MADHWAVIJAYA DWITEEYAHA SARGAHA – SHLOKAS 18 AND 19

(In these two stanzas, Sri Narayana Panditacharyaru explains the pious life Sri Madhyageha Bhattaru and his wife were leading and the way they appealed to the Lord to bless them with a son. Please read, comment and share. SDN)

PUrvE(a)pi kardamaparAsharapAnDumuKhyA yatsEvayA guNaguNADhyamapatyamApuhu|

Tam pUrNasadguNatanum karuNAmrutAbDhim NArAyaNam kulapatim sharaNam vrajEma||18||

SUMMARY: (The Brahmin couple decided) “Like in the past Kardama Prajapati, Parashara Muni, Panduraja and other great persons had surrendered to Him and begot sons of exemplary character, let us surrender to Narayana, an embodiment of virtues, an ocean of kindness and our family.”

It may be recalled that impressed by the unbiased appeal of Kardama, one of the nine Maharishis, who were born out of the mind of Lord Brahma (Brahmamanasa putras), was a  committed devotee of Sri Vishnu. Kardama did penance on the banks of Saraswati River for a long time. Impressed by his penance, Lord Vishnu appeared in front of the sage and asked him to seek any blessing. The sage said that he wanted to marry a bride to beget children. Lord Vishnu said that very soon, Swayambhuva Manu would voluntarily meet the sage and get his daughter Devahuti married to him (Kardama). While Kardama continued his penance, as pronounced by Lord Vishnu, Swayambhuva Manu arrived at the place where Kardama was still doing penance. As per the destiny, the marriage of Kardama with Devahuti took place and the couple lived happily for a few years. Later, Devahuti requested her husband Kardama to bless her with a son. Meanwhile, Kardama created an airplane with his mystic power of penance and the couple merrily spent a few years in going round the world. Later, Devahuti gave birth to nine daughters namely KalA, Anusuya, Shradhdha, Havirbhuk, Arundhati, Shanti, Gati, Kriya and Khyati. These brides married Mareechi, Atri, Angeerasa, Pulastya, Vashishtha, Atharvamuni, Pulaha, Kratu and Bhrugu. At that moment, sage Kardama told his wife Devahuti that he would become a saint. Devahuti requested him to bless her with a son as the heir and then get ordained into sainthood. He appealed to Lord Vishnu, who agreed to be born as his son and accordingly, Kapila Maharshi, an incarnation of Lord Vishnu was born to Devahuti. Similarly, as requested by Sage Parashara, Lord Vishnu took birth as the sage’s son called Sri Vedavyasaru. Owing to the appeals of King Pandu, the Pandavas Yudhishthira (Yamadharma), Bheemasena (Lord Vayu), Arjuna (Lord Indra), Ashwini Kumars (twin brothers of Star Ashwini) were born to Kunti Devi.      

IthTham vichintyamananyabanDhuhu prEShThapradam rajatapeeThapurADhivAsam|

BhaktyA BhavAbDhiBhangadayA shuBhAtmA BhEjE Bhujangashayanam dwiShaDabdakAlam||19||

SUMMARY: Having thought on these lines, Mdhyageharu, who firmly believed that Lord Vishnu, who was then residing in the form of Sri Anantasana at Rajatapeethapura (Udupi), served the Lord, along with his wife, for twelve long years. Madhyageharu was aware that Lord Vishnu, who alone deserved to be prayed; only Lord Vishnu could fulfil his desires and only he could make anyone cross the ocean of family life. 

MADHWAVIJAYA DWITEEYAHA SARGAHA – SHLOKAS 15, 16 AND 17

(In these stanzas, the routine activities of Sri Madhyageha Bhattaru, the corrupted beliefs of people and their plight, their mental agony and their dilemma have been cryptically described. This had laid the foundation for the birth of Sri Madhwacharyaru. Please read, comment and share. Meanwhile, I wish to provide some explanatory notes on Sri Rama Charitra Manjari of Sri Raghavendra Swamigalu in English very soon and request all my friends to extend the same support and encouragement to it as you have been doing till now. Thank you, yours affectionately, SDN)

GOvindasundarakaThAsuDhayA sa nRUNAmAnandayanna kila kEvalamindriyANi|

Kintu praBhO rajatapeeThapurE padAbjam shreevallaBhasya BhajatAmap daivatAnAm||15||

SUMMARY: By narrating the most pleasing, elixir-like stories of Lord Govinda, that Brahmin was enlightening and making the ears and other sensory organs of not only the Brahmins and other people of Rajatapeethapura happy but also the sensory organs of those deities, who had descended there to serve Lord Ananteshwara.

With this explanation, it can be concluded that Sri Madhyageha Bhattaru was a renowned Puranic or was eloquent in narrating epic stories. Even the deities were pleased with his honesty, sincerity and spirituality. It is also indicative of the fact that the Linga present at Sri Ananteshwara temple in Udupi or Rajatapeethapura is a manifestation of Lord Narayana or Sri Parashurama.    

ItTham harErguNakaThAsuDhayA sutRuptO nairguNyavAdiShu janEShwapi sAgrahEShu|
TattvE sa kAlachalaDheeratisamshayAlurDheemAn DhiyA shravaNashODhitayA pradaDhyau||16||

SUMMARY: While the residents of Rajatapeethapura were thus highly satisfied with the narration of stories of Lord Hari by Sri Madhyageha Bhattaru, their psyche was perturbed and caught in a spell of ambiguity since the proponents of mysticism were spreading their argument that the Lord is inattributable or the Lord had no attributions. Being clever and great thinkers, they began reasoning on the following lines.   

TrAtA ya yEva narakAt sa hi putranAmA muKhyAvanam na sulaBham puruShAdapUrNAt|

TasmAt samastavidapatyamavadyaheenam vidyAkarAkRuti laBhEmahi kairupAyaihi||17||

SUMMARY: Isn’t he the real Putra (son), who releases his parents from the hell called Punna and makes a way for them to salvation? Such a prominent protection cannot be provided by a person of immaturity or incomplete knowledge. Therefore, how can we beget a child, who knows everything, free from any defect and a shelter for such unbiased knowledge?

The word Putra in Sanskrit means son. This word has been substantiated in Vedas as follows:

PunnAmnO NarakAt trAtA putra ityaBhiDheeyatE

MADHWAVIJAYA DWITEEYAHA SARGAHA – SHLOKAS 12, 13 AND 14

(These stanzas throw light on the marriage and married life of Madhyageha Bhatta, the father of Sri Madhwacharya. Please read, comment and share. SDN)

ArTham kamapyanavamam puruShArThahEtum

pumsAm pradAtumuchitAmuchitaswarUpAm|

KanyAm suvarNalasitAmiva vEdavidyAm

jagrAha Vipra vruShaBhapratipAditAm saha||12||

SUMMARY: That Brahmin married a bride, who was adorned with gold jewels and was appearing like capable of delivering a child who could pave the way for accomplishing the task of having born on earth as a man and who could provide the world with a valuable meaning to Scriptures; such a woman was handed over to the Brahmin by another worthy Brahmin.

In this stanza, the Brahmin refers to Sri Madhyageha Bhattaru, who first studied the Vedas thoroughly and then married a girl, who was like an embodiment of Vedic studies. This explanation is only aimed at describing the purity of character, conduct and behaviour of the bride, who could deliver a son, who would go on to provide a new light to the world.

Some scholars are of the opinion that by describing the lady as embodiment of Vedic studies, the poet has symbolically mentioned that the name of the wife of Sri Madhyageha Bhattaru was Vedavati.

In their previous births, the Madhyageha Bhattaru and his wife were Pandu and Kunti, Bharadwaja couple and also Jamadagni couple, according to various holy texts and epics.

REmE(a)chChyOpaniShadEva mahAvivEkO

BhaktyEva shudhDhakaraNaha paramashritA(a)lam|

MiThyABhimAnarahitaha parayEva muktyA

swAnandasantatikrutA sa tayA dwijEndraha||13||

SUMMARY: That great Brahmin loved his wife, who could beget a noble, extraordinary progeny like Ananda Tirtharu, who would be like a distinctly wise man shines with the knowledge of the purity of Upanishads, a person of purest mind shines with a committed devotion to Lord and a person securing the holiest salvation by shedding false prestige.

The stanza indicates that Madhyageha Bhattaru was a very wise and clever person; he was having a pure heart and had shed all pride or false prestige. His wife too was purity personified, loyal to husband (Pativrata) and equally great, reminiscent of devotion and salvation.       

Tasya praBhOshcharaNayOho kuladEvatAyA Bhaktim nijaDharmarataha sa Dheeraha|

VijnAtaBhAratapurANamahArahasyam yam BhaTTa ityaBhivadanti janA vineetam||14||

SUMMARY: Adhering strictly to the cultural practices of community he was born in, the brave Brahmin had a firm, unbiased and stoic devotion for his family deity called Lord Anantasana. He was well conversant with the secret and hidden meanings of Mahabharata and other epics or Puranas. Being a very modest and well-behaved person, the people used to address that Brahmin as Bhattaru. 

VISHWAMITRA ATTAINS BRAHMARSHI

(Lord Brahma conceded the demand of deities. Taking deities along with him, Lord Brahma went to the Tapovan where Vishwamitra was doing the penance and said these pleasing words:

“Welcome to you, oh Brahmarshi. We are very much impressed with your penance. With your arduous penance, you have earned the status of a Brahmin. I have come here along with the deities and will bless you with longevity. You will have your desire fully realised. Oh modest, good luck to you. You can happily return to your original home.”

Rama, hearing the words of Lord Brahma, Mahamuni Vishwamitra saluted Lord Brahma and all the deities by prostrating in front of them and said these words with mirth:

“Brahmadeva, if I have certainly become a Brahmin, apart from having secured longevity, then let the origin of all knowledge Omkara3, Vedas, along with their sections and subsections, and Vashatkara, the facilitator of all sacrifices, enter my body in a personified form. Oh deities, let Vasishtha, son of Brahma, who is an outstanding exponent of Vedas and Sub Vedas and an epitome of Brahmajnana, the ultimate truth and knowledge,also pronounce what you have said. Vasishtha should also concede that I am a Brahmarshi. If at all this ultimate desire of mine gets realised through you, then, I will certainly feel that I have achieved the glory. After meeting these demands of mine, you can rturn to your respective worlds.”

In order to honor the prayer of Vishwamitra, the deities went to Vasishtha and requested him. Pleased with the appeal of deities, meditation-possessed, unparalleled Vasishtha went near Vishwamitra, offered friendship and as told by the deities, he called Vishwamitra as ‘Brahmarshi’:

Brahmarshistvam na sandEhaha sarvam samaptsyatE tava|

ItyuktvA dEvatAshchApi sarvA jagmuryathAgatam||24||

“Vishwamitra, you have become a Brahmarshi, There can be least doubt about this. The Omkara-Vashtakaras and Vedas and Subvadas will be with you in a personified form in the same way they do with any Brahmarshi.” Deities agreed with Vasishtha, took his orders and returned to their respective worlds.

Raghava, in this manner, after securing the highest status of a Brahmin through very arduous efforts, Vishwamitra felicitated Vasishtha, who is the greatest of all those engaged in penance, as per the set protocol.

Later, having attained the desired status, Vishwamitra continued to do penance and visited various places. (According to one school of thought, the deities renamed Raja Kaushika as Vishwamitra at the time of awarding him Brahmarshi status. There was a discussion among the deities as to what name should the new sage be given. It was decided by the deities that Raja Kaushika had set a new bench mark for attaining Brahmin’s status with his arduous penance. He had become a friend, Mitra, of the Universe, Vishwa, by ridding himself off all vices and natural traits and hence they named him as Vishwamitra.)

Having been declared Vishwamitra, the Brahmarshi, by Lord Brahma, deities and Vasishtha, the sage travelled through several places and pilgrim centres, forests and mountains. He had given a new definition to Brahmin’s status and the hard way it is attained. The transformation from a most fierce, ferocious and feared king Kaushika to the state of Brahmarshi was arduous and incomparable, Shatananda concluded. Thrilled serenely by the narration, Janaka told Vishwamitra:

“Great sage, I am really blessed with your arrival with the distinguished heirs of Kakutstha dynasty, Rama and Lakshmana, here. By gracing this occasion of a holy sacrifice here, you have sanctified this palace, this kingdom and all my subjects. You have sanctified me with your arrival at this auspicious hour. I have no words to really and truly express my gratitude to you, now. Hearing the details of your long and strenuous, determined and dedicated penance through our Royal Preceptor Shatananda, I must confess that you are peerless in everything, be it penance, power, conviction, concentration and what not. You are the personification of penance and embodiment of spiritual life. No one will ever get bored hearing your history. As it is now approaching dusk and we all need to perform the Sandhyavandana, let us all meet again on the morrow. Great Vishwamitra, I seek your permission to take leave for now.”

Vishwamitra complimented Janaka for all his kind words and patient hearing and for sparing time to be with him for so long before parting. Janaka and his entire family came round Vishwamitra thrice and saluted him with devotion and took leave of them. Vishwamitra retired to his cottage.

MADHWAVIJAYA DWITEEYAHA SARGAHA – SHLOKAS 10 AND 11

(In these stanzas, more specific details about the birthplace of Sri Madhwacharya have been mentioned. Please read, comment and share. SDN)

VEdAdrisadrajatapeeThapurEshwarABhyAm grAmO viBhUShitataraha shivarUpyanAmA|

HEmAdrirAjaviBhurAjadilAbrutABhastasyABhavadguruguNaha Khalu mUlaBhUmihi||10||

That Brahmin’s family had its roots in Shivalli, a tiny hamlet, which was glowing with several virutes  due to the presence of Vedadri and the Lord of the holy Rajatapeethapura, Sri Anantasana. The place was reminiscent of continent Ilavruta, which had been brightened up by the presence of Meru, the golden mountain, and Lord Rudra.

A mountain called Vedachala is located to the East of Udupi and is about two miles away from this temple town. Two rivers namely Indrani Teertha and Suvarna originate from Vedachala.

In Teerthaprabandha, Sri Vadirajaru has mentioned that anyone who takes a dip in Suvarna River on the special occasion when Krishna Paksha Chaturdashi coincides with a Tuesday will be able to hear the sound of his or her sins being burnt.   

It is mentioned in Bhagavata that Ilavrutakhanda is around Mount Meru and Lord Rudra resides there.

RAmADhivEshitahariswasrumaulimAlA rAjadvimAnagirishOBhitamaDhyuvAsa|

KShEtram sa pAjakapadam trikulaikakEtuhu kam yaddaDhAti satatam Khalu vishwapAjAt||11||

SUMMARY: That Brahmin, who was like the head-flag among those three families, was living at a holy place called Pajaka, which was adorned by the garland-like Vimanagiri where Goddess Durga, who was a sister of Lord Krishna and had been consecrated there by Lord Parashurama;  Pajaka had obtained water from Lord Parashurama.

In this stanza, there is a clue to the fact that Madhyageha Bhatta, father of Sri Madhwacharya, had shifted to Pajaka from Shivalli.

The three families referred to in this stanza were called as Vodippe, Parpadane and Kabekode.

The statement that Pajaka had obtained water from Lord Parashurama is explained by scholars as the water needs of the village were met by Parashuteertha, Dhanusteertha, Banateertha and Gadateertha, the four holy ponds created by Lord Parashurama, an incarnation of Lord Vishnu with his four weapons namely Parashu or battle axe, Dhanus or the bow, Bana or the bow and Gada or the mace. The name of the village is a derivative of this confluence or existence of four holy ponds.

“Pa” stands for Parashurama and “Aja” means Sri Madhwacharya, who will be the next Lord Brahma. Moreover, Vasudevateertha, another pond in this place, was created by Sri Madhwacharya, the next Brahma and therefore the name of the place has been mentioned as Pajaka.  

DEITIES REQUEST BRAHMA TO CONFER BRAHMARSHI STATUS ON VISHWAMITRA

(In the first part of Chapter 65 of Balakanda, Sri Valmeeki Ramayana, being given here under. the penance of Vishwamitra creates a chaos in the three Lokas and the deities approach Lord Brahma, request him to confer on Vishwamitra the status of Brahmarshi. Please read, comment and share. SDN)

ATha haimavateem RAma disham tyaktwA mahAmunihi|

PUrvAm dishamanuprApya tapastEpE sudAruNam|1||

Maunam varShasahasrasya krutvA vratamanuttamam|

ChakArApratimam RAma tapaha paramaduShkaram||2||

PUrNE varShasahasrE tu kAShThaBhUtam mahAmunim|

ViGhnairbahuBhirADhUtam krODhO nAntaramAvishat||3||

Sa krutvA nishchayam RAma tapa AthiShThadavyayam|

Tasya varShasahasrasya vratE pUrNE mahAvrataha||4||

BhOktumArabDhavAnannam tasminkAlE RaGhUttama|

IndrO dwijAtirBhUtvA tam sidhDhamannamayAchata||5||

Raghava, Vishwamitra left the northern side of Mount Himalaya, moved to a Tapovan in the eastern side and launched a very strict, difficult and severe penance, in accordance with his oath. Pledging to do penance without speaking a word for thousand years, he completed an improbable, unparalleled and inexplicable penance. Living like firewood1 for one thousand years, he succeeded in keeping silent. Even though he was disturbed by impediments on innumerable occasions, anger never entered his mind. He had taken a very rigid and horrid oath to ‘remain silent and not to get angry’. Acordingly, he remained speechless for one thousand years. After completing his Vrat, Vishwamitra began preparing food. Indra came there in the guise of a Brahmin and begged for the rice that Vishwamitra was preparing. Without an iota of doubt or suspicion, most revered and penance-bound Vishwamitra submitted the entire quantity of rice he had baked to Brahmin-looking Indra and remained without food. Without spelling a harsh word to the Brahmin, he allowed the Brahmin to walk away and became silent yet again. He once again controlled the breath in the same way he had done earlier. Without spelling a word, he served the food to the Brahmin, observed utter silence and completed a thousand years in that state. As he had controlled the breath and doing Pranayama, a smokeful fire broke out in his head. The people got scared and felt that the fire in the head Vishwamitra might engulf the three worlds. Seeing that scene, deities, Gandharvas, Pannaga, Uraga and Rakshasas joined together and went to Brahma wearing pale faces and said: “Lord of deities, an attempt was to make Vishwamitra become sensuous by sending a most beautiful Apsara has been made. Through several methods, we tried to infuriate him so as to make him lose the positive, divine energy that had accrued to him through penance. Whatever is done, his penance is getting more and more severe by every passing day. At present, no lacuna or drawback is there with him. If you do not confer his cherished Brahmarshi status at least now, he will definitely burn all the three worlds, including the mobile and immobile things, with the divine power of his penance. Owing to the divine power of his peance, the four directions are perturbed. Everthing is bereft of shin. Oceans are getting emptied; mountains are breaking and the earth istrembling. Perplexed and baffled Vayu is blowing slowly. Due to the infinite radiation of the penance of Vishwamitra, the Sun has become dull. The people of heaven, earth and underworld, whose minds are now devastated, have lost all the distinction between their duties and deeds they are not supposed to do. Because of this chaotic situation, pagans, who do not value customs, religious activities and tradition, will be born. We are unable to guess what might happen once such a thing happens. Pitamaha, before Great ascetic, cleverest and committed Vishwamitra gets angry due to his failure to achieve the desired goal and starts destroying the universe (Brahmanda2), it is better to pacify him and make him happy. If he remains disappointed for some more time, we are sure to face great danger. Just as it happened in the past, when all the three worlds were burnt to ashes by the Great Wildfire, Vishwamitra might burn the three worlds with the divine power of his penance. Otherwise, enraged Vishwamitra might demand the Indraloka itself. Therefore, it is very essential to immediately confer the Brahmarshi status upon most radiant Vishwamitra, which is his cherished desire.”

MADHWAVIJAYA DWITEEYAHA SARGAHA - SHLOKALS 7, 8 AND 9

(In these Shlokas, Lord Anantasana, who manifested himself in a person, announces the birth of a Great Person (Acharya Madhwa) in that place (Udupi). Please read, comment and share. SDN)

AaviShTavAnakushalam paruSham prakrutyA pratyAyayan nijajanAn nitarAmanrutyat|

UttungakEtushiKharE sa krutAngahArO rangAntarE naTa ivAKhilavismayAtmA||7||

SUMMARY: With a view to instil faith and confidence among his followers, Lord Anantasana manifested in a person, who was, by nature, not a clever or sharp man; he then climbed up to the tip of a flag-hoisting pole and began acting like a proven actor, much to the bewilderment of everyone. He also started dancing there.

The acts of climbing a pole, acting and dancing there by a person, who was very inactive, dull and quiet till then were to indicate that the spirit of Lord Anantasana had entered him.   

AaBhAShya sO(a)trajanatAm shapaThAnuvidhDhamuchchairidam vachanamudhDhrutOrbaBhAShE|

UtpatsyatE jagati vishwajaneenavruttirvishwajna yEva BhagavAnachirAdihEti||8||

SUMMARY: Addressing the gathering by lifting both the arms and pronouncing the statement like an oath, Lord Anantasana said in a loud voice: “A great, omniscient (Sarvajna) person possessing an attitude that is most pleasant to entire population of the Earth will soon be born here.”  

The word Sarvajna can at most be translated as omniscient in English, though none except Lord Vishnu, can be attributed with this Sarvajna title. What is meant in this context is a per son aware of the meaning, significance and propriety of all the thousand names of Lord Vishnu mentioned in Sri Vishnu Sahasranama.

SadweepavAriniDhisaptakaBhUtaDhAtryA maDhyE(a)pi karmaBhuvi BhAratanAmaKhanDE|

KAlE kalau suvimalAnwayalabDhajanmA sanmaDhyagEhakulamaulimaNirdwijO(a)BhUt||9||

(From this Shloka, the antecedents of the father of Sri Madhwacharya begins)

SUMMARY: A Brahmin, who was born in a very pious, meritorious and pure family and was like a diamond in the Madhyageha dynasty, was living during the Kaliyuga in the continent of Bharat, which was known as Karmabhumi (a land know for pious and holy practices), which was at the centre of the Earth, consisting of seven islands and seven seas, and was called as Jambudweepa (island covered by oceans on three sides).     

As the father of Madhwacharyaru belonged to a family called Madhyageha, he has been named as Madhyageha Bhatta. However, citing the word “Narayanaprodbhavaha” mentioned in the last Shloka of Manimanjari, some scholars are of the opinion that Narayana might have been the name of the father of Sri Madhwacharyaru (Mentioned by Dr. Vyasanakere Prabhanjanacharyaru in his compilation of Madhwavijaya).