa, Naarayana, Madhwa, appeared like the three Vedas* themselves; the three Vedic fires/agnis** that burn sins; like the three worlds*** that were upheld by them!

*Rig, Yajur, Saama

**Dakshinagni, Garhapatya, Ahavaniya

***Bhoo, Bhuvah, Swah

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’.

The Achaarya was not only praised by eminent scholars but also by celestials like Rudra-Indra-Brihaspathi and so on.

As the Achaarya journeyed along, the shaastras he expounded enriched the minds of noble ones, like rainwater filling up depressions in the ground, but did not benefit the wicked, just as water glides over rocky surfaces.

Even as people were worshipful of the Achaarya as he travelled toward Udupi, he fell at the feet of Hari in the form of Ananteshwara, upon his return to Udupi.

Achyuthapragnya’s joy knew no bounds when he sighted Poornapragnya, the beloved of Achyutha.

The senior scholar of the Likucha vamsha delighted to have had received a copy of the bhaashya, had been waiting in anticipation for this day when he would see the pleasant face of the Achaarya.

When he, like the clouds, drew up water (knowledge) from the ocean that was Ananda Tirtha, and showered it as rain (disseminated the knowledge), he continued to be like a rain-swollen cloud (brimming with knowledge).

The Achaarya described the bhaashya in vivid detail to Achyuthapragnya, who by nature was pious and pureminded but was cloaked by Maaya, thanks to the power of Kali.

The Achaarya lost no opportunity to illustrate his beliefs for the benefit of Achyuthapragnya, just as a doctor would not give up trying to cure his patient.

He strove to eradicate the influence of Kali that had caused the deep embedding of the false principles (Advaita) in the mind of Achyuthapragnya, like the elegant swan drives away the wretched crow from agitating the placid waters of the Maanasa-sarovara, with the strokes of its wings and its piercing cry.

Slowly but surely Achyuthapragnya’s heart and mind became clear like the full moon and expanded like a lotus in bloom.

Mired obstinately in the dirt of the dubious beliefs, Achyuthapragnya reveled in the new knowledge that he began to absorb and appreciate, like a thirsty man hitherto sipping salt water and stumbling upon the joy of sipping nectar.

Achyuthapragnya began to propagate Madhwa-siddhanta, and both the ascetics cast light, according to their respective capacities like the moon and the sun, dispelling darkness that had enveloped the people.

The devout were blessed with su-darshana (the right path/ the emblem of the chakra) along with the shanka (the emblem of the conch*) both of which are capable of reducing mountains of sins, but are naturally displeasing to the sinful.

*the tapta-mudra-dhaarane where a sanyaasi performs Sudarshana homa and brands the arms of the devotees with hot seals of shanka and chakra

During his stay at Udupi, the Achaarya was seized with a compassionate desire to help the devout who had none but Hari, whom they had surrendered to, to overcome the spiritual hurdles they faced.

The Achaarya had a few of his disciples wash and place the idol made of stone-of the darling of the gopis, the consort of Siri (Lakshmi).

Then he lovingly bathed the idol, infusing it with divinity by the touch of his holy hands and rendering it impossible to be moved by less than 30 powerful people, and carried the idol effortlessly.

The Achaarya installed the pleasant-faced, smiling idol, the cherished child of Nanda-gopa, the one who is not visible to mortal eyes, the one who is worshipped by all; adhering to all spiritual guidelines.

(Readers may note that Naarayana Pandithaachaarya has made no mention of the popular story of Madhwa waving his upper cloth and rescuing a ship in distress, laden with gopichandana, in which was concealed the idol of Krishna, etc. Surprisingly there is no reference to the source of the idol.)

A Vedic scholar, Jaraghathita, also known as Maradithaaya* filled with insolence after having received a boon from Rudra, subdued the righteous and thought of himself as the only one worthy of performing yagnas, and like Jarasandha and his allies obstructing the yagna being performed by Dharmaraja**, he opposed the performance of a yagna by Vaasudeva, a son of one of Madhwa’s poorva-ashrama teacher.

*Reference to a person belonging to the Maradithaaya family, a Shivalli Brahmin

**Yudishtira’s Rajasuya yagna performed in Dwaapara yuga

Poornapragnya with the grace of Vaasudeva defeated him and his ilk just as Bheemasena had destroyed those causing hindrance to Dharmaraja’s Rajasuya yagna.

Poornapragnya was hailed by all for his remarkable victory and yet again* facilitated the performance of the yagna, by the pious Vaasudeva who was the son of his guru.

*just as Bheemasena had facilitated Dharmaraja’s Rajasuya yagna in his earlier avataara

Poornapragnya’s brother (who would later become Vishnu-Tirtha) officiated this yagna pleasing the gods, by chanting the various invocation mantras (anuvaakhya rruk and yaagnya rruk), followed by the yagna itself and concluded by the offering of ‘gharma’ (oblation) chanting the ‘abhishtava mantra’, thus performing a ‘pravargya homa*’.

*a homa performed systematically adhering to procedure

The sharp-witted brother, with the use of the ‘Vaishwa-deva mantra’ (like a warrior using his might to distribute riches to the deserving and preventing greedy ones from partaking it), offered to the gods (sacrificial oblations), what was rightfully theirs but would otherwise have been grabbed by raakshasaas.

There was none on the entire earth who could attempt to describe the glory of the yagna facilitated by Vayu devaru himself as Madhwa, who as Vayu had outstripped every celestial three times in a row and had partaken ‘soma’(the liquid offering made in Vedic sacrifices).

Madhwaachaarya made it clear to those forever contemplating on the supreme lord that in addition to worship, penance and meditation, carrying out one’s prescribed karma* in a detached manner (without expectation of fruit) is also a means to attaining salvation.

*explicitly stated in one of his dwadasha naamas:

Kannada: https://www.youtube.com/watch?v=KMkuNFp2AzU

Thus the intriguing words and inspiring ways of Poornapragnya shone like a beacon light, guiding seekers.

Having crossed numerous rivers (ignoring pleas) that provide succour to people (to lead a life that provided for his upkeep), crossing over mountains (giving up his gotra/ adopting sanyaasa), he trod the path dear to Vyaasa (taking up the spiritual life/ composing bhaashya), he effortlessly reached Vyaasa-ashrama in Badri, once again.

Having already granted* him the ultimate boon in Madhwa’s previous avataara as Hanuman, Vyaasa, immensely pleased with the Bramhasutra-bhaashya, but unable to offer a higher reward than the post of Bramha, reinforced the boon and granted him sovereignty over Satya-loka.

*as Raama

After respectfully taking Vyaasa’s leave, the majestic Poornapragnya, desiring to confer his grace to the world, returned with his disciples to Udupi, to be in the presence of his beloved Hari.

Like the Sun enters the Venus owned constellation of Taurus in the second month (Vaishaaka), Madhwa made the wicked in the entire coastal regio (Parashuraama*-kshetra**) feel the heat, by disseminating the glories of Naarayana.

*Bhrigu-kula-tilaka

**Udupi, and the entire Konkan

A disciple of Poornapragnya composed a poetic rendition using assorted metres to describe the hero (his guru), for the followers who were eager to learn more, by saying:

“Even the phenomenal life-span of the celestials is insufficient to extol the virtues of Madhwaachaarya. Yet, an attempt is being made to describe a fraction, for the sake of those who are longing to listen to his preeminence”.

“Once, a ruler by name Ishwaradeva, trying to construct a reservoir was compelling way-farers to do the digging. When the Achaarya was expected to do so, he simply said, ‘Please demonstrate how to’…

The clueless ruler who began to dig, in order to demonstrate, was unable to stop digging, and the Achaarya went on his way…

Such is the power of this Mukhyapraana, who holds every single jeeva under his sway, the only exception being the Parama purusha (Naarayana and Lakshmi, implied).

This verse is so interesting in Sanskrit that it is presented here for you: Naanenenaanenaanenonunena nanu nunnaaha
Naanaanaa no noonum naanenaanoonanaanunnaha.

When he is capable of evaporating the sea of misery that afflicts the jeeva by merely calling his name to his mind and whose praises are sung by the likes of Yama, Shesha, Rudra, is it a matter of surprise that the wicked ruler, Ishwaradeva, was subdued by Mukhyapraana!

The foremost among the Vaishnavas, Madhwaachaarya once came to the banks of the Ganga, accompanied by his disciples, where the boatmen had abandoned their boats and rafts due to the presence of fearsome enemies.

Just as Mukhyapraana aids the devout cross the river of life and safely reach the banks, Madhwaachaarya leading from the front, made his disciples form a link and cross the waters of the river with ease.

Then the soldiers of the Muslim (Persian) ruler of the land rushed towards them shouting, “Stop them, stop them, they are enemies. Beat them, kill them before they reach the shore!” But their attack was thwarted by Madhwaachaarya’s powerful voice speaking in their own tongue.

“Oh foolish ones. Do not rush towards the waters and jump in. We are few in numbers and we pose you no threat. We have come to meet your sultan. Why are you picking a fight?”

With these words he froze the soldiers in their tracks, like a toxicologist (visha-vaidya) renders the snake’s venom invalid with the power of his mantra. And he became the succour to his disciples who were in mortal fear of drowning and death.

He strode ahead in the midst of hundreds of soldiers, fearlessly, like a lion walks amongst a pack of wolves.

When the sultan, from the upper storey of his palace, saw the able-bodied Achaarya, who could not be defeated by the Devas and Asuras themselves, striding forward, he said:

“Oh gracious saint! My soldiers have taken it upon themselves to do to death every person who passes this way, on the suspicion of being a spy. They are as merciless as your messengers of death (Yama-dhootaru). How did you come past them unharmed?”

“How did you cross the Ganga without a boat? What is the purpose of your visit?” To this, the foremost devotee of the supreme lord answered (in Persian):

All that you mentioned have been accomplished by the grace of the supreme lord, Hari. We are north-ward bound.

The sultan was so impressed by the depth of Achaarya’s personality, his dignified demeanour and piety, his brilliance and his statesmanship, that he offered half his kingdom to the Achaarya.

Thus, the one who was deemed fit to be killed (by the soldiers) was now deemed fit to rule (by the sultan). The Achaarya who could have gone ahead by use of force, chose this civil manner of negotiating, in order to provide an example of the behaviour to be followed, in times of difficulty and distress.

Spotting a band of thieves who would ambush them, the dauntless Achaarya pushed aside his disciples and appeared before the thieves with a bundle in his hand. Convinced that the bundle held something valuable, the thieves fell upon each other trying to grab the bundle for himself and thus killing each other. Thus Madhwaachaarya eliminated the danger with one stroke, just as Arjuna had finished the large contingent of Samsaptakas with a single astra.

In another incident, when a band of robbers intent on killing them surrounded them, the intrepid Achaarya inspired his lone disciple* to snatch their own axe and chase them away.

*Upendra Tirtha, the founding saint of Puthige matha

The Achaarya created an illusion (of them appearing like boulders) to avert an attack by marauders. When they were able to see the true forms of the Achaarya and his disciples, overcome by remorse and awe, they fell at his feet.’

When his disciple Satyatirtha was on the verge of being attacked by a demon in the form of a tiger, at the foothills of the Himalayas, the Achaarya sent the tiger (demon) flying by a mere swing of his hand (just as he protects his devotees from distress effortlessly).

At Uttara Badri, Vyaasa gifted Madhwa eight fistfuls* of holy stones** resembling idols in which dwelt the nemesis of the wicked, Naarayana along with Lakshmi.

*Vyaasa mushti

**Saaligrama shile

Then, the son of Paraashara and composer of the Mahabhaaratha, knowing that there was none who could do a better job of explaining the Bhaaratha**, entrusted Madhwa with the task of writing the Mahabhaaratha Taatparya Nirnaya.

*Vyaasa

**the Para-tattva or supreme truth contained in the epic

The exalted Achaarya, well aware of the auspiciousness of holy spots and its waters, dipped in every river while saluting Govinda, present everywhere. Accompanied by his disciples, he began his return journey along the rushing waters of the Ganga.

As the sun was sinking in the horizon and there was no sign of boats to ply them across the Ganga, the Achaarya observed that his disciples were anxious and perturbed. Then, with his spiritual power, he teleported across the river.

The disciples did not for a moment connect this supernatural feat with the leap of Hanuman across the ocean or the play of Bheemasena in the Ganga, for if they had, they would have immediately known the divine nature of their preceptor and would not have entertained a shadow of doubt regarding their guru’s safety.

Just as lotuses wilt when the cluster of rays of the sun disappear, the eyes of the disciples drooped when they could not see their beloved Achaarya.

When the Achaarya crossed the river without as much as the border of his dhoti getting wet, like Garuda glides over a cow path, the rulers and learned men bowed their heads in reverence.

The boatmen who had given up plying their boats for fear of being attacked by enemies, were now filled with strength. The Achaarya sent them across to ferry his disciples to where he stood.

As their eyes searched for a glimpse of the Achaarya, the students saw the broad bank of the Ganga lit up with lights and filled with scholars putting forth their views to him.

They saw the Achaarya, among the Vedic scholars, imparting knowledge to seasoned scholars. This scene reminded one of Chaturmukha Bramha holding court among an assembly of celestials.

They then proceeded to Hastinapura, where they stayed put for the period of Chaaturmaasa. Madhwa spent most of his time in solitude and contemplation, in a mata, far away from the river.

Ganga broke her banks and flowed as a small stream to the place where Madhwa dwelt, in order to serve him. This is no surprise for even Vaani (Saraswathi), venerated by Rudra and others, considers it to be her good fortune to be of service to Vayu devaru.

Ganga came in person to prostrate from a distance to the lotus feet of Madhwa, and the disciples who witnessed the beauty and loveliness of Ganga were struck with wonder.

At the end of four months, Madhwaachaarya, the destroyer of sins, went to Kashi where he, in a light moment, addressed his disciples who were proud of their strength thus:

You seem to be very vain about your valour. I command all of you to wrestle with me simultaneously. And the one who does not exert his full strength (in this wrestling bout) can be considered as having defied my command.

Having said this, the Achaarya slammed fifteen young lads onto the ground and said laughingly, “Get up if you can!”

The disciples pleaded, “We beg your mercy! We are unable to bear even the pressure of your fingers which seem to weigh us down like Mount Meru! O compassionate guru, please let go of us…”

When the Achaarya released them, they were bewildered by their experience. For they did not remember that the entire world including the fates of Rudra and Indra can be controlled by a mere twitch of his eyebrow.

A monk by the name Amarendrapuri, who had cleverly won many a debate with his arguments, wishing to win against the Achaarya, drew him into a debate, by asking him to support the statement, “Only action that is fortified by awareness is fruitful.”

When the Achaarya effortlessly proved his point, Amarendrapuri, at a loss for words, threw what he thought was a challenge, “Define awareness” To this Madhwa said, “If you are learned as you claim to be you will be full aware of its definition. If not, there is no point in asking (or answering) such a question…”

In every assembly the disciple of Vyaasa dispelled the darkness of ignorance with his brilliance, like moonlight that casts its glow in the autumnal skies…

The words of the Achaarya clearly illuminated the supreme truths such as: The one who is described by every spoken word, the one described in the shaastras, such a supreme being is forever with the jeeva. He is unaffected by time and the very embodiment of awareness. With his incomparable awareness, he, time and again, creates, sustains and destroys the cosmos. Such a Hari, who is the only independent (swatantra) entity, is close to and within every being, punishing the wicked and protecting the pious, he is filled with attributes and is without attributes. He is boundless. The wise know that he is distinct from the world he has created.

These pearls of wisdom were based on reasoning (pramaana) and were founded on the framework of ethics (neethi) and stood tall and upright despite the mushrooming of Maayavaada. Any misinterpretation of these explanations would surely cast one in eternal hell (andhatamassu).

Poornapragnya, once again visited Kurukshetra, where he remembered his past exploits as Bheemasena as he felled many an elephant. Delighted at unearthing the weapons he and his brothers had handled as royals, he also pointed out the one who would be Maaricha* in the future, to the astonishment of his disciples, including Satyatirtha. Thus, Poornapragnya displayed his capacity to see the past and the future.

*nemesis of Raama, who took on the form of a golden deer to lure Raama away from Sita

In a place called Hrishikesha, Hara (Rudra devaru) appearing as a fair-skinned Brahmin bowed to Madhwa seeking alms, and disappeared in a flash, leaving everyone spell-bound. In yet another place, he instructed his devotee, in his dream, to offer a sumptuous feast to his guru (Madhwa), the true interpreter of the Vedas, thus demonstrating that he was the guru of the entire world.

When he re-visited a place called Ishupatha, with his heart filled with reverence to Parashuraama, he effortlessly ate a thousand large-sized ‘Rajakeli’ bananas offered to him post his meal!

Traversing, the Achaarya reached Goa, where he ate four thousand large bananas* and drank 30 pots of milk, offered by a Brahmin by name Shankara. And he traversed on, unseen, by the ruler of the land who stood guard with his retinue to detain him.

*just as Bheemasena who was called Vrikodara, the one with an insatiable appetite and a slim wolf-like waist despite consuming any quantity of food.

Ref Adhyatmachutuke_Vayudevaru: …amazing capacity to digest food, ….are some of the distinguishing features of this avataara

In a gathering at a place called Pashupe, the Achaarya sang melodiously, at the behest of the audience, enthralling the people and inducing dried plants to sprout leaves and blooms.

The blessed Achaarya Madhwa, drawn into the hearts of the devout is equal to Bramha, repels difficulties, is large-hearted, grants victory, is the foremost devotee, is unaffected by disease and despair, the one who paved the path of Bhakthi-yoga and is forever engrossed in contemplation of the supreme lord.

Even the celestials rejoice when these divine exploits of the jewel of the world, capable of granting desires, are heard, remembered or sung”*.

*End of the poetic description, which began in the previous Spiritual Nugget, by a disciple of Poornapragnya.

This wise person (like a rain-bearing cloud), who dwells at the feet of the lord (sky), has illuminated the world with his words (flashes of lightning ), showering words of wisdom (like raindrops) on the those who had been roasting in the coils of samsaara ( parched lands) enabling knowledge to blossom in peoples’ minds (trees to bear fruits and flowers).

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

In Vaikunta, there is no birth-death-ageing… the three fears that plague the mortal world. Sorrow, evil, envy, and the three gunas (and their influence) are non-existent.

There, everyone is dear to the lord. Although a hierarchy exists, every one experiences complete joy, according to their saadhane and inherent capacity. There is mutual love and respect amongst all.

Some liberated souls wander as handsome youth with perfumed bodies anointed with sandal paste and are pampered by soft-haired fans (chaamara).

Their eyes are sated with divine forms of dance, the ears are filled with pleasant, divine music; and the mind is satisfied by the presence of their youthful consorts*.

There are couples who are soul-mates, who are born on earth as husband-wife in every birth. Then there are those who become husband and wife in one birth only. The reference here is to the former. There is no viyoga or separation for these couples. The liberated souls continue to worship the lord according to their inherent nature. Some may practice bramhacharya, some may perform sacrifices, some maybe in eternal wedlock, etc.

An important tenet of Tattvavaada is, even the swarupas of jeevas are male or female and not only when they have a physical body.

The doe-eyed, divine damsels accompany their husbands to gardens, alighting from divine flying machines, like the light of the moon slowly descends towards the earth.

These slender beauties are adorned with ornaments and have varied complexions*, some like the coral, some like the diamond and yet others like the blue-sapphire.

*Swarupa, gnyaana and ananda have distinct colours.

When these women walk on surfaces covered by coral, one cannot notice the red of their soles and the pink of their toe-nails, but how their toe-nails shine when they walk on clear paths of diamonds!

Naarayana Pandithaacharya goes on to describe, in great detail, the amorous activities of these jeevas, as part of the Shringara rasa, considered essential for a poem to be called a Maha-kaavya, in those days.

Some important points to bear in mind are: Conjugal bliss (in Vaikunta) is a “bhoga” or pious pleasure granted by the lord, to these soul-mates. This is shorn of undesirable aspects like expectation, lust, jealousy, fatigue, sweat, pain or sadness. There is no procreation.

Trees* made of gold and precious gems weighed down by their fruits, bowing by the breeze that blows… is there anyone who will not rejoice at such a sight?

*Vaikunta is home to trees and animals which are mukta jeevas, too (depending on their swarupa)

The trees that bloom through all seasons are Mandaara, Kalpavruksha, Paarijaatha, Harichandana, and Santhanavruksha.*

*These are divine trees not to be confused with earthly trees of the same names

The seasons in Vaikunta are wonderful and not accompanied by inconveniences, for the devathes of the seasons are also muktha and only provide joy to the other jeevas

The jeevas, as was their wont in their earthly lives, offer every flower and fruit to the supreme lord, before they use it for themselves.

The sight that is exclusively visible to the jeevas in Vaikunta, is the bliss-filled form of the consort of Indira, who sports a gem-studded crown atop his thick black hair, a crescent shaped mark on his forehead, earrings shaped like fish, a face that would put the full moon to shame, wide eyes like lotus petals, coral-coloured lips half-parted in a smile, throat that reminds one of a conch, strands of pearls and the celestial Kausthubha gem adorning his chest, lustrous ornaments adorning his arms, hands and fingers. He holds the Sudarshana chakra blazing like a hundred suns, a fiery mace, a lovely lotus, a powerful bow in his red hands. Broad shouldered, a chest that shines like a temple that houses Ramaa devi, slim waist that belies the fourteen lokas it holds, lotus navel which houses Chaturmukha, a lovely chain around the waist that intertwines with the yellow silk that he wears, sinewy thighs like an elephant’s trunk, rounded knees, auspicious feet with the markings of chakra-dhwaja- padma, the tips of his toe nails the colour of corals. From the tip of his toes to the crown of his head, every part is flawless, ageless and beyond compare.

This lustrous body of Naarayana is visible in varying sizes, from a distance of two feet to hundreds of feet, depending on the merit of the muktha-jeevas.

This celestial form which is the embodiment of awareness and bliss, appears in various colours, sometimes as the orange of the rising sun, sometimes the glowing golden of a risen sun, pearly, sapphire-like, rainbow like and so on.

The wonderful form of the consort of Ramaa does not cease to generate wonder every time a muktha-jeeva sees him, and this sense of wonder is eternal.

Depending on their natures, they may worship him by performing yagnas, by discussing his attributes, by singing his glories …Every action of these muktha-jeevas occurs as a continuation of their earlier endeavour to God-realisation, yet with no compulsion to perform them.

If at all they wish for anything, it is granted to them even as they think of it*, for such is the speed of gratification in Vaikunta.

*(satya sankalpa)

He who listens to and attempts to understand this bhaashya of Ananda Tirtha, is assured of the ultimate reward in all existence – Moksha”, concluded Shesha devaru.

The scholars (like elephants in rut) who stood in opposition to Madhwaachaarya’s philosophy, had to lose their swagger (like elephants cowering when accosted by the lion), when overwhelmed by the roar that resonated from Udupi. Achaarya’s lion-like bearing sent the Maayavaadis scampering like a pack of wolves.

These Maayavaadis joined hands with two monks by name Padmatirtha and Pundareekapuri*, like the hundreds of foolish allies joined forces with the wicked sons of Dhritarashtra.

*These two monks had numerous followers, they were the successors of monks who had held the title “Gnyaani-shresta”

A garrulous ascetic, who equalled Shakuni in his deceitful nature, poisoned the mind of Padmatirtha further, and stoked the flames of derision.

“The stance of our Achaarya (Shankara) is ancient and indisputable. It has been in existence for aeons. Although this world appears to have distinctions and appears real, it is in reality without distinctions and unreal. This argument could not have been sustained without the strong principle propagated by Shankara.

Everything that appears real is only real to the ignorant. When one begins to understand Maayavaada, one understands that the non-reality of the world is like a piece of cloth set afire no longer exists as a cloth but the ashes remain in the shape of the cloth (till it is disturbed). When the understanding is complete, the false beliefs (that the world is real) disappears like water sprinkled on a hot piece of iron.

Eminent scholars like yourself (successors of Gnyaani-shresta), who have experienced the concept of Nirguna Bramhan (formless God, not distinct from jeevas), heed my plea. Rise to the rescue of Maayavaada which is tottering right before our eyes.

We cannot take lightly the flaming tongue of Tattvavaada that has stretched itself out to consume those lost in the woods (Bhatta Mimamsakas), floundering groups of travellers (Mahaayaana Buddhists), where the rays of the sun cannot penetrate and illuminate their paths (Prabhakara Mimamsakas).

Oh how unfortunate are we that the respected Padmatirtha who had taken an oath that he would not allow Poornapragnya to proceed from one place to another, has failed to carry out his oath. How are we to oppose him, when he has irrefutable answers to every question, when he has flawless interpretation of every aspect of philosophy, when he makes the scholars hang their heads in defeat, when he specially targets us (Maayavaadis)?

I was pained to hear the tales of travellers of how Poornapragnya deconstructs our ancient philosophy described in one and a quarter lakh grantha* with merely a single word**. Hence, I have come to you…

*here grantha refers 32 letters, and not books, composed by Shankara. This maybe the exaggeration of a devotee to prove that their guru’s works exceeded the word count of the Mahabhaaratha.

**briefly explained as “maaya” which causes the jeeva to become deluded that the world is real, but if jeeva and brahman are the same entity, does the brahman also suffer from the delusion of maaya/ agnyaana?/ The total number of words in Sarvamoola grantha is 40,000 words.

Those who have seen him are filled with awe. They ask whether he is Vedavyaasa himself? Or if he is the Vedas in a human form! These words cut the roots of Maayavaada like a sharp sword.

‘His bhaashya is lucid and is filled with firm arguments’, these are the words of many of our own people, who are out to sabotage our beliefs.

It is upto you to prevent him from casting a net (a network of followers) in the waters (among common people), to gather sea-shells (the mark of Shankha-Chakra, indicative of the Vaishnava path) and to capture the bounty of the sea (the allegiance of people).

They are flooding the minds of people (like torrential rains filling up lakes) with inferior (gauna) concept of god being a gunavantha (as opposed to nirguna) with their inferior logic (gouna tarka) backed by inferior reasoning (gouna vakya). Oh sanyaasis like us have been rendered inaudible (like the calls of the cranes cannot be heard over the noise of the rain).

When our shaastra is already ebbing, this onslaught is all-engulfing, like the waters of pralaya, inundating the earth... no more description of it!”

Amongst those who heard these criticisms, was one especially evil-minded monk, who playing to the gallery, spoke in a loud voice…

“Shame on the infirm minds of people, which seem to be melting at the mere mention of fire…even butter seems more firm than these minds, for it melts only when in close proximity to fire.

The principles of Shankara, like Shukra-neethi*, have been lauded and can even be said to have put Brihaspathi** to shame. Then why this discomfiture by the opposition of a few people?

*moral code written by Shukrachaarya, celestial preceptor of Asuras and son of Bhrigu

**celestial preceptor of the Devas

If there is no scholar capable of upholding Advaita in the face of ‘gouna’ logic, do we not have people* capable of using the six measures** to make us invincible?

*Padmatirtha who was a devotee of Bhairavi, the embodiment of terrifying power, had mastered the Bhairavi yantra.

**Vaamachaara (left-handed path), is one of the tantric practices, which consist of unusual rituals, use of spells and incantations.

The six measures are: Paalane, Vasheekarana, Sthambana, Vidweshana, Uchchaatana, Maarana (compliance, ensnaring, stupefying, feuding, expulsion, extermination)

Even now, there is scope for redemption. Some of us must visit the places where Madhwa is to visit and cast aspersions about him, and his followers. They must say, “There’s a newbie trying to vilify the shaastra in existence and acceptance for ages”.

The description of the supreme is beyond our comprehension, he says! Oh, we must destroy this person with our Maaya (deceit). If mere words cannot defame him, we must resort to public humiliation and even, stealing and burning his works”.

If not for such malicious talk how or why would they have qualified to be drowned in eternal hell (andhataamas)?

Hatching a plan to overthrow Madhwa, Pundarikapuri filled with hate for Vishnu though in the garb of an ascetic, was chosen to debate against Madhwa in Udupi.

The clueless Pundarikapuri issued a challenge to the scholarly Achaarya, reminding one of a dog desirous of filth, beckoning a lion; the one-eyed crow confronting a swan; the roguish jackal defying a tiger.

The invincible Madhwa, like how a blazing fire burns everything to ashes including the delicate winged butterfly, did not ignore the lowly, weak contender.

He went on to elaborate his principles with a full explanation of the Vedas, with the intent of pleasing Hari. Those who had studied the Vedas in a traditional manner gathered in scores to see and listen to the one and only Madhwa.

Madhwa’s sterling commentary on the Vedas was perfect in oration, pronunciation and interpretation.

The abhimani devathes, Vaakdevathe and Vaakpathi* present in the heart, throat and mouth, by their grace, allow jeevas to express themselves. The chandobhimani devathe is responsible for the perfect chandassu (metre). Madhwa’s speech had perfect pauses (vivruthi), stressed and unstressed sounds, pulmonic, glottal and lingual sounds (sounds originating in the lungs, throat and tongue), aspirated consonants (involving oro- motor movements with an outward air-flow), hard and soft sounds, and needless to add, flawless grammar. His speech was a reflection of the depth of his knowledge and the dignity of his persona.

*Bharathi devi and Mukhyapraana

Who am I* to describe the glory of Madhwa’s oratory, when even Saraswathi, Garuda, Brihaspathi and others are singing his praises with bowed heads?

*Naarayana Pandithachaarya

The learned brahmins and scholars who heard Madhwa’s explanation of the Vedas, comparable to Chaturmukha’s, approached Pundarikapuri. With the intention of establishing the supremacy of the two scholars, they beseeched Pundarikapuri to commence his counter discourse.

Like Paundraka’s* foolish attempt to be called Vaasudeva, Pundarikapuri, with his mispronunciation**, ended up becoming the laughing-stock of Udupi, when he attempted his discourse.

*Paundraka Vaasudeva was a friend of Jarasandha. He dressed as Krishna and declared that he was the true Vaasudeva. He declared war on Krishna but ended up being killed by him.

**due to the lack of the grace of the abhimani devathes, Vaakdevathe and Vaakpathi, in the very first suktha of the Rigveda, he wrongly said, ‘agninaara’…

Thus, Pundarikapuri, parading as a tiger, was stripped of all honour, and stood exposed as a jackal, when confronted by the leonine Achaarya.

Meanwhile Padmatirtha, in what is today called Kasargod, plotted to steal the works of Achaarya Madhwa, entrusted with Shankara Pandithaachaarya*, like Droupadi entrusted in the care of Dhaumya rishi, was abducted by the lecherous Jayadratha**.

*uncle of Narayana Pandithaachaarya, brother of Trivikrama Pandithaachaarya

**brother-in-law of Kauravas

Madhwaachaarya, immediately set forth to Kasargod along with his entire retinue of disciples and Achyuthapragnya, and sent a group of disciples in advance to prevent Padmatirtha from flying the coop.

Padmatirtha putting up a brave front, confronted by the Veera sanyaasi, Poornapragnya, proclaimed, “Oh what is this new philosophy of yours? Only the antaryaami* can understand!” Then Madhwa declared that Padmatirtha had conceded defeat by accepting that the antaryaami understands but he(Padmatirtha) does not, which is in principle contrary to Advaitha (that the brahman and jeeva are the same).

*God, the one who can see within every being

Madhwaachaarya, (Pavana-amsha), like Arjuna (Indra-amsha), was in no mood to forgive the one(Padmatirtha, Jayadratha) who had wronged/ killed Shankara Pandithaachaarya/ Abhimanyu, just as the lion does not let the boar that has killed his cub, go scot-free.

Padmatirtha, like Jayadratha hiding behind the likes of Ashwathama, in order to escape being killed by Arjuna’s arrows, sought to hide behind the previously defeated Pundarikapuri. Like Arjuna, Madhwamuni had to spend very few arrows (arguments)* to trounce the Maayavaadis.

*that Maayavaada was nothing but the Shoonyavaada of Buddhism and there was nothing original about it, the arguments have been documented in a grantha called ‘Vaada’, also known as Tawodyotha.

The next seven verses mocking Maayavaadis have been composed by the disciples of Madhwaachaarya, who were witness to this event. At their behest, they have been included at the end of the grantha, ‘Vaada’.

“Oh thieving Maayavaadis, put an end to your acts of stealing*. Surely you will be kicked by all and sundry and you will be forced to seek refuge in the dark caverns of caves.

*reference to plagiarising the concept of Shoonyavaada

The false shine of the moon (false brilliance of Padmatirtha) has been dulled, the lustre of the stars (of the Maayavaadis) has been lost, oh the darkness which had engulfed the world and was the supposed foundation of the light (thrown on the Vedas) has melted away!

Have you not seen? The new sun, called Sarvagnya muni, riding in the chariot drawn by the seven horses (seven vidyas), illuminating the world as he rises.

Who can eclipse the brilliance of this sun as it traverses the blue sky (the brilliance of Madhwamuni who worships the lotus feet of the blue-hued lord)?

Run, run and escape, while you can. For the sharp words of Poornapragnya will tear to pieces your misinterpretation of the Vedas, like Narasimha tearing apart his nemesis with his sharp nails.

While Garuda carries Vishnu on his back, Poornapragnya carries a myriad forms of the lord in his heart. Garuda gave nectar to his mother (Vinutha) alone, while Poornapragnya is distributing nectar to one and all. Poornapragnya is even more powerful than Garuda, the natural enemy of snakes. Ye two-tongued snakes, beware! Quickly escape into crevices…

Oh Maayavaada asuras, the foes of Naarayana, run… for Naarayana himself has come in the form of Madhwa to destroy you…holding the Vedas as Sudarshana chakra, his arguments like the sonorous sound of the conch, bearing the Puraanas as a mace, stringing the bow of devotion to Naarayana (Pancharaatra) with Bramhasutras as an arrow, with the itihaasas (Raamayana and Mahabhaaratha) as his sword!”

Even as his disciples exulted at their victory over Maayavaadis, Poornapragnya left Kavu-mata in Kavooru and reached the Janardhana temple at Kodipady for a two-month Chaturmaasa retreat.

Once the Chaturmaasa was over, Poornapragnya returned to Kasargod where he was greeted by the ruler Jayasimha, who was apologetic for the unsavoury episode of the theft of his books. Poornapragnya accepted his apology but wanted the ones who were involved in the act to repent too. Then he left for the ranges of Sahyadri.

Jayasimha chastised the heads of the village who had become Padmatirtha’s partners in crime. Penitent, they agreed to beg for the Achaarya’s forgiveness. Jayasimha, then sent an emissary to bring back Poornapragnya to Kasargod.

Poornapragnya retraced his steps, purifying the ground as he walked on it.

Ananda Tirtha was unstoppabale, like the vigorous river that washes away measly boulders (trifling Maayavaadis) and breaks unbending trees (obstinate opponents) and at the same time nurturing some trees (the devout) and making them flower and fruit abundantly (rewarding them with knowledge and devotion).

As his fame spread far and wide, people thronged to catch a glimpse of the Achaarya as he travelled, to hear him speak, to fall at his feet and seek his blessings. Unseen by mortal eyes, mukta-jeevas, Devas, Gandharvas and numerous celestials also gathered to see him.

Finally, the Achaarya reached the temple of Madaneshwara. Spending the night at the temple, he carried out his ablutions and other tasks, at the break of dawn, signalling to his disciples that he was on the move, again.

Gathering the saffron cloth they had hung as curtains to shield them from distractions as they meditated, they quickly got ready with the Achaarya’s staff and other accessories.

An astute disciple noticing that the sacred marks (urdhva-pundra-shanka-chakra) had dried, placed a garland of tulasi (which was discarded after worship-nirmaalya) around the Achaarya’s neck.

Another disciple, cleansing his hands and reining in breath and speech, carried the box containing the saaligraamas, which was bound by cloth and string.

Blessed were the young disciples who effortlessly carried the numerous vessels and the heavy bundles of books! Amused were the disciples when a newbie was desperately searching for a length of rope!

Thus, the disciples stood in complete readiness as the Achaarya commenced his journey, when the ring of the temple bell signalled the blessings of the lord.

The white umbrella held by a disciple, over the golden-hued Madhwamuni seemed like the glorious (but impossible) sight of a full moon above a rising sun.

The robust Achaarya who held the bearer of the three worlds* in his heart was held up by a disciple. This is no surprising feat, for is it not Mukhyapraana who is holding him** up too?

*Hari

**the disciple/ all jeevas

When monks, householders and celibates, immersed in the Vedas and indifferent to pleasures, walked along with him, they appeared like the embodiment of Vedas and its various streams.

The mere sight of this jewel among men was enough to erase all misery of travel, but this was not unexpected as it is well-known that the mere remembrance of him is enough to liberate a person from the burden of samsaara.

As the Achaarya travelled from the temple of Madaneshwara in Madavooru, Jayasimha the ruler of Kabenaadu, came up to him.

Having alighted from his carriage and having his soldiers disperse, he approached the revered Achaarya with a couple of learned brahmins and fell at his feet.

Jayasimha, accompanied the Achaarya in all humility till they came up to the temple of Vishnumangala. The people from the nearby villages who had gathered to meet their ruler witnessed the approach of the majestic Poornapragnya.

Poornapragnya, wearing a garland and bearing the marks(mudre) of shanka and chakra, ever engrossed in devotion to the supreme lord, was followed by his bright disciples who were singing melodious songs in praise of Mukunda, composed by the Achaarya, and were dancing to the songs.

Along with the common people, bearing their jostling, was the ruler walking along with folded hands, desirous of earning the Achaarya’s favour.

At each glance, the people realised that it was beyond the capacity of mere mortals to describe the lustre of Madhwa, who seemed to be like the sun descended to earth to further beautify it.

The Achaarya was walking briskly but at the same time his stride seemed languid like a young lion’s. With crimson soles he consecrated the land he trod on.

Rubies paled in comparison to the toe-nails of the Achaarya, his feet the shape of the tortoise, well-formed ankles, his knees shone by the touch of celestial hands seeking his blessings, his thighs like the elephant’s trunk, strong and supple.

An immaculate unstitched cloth tied around his waist, above which were three horizontal lines on his slender waist, his throat and forehead, glowing.

A soft red cloth upper-cloth that looked like the red sky of dawn reflected on golden mountains.

Broad chest, prominent shoulders and long arms with auspicious markings on them, his palms were crimson in colour. At first glance, he appears like the shining-moon but a proper look reveals that he is much more beautiful than that, blemishless and beaming.

Endearing smile that revealed rows of teeth like jasmine buds, framed by perfectly shaped lips, eyes like lotuses that cast benign glances.

Fresh tulasi leaves tucked into the ears, glowing cheeks, arched eyebrows whose slightest movement is responsible for the functioning/ destruction of the universe, winsome head…

This perfectly-proportioned body with 32 auspicious markings was considered as the model for sculpting idols, so it would be redundant to describe him as ‘one with an attractive figure’.

Some people stood a little away from the milling crowd but craned their necks to see the Achaarya. Fully aware of this, he made himself visible to everyone far and near.

The Achaarya entered the temple (Vishnumangala) even as wide-eyed people with folded hands were falling at his feet.

Seated amongst many high-ranking people including the ruler of Kabenaadu (Jayasimha), was the unrevealed god shining like the moon, along with Angaaraka*, the son of Bhoomi, among the various twinkling stars.

*Mars, here referring to Jayasimha

As the Achaarya explained the Bhaagwatha, and the nectar-like stories contained within them, one of his disciples, Hrishikesha Tirtha*, sang the verses matching the tone and tenor of his guru.

*the first pontiff of Palimaaru mata

The delightful discourse was pleasant to hear, rich in emotion and gratifying to the hearts of both scholars and commoners, bathing them in divine bliss.

The mere recollection of Madhwa’s ways, the manner of his walk, talk, etc. was enough to redeem the jeeva from earthly bondage. But to even attempt to describe these, one would have to be a celestial. Not a half-baked person like me.

There was a great scholar and poet, the virtuous and austere Subramanya Panditha, highly respected by contemporaries, born in the Likucha vamsha, belonging to the gotra, ‘Angirasa’.

His pious wife unfortunately lost her new-borns. Then she prayed to Hari-hara to grant her a son.

By the grace of Hari-hara, she gave birth to an exquisite baby, who was destined to bring fame to the Likucha-vamsha, and was named by his father as ‘Trivikrama’.

At an age when other babies would be stringing sentences with their baby-talk, this young child was composing flawless poems. Even as the newly risen sun is fully capable of illuminating the world.

With strong healthy branches (adept in all branches of shaastra) providing a perch to various birds (scholars) this Likucha tree bore juicy fruits (of wisdom) for the benefit of travellers (those on the spiritual path).

Unconvinced by Maayavaada, he searched for answers which even his guru failed to provide. Bowing to the pressure of his peers, he was compelled to study the same.

When the simple request (tiny rays) of the little Vaamana transformed into the blinding light of Trivikrama, even the sun looked diminished like a mere fire-fly, so also Trivikrama defeated the scholar Prabhakarapuri with his irrefutable arguments.

Subramanya Panditha, an expert logician and an exponent of the one and a quarter lakh grantha of Maayavaada, called aside his son and said:

Listen carefully to my words. There is no point in worshipping a nirguna god. The only path to bliss and salvation is to worship the son of Vasudeva, who has all attributes.

Although taken aback by his father’s words, he paid heed to his words, for even if the influence of Kali slightly blurred his outlook, he was inherently very astute. He pondered thus:

The only authentic text available to us is the Bramha-sutra composed by Baadraayana (Vedavyaasa). The 21 commentaries are contradictory to each other and therefore not authentic.

If one sheds one’s obstinacy and looks at these texts objectively, it appears quite disagreeable. Despite this, one cannot help but read the bhaashya composed by Shankara, for the sole reason that it has been in existence for a very long time.

Assuming that digesting the essence of the Upanishads is an uphill task for the average person, let us consider the methods of propitiation prescribed for salvation in both the Upanishads and in granthas like the Mahabhaaratha…

The ones who have mastered the supreme knowledge tell us that the only one worthy of worship is the omni-present Sat-chit-ananada*. If this Brahman is formless, it means he has no limbs, no shape and no resplendence**.

*Brahman

**for resplendence or light also assumes some form

Worshipping such a god may grant us salvation, which is also nothing/ filled with darkness. This argument seems untenable.

While following all the tenets of Dharma-shaastras, it seems right to worship the god full of attributes in whatever manner one is capable of.

Around the time the worshipful Pandithaachaarya had this insight, the fame of Poornapragnya fell on his ears. But the advocates of Maayavaada egged him on in various ways. They said: You are the only one who has the guts and the wit to defeat this upstart. You are the king elephant among scholars. No lone tusker stands a chance if it opposes you. You have swum in the rivers of the Vedas and the oceans of shaastra. Rise to the protection of our philosophy.

Now, Pandithaacharya the one who was regarded as the dispeller of doubts, entertained doubts himself, but spoke convincingly nonetheless.

Wounded by the goad (ankusha) of Madhwa’s words, like an elephant in pain, Trivikrama kicked up a storm of responses.

All the while rejoicing within as he savoured the pith of Madhwa’s scintillating counter-points, he did not divulge his delight to others. But despite being convinced about Madhwa’s philosophy, he did not easily accept defeat. For the wise weigh all possibilities before arriving at a conclusion.

When Trivikrama Panditha finally accepted Madhwa’s philosophy, he prostrated at the feet of Poornapragnya who was camping at the Vishnumangala temple. A truly divine sight, it seemed as if Indra himself was prostrating to Chaturmukha!

The dark clouds (the leaders of the village who had stolen Madhwa’s granthas) that had gathered in the sky during Kartika maasa (the reign of Jayasimha) were dispelled by the resplendent sun (Madhwamuni).

The leaders softly asked for forgiveness as they returned the granthas to Shankara Panditha. Rejoicing at his brother regaining the granthas, the celebrated poet Trivikrama Pandithaachaarya addressed everyone present, the repentant leaders and the ruler Jayasimha bowing to Poornapragnya, and the people who had gathered around to witness the incident…

“Oh sincere ruler… the dust under the feet of Ananda Tirtha is enough to grant one the reward equal to the title of Indra…”

Although Trivikrama Pandithaachaarya’s association with Ananda Tirtha was recent, it was no surprise that he could judge his greatness so well, just as it is no wonder that the bee instinctively recognises the best flower to suck nectar from.

Poornapragnya spent a couple of days at the Vishnumangala temple, where he provided ample opportunity for the tamoyogyas to increase their burden of sins, kindled the curiosity of the nitya-samsaaris and blessed and provided guidance to the muktiyogyas.

At the crack of dawn, Achaarya Madhwa, the paragon of virtue, would have completed his ablutions and would be seated in the aasana (pose) for meditating upon the supreme lord, Naarayana, with the upper cloth drawn across, for his undisturbed contemplation.

His disciples would be ready for this morning routine, having already polished their teeth with twigs and cleansed their bodies in the river, thus exhibiting their unwavering observance of the code of rituals to be followed.

These disciples would rise before the Achaarya and serve him through the day retiring only after the Achaarya did. How could they hope for salvation, if they did not immerse themselves in servitude?

Despite the intention the disciple who had stayed awake late, the ones who succumbed to sleep, stood a distance away from the river, when the Achaarya bathed, penitent and nervous.

The disciples who would remove the flowers that had been used in worship (nirmaalya) would encounter a thick liquid, and think it was ghee… Till they were told that it was nectar offered by the Achaarya (indicating the mighty power of Madhwa’s ardent devotion).

The sun capable of illuminating, burning and providing cheer; with six attributes (prosperity, potency, fame, wealth, knowledge, detachment); the one who changes form thrice every morning (dawn, day-break, sunrise); the one who reflects the brilliance of the supreme lord who dwells within him; the one who is worshipped by mantras; …

The sun enters this dark world unchallenged driving away the thick blanket of darkness that impedes the progress of the jeevas, with his golden rays.

The rays of the sun filtering through the windows, like a helpful friend, awakens the disciples. Hastily carrying out their prescribed tasks, they along with other devotees sat around the raised platform on which sat Madhwa, to eagerly listen to (shravana) his discourse.

The glistening manuscripts (the abode of the lord) full of meaning held together by a delicate string, unravelled to glisten in the minds of the listeners as fresh understanding of the shaastras. Some large letters (gaja-lipi) interspersed with tall narrow letters (ashwa-lipi), combined to form long lines on the paper which was neat, well-spaced, and with margins on both sides.

Some disciples, familiar with their studies, were quick to recognise the lesson that would be expounded on that day, while some were slow. As they sat in quiet readiness with bowed heads, Achaarya Madhwa emerged like the sun, lighting up the gathering with the blaze of his spiritual wisdom.

The Achaarya commenced his discourse with the three syllabled Aum (a – u – ma), representative of the three worlds (earth, sky, heaven), containing the knowledge of the three Vedas (Rig, Yajur, Saama), the essence of the three interjections (Bhu, Bhuva, Swaaha).

After the selected portions of the Upanishads were read out in chorus by the disciples, the Achaarya would commence his discourse par excellence. Like Karna, unhesitatingly offering riches to those who asked for them, Madhwa would promptly reply to genuine questions. The questions asked for merely heckling, were warded off by a volley of rebuttals, like the shower of arrows shot by Arjuna.

When the Achaarya went to the pond for his customary dip, post the discourse, Ganga and the other rivers, hastened to be present in the waters of the pond, to purify themselves. The waters of the pond, pure and clear while it still reflected the Achaarya about to take a dip, became like the Achaarya himself, after he plunged in it, like devotee meditating on the image of the lord, finally sees him face-to-face.

When he poured water from a conch to bathe the saaligraamas (the abode of bimba-rupi Lakshmi-Naarayana), they glistened with a multitude reflections of the Achaarya (prathi-bimbas*).

*Ref HKS for more on bimba--- prathibimba

Poornapragnya then took a sip of Vishnu paadodaka (water that has been used to wash the feet of the deity), considered to be holier than the waters of rivers and believed to grant the fruit of twelve years of fasting.

The end of the world is said to take place when twelve suns blaze simultaneously. Ominous of a deluge, the twelve upward facing marks on Poornapragnya’s upper body were like these suns, unbearable to his detractors.

Typically, disciples request people to make way for their guru, but in the case of Madhwa, people would be in such awe of his presence that they would step back and stand with folded hands, unprompted.

The water* that washed the lotus feet of Madhwa was scooped up by the devotees to sprinkle on their heads. Bhoomi devi was not pleased with this as the water that remained was insubstantial. Yet, true to her name, ‘Kshama’, she forgave them.

*paadodaka

Madhwamuni poured the pure, cool water carried in a pot, unsmelt, untouched by nail or breath, into the whitest of conches. The most fragrant flowers that ever grew on land, in water, on trees, plants and shrubs were gathered for worship. He bathed the idols in water mixed with sandal paste and offered them fresh holy basil (tulasi).

Poornapragnya, who was beyond the thirty two transgressions* that apply to ordinary men, made the customary sixteen offerings** followed by the six oblations*** to the ever pleased lord.

*

**

***

One should not be under the impression that the daily worship of the Acharya happened only once a day. This was merely the physical display. The coral coloured* lord, forever seated in the lotus of the Achaarya’s heart, purified with utmost devotion, was constantly worshipped and offered the eight non-material flowers.**

*colour of padparadscha sapphire

**

The sight of a smiling Poornapragnya draped in silk, after he completed his ceremonial worship, was a feast for the eyes of the gods, the sages and mortals. The gentle fragrance of sandal paste emanated from his arms, chest and shoulders.

The effortlessly procured alms (milk+rice) were gracefully consumed by the expert exponent of the Vedas, who all the while thought, ‘May the lord of the universe be pleased’!

The Achaarya who occupied a raised seat covered with a woollen blanket added splendour to the gathering regaling everyone with scintillating expositions. His disciples, ever alert to his wishes, sometimes conveyed by the mere movement of his eyebrows would hasten to his side, whispering in his ears with their hand covering their mouth (lest their breath defile the Achaarya).

People vied with each other for proximity to the Achaarya, some rushing forward to get close to him and seek his blessings. Those who had merely heard of him before, dumbfounded by what they saw (for the Achaarya was a thousand fold greater than their expectation), stood quietly with folded hands.

An eager senior disciple chided the disciples who were going over previously taught lessons, to cast aside their lessons and to hurry to listen to his discourse. The audience engrossed in the mesmerising discourses would lose track of time.

The sun that was about to set in the west, cast its kindly rays (as he does so at dawn), the red of the sky partly covered by the blue of the sea, indicating the time for Poornapragnya’s evening worship and for the accompanying brahmins to perform their sandhyavandane*. They performed all the rituals as prescribed including the agnihotra,** while contemplating on the sixteen celestials*** from the lord of the sixteen arts, Rudra, to the lord of the Devas, Indra.

*Vedic ritual of chanting the Gayathri mantra and offering tarpana (water), to be performed thrice a day

**Vedic ritual of lighting fire and offering oblations to the accompaniment of mantras, to be performed twice a day

***The sixteen celestials present in milk, the oblation offered during agnihotra:

The brahmins who had commenced their worship at dusk went on till the stars came out to shine. The full moon dawned in the night sky, so beautiful that it was said that if not for its blemishes, he would have been as beautiful as his sibling*, Ramaa.

*As both Lakshmi (Ramaa) and Chandra emerged from the churning of the ocean of milk

While the diurnal flowers and birds lamented the disappearance of the sun, the nocturnal flowers and birds rejoiced at the appearance of the moon. The lord does not work to please all.

Poornapragnya lit the spiritual sky just as the moon illuminated the night sky, the difference being the former shed light on the supreme lord, the embodiment of gnyaana and ananda, while the latter only dispelled the darkness of akaasha*, the embodiment of shabda**.

*one of the pancha-bhutas

**one of the pancha-tanmaatras (Ref HKS)

Poornapragnya stayed for a while at a place called Koodlu, expanding on his bhaashya. He came face to face with Trivikrama Pandithaachaarya, who was armed with sharp weapons of logic, riding the crest of the Maayavaada wave. Words flowed out of the blessed mouth of Poornapragnya in a steady stream, neither too fast nor too slow, like an army determined to win the war, marching towards the battlefield in a single file.

The Bramhasutras were like chariots, the undefeatable Vedas like elephants, irrefutable arguments like foot soldiers, the puraanas and the itihaasas, like the cavalry.

With a voice as deep as thunder reaching out across the sky, his walk like the march of horses, his words like the spread of the army determined to win, Madhwa, the beloved of Sri Hari, whose grace destroys the six afflictions* that plague the jeevas, reminded one of another… the bright, buxom, beloved of Sri Hari, the daughter of Saagara…**

*grief, attachment, dotage, disease, hunger and thirst

**Lakshmi, emerging during the churning of the ocean

His words were as pure as the one who is capable of purifying everything that she* comes in contact with, the one who emerges from the feet of Narayana, the one who is used by Chaturmukha for his saadhane, whom Shiva cherishes and carries in his matted locks…

*Ganga

Madhwa articulated that it was Narayana who is the repository of all attributes, he is ‘Bramhan’, he is the one the Vedas praise and allude to, he is the creator…

For those* who claim that the universe was created by explosion and creation of matter without a higher force guiding the process with the analogy of milk turning into curd by itself, Madhwa’s retort was, ‘Milk does not turn into curd by itself! And behind the creation of the universe, there is a divine will, for all creation happens as a result of the creator’s intent’.

*atheistic sankhya

Some* argue that inanimate matter (jada) is primary and the animate (chethana) plays a secondary role in the formation of the universe. This is unacceptable as it does not acknowledge that the supreme lord is omni powerful.

*theistic sankhya

A section* of people argue that the all-powerful god has indeed created the universe. This is proven by the fact that the universe came into existence and is perishable. But those (atma/soul) which are not perishable have not been created by a creator!

*kevalanvayi anumana

The Vedas are the foundation of every theory. Those theories* that are not backed by the Vedas can be unfettered like the errant wives of ineffectual husbands.

*anumaana

The theory* that the bramhan** itself has transformed into the universe is unjustified, for that which transforms is not chethana.

*propounded by Bhaskaraachaarya

**pure intelligence, formless

So who is the chethana, the creator of all? It definitely cannot be Shiva (Pashupathi), for the Vedas state that he is not free from shortcomings. When such is the case, what can be said of lesser gods like Surya, Ganapathi and others? There is a doubt expressed by some others*…

The supreme lord cannot be the embodiment of bliss for joy and sorrow go hand-in-hand, but he is devoid of sorrow.

*vaisheshika

“Does this also mean that since awareness and delusion co-exist, the supreme lord has no awareness because he does not have delusion?” argued the master debator (Anumaana-tirtha*)!

*Madhwaachaarya

If the vaisheshikas agree that the Vedas speak of a god who is infinitely aware (Sarvagnya), then how is it that the parts of the Vedas that extol the supreme bliss of the lord have not been heard by them?

If it is argued that if one does not acknowledge happiness in order to avoid sorrow, then does he* have to forcibly accept sorrow for want of happiness?

*the supreme lord

The relationship between an object and its guna (cause and effect) is called samanvaaya. Thus pain and pleasure, happiness and sorrow etc. go hand-in-hand for mortals. So the argument that samanvaaya is the same for jeeva and the lord, falls flat as this would mean that god experiences both.

You may further argue that samanvaaya is the same but appears different in degrees. Please answer, whether samanvaaya is originally the same or not?* And of course, you cannot deflect the question by saying, ‘It’s neither true nor false’, like the Maayavaadis.

*If the answer is no, then there are many samanvaayas, if the answer is yes, then god too experiences dualities

The boudha dharma* and the so-called vedantins, refer to the supreme truth as shoonya** and bramhan respectively. As these various philosophies and (mis)interpretations had hitherto gone unchallenged, they had flourished and spread. But Poornapragnya put a forceful stop to the spread of these ungodly theories.

*madhyamikas

**Madhwaachaarya argued that the shoonya (non-existent/ bereft of attributes) cannot be the cause of creation, for something or someone to be a creator, they have to exist.

Naarayana Pandithaachaarya elaborates on the arguments against each of these theories, by Madhwa. They may be better appreciated by more involved readers and have not been included here.

Having listened to these detailed analyses of Tattvavaada, the colossus of Advaitha philosophy, Trivikrama Pandithaachaarya, shot arrows of defence from the mighty bow of his scholarliness.

But the arrows were shattered effortlessly even as they left the bow, by a smiling Poornapragnya.

When Trivikrama Pandithaachaarya hurled points that could not be refuted, twisted or opposed, like the unstoppable astra of fire, Madhwa hurled back counterpoints putting out the raging fire, like the astra of water.

The debate raged on for eight days. Finally Trivikrama Pandithaachaarya had no more questions to ask and no more answers to give. He fell at the feet of Poornapragnya beseeching him to forgive him for his insolence and to grant him an opportunity to serve him.

Then Poornapragnya re-commenced his explanation of the sutras to the delight of Trivikrama Pandithaachaarya. The virtuous were elated to listen to the discourse (and to have Pandithaachaarya on their side) while the wicked were upset to have had lost Pandithaachaarya from their fold.

When Poornapragnya commanded Trivikrama Pandithaachaarya to write a critique* of his Bramhasutra Bhaashya, which was an honour, Pandithaachaarya in all humility requested thus:

*Tatwapradeepa

“Even if the best of scholars try to gather the pearls of wisdom of this bhaashya, it will not be possible, for such is its depth.

Here onwards, Naarayana Pandithaacharya, through Trivikrama Pandithaachaarya’s words in 15 verses, lists out the various works of Madhwaachaarya, proclaiming the greatness of each. The works mentioned are: Geeta-taatparya, Geeta-bhaashya, Mahaabharatha-taatparya-nirnaya, Bhaagwatha-taatparya-nirnaya, Tantra-saara, Vaada-lakshana, Maana-lakshana, Tatwa-nirnaya, Vaada (Tatwadyotha); concise works* like Bhaashya-sangraha, Yamaka-bhaaratha, subhashithas, songs (dwaadasha stothra) Naarayana Pandithaacharya draws an analogy of little Krishna revealing the entire cosmos in his tiny mouth to the Achaarya’s short works packed with infinite meaning.

Even as the Devas and Indra desired the creation of a new god (Subramanya/ Shanmukha) in order to slay the demon Taaraka, despite their capability to do so themselves, we desire another work from you… we are incapable of grasping the meaning of your brilliant works, hence we request you to compose a new grantha, which is well within the grasp of the likes of us…

*the great scholar refers to himself as dull-witted

Thus, Achaarya Madhwa composed ‘Anuvyaakhyaana’, a commentary on his Bramhasutra Bhaashya, soothing nectar to the devout, terrifying lightning to quell the darkness of Maayavaada. Making up his mind to write this quickly, he dictated the four chapters to four of his disciples at the same time, effortlessly, like Chaturmukha Bramha from his four mouths.

As a further explanation of certain aspects of Anuvyakhyaana, he composed the ‘Nyaaya-vivarana’.

Achaarya’s parents, by virtue of their association with him, attained moksha, leaving behind their younger son. By a twist of fate, the brother lost money, cattle and crops. Becoming detached, he made his way to his enlightened brother.

He pleaded with Madhwa to ordain him a sanyaasi. But he was sent back home, with Poornapragnya stating, “Let the right time come”.

Once home, he did not eat, sleep or smile. He simply awaited the ‘right time’ and his brother’s call, like Bharatha waiting for Raama.

As a season passed*, Poornapragnya took leave of Jayasimha, who was pained at the prospect of being separated from the Aachaarya, and made his way to Paajaka.

*chaaturmaasa

The younger brother of Madhwa of excellent lineage, austere, and scholarly, completed the ceremonies of their parents* as Madhwa met him and accepted him in his (Madhwa’s) monastic order.

*thus free from pitru runa

The Aachaarya, equal to Bramha, imparted the supreme knowledge, Bramhatatwa, shrouded in secrecy, in a secluded place. The brother, now called Vishnu Tirtha lost no time in delving into Vedic studies of a higher order.

The young monk, who was blessed and held in deep affection by Poornapragnya himself*, cannot be described by mere mortals, yet I am overcome by desire to attempt to do so.

*like a kalpavriksha

An expert in pravachanas (discourses) and with immense command over mantras, as he travelled northward towards the mountain by name Harishchandra*, he purified the holy rivers as they purified him when he took a dip in them.

*invisible on the physical plane, the abode of god-realised ascetics.

Having given up food lest it contribute to the anguish* caused by the sense organs, he took a sip of panchagavya**, once in five days, bowing to the pleas of others.

*pain that invariably follows pleasure

**cow’s milk, urine, dung, ghee and curd

He gave that up too, as he performed even deeper penance surviving on a few fallen bilva* leaves and sips of water. With utmost discipline, he made his way to a cold, deep cave, to meditate in solitude.

*Aegle marmelos or wood apple

The brother of Vayu-devaru incarnate, ‘conquered breath’ through the process of inhalation- holding breath exhalation and drew back the horses (sense organs), with his mind a firm charioteer. He attained the state of samaadhi*, the exclusive privilege of yogis.

*an intense state of stillness/withdrawal from the world, while being filled with bliss

In this state he rejoiced at the sight of Hari, impervious to everything else. He had overcome desire in every form and had become filled with awareness, and thus became eligible to be granted the prized moksha.

What followed next, the grace of Naarayana on Vishnu Tirtha, is both beyond the scope of my limited capacity and is not something to be revealed openly.

The celestials were full of praise for Vishnu Tirtha who had been granted the grand opportunity to serve Poornapragnya in Kali Yuga.

Aniruddha Tirtha, an extremely austere and accomplished disciple of Vishnu Tirtha approached him in the Harishchandra mountain, and implored him to return with him to Udupi. When Vishnu Tirtha came to Udupi, the people thought that Ananda Tirtha, having taken pity on them, had returned to Udupi.

Baadraayana Tirtha, a prince among poets, the crown of scholars, the pet pupil of Aacharya Madhwa, was a distinguished disciple of Vishnu Tirtha whom Vishnu Tirtha launched to such great spiritual heights that it left onlookers speechless…

And Vishnu Tirtha himself scaled heights beyond the reach of ordinary men, both spiritually and physically (Kumara parvatha*).

*near Kukke Subramanya, the highest peak of Pushpagiri of the Western Ghats

Ananda Tirtha’s fame that had spread far and wide attracted a disciple, who came to be called Padmanaabha Tirtha*. Excelling at serving the guru, learning, devotion, and being dispassionate, he very quickly gained the favour of Aacharya Madhwa who revealed to him the paratattva (supreme truth).

*who went on to become the second in line after Madhwaachaarya

Despite venturing into bays and straits (paths of opposing ideologies) to swallow small fish (to defeat such scholars) he never forsook the ocean (the abode of true knowledge- Tattvavaada), which was the true home of the whale (Padmanaabha Tirtha).

The roar of this lion (Padmanaabha Tirtha’s powerful discourses) was enough to shoo away the pack of dogs (Maayavaadis) which considered themselves invincible. He went on to compose ‘Sannyaayaratnavalli’, a commentary on Aachaarya’s Anuvyakhyaana.

In addition to these two star disciples (Vishnu Tirtha and Padmanaabha Tirtha), Madhwaachaarya’s cohort of disciples came from far and wide. Hrishikesha Tirtha, Janardhana Tirtha, Narahari Tirtha, Upendra Tirtha, Vaamana Tirtha, Raama Tirtha, Adhokshaja Tirtha*… each one of them was a repository of devotion and detachment.

*who would go on to be the first pontiff of each of the ashta mathas, the eighth one being Vishnu Tirtha

The primary disciples in turn had their own groups of disciples, all of whom were well accomplished, some better at learning, some with deeper devotion, some with greater awareness…

Many householders, too, joined the band of Aachaarya’s followers. Most prominent among them were the three from the Likucha Vamsha*. These eminent scholars disseminated Madhwa siddhaantha like a farmer sowing seeds.

*Trivikrama Pandithaachaarya, and the two Shankara Pandithas of their family

People of different varnaas,* chiefs of villages, and even their ruler Jayasimha, were ardent followers of the Aachaarya. Many of them were recipients of the Aachaarya’s grace and knowledge, not easy to gain by even learned scholars.

*ancient classification which is today incorrectly called caste

The much adored Aachaarya, to the delight of his followers, chose to stay at Taantya matha, rendered holy and pleasant by the cool breeze of Kanwa tirtha*, for chaaturmaasa.

*close to Udupi

What can be said of the greatness of Ananda Tirtha, when mere service to those who beheld him was enough to grant moksha and to release one from the shackles of this samsaara?

One of his illustrious students went on to describe the grace of Poornapragnya which would save one from the bondage of samsaara…

On the banks of the river Gomathi, a shudra ruler who despised the Vedas drew Poornapragnya into a battle of words. “If even a single sentence in the limitless Vedas does not bestow the reward it claims to, then that sentence becomes untrue. And thereby the entire Vedas become untrue!”

To this, Poornapragnya replied, “The reward will definitely be bestowed to the deserving”. The doubting Thomas said, “Since there seems to be no one who is deserving, is he invisible or a myth like the horns of a donkey?”

Poornapragnya gathering a few grains of green gram in his palms, chanted the oshadhi suktha* and generated sprout- leaf- flower- seed, emphatically establishing the supremacy of the Vedas.

*A sacred chant found in the Vedas that cures diseases and increases the effectiveness of plants and herbs

When the Aachaarya was conducting his lessons in the evening, the light of the lamp went out. Poornapragnya, who accomplished super human feats through the graced of Hari, enabled his students to read with the light that emanated from the tip of his toe nail.

At Kalasa, Poornapragnya saw a huge boulder meant to prevent the unruly flow of the Bhadra river, lying abandoned. Upon enquiry, the people who had managed to drag it up to that point exclaimed, “It is a super human task. We feel that even if Bheemasena were to appear, he would not be able to accomplish this feat”.

Poornapragnya effortlessly carried the boulder (like Hanuman carrying the mountain) and placed it in the desired spot. The boulder stands in the same position even today, bearing silent witness to the prowess of Madhwaachaarya.

When the Aachaarya accompanied by followers, went to take a dip in the ocean, on a new moon day, the people of the nearby village had gathered in large numbers to have a purifying bath during solar eclipse.

When the people saw Poornapragnya emerging from the waters, the noble ones felt blessed while the wicked were vexed. Then the ocean seemed to rush forward, roaring, to prevent the wicked from vilifying the Aachaarya.

And then as if to show its reverence to Madhwa, the ocean came forward in tiny waves, making a soft sound, displaying its delight with the bubble of the foam.

Both, Madhwamuni and the ocean were deep and enchanting. Both were filled with priceless pearls (of wisdom and oysters). The difference between them being, the sweetness of Aachaarya which endeared him to people and the lack of sweetness of the ocean (saltiness).

The Aachaarya sat on the beach, elucidating the many sukthas of Rigveda. His sonorous voice was heard clearly over the dull sound of the waves. People drawn to the discourse, with heads bent low and folded hands, listened to the exquisite explanations and declared, “Fie upon the detractors of this champion of the Vedas!”

Those who were swept off their feet by the strong waves of the ocean became a laughing stock. They watched Madhwaachaarya going under and becoming completely submerged in the ocean and ridiculed him, “The famous victor has fallen. The unshakeable Jagadguru has been shaken by mere waves of the ocean!”

Poornapragnya did not deem it necessary to respond to these lowly ramblings. Instead he cast a glance at the ocean and it became placid as a lake.

Despite being witness to these unique feats, the detractors were not filled with respect but only with rancour. They requested Madhwa to grant an audience to one Kodinjaadi, a man of great physical strength. Kodinjaadi was said to have had pulled a tree that required 30 strong people to shift it. Madhwa said, “Please do show us the extent of your strength.”

Then Kodinjaadi and his equally strong brother clasped their hands around Madhwa’s neck as he chanted hymns from the Vedas. The tighter their grip, the harder became his neck. Madhwa continued to chant, even as the brothers broke into a sweat. Madhwa even had them fanned. They fell to the ground defeated but not remorseful.

Then Madhwaachaarya placed a finger on the ground*** and asked them to lift it. Try as they might, they could not. In a display of laghime*, one of the various siddhis** that he was a master of, the Aachaarya went around the temple of Narasimha, on the shoulders of a young boy.

*the yogic ability to make oneself weightless

**extraordinary powers, said to be eight, ashta siddhis: anima, mahima, garima, laghima, praapti, prakaamya, isitva, vasitva, the abilities to become small, big, heavy, light, gain something, satisfy one’s desires, lead, influence.

***display of garime

Another bodybuilder by name Moodembaadi, stronger than Kodinjaadi, under instructions to silence the voice of Madhwa as he was delivering his discourse, resorted to Kodinjaadi’s technique of crushing Madhwa’s neck.

Sweating profusely, he used all his might, but the Achaarya’s voice was clearer and louder than before. He too failed to lift Madhwa’s finger off the ground. These incidents were a source of ceaseless wonder to the people who had witnessed them.

Having failed to defeat Madhwa spiritually, many such physical attempts were carried out to cut him down to size. They failed to pluck a single hair from his shika (tuft) or wipe the smile off his face. Finally they exclaimed, “He must be Bheemasena himself!”

Madhwaachaarya’s interactions with people who opposed him, followed him, and were indifferent to him, have been likened to the interaction between the lion and packs of dogs, the ocean and rivulets, the sun and fireflies, respectively.

When Poornapragnya came to the Paaranthi temple* which was in ruins, in merely half a day he had the temple restored to its erstwhile glory by the ruler and the chieftains of the place.

*near present day Uppinaangadi

The Aachaarya fondly recollected his previous avataara as Bheemasena, when he along with his brothers had installed an idol of pancha-rupi Muraari (Krishna), and had worshipped it with their beloved Droupadi.

Proceeding to Idetudhe where the lakes had run dry due to lack of rain, he summoned clouds and rain and had the lakes filled with water and the minds of people filled with wonder.

The chieftain of that place, influenced by evil-minded people, came to attack the Aachaarya, but enraptured by his brilliance, fell at his feet in surrender.

When Poornapragnya reached Kokkada which housed the temple of Dhanwantri, he composed the ‘Shrikrishna-amrithamahaarnava’ for the benefit of a disciple, belonging to the family, Idepaadittaaya.

The Aachaarya, upon arriving at Ujire, where dwelt many vain scholars, asked in mischief, “Where are the frogs that live in the well?”

The vain scholars hatched a plan and found a complicated passage (regarding conducting yagnas) which they assumed would not be too familiar for an ascetic and demanded its explanation.

Without batting an eyelid, Madhwa began to eloquently explain the passage and also recited the ‘Naaraashamsi’* mantras along with Kunthapa suktha**, (both related to yagna) and then quoted the text that was originally recited by Chaturmukha on the sixth day of a yagna.

*A particular style of brief descriptions called gaathas, this was in ‘’praise of men’ recited during particular types of yagnas

**from the Atharva Veda

The scholars, spitefully declared that the explanation was incorrect but took to their heels when they were asked to give the so-called correct explanation.

Rebuffed again, when they weakly approached with another challenge (related to Aithareya Brahmana Khanda*), the Aachaarya’s responses were documented in the form of a grantha**.

*collection of hymns from the Rig Veda

**Karmanirnaya also known as Khandarthanirnaya

These attacks on the Aachaarya were like wolves howling at the sight of the full moon. Neither the Aachaarya nor the moon are affected by such goings-on.

The compassionate Aachaarya would increase the limited offerings of people of modest means, four-fold, in order to make it sufficient to feed everyone. In contrast, when a person who was well-off brought offerings enough to feed 30 people, he would consume them all!

These super-human feats performed by Madhwaachaarya are not at all astonishing, and they have been sung not only by his disciples but by Gandharvas and Devas as well. When the Gandharvas sang melodiously, with perfect pitch and tune, the Devas were overcome by devotion.

They descended to the earth, with the Gandharvas and rishis in tow, to behold Poornapragnya, who was seated among his disciples describing the nuances of the Aithareya Upanishad. Those who were in the heavens bowed their heads to the Aachaarya on the earth.

They watched their lotus-eyed, moon-faced guru with a full-bodied voice and auspicious body, with his heart and mind ever immersed in Hari; to their hearts’ content and worshipped him with hymns.

“You who dispelled the darkness of misinterpretation of the Vedas, who showed the greatness of Mukunda to the world, who conquered the three worlds, please have pity on us and protect us!

Oh lord of the praana, who elevates those who seek your protection, dear to Raamachandra, we bow to you as Hanumantha. Oh lord, dear to Krishna, the unequalled Bheema, we bow to you. We bow to you, the one who has shown us the true path of awareness, oh Madhwamuni, may you be victorious!”

Even as these words were said, the heavens showered fragrant flowers on Madhwaachaarya, and he was garlanded by heavenly tulasi!

End of Madhwa Vijaya