SRI VADIRAJA VIRACHITA "TEERTHA PRABANDHA"

“Teertha Prabandha” is an exemplary lyrical extravaganza penned by one of the most revered saint philosophers of Dwaita School Sri Vadirajaru, who belonged to the lineage of seers headed by Sri Vishnu Tritharu, a pre-sainthood brother of Sri Madhwacharyaru. The most striking aspect of this work of Sri Vadirajaru is that it is perhaps the first-of-its-kind type of work in Sanskrit dedicated to some of the most important pilgrim destinations of the country. Sri Vadirajaru has mentioned the names of all holy places he had visited and thereby provided a cryptic referendum of sacred places. It must be noted here that Sri Vadirajaru visited all the place by foot and recorded the details pertaining to every place in poetic form. In all the stanzas, Sri Vadirajaru has mentioned names of places, presiding deity, their historical significance and he has also described in his own inimitable style Lord of Lords, Sri Maha Vishnu.

The pilgrimage of Sri Vadirajaru began from his native precincts of Tulu Nadu or Taulava Kshetra, as it is respectfully known. Commencing from Rajatapeethapura, the erstwhile name of present Udupi, Sri Vadirajaru touched Pushkara in the west; beginning from Krishna River, he touched the northern most point of Badari; in the eastern side, Sri Vadiraja launched his entourage from Jagannatha Puri and went on to travel up to Kumbhakona in south-west. He started from Sri Rangam in the south and touched Anantashayana. It is beyond the imagination of the present generation to even think of travelling in all directions by any means of conveyance, leave alone by walk. Only divine persons like Vadirajaru can undertake such arduous tasks.

What is significant from modern perspective about Teertha Prabandha is that Sri Vadirajaru has provided mythological and historical importance of each place and deity he visited. It should be noted that Sri Vadirajaru did not have or did not employ any of the modern technology to explore the history of the places visited by him. He could do so only because of his mystic, divine power. He has liberally provided links that every place has with Ramayana, Mahabharat, eighteen Puranas, Vedas, Upanishats and so on. After Canterbury Tales by William Chaucer, Teertha Prabandha is perhaps the most authentic, extraordinary, brilliant and outstanding travelogue to date.

More about Teertha Prabandha and Sri Vadirajaru will be following. Subsequently, an attempt will be made to substantiate the information provided in each stanza of Teertha Prabandha with the grace of Sri Hari, Sri Vayu and Sri Vadirajaru. GurubhyO Namaha. SDN    

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARTRYA MANJARI

(The words Prajataha and NrupatEhe have been discussed threadbare in this episode. Please read, comment and share. SDN)

The word “PrajAtaha” is an expansion of “Jaataha”. While substantiating the origin of or the Dhatu form of “Jaataha”, what emerges is that it actually means “PrAdurBhAva”. The word “PrAdurBhAva” means that an object that was hitherto unseen has now been sighted or seen. What one should be cautious here is that if an object that was hitherto non-existent takes birth now or appears now, it cannot be attributed to what is intrinsic in the word “PrAdurBhAva”. Therefore, when the word is attributed to Sri Vishnu, it conveys the message that Lord Vishnu, who could not be seen so far, has appeared now and it does not mean that he took birth now. Birth is a biological process and Lord Vishnu cannot be consigned to this process. Thus, Sri Rama was not born but manifested or took an incarnation. This is what the word “JAtaha” implies.

The same word “PrajAtaha” has a prefix or what is called in Sanskrit as “Upasarga” namely “Pra”. It is pertinent to precipitate this prefix further to know how appropriate has it been in this context. It has already been mentioned that Lord Vishnu manifested himself in Lakshmana, Bharata and Shatrughna with his Sankarshana, Pradyumna and Aniruddha forms respectively. The actions and deeds of Lakshmana, Bharata and Shatrughna could therefore be equal or matching those that Lord Vishnu might express himself through those corresponding forms and such acts would be displayed through the three brothers. At no point of time or situation could those acts be beyond the quality or quantity attributable to Sankarshana, Pradyumna and Aniruddha forms of Lord Vishnu. Lakshmana, Bharata and Shatrughna could not excel beyond a certain specified level.  This also means that Sri Rama did not assign any duty that was beyond what was expected of each of them or what he (Lord) wanted them to do or act. Sri Rama was the incarnation of Sri Vasudeva form of Lord Vishnu and there is no difference between Sri Vasudeva and Sri Vishnu, which is as good as saying there was no difference between Sri Rama and Sri Vishnu. It is not a hypothesis but an inference or a verdict which needs no substantiation. Therefore, Sri Rama did whatever Sri Vishnu would have done not could have done. That is to say, nothing is beyond Sri Vishnu. He is doing everything that the time and situation warrants. He is empowered with all the powers that Lord Vishnu is originally empowered with. This is the phenomenon that the prefix “Pra” signifies.

The word DasharathanrupatEhe is a conjunction of Dasharatha and Nrupati. Dasharatha means he was a person whose chariot (Ratha) could move in all ten directions without any obstruction or restraint. This explanation or meaning signifies the capacity of Dasharatha. It should be noted here that demons like Ravana could also move around in their chariots in ten directions. But they were being either confronted or combated or opposed by other pious, virtuous kings or Rishis. Similarly, devotees of the Lord like Narada could roam about in all directions without being questioned, restricted or constrained. This is precisely the difference between the devotees of the Lord and others. That is why Dasharatha was a great king, good king and a virtuous king among other kings. It was due to this attribute that Sri Rama heartily decided to be born as his son. This is symbolically indicated by the word Dasharatha.

Kausalya drank the gruel that a divine person gave to Dasharatha after emerging out of the flames of sacrificial fire that Dasharatha was performing and she became pregnant. There is least doubt about the fact that Kausalya Devi did not beget Sri Rama from the semen of Dasharatha. Still, some immature persons contend that since Sri Rama was in the womb of Kausalya Devi, it is as good as saying that Sri Rama was born out of the blood of Kausalya Devi. However, when it has been accepted that Sri Rama was not the biological son of Dasharatha, the contention that Sri Rama was a biological son of Kausalya too is subject to rejection.

The word NrupatEhe simply means that having taken the forms of Fish, Tortoise and others in his Matsya, Koorma and other incarnations, Sri Rama took the incarnation of Sri Rama as the son of an emperor among human beings.

(Ramanama and Neetaha will be substantiated in the next episode. SDN)            

       

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 4 AND 5

(In the two stanzas being interpreted herebelow, a brief note on the debate between Sri Poornaprajna and the Logicians has been provided, with a little explanation. It is hard to find exact English words for some of these highly philosophical, and more so Dwaitic, line of thoughts. Please read, comment and share. SDN)

BhidA susADhyEtyanumAnamatra taihi prAyujyatAshu pratipakShaBheeShaNam|

AKhanDayadvyaKhanDaDheeridam sa pakShadakShaha PhaNinam virADiva||4||

SUMMARY: They played a prank “loophole can be easily exploited” which was always effective in instilling fear among defence team. Like the Garuda with strong wings destroy the serpents, most accomplished Sri Poornaprajna, who was capable of defending his line of thought, nullified the weapons of apprehension shot by the rivals.

In his Bhavaprakashika, the author has substantiated the argument and counter arguments that took place between Sri Poornaprajna and the group of Logicians.

The inference put forth by the rival group was:

Vimatau jeevaparamAtmAnau Bhinnau niyamyaniyamAmakatwAt rAjapuruShavat

Meaning: The Soul and the Divine are separate because they harbour the sense of tangible and intangible notions like royal humans.  

To quote Bhavaprakashika:

Atra BhidAyAm| AnumAnam — ‘vimatau Bhinnau niyamyaniyAmakatwAt rAjapuruShavat’ iti|

Sri Poornaprajna rejected this inference by stating:

QUOTE FROM Bhavaprakashika:

Kimidam vishEShaNam pakShAdBhinnamAhOswidaBhinnamuta BhinnABhinnam| nAdimaha sambanDhApEkShayA(a)navasThAnAt| Na maDhyamaha pakShamAtrasya vishEShaNamAtrasya vA(a)BhiprEtatwaprasangAt| Na chAntimaha uBhayadOShAopAtAt| VyavasThayA aparidrushyamAnatwAdityaKhaNDayat| Idam cha vishEShavinirmuktAnAm vishEShaNa nigrAhakam|(Excerpt from Sumadhwavijaya compiled and published by Dr.  Vyasanakere Prabhanjanacharyaha)

Is this adjectival “separate status” (Bhinnatwa) different from the principal subject or is it inseparabale or “separably inseparable”? Owing to the fallacy of ‘non-status’ (Anavastha) or ‘opaque’ nature, it cannot be considered as ‘separable’; due to the absence of attributable ‘quality’, it is inappropriate to treat it as ‘inseparable’. As both these logical fallacies arise, the third proposition of ‘separably inseparable’ is also null and void.

Rejection of the proposition of ‘falsehood of the universe’     

AThApi miThyA vimatam matatwatO vivAdanirmuktavadityavAdi taihi|

AnEna satyam vimatam matatwatO yaThA GhaTAdeetyanumA nyagadyata||5||

SUMMARY: Still they fired another syllogism “This world is untrue; it is only believable since it is visible”.  For this Sri Acharyaru replied “The world is very much true, quite established and tangible like earthen pot and so on since it is glaring and visible.”

The logical term for ‘believable’ is “Sampratipanna” or Shukti Rajata. The symbols of earthen pot and other material things are not just believable but very much true like the palm of a man, a tree. The term Sampratipanna means “so they say and hence believed” where the inference is derived not by physical witness or evidence but by illusory or imaginary and close-to-believe kind of statements. It is said that where there is smoke there is fire. In this statement, there may be occasions when smoke does not clearly signify the existence of fire and vice versa. Earthen pot is not imaginary. It is tangible. Shukta Rajata and other concepts are based on intangible or abstract things and therefore they tend to be ‘untrue’. They are, by no stretch of imagination, an aberration of truly untrue or what has been named as “Sadasadvilakshana”.

(Surrender of Logicians will be narrated in the next episode with Shloka 6 SDN)      

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRA MANJARI

Substantiation of Vishnu and Sreeman

In the first line “SreemAn pUrvam (ViShNuhu) prajAtO”, the word “ViShNuhu” means Narayana, who is omnipresent, eternal and embodiment of all attributes. Being Omnipresent, Sri Narayana was there before Dasharatha performed the Ashwamedha, before the gruel was given to him by the divine person, before Kausalya consumed it and before Vishnu and very much before Narayana took the incarnation as Rama through Kausalya. He was not born out of the gruel. By taking birth as Rama, Sri Narayana had nothing to gain personally. He took this incarnation for the welfare of all people because he is so gracious and compassionate. The beneficiaries of this incarnation are none else than the virtuous or Sajjanas, the deities, gods and goddesses. Demons were not the beneficiaries. The benefits that the deities secured included the relief they got from the atrocities meted out by demons and it was at the behest of deities that Lord Narayana agreed to take the incarnation as Rama. Prior to the incarnation of Rama, the deities were getting tortured by Ravana and other demons. The troubles created by demons for deities and Sajjanas were of different ways, degree and intensity. It was only right and just for deities to go to the abode of Sri Hari, who has no personal benefit from anything, and request him to restore their happiness and peace. Although Lord Hari is in all places, he is always available on the surface of the cosmic Ocean of Milk for salvation-deserving (Muktas) and Aparokshajnanis, who can conceive everything of the past, present and future.  They went there, appealed to Him, praised Him and explained their plight.  Lord Vishnu was impressed by their prayer, assured them that he would take the incarnation and directed them as to where and in which community or form they should take birth. All these factors are intrinsic and hidden in the word Vishnu.

By using “Sreeman”, the first word in the first line, it is indicated that Lord Vishnu took birth on Earth as Rama along with Lakshmi Devi, who is always living in the emblem “Srivatsa”. This emblem is present in Sri Narayana and also in Sri Rama and therefore there is no difference between Lord Vishnu and Sri Rama. There is no difference between the body of Lord Vishnu and that of Lord Sri Rama. This means that this body was there much before the appearance of Dasharatha and therefore the body of Sri Rama is not the corporal body that emulated from the semen of Dasharatha. Sri Rama is not the son of Dasharatha and similarly, Dasharatha not the biological father of Rama. Lord Vishnu wanted to bestow his grace on Dasharatha and therefore pretended as though he was the son of Dasharatha. Even in the case of Seetha Devi, an incarnation of Lakshmi Devi, she was not the biological daughter of Janaka and she was not wearing a corporal body as others. She emerged out of ground.

It appears outwardly that Sri Rama was born after staying in the womb of Kausalya for about ten months. On the contrary, there can be least doubt about the emergence of Seetha Devi. This dichotomy may give room for suspicion. This situation is created to ‘ill-minded’ and insane persons to make them misunderstand the concept of birth or incarnation. The Sajjanas automatically perceive what is right and what is not. (In the next episode, let us explore PrajAtaha and DasharaThanrupatEhe.)

SRI MADHWAVIJAYA PANCHAMA SARGA SHLOKAS 1 TO 3

(In this issue, the coronation of Sri Madhwacharya on the throne of Vedanta has been explained. Please read, comment and share. SDN)

VEdAntavidyAnijarAjyapalanE sankalpyamAnO guruNA gareeyasi|

AdaBhrachEtA aBhiShichyatE purA sa vAriBhirvArijapUritairaTha||1||

SUMMARY: Having decided to designate omniscient Sri Poornaprajna as the overlord and assign the onerous task of managing his empire of the knowledge of Vedanta, his Guru Sri Achyutapreksha filled the holy conch with holy waters and anointed him (Sri Poornaprajna).

Poet Sri Narayana Pandit has indicated in this stanza that Sri Achyutapreksha could quickly notice that Sri Poornaprajna had that distinct knwoeldge and capacity to authoritatively establish the “Real Philosophy of Dwaita” and conclusively condemn the other unreal theories. There were many outstanding and elderly disciples involved in the study of Vedanta under Sri Achyutapreksha. Still, he chose Sri Poornaprajna to ascend the throne because he could perceive that Sri Poornaprajna was exemplary, excellent and extraordinary.

Another important point to be noted here is that mere aversion to worldly pleasures and comforts is enough to confer sainthood. However, to ascend the throne of the Master, it was essential to have comprehensive knowledge of Meemamsa. The prospective emperor should be able to teach the right philosophy, condemn fake or wrong ones and spread the dualty theosophy. Sri Achyutapreksha was conscious of the fact that Sri Poornaprajna was an embodiment of all these attributes,

The word VedantavidyA denotes that it was not enough to have the knowledge of Brahma Meemamsa and other Shastras but the successor to that throne had to follow the norms, preach the norms to others and make them fall in line, especially in view of the stranglehold the Mithyavada had achieved.

   

AnandarUpasya parasya pAtraDheerAnandasandAyisushAstrakrut say at|

AnandateerThEti padam gurUditam baBhUva tasyAtyanurUparUpakam||2||

SUMMARY: The name Anandateertha which his Guru had conferred upon him was most appropriate since Sri Poornaprajna was charming and exemplary; his heart was the shelter of Lord Sri Hari; and he was quite accomplished to propound a profound philosophy that would pave the way for salvation.

Sri Poornaprajna was the name conferred at the time of ordaining Vasudeva into sainthood and Anandateertha was conferred again at the time of assigning the duty of managing the new school of thought to Sri Poornaprajna.

Sri Poornaprajna had emerged as a personification of perfection by way of incessant study of Vedas and meditation invoking Lord Hari.

KadAchitrOpayayau yatihi saKhA GOvindabudDhErbahushiShyasamvrutaha|

AmuShya shiShyA anumAnashikShitAstadA(a)jigeeShan gurubudDhimudDhatAha||3||

SUMMARY: Once, a saint and intimate friend of Sri Achyutapreksha arrived with a band of several disciples. Being a master of Tarkashastra or science of Logic, he and his high-headed disciples wanted to defeat Sri Anandateertha in a debate.

It is indicated in this stanza that those who came to defeat Sri Anandatirtha in the debate were experts in Logic and Logic alone. For any debate on philosophy, mere Logic is insufficient. On the contrary Logicians develop a sense of being superior and beyond the mundane.  

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRA MANJARI

(This is the concluding part of the interpretation, explanation and understanding of the first stanza, which is likely to run for three-four episodes. Please read, comment and share. SDN)

Now, Sri Raghavendra Swamy, by employing the words “Naha praseedEt” (last two words in the first stanza), means to state that if one just remembers Sri Hari with Lakshmi Devi, as per the popular practice that if someone seeks something when a person is in a happy mood, he would give away everything, they will grant or ratify all the sane desires. Sri Rama, who was, at the time of his wedding with Seetha Devi in the presence of Lord Brahma and several deities, is being remembered by me and wish he will be pleased with me and bestow upon me the pleasures and happiness.

It is not only that. By the word “Naha” Sri Raghavendra Swamy says, “May He (Sri Rama), who is present in me, you, my disciples and everyone else, be pleased and impressed with everyone.” It is not enough if he grants the worldly desires. As mentioned in Shrutis “Yasya prasAdAt”, which is the expanded form of “PraseedEt”, “Let Rama bestow upon me a comprehensive blessings that would pave the way for salvation or Moksha” so that, I along with all the righteous and virtuous, be relieved from the family bonding.”

Prahlada, son of Hiranyakashipu, states in Canto VII of Bhagavata, states “NaitAnvihAya krupaNAnvimumukShu yEkaha”, which means “I do not want to be blessed alone with salvation; all those virtuous in pursuit of salvation should be granted with their desire.” Similarly, instead of restraining himself by mentioning “Mama praseedEt”, Sri Raghavendra Swamy has used “Naha preaseedEt” to extend the meaning of the aspirants of salvation to beyond himself and to the disciples and all the Sajjanas.

For those exploring the intrinsic values and meaning of the first stanza in Sri Ramacharitrya Manjari of Sri Raghavendra Gurusarvabhauma, there are several things to understand. His son Sri Lakshmi Narayanacharya has, in his commentary on this great work, provided extraordinary information that is hidden in this stanza and the stanzas that we will explore later. However, only some of that brilliant information is being repeated here because the rest of the material can be better understood by reading it alongside the Bharata Tatparya Nirnaya of Sri Madhwacharya and other treatises on the subject.

In the next episode, some terms, which appear very ordinary outwardly, will be explicitly explained in an attempt to go deeper into these words. It is essential to know such details to have a comprehensive idea of the divine and the divinity. It is also intended to enhance the knowledge about what Vishnu, Sriman, PrajAtaha and other terms actually indicate. These terms are all pregnant with meaning and it is quite a challenge to know or provide them in English, though it could be of great help for non-Sanskrit, non-Kannada people. Hope this small attempt will meet with your appreciation and satisfaction.    

SRI MADHWAVIJAYA CHATURTHAHA SARGAHA SHLOKAS 51 TO 54

On this auspicious day of Madhwa Navami, it is indeed a privilege to share these stanzas 51 to 54, the concluding ones in Chaturthaha Sargaha, which exemplify the extraordinary brilliance of Sri Poornaprajna in no uneven terms. They are a tribute to the Jagadguru. Please read, comment and share. SDN 

NigadyatAm gadyamihaiva panchamE jagadgurOrvEtThakrutisThitim yadi|

Iti bruvANE yatisattamE swayam taduktamArgENa jagAda BhUrihrut||51||

SUMMARY: With Achyutapreksha stating “If at all you know the original text of Sri Vedavyasa, tell us the text in its fifth canto,” Sri Poornaprajna presented the entire text in letter and spirit, verbatim, besides interpreting it.

There is a popular connotation that “VidyAvatAm BhAgavatE pareekShA”, meaning the test of scholarship is in Bhagavata. Sri Poornaprajna faced such a test in this incident to demonstrate to the world that he was a born scholar, that he was beyond scholastic education and that he was the incarnation of the most knowledgeable Lord Vayu.

Sri Vijayadhwaja Tirtharu further affirms that the Panchama Skanda or Fift Canto of Bhagavata is especially unfathomable or unintelligible:

GadyahEmAtmagahanam panchamaskanDhaparvatam|

AmnAyajnA mahAntO mE preeyantAmArurukShavE||

Scholars conceive this incident of asking Sri Poornaprajna to recite aloud the most challenging Panchama Skanda of Bhagavata as another reproof of the depth and command that Sri Achyutapreksha had over holy texts. It is another matter that Sri Poornaprajna too exhibited his inborn master by responding to the challenge without any fear or hesitation.   

AshEShashiShyaishcha tadAjnayA tadA pareekShaNAyaikShi samastapustakam|

Sa tatra hantaikatamE sThitam tyajan na tAvadaDhyAyanikAyamaBhyaDhAt||52||

SUMMARY: As if to testify more stringently, Sri Achyutapreksha asked all the disciples to check their texts while Sri Poornaprajna reiterated the entire text of the Panchama Skanda without any slip, error or deviation from the original text of Sri Vedavyasa, along with its meaning. What a surprise!

Atra janmani na yatpaThitam tE jaitra BhAti kaThamityamunOktE|

PUrvajanmasu hi vEda purEdam sarvamityamitabudDhiruvAcha||53||

SUMMARY: Sri Achyutapreksha questioned “Oh glorious Poornaprajna, all these lessons which have not been taught to you in this life yet and I wonder how you know them.” Sri Poornaprajna replied: “I learnt them in my previous life itself.”

By addressing Sri Poornaprajna as “glorious”, Sri Achyutapreksha expressed his satisfaction with the way the former recited the toughest Panchamaskanda text and also substantiated it. However, there was an iota of bewilderment in his interrogative remark because it remained a riddle for him as to how Sri Poornaprajna could master the most difficult part of Sri Bhagavata, which was a very hard nut to crack for the most accomplished scholars.

Iti bahuviDhavishwAshcharyachittapravruttErjagati titatimAyannUtanA(a)pyasya keertihi|

KShapitatatamaskA BhAskareeva praBhAlam sujanakumudavrundAnandadA chandrikEva||53||

SUMMARY: Instances such as these, which were pontent enough to cause a tumult of astonishment across the universe, earned a worldwide popularity to infinitely skilled  Sri Poornaprajna, which, even though it was quite new to the world, spread far and wide like the the radiant rays of Sun that can drive away the thickest darkness and it began acting like the light of moon spreads happiness and makes the red lotus blossom to the virtuous.

Iti Sreematkulatilaka SreemattrivikramapanDitAchAryasuta SreemannArAyANapanDitAchArya virachitE SreematsumaDhwavijayE AnandAnke ChaturThaha Sargaha

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRA MANJARI

(The marriage of Sri Rama, Lakshmana, Bharata and Shatrughna is completed in this episode. Please read, comment and share. Sri Ramarpanamastu. Om Sri Raghavendraya Namaha. SDN)

At that moment, sage Vishwamitra and Vasishtha averred: “Dear King Janaka, as we know, your brother Kushadhwaja has two charming, virgin and virtuous daughters of marriageable age. Dasharatha has two more sons named Bharata and Shatrughna, who are handsome, brave and highly characterful. Of the two daughters of Kushadhwaja, Malavi can be married to Bharata and Shrutakeerti to Shatrughna. You must arrange to perform these two marriages simultaneously.”

Janaka replied: “In fact, this thought had entered our mind and we were about to put forth the proposal. You have ordered it in advance and we have absolutely no objection in this regard. We are indeed grateful to you.”

Both the families performed the Naandi Shraddha one day prior to the wedding. Dasharatha summoned Brahmins and donated four thousand cows to them with a prayer in the name of the Lord “May Lord Sri Hari be pleased” for the welfare and happiness of his sons. The cows donated by Dasharatha were decorated with golden clothes. In addition, he donated clothes and many other things to make the Brahmins happy and satisfied. By this time, brother-in-law of Bharata, Yudhajit, other close and distant relatives of Dasharatha arrived at Mithila for the marriage. Dasharatha got his sons dressed with royal robes, while Janaka too got the brides, including Seetha Devi, dressed. All the pre-marriage rituals were completed in a grand manner under the able guidance of expert priests. The marriage was performed when Uttara Star was prevailing. With his hand that was adorned with Holy Disc (Chakra), Sri Rama held the hand of Seetha Devi, which had the emblem of Lotus and the duo revolved around the sacred fire. The ritual of Saptapadi and other marriage-related austerities were performed. Lord Brahma and all other deities came to Mithila to witness the marriage of Lord of the Universe Sri Rama with the Supreme Goddess of the Universe Seetha Devi. The entire sky was dazzling  with the gems and diamonds with which their planes had been bedecked. Gandharvas sang melodiously, deities played percussion instruments and showered flowers, while female Apsaras danced enchantingly. Celestial women, who were shining with divine power, enhanced the happiness of all the people as those divine beings mingled well with humans. It was a feast of sorts for human beings to see gods and goddesses.

In the same manner, Lakshmana tied the knot to Urmila, Bharata to Malavi and Shatrughna to Shrutakeerti.  In these marriages, the priests and Brahmins were honoured with sumptuous donations and presentations. All the participants were also given gifts to the best of their pleasure and satisfaction.    

SRI MADHWA VIJAYA - CHATURTHAHA SARGAHA SHLOKAS 44 TO 46

(In these stanzas, Sri Poornaprajna fires the first salvo against mysticism by taking up a popular book of Advait philosophy titled Ishta Siddhi. Please read, comment and share. SDN)

GurOho swashiShyam chaturam chikeerShataha prachOdanAchChrOtumihOpachakramE|

AThEShTasidDhishccHala jAtivAriDhirnirAdarENApi mahAtmanA(a)munA||44||

SUMMARY: Again, although he was unwilling, Sri Poornaprajna started listening to the analyses of “IShTasidDhi”, a compilation of unscrupulous thoughts, illogical jargons and a heap of inconsequential arguments; he did it at the behest of his Master/Guru Sri Achyutaprekasha, who wanted to make his disciple a better informed person.

This refers to an instance where Achyutapreksha spoke at length about “Ishtasiddhi” a commentary on one of the tenets of Advait philosophy, which Sri Achyutapreksha wantonly chose to do to make Sri Poornaprajna conversant with that theosophy.

“Ishtasiddhi” was authored by saint Vimuktatma, a disciple of Sri AvyayAtma in about 950 A.D. It is a very popular book consisting of eight cantos. It dwells on the basic principles and propositions of Advait philosophy like Jaganmithya or the entire universe is fake or false.  

TadAdyapadyasThamavadyamanDalam yadA(a)vadat ShODashakadwayAtmakam|

UparyapAstam taditi bruvatyasau gurau tamUchE praNigadyatAmiti||45||

SUMMARY: When Sri Poornaprajna contended that in the very first stanza of that book Ishtasiddhi there were 32 erros, Sri Achyutapreksha tried to evade by telling that the explanation for them is given in the latter part of this book; but, Sri Poornaprajna insisted that the explanation should be explained instantly.

By stating that there were thirty-two mistakes in the first stanza of that most popular work ov saint Vimuktatma, Sri Poornaprajna that the book had an inauspicious, unholy and highly controvertial beginning.

BhavatpravaktratwasamarThatA na mE sakOpamitTham bruavati vrateeshwarE|

Apeeha mAyAsamayE paTau nruNAm baBhUva taddUShaNasamshayAnkuraha||46||

SUMMARY: When Achyutapreksha, who had a comprehensive and commendable command over the mystic theory, angrily told Sri Poornaprajna “I am not capable of teaching you”, an apprehension gripped the minds of people because of the criticism that the book had attracted.

What is stated in this stanza is that Sri Achyutapreksha was an established scholar in Mayavada or mystic theosophy or Advait philosophy and when he was rendered speechless by Sri Poornaprajna, the people smelt or felt that there something really wrong with that school of thought.

This incident demonstrates that even Sri Poornaprajna wanted to infuse confusion in the minds of people about Maya Vada and that is why he intentionally chose Ishtasiddhi for discussion. The tiny bud of suspicion about Maya Vada that sprouted on that occasion later grew into a giant tree to root out the mysticism.

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRYA MANJARI

Janaka sends invitation to Dasharatha, who arrives at Videha City, for the marriage of Sri Rama with Seetha Devi. Please read, comment and share. SDN)

Brahma, Rudra, Indra and other gods, who saw Seetha Devi and Sri Rama exchanging garlands as a token of betrothal, were delighted because it was the happy occasion marked the union of their charming mother Seetha Devi with Sri Rama. They poured a rain of flowers, while Gandharvas sang in praise of Lord Rama and Goddess Seetha. Apsaras danced to the tunes of Gandharvas and the other deities played divine instruments of music. Watching all the deities rejoice, Sri Rama and Janaki became ecstatic.   

The words JAnakeem upayan naha praseedEt means AyODhyAyAha swapitrAdeen AhUya vivAhamakarOt, ityAdikaThA sUchitA. This means that Sri Raghavendra Swamy has offered prayers to Sri Rama after indicating the rest of the story that Sri Rama sent words to his father Dasharatha and other relatives to arrive at Mithila and married Sri Seetha Devi and the remaining part of the story.

Explanation:

Vishwamitra directed King Janaka to send invitation to King Dasharatha and arrange for their arrival at Mithila for the marriage of Sri Rama with Seetha Devi. Accordingly, King Janaka sent his messengers to Ayodhya, who reached the destination after travelling continuously for three days and three nights. They arrived at the royal court of Dasharatha on the fourth morning, saluted the king, when he was in the midst of his minsters. With folded hands, they started conveying the message of King Janaka: “Your Majesty,  most powerful and strong kings from across the universe came to pick up the Bow of Lord Shiva but none was able to do so. They returned to their kingdoms in shame. Adorned with lotus-like eyes, Sri Rama picked up that bow effortlessly and broke it. By doing so, he expressed himself as the bravest person on earth. He also fulfilled my vow to marry off my daughter to a person who can lift the divine bow. He has amply proved himself to be the only suitable groom to marry Seetha Devi. My daughter Seetha too is consciously desirous of marrying your son. Please think over this matter and decide on the next course of action. We are fully prepared to do everything as per your wishes. Vishwamitra, who has been behind you for all the progress and prosperity, is waiting along with us to extend a warm welcome to you all. Please come over, along with all your relatives and friends for the marriage of your son with my daughter.”

King Dasharatha could not spell a word after hearing the message. He was ecstatic. He discussed about the future plans with his ministers. Next morning, he sent all the material required for the marriage ceremony with some of his messengers, in advance. Later, he too started off to Mithila, along with royal preceptor Vasishtha, his wives, ministers and the entire army. King Janaka was waiting at the entrance of Videha City, along with his preceptor Sri Shatananda and his entire cavalcade to welcome Dasharatha. He extended a warm welcome to all the guests in accordance with their rank and file and took them into his capital city and then into the royal court.                   

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 41 TO 43

(In these stanzas, the arrival of Ganga into Madhwasarovar and victory of Sri Poornaprajna over several established scholars. Please read, comment and share. SDN)  

    

(Lord Anantasana informs about arrival of Ganga)

ItastruteeyE divasE dyunimnagA twadarThamAsmAkataTAkamAvrajEt|

AtO na yAyA iti am tadA(a)vadat pravishya kanchitkaruNAkarO Harihi||41||

SUMMARY: Then, embodiment of empathy Lord Hari entered the body of a stranger there and said “There is no need for you to depart because on the third day from today, divine river Ganga will arrive here into our pond.”

Scholars hail this stanza as a demonstration of the quick and compassionate way in which Lord Hari responds to the prayers offered to him by ardent devotees.  

(Ganga arrives)

TadAjnayOpAgatajAhnaveejalE janO(a)tra sasnau saha pUrNabudDhinA|

Tataha param dwAdashavatsarAntarE sadA(aa)vrajet sA tadanugrahAnkinee||42||

SUMMARY: Sri Pornaprajna and other people took bath in the Ganga waters since he came there as ordered by the Lord. Subsequently, as a token of the special grace that the Lord had touched Sri Poornapraja then, Goddess Bhageerathi started coming into that pond once in every twelve years, without any failure.

The pond, which was till then popular as Ananta Sarovar, came to be known as Sri Madhwa Sarovar from that day. Some elderly people are there who claim to have seen Ganga arriving and falling into Madhwa Sarovar as per the schedule.

The fact that Ganga flows into Madhwasarovar once in every twelve years has been explained by Chalari Acharya as: BhAgeerathyA atra dwAdashavatsarE Agamanam maDhwE BhagavatkrupAnugrahasUchakamiti BhAvaha|

Since Ganga descended from heaven to earth due to the penance done by Bhageeratha, the name of the river is Bhaageerathi.

It should also be noted that Sri Madhwa Sarovar is as sacred as Ganga River.

GatE dinAnAm dashakE samAsakE varAshramam prApya sapatralambanam|

JigAya jaitrAn bahutarkakarkashAn sa VAsudEvAhwayapanDitAdikAn||43||

SUMMARY: Within a month and ten days after accepting sainthood, Sri Poornaprajna defeated several scholars such as Vasudeva Pandit and others, whose voice had turned hoarse due to continuous debate and discourse they had indulged in in several places and had won them by employing a variety of trincks and pranks. Sri Poornaprajna had obtained from all of them an affidavit of conceding the event.

Vasudeva Pandit, an outstanding and most popular scholar of Vaisheeshika school, had come to Udupi along with a large number of his disciples and followers with the sole intention of winning over Sri Poornaprajna. He had also put forth a condition that the vanquished should sign a victory declaration in the name of the victor and hand it over to the winner.

It is mentioned in Sri Bhavaprakashike:

Tridinam ya upanyAsam vyaDhAdvidwAn nirantaram|

VaishEShikAgryO vijitO VAsudEvAhwayO (a)munA||

It may be discerned that like Paundraka Vasudeva suffered the defeat for instigating Lord Sri Vasudeva, Vasudeva Pandit too was defeated by Sri Poornaprajna, an ardent devotee of Lord Vasudeva.