VISHWAMITRA AGAIN ATTACKS VASISHTHA

(This is Chapter 56 of Balakanda in Sri Valmeeki Ramayana. After securing special Astras from Lord Shiva, Vishwamitra tries to hurl them at Vasishtha. Please read, comment and Share. SDN)

YEvamuktO VasiShThEna VishwAmitrO mahAbalaha|

AgnEyamastramutkShipya tiShTha tiShThEti chAbraveet||1||

BrahmadaNDam samutkShipya kAladaNDamivAparam|

VasiShThO BhagavAnkrODhAdidam vachanamabraveet||2||

KShatrabanDhO sThitO(a)smyESha yadbalam tadvidarshaya|

NAshayAmyadya tE darpam shastrasya tava gAdhija||3||

Kwa cha tE kShatriyabalam kwa cha Brahmabalam mahat|

Pashya Brahmabalam divyam mama kShatriyapAmsana||4||

TasyAstram gADhiputrasya GhOramAjnEyamudyatam|

BrahmadaNDEna tachChAntamajnErvEga ivAmBhasA||5||

When Vasishtha told “MooDha twam na BhaviShyasi”, meaning “You fool, you will not live long,” to Vishwamitra, who had become very powerful after securing the Astras, set the Agneyastra on his bow and replied to Vasishtha, “Stop, stop, this will punish you appropriately.”

Vasishtha, who was already very much angry, became most indignant, lifted the Brahmadanda, which was reminiscent of Kaladanda or the Fatal Cudgel of Yama, and said: “You, an abuse to Kshatriyas, do not be under the illusion that I will run away by seeing you. I am standing here. Display whatever power you think you have. I will instantly destroy the pride you have assumed due to the Shastras. What strength can you possess in front of Brahmabala (the power of a Brahmarshi)? Can there be a comparison between Brahmabala and the power of a Kshatriya? See it for yourself the real power of the Brahmabala.”

IS IT MADHWAVIJAYA OR SUMADHWAVIJAYA?

There have been quite a few arguments about the original name of this outstanding work of Sri Narayana Panditacharyaru. Some scholars categorically say that the original name is only MADHWAVIJAYA and not SUMADHWAVIJAYA. The reason for this argument is that Sri Narayana Panditacharyaru has himself used both titles, i.e. MADHWAVIJAYA and SUMADHWAVIJAYA. He has used the term “Swanandatirtha” in Madhwavijaya at some places. In his MANIMAJARI, he has called this work “MADHWAVIJAYAM”, in Bhavaprakashike he has said “KrutvA(a)pi Madhwavijayam” and in Prameya Malike he has said “SUMADHWAVIJAYABHIDHAM”. Sri Raghavendra Swamy of Mantralaya and Sri Raghuvarya Tirtharu have also referred this name as both MADHWAVIJAYA and SUMADHWAVIJAYA in different places. In almost all printed versions of this work, the concluding line at the end of each Sarga has been mentioned as “SreematsumadhwavijayE”. In his work titled Sumadhwavijayaprameya Phalamalika”, Sri Vishnu Tirtharu has begun with the work by mentioning “Sri Madhwavijaye” but ends it by saying:
ItTham SumaDhwavijayE pramEyaPhalamAlikA|
RachitA BhikShuNA BhUyAdviShNuvakShasThalAshritA|| 

Dr. Vyasanakere Prabhanjanacharyaru in his compilation of Sumadhwavijaya has discussed this subject at length and has concluded that there is no impropriety about adding a prefix “Su” for Madhwavijaya as it is not a recent development. Both the usages or variants have been there in the ancient versions of this outstanding, historically valuable, authentic narration of the life of Sri Madhwacharya. The author or composer of Madhwavijaya had no such bias about these variants and was in total agreement with the usage of both Madhwavijaya and Sumadhwavijaya. (PLEASE READ, COMMENT AND SHARE)

PERIOD OF SRI MADHWACHARYA

In the absence of any historical evidence or some document to categorically establish the period of Sri Madhwacharya, several historians, spirituous persons s and scholars have generally decided that he lived from about 1238 A.D. to 1317 A.D., though the earlier scholars believe that Sri Madhwacharya was visible from 1278 A.D. 

However, Sri Madhwacharya has indicated in his Mahabharata Tatparya Nirnaya, a treatise on Sri Vyasa virachita Sri Mahabharata, his incarnation can be guessed to have taken place in 1200 A.D. or Shaleevahan

a Shaka 1122 in Kalayukti Nama Samvatsara. According to the Kaifiat or statements or nations submitted by the Ashta Mutts to then then rulers or government in about 1806 A.D. also, the year 1200 A.D. appears to be reliable and justifiable. The stone inscription of Sri Sri Padmanabha Tirtharu in Belur, stone inscription of Sri Narahari Tirtharu in Sreekoormam, the copper inscription available at Sri Subrhmanya Mutt, the year of demise of the first lineage of the pontiffs of Ashta Mutts (Samvatsaras), some inscriptions available in Udupi that relate to the periods of Sri Vidyamurthy and others do all support this year as very near the truth. 

An august body of scholars and exponents of Dwaita Philosophy had participated in a workshop under the chairmanship of Sri Visvesha Tirtharu of Sri Pejavar Mutt in February 2004 and after a prolonged discussion and debate on the subject, it was decided that the following dates can be accepted as correct, though, it was also decided that the subject of chronology related to the period of Sri Madhwacharya is still open for analyses and discussion: 

Incarnation - Shaleevanaha Shaka 1121 (A.D. 1199) Kalayukti Nama Samvatsara Magha Masa Shukla Paksha Saptami day

Thread ceremony- S.S. 1128 (A.D. 1206) Krodhana Samvatsara Pushya Shukla Panchami day

Initiation into Sainthood – S.S. 1130 (A.D. 1208) Prabhava Samvatsara Vaishakha Shukla Truteeya day

Consecration of Sri Krishna idol in Udupi – S.S. 1160 (A.D. 1238) Hevilambi Samvatsara Magha Shukla Truteeya day. 

Departure to Badarikashrama - S.S. 1200 (A.D. 1278) Ishwara Samvatsara Magha Shukla Navami day

The stone inscription No. 1288 mentioned in Volume V of South Indian Inscriptions about Sri Narahar Tirtharu 

clearly mentions that he was one of the direct disciples of Sri Madhwacharya, which is considered to be the most 

reliable and strong indicator to the aforementioned dates.

VISHWAMITRA LAUNCHES LONG PENANCE

Vishwamitra launches long penance
(This is the Chapter 55 in Balakanda of Sri Valmeeki Ramayana. Here King Kaushika begins penance in pursuit of Brahmarshi status. Please read, comment and share.) 
TatastAnAkulAndruShTwA VishwAmitrAstramOhitAn|
VasiShThashchOdayAmAsa kAmadhuksruja yOgataha||1||

TasyA humBhAravAjjAtAha kAmBhOjA ravisanniBhAha|
OoDhasashchATha samBhUtA BarbarAha shastrapANayaha||2||

YOnidEshAshcha yavanAha shakruddEshAchChakAstaThA|
ROmakUpEShu mlEchChAshcha hAreetAha sakirAtakAha||3||

TaistanniShUditam sainyam VishwAmitrasya tatkShaNAt|
SapadAtigajam sAshwam saraTham RaGhunandana||4||

DruShTwA niShUditam sainyam VasiShThEna mahAtmanA|
VishwAmitrasutAnAm tu shatam nAnAviDhAyuDham|
ABhyaDhAvatsusankrudhDham VasiShTham japatAm varam||5||

HunkArENaiva tAnsarvAndadAha BhagavAnruShihi||6||

Rama, noticing that Yavanas had become anxious due to the incessant onslaught by most valorous Vishwamitra with his Astras, Vasishtha prompted Shabala to create many more soldiers with her mystic powers. As motivated by Vasishtha, Shabala made another roaring sound as “Humbha” to produce soldiers and immediately, soldiers called Kambhoja, who matched Sun for brightness. From her udder came a weapon-beholding army of Barbaras. From her vagina were born Yavanas and from the ass came out the Shakas. Accompanied by Kiratakas, the Mlechchas came out of the pores at the root of her hairs. All these forces instantaneously demolished the entire armed force of Vishwamitra, including the horses, chariots and elephant-mounted army. As soon as their whole army, which consisted of four different divisions, was precipitated by the forces created by Shabala, the 100 children of Vishwamitra, who became very furious, rushed towards Vasishtha, who was excellent, dedicated and committed to his meditation, recitation and penance, beholding different types of weapons. As soon as they came in front of him, Vasishtha, who was adorned with a divine radiation, burnt them into ashes by merely producing “hoom” sound from his throat. With his four divisions of the huge army and one hundred children having been completely destroyed instantaneously by Vasishtha without shaking a bit from his seat, highly successful Vishwamitra felt ashamed and began thinking seriously. At that moment, Vishwamitra was like a calm sea without waves, a snake with its tooth removed and he lost his shin like the Sun loses when he is gripped by Rahu. With all his one hundred children and the entire force of one Akshauhini army having been smashed to pieces by Brahmarshi Vasishtha, Vishwamitra became dejected and desperate like a bird whose wings had been cut. With all his strength, pride, self-esteem

, ego and head weight having been submerged, he became very unhappy. He instantly decided about his next course of action, summoned one of his sons, ordered him to look after the kingdom in accordance with the norms prescribed for Kshatriyas and went away to the forest to do penance. Passing from one forest to another, he finally reached Mount Himalaya, the abode of Kinnaras and Serpents. He launched a fierce penance at the bottom of the mountain with the sole purpose of securing a boon from Mahadeva. After a few days passed by, Lord of deities, Mahesha, whose flag bears the emblem of Bullock and the Lord who always bestows upon his devotees the desired boons, appeared in front of Kaushika and asked: 

“Maharaja, what is the reason for your penance? I am impressed with your penance and I have come here to give you the boon. Tell what boon do you want from me?”

SRI SUMADHWAVIJAYA - 4

. Sri Bannanje Govindacharya has thrown valuable light on this aspect in his compilation of Madhwavijaya. Please read, comment and share to be graced by Lord Hari and Vayu. SDN)

Sri Narayana Panditacharyaru has not tried to touch upon certain delicate subjects like the origin of the idol of Sri Krishna consecrated by Sri Madhwacharya in Udupi. It might be because of instructions from Sri Madhwacharya; it might be due to lack of proper evidence; could be because of reliable source or it might also be because Sri Narayana Panditacharyaru was not fully convinced about the reports or sources. However, instances like the visit of Kasaragod by Sri Madhwacharyaru, his visit to Madaneshwara (present Madhuru) temple, the daily routine of Sri Madhwacharya during his stay at Sri Vishnumangala temple, meeting with the then king Jayasihma, visit of Sri Trivikrama Panditacharyaru etc., have been delicately, explicitly and comprehensively described in Sumadhwavijaya. It must be stated here that Narayana Panditacharyaru had a very high interest and skill to grasp everything that was happening around him from a very young age. In the concluding part of his “Bhavaprakashika”, a treatise, Sri Narayana Panditacharyaru states: 

CharyA druShTwA naraihi kAshchid vismrutya dEvamAyayA|

AvismrutAshcha puruShairnAsmABhihi sakalAha shrutAha|

ShrutAshcha kAshchinnaivOktA dEvaguhyatwanishchayAt||

“Some of the eyewitnesses have themselves forgotten what they had witnessed; the divine interference has erased their memory power; instances that people keep recalling to their memory have not reached my ears; even if they have reached my ears, I haven’t recorded all of them here and thinking that they must be divine secrets, I have intentionally left them out.” 

Moreover, his concern for authenticity is very much appreciable: 

PrAyENa naikamAtrOktA kaThitA iha sarvashaha|

MayA druShTwA Dhruvamiti prOktAha PrAyENa pUruShaihi|

DwayOrvaktrOrvirODhE tu sweekrutA prabalasya geehi|| 

“I have left out instances which is said to have been witnessed by a lone person and there is no other conversation in which it has been discussed; in a majority of cases, I have recorded only those that have been seen by several persons. Whenever there is a discrepancy between the narration of two different persons, I have utilized the one that has been prominently and vehemently stated.” 

Sri Narayana Panditacharya goes on to pronounce that he has not twisted any instance due to literary or poetic excellence or artistry: 

KAvyashriyE vA gurukeertiyE vA prOktam swayaivApi maneeShayA vA|

TasmAnna shankyEta mahAjanEna pumsA kushAgreeyaDhiyA(a)pyavashyam||

“I have not recorded a single illusory or imaginary sentence merely for enhancing the poetic expression or to exaggerate the personality of Sri Madhwacharyaru. Elderly persons need not be apprehensive about this. Even a sharpest and cleverest person cannot find dishonesty in the narration.

STORY OF VISHWAMITRA - 7

(King Kaushika tries to threaten Vasishtha. This is the latter half of Chapter 53, Balakanda, Sri Valmeeki Ramayana. Please read, comment and share it. SDN) 

With Vasishtha saying all these things, eloquent Kaushika spoke a bit emotionally: 

“Maharshi, I will give fourteen thousand elephants, adorned with gold chains in the neck and waist, and gold hooks (Ankush), towards the value of Shabala. I will give eight hundred gold chariots bedecked with thousands of gold bells and driven by four Stallions each. I will give very fast-p

aced 1,010 horses born in Kambhoja, Bahleeka2 and other countries and belonging to the Gandharva community. I will also give one crore young, multi-colored and mulching cows. Taking all these things, you give me only this wonderful cow. If you still feel that this value is less, then I will bring and submit whatever number of heaps of pearls and diamonds you may wish. At least by taking any amount of materials that you may desire, please give this Shabala to me.”

Even after hearing the emotional and excited words of clever Vishwamitra, Brahmarshi Vasishtha replied in a cool and timid tone: 

“Maharaja, irrespective of what might happen or what you are going to give, I will certainly not give my Shabala to you.

YEtadEva hi mE ratnamEtadEva hi mE Dhanam|

YEtadEva hi sarvaswamEtadEva hi jeevitam||23||

This Shabala is the heap of pearls to me. She is my wealth and she is everything to me. She is my life. She is the day, months, Yajnas, the gifts related to Yajna, and many more acts are my Shabala. Due to her presence only all my activities are happening. All the routine and meritorious acts that I am performing every day are reliant on Shabala and she is the origin of all those activities. There is no need to have any doubts about this. Most certainly, I will not give this Shabala, who has made me realise everything I desire, however much you may get excited or try to propitiate me in this regard.”

SUMADHWAVIJAYA - PRELUDE 2

(Unless the outstanding features of a work is known, it is difficult to perceive its real hidden value and that is why the prelude needs to be equal to or at least very close to the value of SUMADHWAVIJAYA, which several scholars, irrespective of the school of thought or philosophy they belong to, have hailed as one of the most brilliant historical works, besides being an extraordinary verse that is worth chanting and reciting. Please read, comment and share to receive all the merits from Sri Hari and Vayu. SDN)
It is said that till the composition of Sumadhwavijaya, there was no attempt or concern for recording the anecdotes of a peerless luminary like Sri Madhwacharya. According to a great scholar, what makes Sumadhwavijaya an outstanding composition is the fact that no such work was ever attempted by anybody for either Sri Adi Shankaracharya or Sri Ramanujacharya till Sumadhwavijaya was composed and published. What happens in such an event is that the authenticity takes a backseat. There will be nobody to claim to have seen any deeds, acts, mysterious events that have purportedly believed to have been related to Sri Shankara or Sri Ramanuja. This is perhaps the major reason for which there are different stories about these two saint-philosophers. 
Another noteworthy feature of Sumadhwavijaya is that the composer, Sri Narayana Panditacharya, has admitted quite openly that he had thoroughly checked and got himself convinced about the events he has cited in his work and has wantonly avoided narration of any such events that he could not get convinced about. The commitment to truth, dedication to empirical value and devotion to Lord Vayu are therefore beyond description, as far as Sumadhwavijaya is concerned. 
Sumadhwavijaya cannot be considered as a biography alone. It has that divine power and value that make it equal to hymns composed by great Rishis and Munis of yore. 
His own justification of authenticity will be explained in the next issue. 
Na Madhava samO dEvaha na cha Madhwa samO Guruhu||