TEERTHA PRABANDHA STEP 5

(As stated at the beginning, there is no information about the exact number of books written by Sri Vadirajaru, even as many of his manuscripts are said to have not seen the light of the day yet. The available information is being furnished here. One more episode is required to complete the introduction on the known books. Please read, comment and share. SDN)            

3.   NOTES ON DASHOPANISHAD BHASHYA

These notes provide several brilliant and pragmatic meanings. Only a few of them have been found and it appears a few of those found have been published. Some initiative is needed to bring them to light.

4.   UPANYASA RATNAMALA

Sri Vadirajaru has chosen some important portions of his own works like Khandanatraya, Pramanapaddhati and Rukmineesha Vijaya and presented them in the form of discourses. In this book, Sri Vadirajaru has provided very good explanation.

5.   VIVARANAVRANA

This is a criticism of a book titled “PanchapAdikA VivaraNa” written by one Mr. Prakashatma Yati.   

6.   Although two books titled TantrasAravyAKhyA and MadhwavAgraja have been mentioned in other works frequently, they have not been traced so far.

7.   RUKMINEESHA VIJAYA MAHAKAVYA

Once, when Sri Vadirajaru had been to Pune, he saw a procession happening there. When he enquired, he was told that a book titled Shishupalavadha authored by poet Magha was being taken in procession as it had been declared as the most outstanding work. Sri Vadirajaru said that a better book was there in his possession and he could arrange to produce it within a days.  He wrote the book at the rate of one Sarga per day and completed the book in 19 Sargas and sent it to the king. After studying the book well, the scholars conceded that Rukmineesha Vijaya written by Sri Vadirajaru was superior. A procession of the book on the back of an elephant was also arranged at that time. Sri Vadirajaru was also felicitated by the king and scholars. This fact can be seen in many other works of Sri Vaidirajaru, including his biography.

8.   TEERTHAPRABANDHA

     This work has been introduced here and it will be translated.

9.   MAHABHARATA TATPARYANIRNAYA BHAVAPRAKASHIKA

This is an explanatory work on Sri Mahabharata Tatparya Nirnaya of Sri Madhwacharya with some extraordinary meanings and substantiation of several concepts and instances. In this book, he has called Sri Madhwacharyaru as the “Vadi” or defendant and his (Sri Vadiraja’s) king. “Like a Veena player, I have played the melodious tunes as per the direction of Sri Madhwacharyaru,” he has said.

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRYA MANJARI

(An intriguing question about Seetha Swayamvara has been clarified in this episode. The interpretation and exploration of the second stanza in this great work of Sri Raghavendra Swami will begin from next episode. Please read, comment and share. SDN)

A question may arise over the marriage of Seetha Devi with Rama, if they are both considered as incarnation of Lord Vishnu and Goddess Lakshmi. It is acceptable to arrange Swayamvara for an unmarried girl. But, is it acceptable to arrange Swayamvara for a married woman as Seetha is believed to be an incarnation of goddess Lakshmi? Does organising Swayamvara for a married woman not mean that her hitherto-husband is unworthy? Does not marrying her with another person amount to providing her with a platform for prostitution?

Sri Mahabharata Tatparya Nirnaya by Sri Madhwacharya provides clarification to such unceremonious queries.

King Janaka was aware that Seetha was an incarnation of Lakshmi and she was the consort of Sri Narayana. He had also decided to marry Seetha to Sri Rama, who was an incarnation of Lord Narayana or Lord Vishnu. But, several unworthy and insane persons had an eye on Seetha Devi. Therefore, there was an urgent need to immediately deplore and insult those unworthy persons on the one hand and on the other, there was a need to re-establish the supremacy and omnipotence of Lord Hari. That is why King Janaka organised the Swayamvara and put forth such a test to all the aspirants that they could not dream of passing that test. Everything spanned out as per the plan. The Seetha Swayamvara was not organised with an ulterior intent of marrying her off with any other person.

The case of Swayamvara organised for Rukmini was entirely different from Seetha Swayamvara. Rukmini Swayamvara was organised by her brother Rukmi, much against the desire of her father Bheeshmaka and others. King Bheeshmaka, who was a devotee of Lord Krishna, and a few others, were unwilling to organise Rukumini Swayamvara. However, they committed the sin of not preventing Rukmi from organising the Swayamvara and therefore they deserved punishment. Sri Krishna goes to Kundineepur, where King Bheeshmaka was the ruler, makes King Bheeshmaka promise to marry off Rukmini to Krishna and returned to his abode.

All these explanations and stories or instances are hidden but clearly indicated in the first stanza of Sri Ramacharitrya Manjari, says Sri Lakshminarayanacharyaru in his commentary. Sri Lakshminarayanacharyaru uses “ityAdi kaThA” in his treatise, where the word “ItyAdi” refers to all the stories and perceptions that have been discussed here.       

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 13 TO 15

(In these stanzas, the defeat of Vadisihma and Buddhisagara at the hands of Sri Poornaprajna has been explained. Please read, comment and share. SDN)

Vadisihma vanquished

VikalpakOTeeraTha KhanDayan drutam rEjE(a)Dhikam smEramuKhO bruhanmatihi|

TamastateervA dyumaNirvishudDhayA gavA shritO ViShNupadam sadAspadam||13||

ವಿಕಲ್ಪಕೋಟೀರಥ ಖ೦ಡಯನ್ ದ್ರುತ೦ ರೇಜೇ(s)ಧಿಕ೦ ಸ್ಮೇರಮುಖೋ ಬೃಹನ್ಮತಿಃ|

ತಮಸ್ತತೀರ್ವಾದ್ಯುಮಣಿರ್ವಿಶುದ್ಧಯಾ ಗವಾಶ್ರಿತೋ ವಿಷ್ಣುಪದ೦ ಸದಾಸ್ಪದ೦||13||

SUMMARY: Like the Sun completely destroys the clusters of darkness with his purest rays immediately after he shelters the sky, the shelter of all stars, with his pure words that were based on the words averred by Lord Hari, the ultimate shelter of all pious, Sri Poornaprajna dazzled by condemning the insensible and untenable arguments instantly with a smile.

Sri Narayanapanditacharyaru has categorically said in this stanza that like a single Sun drives away heaps of darkness just by appearing in the sky, Sri Madhwacharya could nullify the eighteen ways or logical reasoning that Vadisihma relied upon to justify his stand with a single statement.

Scholars like Chalari Achar explain that the very fact that Vadisihma employed eighteen types of points to justify his stand was enough to say that he not adequately equipped with appropriate tools. At the most, his eighteen statements appeared like examples for what Lord Krishna says in the Gita. Vadisihma, which means a lion in argumentation, became a paper tiger in front of Sri Madhwacharya.

The word “vishudDhayA” has been substantiated as “ShabdArThadOShashUnyayA” and DUShaNarahitayA nirAkartumashakyayA” by scholars, which mean that the meaning of the words presented by Sri Madhwacharya were beyond questioning, beyond opposition and could never be rejected.

Fragility of Buddhisagara  

AgADhamAtmanyativElamudDhatam tiriskrutAshEShasaraswateetatim|

KAmam mahAmAnasakumBhasamBhavO laGhUchakArEtyapi budDhisAgaram||14||

ಅಗಾಧಮಾತ್ಮನ್ಯತಿವೇಲಮುದ್ಧತಂ ತಿರಸ್ಕೃತಾಶೇಷಸರಸ್ವತೀತತಿತಂ|

ಕಾಮಂ ಮಹಾಮಾನಸಕುಂಭಸಂಭವೋ ಲಘೂಚಕಾರೇತ್ಯಪಿ ಬುದ್ಧಿಸಾಗರಂ||14||

SUMMARY: Like Sage Agastya quaffed the entire ocean that was vast and a culmination of all rivers in a single gulp, Sri Poornaprajna effortlessly vanquished Buddhisagara too, even as he had earlier condemned groups of sentences and was beaming with vanity of possessing a very deep knowledge.

Debators run away

Shwa yEva vAdO(a)stviti vAdinau KhalAvadyOttaram BhAti yadeeryatAmiti|

MaDhwE bruvANE(a)mata tau jitau janaha sa nishchikAyApi nishApalAyanAt||15||

ಶ್ವಏವ ವಾದೋ(ಅ)ಸ್ತ್ವಿತಿ ವಾದಿನೌ ಖಲಾವದ್ಯೋತ್ತರಮ್ ಭಾತಿ ಯದೀರ್ಯತಾಮಿತಿ|

ಮಧ್ವೇ ಬ್ರುವಾಣೇ(ಅ)ಮತ ತೌ ಜಿತೌ ಜನಃ ಸ ನಿಶ್ಚಿಕಾಯಾಪಿ ನಿಶಾಪಲಾಯನಾತ್||15||

SUMMARY: When both of them said “Let the debate continue tomorrow,” Sri Poornaprajna replied “If you can recollect, reveal it now itself.” The audience, who could perceive that the due had been defeated then and there, got it confirmed when they came to know the the next morning that the duo had fled the previous night itself.

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ INTRODUCTION – LEAF 2

INTRODUCTION – LEAF 2

LITERARY WORKS OF SRI JAGANNATHA DASARU (ಶ್ರೀ ಜಗನ್ನಾಥದಾಸರ ಕೃತಿಗಳ ಸಂಕ್ಷಿಪ್ತ ದರ್ಶನ)

Unfortunately, there are no documents to exactly determine or know the number of compositions or books written by Sri Jagannatha Dasaru. Apart from Sri Harikathamrutasara, a lengthy poetic extravaganza comprising 988 stanzas in Bhamini Shatpadi (ಭಾಮಿನೀ ಷಟ್ಪದಿ) pattern, it is believed that Sri Jagannatha Dasaru has left about 195 Keertanas, two Ugabhogas (ಉಗಾಭೋಗಗಳು) , three Suladis (ಸುಳಾದಿಗಳು) and 413 Tatva Suvvalis (ತತ್ತ್ವ ಸುವ್ವಾಲಿಗಳು) to this world. In addition, he is credited with the composition of Sri Varadendra Panchashlokee (ಶ್ರೀ ವರದೇಂದ್ರ ಪಂಚಶ್ಲೋಕೀ) and Sri Satyabodha Panchashlokee (ಸತ್ಯಬೋಧ ಪಂಚಶ್ಲೋಕೀ) in Sanskrit, which date back to his pre-Dasa Deeksha days. He has written “Phalashruti” (ಫಲಶ್ರುತಿ) to “Madhwanama” (ಮಧ್ವನಾಮ) written by Sri Sripadarajaru in Kannada. There are many Keertanas, Gurustuti (ಗುರುಸ್ತುತಿ) , Devatastuti (ದೇವಸ್ತುತಿ), Paramatmastuti (ಪರಮಾತ್ಮಸ್ತುತಿ), Description of Pilgrim Centres (ತೀರ್ಥಕ್ಷೇತ್ರಗಳ ವರ್ಣನೆ) and some compositions under the title Upadeshaparatatvika Padagalu (ಉಪದೇಶಪರ ತಾತ್ತ್ವಿಕ ಪದಗಳು) in the name of Sri Jagannatha Dasaru.

Description of the original form or appearance of Lord Sri Hari, the appearance of Sri Nrusihma and other incarnations of Lord Vishnu, description of different incarnations of Lord Hari found in the form of idols, statues or images in some of the most popular pilgrim places and explanation of the attributes of Lord Hari are the highlight and special features of the works of Sri Jagannatha Dasaru. There are numerous compositions and descriptions of the Lord in prose form which are like brilliant research works due to the extravagant references and citations. For instance, in his 73-statement-long work in Kannada “Aa namipe Sri Brahma vAyuvANi BhArati muKhyaravatAra AvEshakAnamipe” (ಆ ನಮಿಪೆ ಶ್ರೀಬ್ರಹ್ಮ ವಾಯುವಾಣಿ ಭಾರತಿ ಮುಖ್ಯರವತಾರ ಆವೇಶಕಾನಮಿಪೆ) dwells extensively on the differences among deities, incarnations and forms of Lord that are manifestations of certain power of the Lord. He has composed many Stotras in praise and significance of some brilliant, extraordinary lineage of Seers of Mutts, Sri Madhwacharyaru, Sri Jayatirtharu, Sri Vadirajaru, Sri Purandara Dasaru, Sri Vijaya Dasaru, Sri Krishnadwaipayana Tirtharu, Sri Raghavendra Tirtharu, Sri Varadendra Tirtharu, Sri Satyabodharu, Sri Bhuvanendraru, Sri Vasudhendraru and Sri Satyavara  Tirtharu are categorised as Gurustotras. Another compostion that reads as “BhAgeeraThyAdi nadigaLa tAratamya nija BhAgavata tilaka nimirAjagolidu VasiShThayOgeesha pELe sukaThA kutUhalavanurAgadali kELi janarayyA..” (ಬಾಗೀರಥ್ಯಾದಿ ನದಿಗಳ ತಾರತಮ್ಯ ನಿಜ ಭಾಗವತ ತಿಲಕ ನಿಮಿರಾಜಗೊಲಿದು ವಸಿಷ್ಠಯೋಗೀಶ ಪೇಳೆ ಸುಕಥಾ ಕುತೂಹಲವನುರಾಗದಲಿ ಕೇಳಿ ಜನರಯ್ಯಾ) deals with the discriminaion or difference that exists among sacred rivers.  One more composition “Smarisi teerthakShEtra  sajjanaru nityadali aruNOdayakAladaleddu BhaktipUrvakavAgi shravaNa mALpara pAparAshigaLa pariharisutta santaisuve…” (ಸ್ಮರಿಸಿ ತೀರ್ಥಕ್ಷೇತ್ರ ಸಜ್ಜನರು ನಿತ್ಯದಲಿ ಅರುಣೋದಯದಲೆದ್ದು ಭಕ್ತಿಪೂರ್ವಕವಾಗಿ ಶ್ರವಣ ಮಾಳ್ಪರ ಪಾಪರಾಶಿಗಳ ಪರಿಹರಿಸುತ್ತ ಸನ್ತೈಸುವ..” lists out the names of holy places.

What these compositions achieve or provide humanity with is that they not only please the readers with their exemplary literary values, didactic nature, elegant expression and picturesque descriptions but also instil and promote devotion for the deities they relate to.

Sri Jagannatha Dasaru never deviates from Holy Scriptures in his compositions. On the contrary, they explain in plain dictum the hidden meanings of Shastras. In “Siri ramaNa tava charaNa dorakuvudu hyAnginnu parama pApiShTha nAnu…” (ಶ್ರೀ ರಮಣ ತವ ಚರಣ ದೊರಕುವುದು ಹ್ಯಾಂಗಿನ್ನು ಪರಮ ಪಾಪಿಷ್ಠ ನಾನು) he enlists the sins that every human being commits with or without knowledge.

Because of space constraint, the second part of this episode will be served later. SDN     

   

SRI VADIRAJA'S TEERTH PRABANDHA - STEP 4

(An attempt is made here to provide a brief introduction to a few more books of Sri Vadirajaru in this episode. This will probably help everyone to know the volume of work that Sri Vadirajaru has blessed us with. Please read, comment and share. SDN)

3.   NYAYARATNAVALI – ನ್ಯಾಯರತ್ನಾವಳಿ

Sri Vadirajaru begins this work with a Stotra in praise of Lord Narasihma and composes 901 stanzas divided into five parts to describe the quality of the Lord like unerring or being without any blemish and completeness of all attributes through excepts from Bhagavata and Shrutis.

4.   SHRUTITATWAPRAKASHIKA - ಶೃತಿತತ್ವಪ್ರಕಾಶಿಕಾ

Sri Vadirajaru has provided 507 stanzas in this book. All the stanzas are set to Anushtup Chandas. The entire book dwells on some of the sentences or statements mentioned in Shrutis which have been used by some scholars to contend that Atma and Paramatma are one and the same. Sri Vadirajaru has, in this book, provided appropriate meanings to such sentences to thwart their argument and to prove that the reasoning contained in Dwaita philosophy are right and most justifiable.

5.   CHAKRAMIMAMSA - ಚಕ್ರಮಿಮಾಂಸಾ

Sri Vadirajaru signifies in this book that the Tapta Mudra Dharana being followed by Madhwa community was in vogue among the followers of Sri Shankara and Sri Ramanuja. Drawing evidences from Shrutis and Smruti, he justifies that the practice of Tapta Mudra Dharana is a Vedic tradition.

6.    PASHANDAMATAKHANDANA - ಪಾಷಂಡಮತಖಂಡನ

In as many as 127 Shlokas, Sri Vadrirajaru has, in this work, condemned the ideals of non-violence etc., professed by Jains and Buddhists.

7.   GURVARTHADEEPIKA – TREATISE ON “SUDHA”

ಗುರ್ವರ್ಥದೀಪಿಕಾ – ಶ್ರೀಮನ್ನ್ಯಾಯಸುಧಾ ಬಗ್ಗೆ ಟಿಪ್ಪಣಿ

This is a valuable insight into Anuvyakhyana of Sri Madhwacharyaru and Sri Nyayasudha of Sri Jayatirtharu. Although there are elaborate, exuberant, extravagant, exemplary and highly scholarly critiques available for Sri Nyayasudha now, this Gurvarthadeepika is the first one and most valuable. Moreover, drawing several statements directly from Anuvyakhyana of Sri Madhwacharyaru, Sri Vadirajaru has proved that whatever is said in Nyayasudha are not unfounded but very much correct. Sri Vadirajaru has gone on to provide additional information and meanings to Anuvyakhyana.

8.    GURVARTHADEEPIKA – TREATISE ON TATVAPRAKASHIKA

—  ಗುರ್ವರ್ಥದೀಪಿಕ – ತತ್ವಪ್ರಕಾಶಿಕಾ ಟಿಪ್ಪಣಿ

This is in furtherance of Tatvaprakashika written by Sri Jayatirtharu for Brahmasutra Bhashya of Sri Madhwacharyaru. Several interesting and informative meanings for the interpretation provided by Sri Jayatirtharu have been provided by Sri Vadirajaru in this work.

9.   KALPALATA - ಕಲ್ಪಲತ

This is a critique on Jainism.    

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRYA MANJARI

(In this episode, a little apprehension about Shiva Dhanus has been discussed. Please read, comment and share. SDN)

About Shiva Dhanus (Bow of Shiva)

According to the Sri Valmeeki Ramayana, the Bow of Shiva that was lying with King Janaka was secured by Devarata, the originator of Janaka’s dynasty due to the grace of Lord Rudra he earned. In Mahabharata Tatparya Nirnaya by Sri Madhwacharya it is stated that King Janaka did penance to propitiate Lord Rudra and Lord Rudra gifted the special bow as a token of appreciation of the penance. This dichotomy or ambiguity can be cleared through the same principle as was employed while discussing about the handing over of Brahmastra and other great Astras by Vishwamitra. Some texts mention that the Astras were submitted to Sri Rama by sage Vishwamitra before the destruction of Tataka and some other texts state that the arrows were presented after the death of Tataka. The explanation was that the Ramayana that has come down to the present generation might be belonging to the prevailing Brahma Kalpa and the version mentioned in this Ramayana is different from the other version as it might belong to Ramayana or Ramavatar of earlier Brahma Kalpa. Similarly, the matter of who obtained the Bow of Shiva varies from Ramayana of one Kalpa to another. This is perhaps the reason for which Sri Raghavendra Rayaru has not clarified this paradox in clear terms. As it might have happened in all Kalpas, Sri Rayaru has just mentioned “ShivaDhanuhu BanktwA”, meaning “breaking the bow of Shiva”.

Commentators have mentioned “Rudram prati tapaha krutwA JanakEna neetam” to mean that by doing penance in the name of Lord Rudra, king Janaka brought the Bow of Shiva. This statement does not make it clear that Janaka secured the bow from Shiva and brought it. The question of who obtained the Bow from Lord Shiva directly remains unanswered. It is also stated that King Janaka did penance to bring the Bow of Shiva in front of Sri Rama. Therefore, the variance attributed to difference in Kalpa about who obtained the Bow first does not bear any significance nor signifies any change in the fact that Sri Rama broke the arrow. The subject of Janaka doing penance can be explained in any manner as the final outcome or the goal he had in his mind is beyond suspicion.

Even in Sangraha Ramayana, it is mentioned “Varam DhanUratnamalABhi ShamBhOho prasAditA nastapasA chirENa”, where “Nastapasa” is a conjunction comprising “Naha” and TapasA” which means the Bow was secured through “our” penance. In this context, King Janaka does not use “ME tapasA”, which would have meant “I did the penance”. By using “naha tapasA”, King Janaka has said “our penance”, which includes Devarata and himself, if not his other predecessors.

The Swayamvar of Seetha was known to all deities and demons alike. Many of them had come to Mithila to kidnap or rape her and had returned without achieving what they wanted. Gods and goddesses were aware that Seetha Devi was Sri Lakshmi, the consort of Sri Narayana. Therefore, they had come to Mithila to attend the Swayamvara as spectators. The thought to participate in the event as ‘suits’ had never crossed their minds as they knew that she is the Mother of the entire universe and universal order. In fact, the deities did not enter Mithila. They waited outside the city till Sri Rama broke the Bow and then entered the city to witness the splendid spectacle of the Wedding of Sri Rama and Seetha, who were Sri Narayana and Sri Lakshmi.

Separation of Sri Lakshmi from Sri Narayana is unimaginable and the gods and demi gods were well aware of this fact. Sri Rama pretended to be in Ayodhya and Seetha in Mithila. Spiritually awakened persons pretended, as desired and directed by Lord Vishnu, as though the two were living separately in different places. After the Bow was broken by Sri Rama, they saw Sri Rama and Seetha Devi together to make the demons and foolish people believe that the duo was meeting each other for the first time.

King Janaka was quite aware of all the facts. Even if he was unaware of this situation, great saints like Shatananda would have known it.    

     

                                        

    

       

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 10 TO 12

(The Sanskrit stanzas are given in Kannada script as it may be difficult to read out transliteration. However, the narrative will be in English to help non-Kannada people know the meaning of these stazas. In these stanzas 10 to 12, the incident of Vadisihma and Buddhisagara getting defeated in the debate at the hands of Sri Poornaprajna has been explained. Please read, comment and share.) 

Jaitram prajijnAsu kutUhalAkulam nruNAm kulam pratwaritam nishAmayan|

AvandatOpEtya gurum gariShThaDheehi sa rUpyapeeThAyatanOttamasThitam||10||

ಜೈತ್ರಂ ಪ್ರಜಿಜ್ಞಾಸು  ಕುತೂಹಲಾಕುಲಮ್ ನೃಣಾಂ ಕುಲಂ ಪ್ರತ್ವರಿತಂ ನಿಕಾಮಯನ್|

ಅವದಂತೋಪೇತ್ಯ ಗುರು೦ ಗರಿಷ್ಠಧೀಃ ಸ ರೂಪ್ಯಪೀಠಾಯತನೋತ್ತಮಸ್ಥಿತ೦||10||

SUMMARY: Looking at the crowd that was curiously waiting to know who would win, Sri Madhwacharyaru quickly paced forth, appeared in front of his Guru Sri AchyutaprEksharu, who was there at the great temple (Ananteshwara temple) in Rupyapeethapura and saluted him.

Sri Madhwacharya has once again displayed how a student should obey the Master. He has also shown how Lord Vayu rushes towards anyone calling him the Guru and rescues the person. Each and every action and reaction of Great Masters have hidden meaning and significance. Even though they need not be simply reciprocative or responsive, they do so to show to humanity how to behave in all sorts of situations.   

Sa vAdisihmasya giram gareeyaseemaKhanDayat panDitamanDalAntarE|

TeekShNEna vAkyEna mitEna vEginA gadAm sharENEva vishAradO muhuhu||11||

ಸ ವಾದಿಸಿ೦ಹಸ್ಯ ಗಿರ೦ ಗರೀಯಸೀಮಖ೦ಡಯತ್ ಪ೦ಡಿತಮ೦ಡಲಾ೦ತರೇ|

ತೀಕ್ಷ್ಣೇನ ವಾಕ್ಯೇನ ಮಿತೇನ ವೇಗಿನಾ ಗದಾ೦ ಶರೇಣೇವ ವಿಶಾರದೋ ಮುಹುಃ||11||

SUMMARY: Like a sharp and swift arrow cuts a giant mace into pieces, brilliant Sri Madhwacharyaru instantly shattered the lengthy deliverance of Vadisihma and his accomplices comprising distinguished Pandits into pieces with his sharp counter argument.

It is very clear from this stanza that Vadisihma was the prime speaker on that day and his presentation was unduly lengthy. But, Sri Madhwacharyaru countered them with very few words.

Sri Chalari Acharya states: BudDhisAgaravAdisihmayOrmaDhyE BudDhisAgaramatEna praThamam kaThAm kurvatO VAdisihmasya pakShamaKhanDayaditi BhAvaha|

Sri Vyasanakere Prabhanjanacharyaru comments here that one of the distinct features of Madhwa Siddhanta is that irrespective of the length and depth of the points raised by the rival speakers, a very point-specific, cryptic and most sensible statement is used to comprehensively disprove them as illogical, untenable and unacceptable. Even the works of Sri Madhwacharya are known for brevity and are known to be pregnant with meaning.      

AsAvasUyan dwinavaprakAratO vyacheeklrupat kanchidaThArThamuchchakaihi|

JagadwijEtushchajayE sasamshayastAvajjanO(a)jAyata pUrNachEtasaha||12||

ಅಸಾವಸೂಯನ್ ದ್ವಿನವಪ್ರಕಾರತೋ ವ್ಯಚೀಕ್ಲೃಪತ್ ಕ೦ಚಿದಥಾರ್ಥಮುಚ್ಚಕೈಃ|

ಜಗದ್ವಿಜೇತುಶ್ಚ ಜಯೇ ಸಸ೦ಶಯಸ್ತಾವಜ್ಜನೋ(s)ಜಾಯತ ಪೂರ್ಣಚೇತಸಃ||12||

SUMMARY: Envying fully knowledgeable Sri Madhwacharya for his astounding depth of comprehension, he (Vadisihma) took up a different subject and interpreted it in eighteen ways in a very loud voice. At that moment, the gathering there became suspicious about the victory of Sri Poornaprajna, who could rein in the entire universe.

The eloquence and narrative style, dictum and alacrity of Vadisihma was quite outstanding. The people who had gathered there with huge expectation and anticipation were initially disappointed as it occurred to their mind for a moment that Sri Madhwacharya might not be able to respond to Vadisihma.

It must be noted that there was no dearth of scholars during that period. Moreover, a majority of those scholars were well established because of their eloquence and scholarship. Victory against a weak team is not a victory at all. This is what is obvious from this stanza.