SRI MADHWAVIJAYA - PANCHAMASARGAHA - SHLOKAS 41 AND 42

SRI MADHWAVIJAYA – PANCHAMASARGAHA – SHOLKAS 41 AND 42)    

(Sri Madhwacharya’s visit to Kanyakumari, Dhanushkoti and Rameshwara has been mentioned in these stanzas, besides the defeat of Pudipusturu. Please read, comment and share.  

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Akward anatomy of Pudipusturu

ಸ್ಫಿಗ್ದೂಷಣಾನಿ ಪ್ರತಿಪಾದಯತ್ಯಲಂ ಸಂಪೂರ್ಣಸಂಖ್ಯೇ(s)ಸ್ಯ ತು ಲಕ್ಷ್ಮಶಾಸ್ತ್ರತಃ|

ತದ್ದಂಡಸಂಖಂಡನಸಂಶ್ರವಂ ವ್ಯಧಾತ್ ತದಕ್ಷರೋ(s)ಸೌ ಪ್ರಕೃತಿರ್ಹಿ ಸಾ(s)ಸತಾಂ||41||

SphidUShaNAni pratipAdayatyalam sampUrNasamkhyE(s)sya tu lakShma shAstrataha|

TaddamDasaMkhamDanasamshravam vyaDhAt takakSharO(s)sau prakrutirhi sA(s)satAm||41||

SUMMARY: When omniscient Sri Madhwacharyaru contended that as per the Lakshana Shastra, the hips of Kudipusturu is akward and insane, although he was incapable of keeping his own words, Kudipusturu pledged that he would break the club of Sri Madhwacharyaru. Isn’t it the common feature of wicked people?

After the followers of Kudipusturu described his physical appearance, Sri Madhwacharyaru passed this comment. It was only to expose the lack of knowledge of Lakshana Shastra among the followers of Kudipusturu.

Kudipusturu did not grasp the intention behind the statement of Sri Madhwacharyaru. He was uncivilized and arrogant. That is why he took an oath which he could never keep. This is the malady of wicked people  

Sri Chalari substantiates: MadhwAchAryENa lakShaNashAstrAnusArENa sphingsThUlatwasya avalakShaNatwE samarThitE sati sankaraha MadhwAchAryadanDam KhanDayAmeeti pratijnAm vyaDhAdityAha| (ಮಧ್ವಾಚಾರ್ಯೇಣ ಲಕ್ಷಣಶಾಸ್ತ್ರಾನುಸಾರೇಣ ಸ್ಫಿ ಜ್ಞ್‌ಸ್ಥೂಲತ್ವಸ್ಯ ಅವಲಕ್ಷಣತ್ವೇ ಸಮರ್ಥಿತೇ ಸತಿ ಸಂಕರಃ ಮಧ್ವಾಚಾರ್ಯದಂಡಂ ಖಂಡಯಾಮೀತಿ ಪ್ರಜ್ಞಾಂ ವ್ಯಧಾದಿತ್ಯಾಹ|) This means Sri Madhwacharyaru proved by quoting a sentence from Lakshana Shastra that the body shape, especially the hips, of Pudipusturu, was very ugly. The followers of Pudipusturu had no clue about Lakshana Shastra. Even Pudipusturu might not gone through Lakshana Shastra. Therefore, he immediately accepted defeat and fled the scene.

Lakshana Shstra deals wih the features of human beings, astrology, Samudrika Shastra or Palmistry and so on. Even Sankhya Shastra or numerology is said to be a part of this book of systematic knowledge. It discusses at length the human anatomy.

Sri Madhwaru visits Kanyakumari and Rameshwara

ಸ್ನಾತ್ವಾ(s)ತ್ರ ತೀರ್ಥೇಷ್ವಚಿರೇಣ ಕನ್ಯಕಾತೀರ್ಥೇ ಸುತೀರ್ಥೇ ಸುಖತೀರ್ಥ ಆಪ್ಲುತಃ|

ಸಮುದ್ರಸೇತೌ ಚ ನಿಮಜ್ಯ ವಿಷ್ಣವೇ ಶ್ರೀರಾಮನಾಥಾಯ ನಮಶ್ಚಕಾರ ಸಃ||42||

SnAtvA(s)tra teerThEShwachirENa kanyakAteerThE suteerThE suKhateerTha Aplutaha|

SamudrasEtau cha nimajyaviShNavE SreerAmanAThAya namashchakAra saha||42||

SUMMARY: After having bath in several holy waters there, Sri Madhwacharyaru went to Kanyakumari, took bath in the holy waters of Kanyateertha there; later, he reached the bridge across the sea, had a bath there and offered prayers to Lord Hari manifest in a Linga consecrated there by Sri Rama.

This stanza clearly states that there are many holy ponds and lakes at Tiruvanantapuram.

Near the bathing spot of Kanya Teertha, Goddess Durga is residing. Sri Vadirajaru has extolled the greatness and holiness of this place in his Teertha Prabandha.

It is mentioned in Mahabharata and Mahabharata Tatparya Nirnaya by Sri Madhwacharyaru that during the one-year pilgrimage. Arjuna was having a bath in Kanya Teertha. At that time, five Apsaras pulled his legs from under the water. But, Arjuna pulled all of them to the shores and the Apsaras were lieved of a curse. They wished Arjuna and returned to the heavens.

Kanya Teertha is in the north-east of the temple there. Presently, people consider this pond as “Papanasha Teertha” or the one that destroys sins.

Sri Madhwacharyaru visited Ramasetu at Dhanushkoti and proceeded to Rameshwara, where he saluted Rameshwara there.

Being in a higher rank than Lord Rudra, Sri Madhwacharyaru saluted Lord Hari present in the heart of Lord Rudra, explain the scholars. The same routine had occurred during the visits to Kodavooru, Talakude and other places. What Sri Madhwacharya has done in this context is he has shown to humanity that visit to pilgrim centres, having holy dip in holy waters and offering worship to presiding deities there in accordance with Shastras are essential practices.

Consecration of Sri Rameshwara Linga at Rameshwara by Sri Rama was to show his grace and affection to Lord Rudra and not to get rid of Brahmahatya Dosha, as being interpreted by some schools of thought. Sri Vadirajaru in his Teerthaprabandha and Sri Vijayeendraru in his “Shaivasarvaswakhandana” have explained these aspects clearly.