aNu-madhwavijaya

|| ANu Madhva vijaya ||

Source - http://www.dvaita.org/list

Author : Bannur RamachandraRao

Sri Narayana Panditacharya,wrote the famous biography of Sri Madhvacharya,which is considered by all Madhvas as a very sacred work for the last seven centuries. Any person,desiring to study Srimadacharya's works is expected to first study it with devotion. This work contains 1003 slokas divided into 16 sargas(chapters). It is excellent poetry in various metres. Reciting the same gives one's desired objectives. Also, one important objective which the poet says is- 'manOvishuddhai charitAnuvAda:h', that is, we should study the lives of the great for cleansing our mind, and when it is the life history of the greatest of all souls, Sri Vayudevaru, it should be benificial in every respect.

Sri NarayanaPanditacharya also wrote a summary of Sumadhva vijaya in only 32 slokas giving the summary of each chapter in just two slokas. This work is known as 'ANu Madhva vijaya' and is also called 'PramEyanavamAlikA'. This work is also considered to be very sacred since those who cannot recite the whole of Sumadhva Vijaya may recite these Slokas and get the grace of Sri Madhvacharya and His antaryami Sri Vedavyasa. Sri Raghavendraswami,wrote a commentary on this work in his 'purvAshrama'(before taking sanyAsa).

Sri Gurubhyo nama:h

Hari:h Om

Mangalacharanam:

kAntAya kalyAnagunaikadhAmnE navadyunAthapratima prabhAya

NArAyaNAkhilakAraNAya SriprANanathAya namaskarOmi |

abhramam bhangrahitam ajadam vimalam sadA

Anandatirthamatulam bhajE tApatrayApaham ||

SARGA- 1

SrIshaprItyai prajAtassumahitamahimA SrihanUmAnnidEshA-

dramasyOllanghitAbdhi:h sahariratha gata:h sEtunA pishtadusta:h |

bhUbhrunnI rAvanArim puragamurudayam pUjayitvA sasItam

pashyan kimpUrushE tam satatamapi mahAn- prAnamukhyOvatAnmAm ||1||

Summary: The great SriMukhyaprAna , who, to please NArAyana, the husband of Laxmi, incarnated on this earth as HanumAn, whose famous acts are praised by even devatas,

who, by the orders of Sri RAma, jumped across the ocean to search for SIta,

who, after constructing the bridge to Lanka on the ocean, pounded the evil RAvana and made him look like a mass of flour,

who carried the Gandharva parvata (to protect the monkeys),

who worshipped the kind hearted Sri Ramachandra with his consort SIta after He came back to Ayodhya and was coronated, and,

who is staying in kimpurusha khanda and is having the constant darshan of Sri Rama and Sita,

may protect me(us).

bhimO$bhudyOnabhEdyaschakitaripukritApatpranOdI salIlam

rakshoghna:h prAptakrishnO makhakriduta vanE dushtahA kIchakaghna:h |

hatvAduryOdhanAdInsvapadamadhigatO yadvisha:hkrOdhatantrA

bhUtvA bhUmau kushAstram vyadhishata maNimatpUrvakA:h pAtu sOsmAn ||2||

Summary: May that Bhima,the second avatar of Vayu, whose body was hard to be penitrated by any weapon,

whose enemies, being afraid of him, tried to create hardships to him all of which he easily got over,

who killed the demon Bakasura with ease,

who met Vedavyasa and by His instructons, married Drauipadi,

who performed the Rajasuya Yaga (had it performed by Yudhistira) by killing Jarasandha and vanquishing other kings,

who killed demons like Manimanta during his stay in the forest,

who killed Kichaka when he tried to dishonour Draupadi,

who obtained the kingdom by killing Duryodhana and his followers, and,

due their hatred on whom his enemies like Manimanta, with their evil designs, took birth on this earth to spread such philosophies as are misleading , (and contradictory to the Vedas), protect us.

Summary of Sarga- 1 :

The above two slokas give us the summary of the first sarga of Sumadhva vijaya. Thia sarga starts with prayer to LaxmiNarayana, and after a few introductory verses, the achivements of Hanumadavatara of Vayu are stated and the poet Sri Narayanapanditacharya says that Hanuman could have asked for any boon from Sri Rama who would readily grant them, but being a devotee of the highest order, he asked Sri Rama that he should be blessed with the service at the Lord's feet permanetly, and the poet remarks is'nt that true 'vairAgya'! Rama, being pleased with him, with kindness filled in His eyes, granted Hanuman that he should attain the position of Brahma in the next kalpa. Next, the avatar as Bhima is described and it is stated that Bhima was fully devoted to the Lord in both His avataras as Krishna and Vedavyasa in the Dvaparayuga. The chapter ends with saying that Manimanta and other daityas took birth on this earth and by their hatred to Bhima, spread a philosophy similar to Buddhism in the name of a 'vedic' phil., thereby, even the good people who had the correct knowledge, were losing the devotion to Vasudeva, the supreme Lord. Thus, this chapter gives the back ground for the incarnation of Vayu as Sri Madhvacharya, which will follow in the second chapter.

SARGA- 2

ajnAnOtsAdanArtham suruvaravachasA sUchitO rUpyabharrA

jAtO madhyAlAryAdgurumatitapasO VasudEvAbhidhAna:h |

gOdAtrE moxadAtA rajatpatipadAsEvakO bhUtabhartrA

mAnya:h prAna:h kulithhairapi nijasahtarpita:h prIyatAm mE ||3||

Summary : May that Vayu deva be pleased with me, who being so ordered by Narayana,the Lord of Rupyapitha(Udipi), having been prayed by the devatasd to destroy the erroneous knowledge spread by the evil daityas(as stated in the last part of sloka 2), so that the good and deserving may get the right knowledge, incarnated as the son of MadhyagehaBhatta,

who was a scholar with the correct knowledge of shastras,

who had done penance, and was named as Vasudeva,

who granted moxa to a person who presented a cow to his father to give milk to him(Vasudeva),

who was taken to the Ananteshvara temple for worshipping the diety(placing the child before the Lord),

who, while returning from there, was offered respects by a 'brahma rakshsa'(pisacha), and,

who ate the horsegram soaked in water offered to him by his sister.

Anandam mandahAsAmritarasakalayA sandadhAna:H prajAnA-

mAsyendOsshObhamAnairapi kalavachanairbalalIlAvi- lAsai:h |

gOpuchhAlambanAdyairvrishapativihitApatpranOdI-

pranudyA- dajnAnAdyApadammE svayamiha bhagavAnvAsudEvO- $sudEva:h ||4||

Summary: BhagavAn Vayu, in his third incarnation, being called Vasudeva, in his childhood, made his parents and other good people around him happy, by the smiles emanating from his face resembing the full moon,which they felt like having tasted the nectar, by his sweet little pranks, and by such acts as having gone around holding the tail of a cow, and, by having cleared the debt of his father giving a handful of tamarind seeds to the lender(who found the seeds had become gold).

Summary of Sarga- 2

In the second sarga, Sri Narayana panditacharya deals with the birth of Sri Madhvacharya as the son of Madhyagehabhatta, a renowned scholar, devoteto the Lord Ananteshvara, and who had done penance in the form of several hard 'vratas' with the desire of getting a son. The incarnation of Vayu was proclaimed in advance during an annual festival in the temple of Ananteshvara, by a lame person suddenly climbing the 'dhvaja stambha' of the temple and dancing on it and announcing that a great soul who is a 'sarvajna' will be born soon. Shortly thereafter did Vayu incarnate as the son of Madhyagehabhatta having 32 good signs in his body(32 sallakshanas) and was called Vasudeva. The remaining part of this chapter deals with the happiness brought by the child to the parents and exraordinary acts referred to in the above stanzas. The reference to a 'brahmarakshsa' paying respects to the child is detailed in Sumadhva vijaya. The 'pishacha' attacked one person in the party returning in the night from the temple and the man vomiytted blood. The 'pishacha' then said that he would have killed them all but for the fact they were protected by the child (Vasudeva) with them.

SARGA- 3

EkakI yOjanAbhYam vyavahitamagamatyastrivarshO- amaraukO

yOlAlyO lOkamAtrA svalipiparichayE tAtavismEritAkrit |

prAjnyamanyam shivAKhyam parishadi jitavAn shAkhinAmarthamUchE

durgam pitrOpanIta:h suravaramahitO mahyatAm mE vachObhi:h ||5||

Summary: Vasudeva, when he was only three years old, went alone to a temple which was at a distance of a few yojanas ; he was being protected by goddess Durga, the mother of all the worlds(she is the presiding diety of Pajaka kshetra); he surprised his father while being taught the alphabets saying that they were taught the previous day and there is no need to repeat; he was lauded for having humbled a proud pandit called ShivaBhatta, who was discoursing on a 'purana' by telling him that he was wrongly interpreting it and having given the correct interpretation on being requested by the audience; he told the meaning of the name of a vegitable which was not known to his father, and , his upanayanam was performed by his father at which the devatas were happy and praised him. May such Vasudeva, the avatara of Vayu, be pleased with this poetry in his praise.

pAyAnmAm yO bhujangam sadarimadamayaddagupAdhyAyasEvI

vishvEbhyOvEgadUraplvanavidhiniyudhyAdivIryAtishAyI |

yEnAstA mUdhashankA sruti suchivachasA$lam gurO- shshirShasulA

sakhyurnArAyanOjnO$tha ya upanishadam vyAhkyatAsmai surArthya:h ||6||

Summary : May he,VasudEva, protect me, who killed, by pressing with his toes, a demon who took the form of a serpent and bit him, who served the guru who taught him the vedas and shastras, who showed his extraordinary physical prowess by winning against boys of his age group in all sports such as running, jumping and wrestling, who,when doubted about his attention to his lessons by the guru, showed him his knowlegde, and thus cleared the guru's doubt about him, who, when his guru's son had a severe headache, cured him of it by blowing air through his ears, and, who, being prayed by the Devatas, explained the meaning of "AitarEya upanishad' to his guru.

Summary of third Saraga:

In this sarga, some of the extraordinary achievements of Vasudeva are given to show that he was not an ordinary boy(being the avatara of Vayu). Here we find reference to Vasudeva, having gone alone to a temple a few miles away from the place he was taken to by his parents for their attending a marrige and when asked on returning how he, being a small boy went alone, told his father that Lord Narayana had accompanied him all through.

When his father was teaching him the alphabet, he told him that there was no need to repeat what was taught the previous day, showing his extraordinary grasping power. When a puranik called Shivabhatta, who was proud of himself, was narrating a 'purana', he told him that his interpretation was wrong and when requested by the audience, explained the correct meaning with which all the people were surprised and thus the proud pandit was humbled.

When his father was giving a discourse, he did not explain the meaning of the word 'likucha' which was appearing in the text. Vasudeva immediately stopped his father and told that the word meant a type of jak fruit. When his upanayanam was performed ny his father, the Devatas along with their wives appeared in the sky and praised him, expressing their happiness on his taking up 'brahmacharyashrama'.

An 'asura'(Manimanta), who had hatred for Vasudeva (when he was Bhima ) took the form of a serpent and bit him. But, he was unaffected by it and killed the serpent immediately crushing him under his toes. He was excelling in all games compared to boys of his age, showing his extraordinary abilities(reminding he was Bhima in his earlier birth). Once his teacher thought that he was inattentive in the class and chided him and asked him to repeat the lessons taught. Vasudeva, not only repeated the lessons that were taught but also those that were still to be taught, thereby showing that he was a 'sarvajna'.

His guru's son, who was also studying with him, was getting severe headache often. Vasudeva cured it by just blowing air into his ears(which was a real miracle performed by him). At the end of his studies in the gurukula, the devatas wished to know from him the real meaning of the AitarEya upanishad, and Vasudeva explained the meaning of the upanishad to his guru, and that was his guru dakshina (and the Devatas also listened to it).

Thus, in this sarga, Sri Narayana Panditachaya makes us understand that Vasudeva, being the avatar of vayu, who is the supreme among all souls, showed even when he was a boy, that he was no ordinary being but a 'sarvajna' who had come to this earth to preach the true knowledge of scriptures to deserving souls.

SARGA- 4

sanyasE baddhabuDdhi:h krutaharinamana:h pArthapujyam yatim prAk

prAjnam gurvAjnayA$lam saguNaharividam sattaptastruptdaivAt |

prAptam sarvajnashiShyAkhyavaramupagatO dvi:h svatAtam niSheDdhum

praptam chAnuttaram yO vyadhita sahajavan mAtaram chavatAnmAm || 7 ||

Summary: VasudEva made up his mind to take 'sanyAsa'. He went to the temple and took the approval of the Lord Sri Hari. He approached a 'yati' called AchyutaPrexya(also called AchyutaPrajna), who had been treated with respect by the Pandavas in Dvapara yuga, and who had good knowledge and by the advice of his guru, who told him to be devoted to Sri Hari, had prayed to the Lord to grant him a sishya who would be full of knowledge. When his father tried twice to dissuade him from taking Sanyasa, he silenced him by his acts, and also got the approval of his mother that he might take sanyasa as soon as a brother was born to him.

purnAprjnAkhya AsiyatikulatilkO ya:h shubhAchara Isha-

prastO$smA IsvarAjnAgatasurasariti snAnakri- jjaitrpatra:h |

dushpadyachhichcha lOkE pravachanachatura:h satpurAnEtihAsa-

syOktAu mEdhApradarshI dishatu shubhadrisham mahyamrijvagraNIssa:h || 8 ||

Summary: Vasudeva took sanyasa and got the name 'purnaprjna'. He was soon recognised as a great 'yati' because of his adherence to the duties enjoined to the 'sanyasashrama'. Achyutapreksha was very happy that the Lord Ananteshvara granted him such a great sishya. By the grace of Sri Hari ,the river Ganga flowed into a tank in Udipi in which he bathed aong with others. He won in debates against other scholars (of ther religions) and got from them certificates of victory over them. He showed his knowledge by teaching works of other schools of philosophy,while,at the same time showing their fallacies. And, he became well known for his excellence in teaching of shastras and for his brilliant discourses on 'puranas'. May such PurNaprajnAcharya,the greatest among the 'rijus', lead me in the path to moxa.

Summary of Sarga - 4

In this sarga, Sri NarayanapanditAcharya narrates the story of Vasudeva having taken'sanyasa'. He approached a 'yati' called 'Achyutaprexa', who was heading a mutt, with the intention of taking up Sanyasashrama. This yati had been, in dvapara yuga, a brahmin who had been respected by the Pandavas and had the previlege of having been given his 'bhiksha' by Draupadi. He had been advised by his guru that he should worship Narayana and he alone will grant moxa and the advaita philosophy of jiva-brahmaikya does not lead to it. He had been also waiting for a shishya who is a 'sarvjna' as was indicated to him by Lord Ananteshvara. When Madhyagehabhatta came to know that his son has decided to become a sanyasi, he came there and tried to stop him,but Vasudeva put on a 'kaupIna' before his father, showing his firm decision. Also, when his father came a second time along with his mother,Vasudeva would not change his mind and they prostrated to him to request him not to do so. Vasudeva told them that being his parents, their prostrating to him meant that they had approved his taking sanyasa and promised them that he would wait till another son was born to them. He kept the promise and took sanyasa at the age of eleven from Achyutaprexacharya.

On taking sanyasa, he was named 'purnaprajna' by his guru. He soon earned the fame as a great 'yati' by his following strictly the principles to be followed in sanyasashrama. Achyutaprexa was happy that the Lord had a granted him a sishya of such great calibre. Purnaprajnacharya wanted to go to Kashi to take bath in the river Ganga, but Achyutaprexacharya did not like separation from his beloved sishya and prayed to Lord Narayana, by whose orders Ganga flowed into a tank in which He took bath along with others. This tank is well known as 'Madhva sarOvara'.

Purnaprajna soon won in all philosophical debates against several pundits and earned certicates of his winning over them.When Achytaprexa started teaching him a work called 'IstasiDDhi' relating to Advaita philosophy, he pointed out 32 mistakes in the first stanza itself. Once he showed the errors in the some versions of the Bhagavata being used and stated which was the correct one. When asked by Sri Achyutaprexa how he knew it, Purnaprjna told him that he knew every thing in the previous birth itself.(In the previous birth as Bhimasena, he had learnt the shastras from Vedavyasa, who is an avatara of Lord Narayana himself).

The poet concludes the sloka 8 with prayer to such a great 'yati', Purnaprajnacharya, who is the top-most of all 'rijus', that he may lead him(us) in the path to moxa.( there is a group among devatas who are called Rijus, 200 in number, who alone can come to the position of 'Vayu', the supreme among souls).

SARGA- 5

sAxAdAnandatirthO$numitibhirurujidyO$numAtIrthanAmA

buDhyabDhim Vadisimham sapadi vijitavAn dushtabhAsh- yApanOdI |

achhEdyOkti:h pramOdam piturapi kritavAn narma garbham gurUktO

bhAshyam kartum hyavOchat priyasakhayatayE sutrabhAvam samAvyAt ||9||

Summary: Purnaprajna was installed in the 'Vedanta pitha' being looked after by Achyutaprexa and was given the name Anandatirtha. When a 'yati' known to Achyutaprexa visited him, Anandatirtha had 'vakyartha'(philosphical discussion) and defeated him, and was given the title 'anumAnatirtha'. A Buddhist called Buddhisagara and his sishya named 'Vadisimha' came to debate with him and got defeated in no time. His father who came to see him was very happy with his great abilities and fame.

Poornaprajna showed that the 'bhashya' to Brahmasutras which was being followed was full of errors . He gave the correct interpretatons in their place. When his guru Achyutaprexa told him why he should not, in that case,write his own Bhashya(as though sarcastically), he took it in the right spirit and made up his mind to write a new Bhashya and being requested by another 'yati' in the mutt, explained the real import of the Brahmasutras. May this great Anandatirtha protect me.

yAmyashyAm yAn prabhOkA bahuphalasamitE:h khIriNIm prexya yantIm

syanandUram cha daityam sapadi vijitavAn phAlgunam tirthamApta:h |

sEtum chAtrApahAsyam khAlamaTha krutavAn sarvajid- ranganATham

natvA yAnvishvavandyO hyupanadi vibudhaukasyavEnmAm sa Dhanya:h ||10||

Summary: SrimadAnandatirtha went in the southern direction with his guru,on pilgrimage. On his way, he was tested by a householder by offering two hundred plantains after 'the bhiksha'(that is after meals) which he ate! He visited the river 'Payasvini',on whose banks goddess Durga will be taking avatara. He then went to 'Anantashayanam'(Trivandrum) and prayed to the Lord.

On his further journey, he defeated in debate a 'daitya' born with the name Sankara. The next place he visited was Kanyakumari, which was known by the name of Arjuna(since he carved it). Once again Srimadananda tirtha was accosted by the daitya, whom he belittled before every body. He then came to Srirangam and prayed to the Lord, Sri Ranganatha. From there he returned and stayed in a temple near the Payasvini river. May such Anandatirtha,the most blessed of yatis, protect me.

Summary of Sarga- 5

In this sarga,we are told about Srimadanandatirtha being installed as the next heir to Achyutaprexa. He was consecrated as such and was given the name 'Anandatirtha', which was appropriate to him since he was to write the shastras(tirtha = shastra) which were to please the Lord who is 'anandasvarupa'.He was given another name "anumanatirtha"('anumana' means philosophical logic) as he showed his extraordinary abilities in discussing philosophic topics involving complicated logical discussions. Two Buddhists by name Buddhisagara and Vadisimha cane to debate with him, and were defeated easily by him. the people who listened to the discussion told that Anandatirthacharya defeated them by just one sentence(by a simple argument). Once, while discoursing on the 'Bhrahmasutra Bhashya' of Shankaracharya(which was the one in vouge at that time), he remarked , with sarcasm, that it does not accord to the Sutras written by Vedayasa and when requested by the listners, explained the correct meaning of the suitras.Knowing these views of his, Achyutaprexya, told him once, that, in that case, why he should not write a Bhashya to the Sutras, and he took this as the approval of the guru to write that (which he did later).

Srimadanandatirtha went on a pilgrimage with his guru Achyutaprexa towards the south. While on their way, a householder offered 'bhiksha' to them. After the 'bhiksha' was over, the householder offered a full bunch of plantains to test Srimadanandatirtha who consumed two hundred plantains, to the surprise of everybody. When asked by the guru how he could do so, he told him that he had 'agni' equal to a thumb in his stomach which has the power even to annihilate the whole world. In the course of his yatra, he also won in debates with other pundits. The other episodes during this tirthayatra and the places visited are briefly explained in the summary of sloka 10 above.

SARGA- 6

vishvAdInAm shatarthapravachanachaturO- dAnasuktArthavAdI

divyajnAnaprakAshI sakalajidakhilajnABhida:h prAptarupya:h |

BhImO vA BhImasandha:h khalakuladamanE gItikAbhAshyakArI

gurvarchI yAnudIchIm mama manasi lasEttIrthashOdhI sa maDhva:h || 11 ||

Summary: When he was halting in the temple, many people including several pundits came there to hear his discourses. Once, during his discourse, he said that the Vishnusaharanama has a hundred meanings for each word, and when doubted by the pundits he showed his ability to tell them. He was asked the meaning of a vedic sukta on 'daana'(charity), which he interpreted as being in praise of Vishnu, indicating he was a 'sarvajna'. He then returned to Udupi.

Just as Bhima took a vow to kill all evil persons, he took a vow to criticize and disproved all wrong interpretations of the Brahmasutras. He wrote his commentary on Bhagavadgita which pleased his guru. He then went on a pilgrimage to the north, with the desire of going to Badarikashrama. He made the rivers on the way purified because of his taking bath in them.

gangAtArI sukarmOpagatabadarikAntO$tra nArAyanam yO

natvaikAntE samudyanpravachanakrudaTho sattapA:h krishnanunna:h |

AptEbhya:h kAryalEkhI svamanugatanijaprEraka:h pAnimAtrA-

nmAtyAbha:h prapashyan harimapi giriNA sardhamrudDhyai sa mE syat ||12||

Summary: Sri Anandatirtha,on his way to Badari, crossed the Ganga and and performed such good deeds as would be pleasing to hear about. After reaching the Badarikashrama, he prostrated to Lord Narayana and submitted to the Lord his Gitabhashya in secrecy with the Lord and reciting it before Him. He did penance in the form of 'mouna vrata' and expressed in writing to his sishyas his intention to go to the MahaBadarikashrama.

He sent back his disciple Satyatirtha who followed him by the waving of his hand. He crossed the mountains jumping like Hanuman. On his way, he thought of Lord Hari as staying in the Himalaya mountains bedecked with 'koustBha and other ornaments. May this Acharya favour us with all progress.

Summary of Sarga- 6

At the end of sarga 5, we were told that SriMadhvacharya(Madhva is the name given to him in the Vedas ) stayed in a temple on the banks of the river 'payasvini'.The people of the surrounding area including several pundits came to hear his discourses. While once lecturing on the "Aitareya upanishad', Srimadhvacharya told that the Vedas have three meanings, the Mahabharata has ten and the Vishnusahasranama has a hundred meanings. Some pundits doubting his statement asked him to give hundred meanings to each word in Vishnusahasranama, to which he told them that he would explain it to them provided they would repeat it. They took the challenge, and when the Acharya was in mid-way of telling the meaning of the word 'vishva', they accepted defeat and prostrated to him praising his knowledge. Similarly, in another instance, when challenged by some pundits, regarding the meaning of a 'vedic sukta' which applies to the procedure of 'dAna' and so not to Vishnu, Sri Anandatirtha gave the meaning of it as applying to Lord Vishnu, and told them that the primary meaning of all vedic statements was in favour of Vishnusarvottmattva and in his praise and the meaning in favour of other deities or regarding rituals was secondary. These instances showed that he was a 'sarvajna'. He returned to Udupi, where he wrote his commentary to Srimad Bhagavadgita known as the Gitabhashya. He presented a copy of it to his guru Achyutaprexa, and went on a pilgrimage to Badari .

On reaching Badarikhetra, Sri Anandatirtha prostrated to Lord Narayana, and sitting alone before the Lord , recited his Gitabhashya as an offering to the Lord. The Lord was pleased with it and expressed His approval to it and asked him to replace the word 'shaktita:h' in the first sloka by 'lesata:h' indicating that he was capable of writing a more detailed Bhashya, and what is written is sufficient for the sadhakas on this earth. The Lord asked him to recite the Bhashya once again, which was heard by the sishyas waiting outside the sanctum-sancotrum. He then observed 'mounavrata' for 48 days and at the close of it, having been instructed by the Lord to go to the ashrama of Vedavyasa (who is an avatara of Himself) in upper Badari, wrote a sloka as an advice to the sishyas, who were asked to await his return which read:

'nEdrusham sThalamalam shamalaGhnam

nAsya tIrthasalilasya samam vA

nAsti vIShnusadrusham nanu daivam

nAsmaduktisadrusham hitarUpam'

which meant: "there is no place equal to this Badarikhetra on this world in taking away one's sins, no river equal to this Alakananda( which merges with Ganga), no God equal to Lord Narayana and no words(Tattva or philosophy) equal to what I have preached'.

He then left for MahaBadari (upper Badari) jumping on the hilly path from one part of a hillock to another reminding his avatara as Hanuman. Sri Satyatirtha, a sishya of Sri Madhvacharya, who could not bear the separation from the guru, tried to follow him but by the evening, was not able to go even half the distance the guru had covered. Seeing this, Anandatirtha waved his hand towards him by which Satyatirtha was without any effort on his part, placed back in Badari from where he had started and joined the other sishyas. He then moved on towards the Badrikashrama, on the way thinking of the Lord, Sri Hari being with His consort Mahalaxmi, wearing a 'pitambara', bedecked with gold and diamond ornaments and full of Ananda.

SARGA- 7

yO$pasyatsvAshramagryam munimahitagaNO divyasAlam cha chitram

tatrarShINAm samAjE harimapi munita:h satyavatyAm prajAtam |

kartAram bhAratAdErBharatavaragurum Brahmasutrasya chAhO

nirdOsham nityapurNAgaNitaguNamasau prIyatAm mE sa chEsha:h || 13 ||

Summary: He(srimadAnandatirtha) saw the ashrama which is the most sacred one, and was looked at with awe and respect by the rishis there. He then saw a 'badari' tree amidst a clustre of trees close to which was sitting Sri Vedavyasa, incarnated as the son of Satyavati, the author of Mahabharata and other sacred works, and the guru for the Bharata race, and who composed the 'Brahmasutras', and who has no blemishes and is full of infinite auspicious qualities. May such Anandatirtha and the Lord SriVedavyasa be pleased with me.

sarvAngai:h sarvavandyairvimalakuvalayashyAmalai:h shOBhamAnam

vijnAnandatEja:hpravaraguNamayai:h pUrna- lAvaNyarUpai:h |

bimbOshtam padmapadam shubhakapijatam saiNachNamIsham

drushtvAnatvOpagUdha:h sagururavatu na:h sUpavishtO- munIshta:h ||14||

Summary: Srimadanandatirtha had the 'darshan' of the Lord, Sri Vedavyasa, whom the poet describes in several slokas. His body was shining like a blue lotus, full of resplendent beauty being made up of all good qualities such as knowledge(jnana), Ananda(happiness), tejas(effulgence). His lips were red like the 'bimba' fruit, He had lotus-like feet, His hairs were entwined and shining, He was covered with a 'krishnAjina'(deer skin) which was pleasing to the beholders. Sri Madhvacharya saw his Lord and guru, and immediately prostrated fully before Him, with the greatest devotion. Sri Vedavyasa, being pleased with him, embraced him, and suggested to the rishis to give a proper seat to him and they offered a suitable seat and 'arghya, pAdya etc.' deserved of a guest. The rishis were highly gratified by listening to their enlightening conversation .

Summary of seventh sarga

Sri Anandatirtha then reached Badari and saw the 'ashrama' of Sri Vedavyasa, situated in the northern part of the Himalaya mountains. There were many sages in this 'ashrama' who were proficient in various branches of the Vedas. It was inhabited by many beautiful birds. When Srimadanadatirtha entered the same, the rishis were taken by awe and respect seeing his personality which had thirty-two 'sallaxanas' (good features) indicating that he must be either Brahma or Vayu who alone have all the thirty two laxanas. Soon, he saw a 'badari' tree, around which were sitting great sages and in the centre was seated Sri Hari, the Lord of the whole world, the one without a single blemish and the embodiment of all auspicious qualities, having taken the avatara of Vedavyasa, sitting in an yogic posture on a 'krishnajina'. Sri Madhvacharya was highly delighted to see the Lord, and he thought thus : ' His(Sri Vedavyasa's) body is resplendent like a blue lotus; It is full of Ananda, and jnana; I shall wear the dust of His feet on my forehead, which has been so worn by Mahalaxmi, Chaturmukha Brahma,Vayu,Garuda,Shesha,Indra and other gods; His feet bear the marks of dhvaja, ankusha,and Padma;the effulgence of the nails on His toes take away the two types of darkness, external and internal; His feet with delicate toes have no comparison except to each other; He wears a 'yogapattika'(waistband) around His waist which is blessed like one who surrenders to Him with devotion gets blessed with all happiness; The beautiful deerskin He is wearing shines forth because of the contact with Him; His thin stomach with a deep lotus like naval holds the entire universe; He, who belongs to the family of Vasishta, wears, on His chest, a pair of 'brahmasutras'(yajnopavita), one representing the three Vedas and the other 'the Brahmasutras'; He wears a necklace of 'kaustuBhamani' which it looks, was presented to Him by Chaturmukha Brahma for His exposition of the glory of his father, Lord Narayana, as the unequalled supreme Lord of the universe; One can't find a simile for the delicate round and yet strong hands of the Lord which hold the marks of shankha and chakra; His right hand shows the 'jnana mudra' indicating that He relieves the ignorance of His sincere devotees (and grants them jnana), while the left hand placed on his knee shows that they get eligible to relief from the pangs of samsara and get moxa; His bright long conch-like neck has three lines on it which look as if they were formed by the recitation of the three Vedas all the time; His effulgent face with its sixteen 'kalas'(features) being full, makes the brightness of innumerable full moons appear dull; the row of His shining teeth appearing between His red lips makes a row of white pearls placed between 'padmaraga gems' feel shy; His mouth answering the questions asked by any number of inquisitive brahmins in groups at the same time is like a river filling thousands of wells; The glance from the lotus-like eyes of the Lord combined with His smile which gives happiness to the whole world is sure to turn towards Me and with affection, to grant all my wishes. The Tulasi leaf adorning his ears appear to whisper to Him that other flowers like lotus should not deprive it of that seat by envy; the movement of the brows of the Lord of all the worlds are able to control the functions of creation, sustenance, destruction etc. of the entire universe headed by gods like Brahma and Rudra; He wears a red 'tilaka' on the forehead which looks similar to a line of red stones shining on the blue mountains; I am blessed to see this extraordinary form of the Lord with His reddish locks of hair, which shine like a newly formed cloud brightened with streaks of lightning; He is of innumerable auspicious qualities and when even goddess RamA is finding difficult to complete counting His qualities exhibited by the flashing nails of His toes, who else can describe the Lord's qualities! I, am, however, not startled by this illuminating figure of the Lord of this universe as I have always have seen the whole creation as the Lord's dwelling place!'

With such thoughts about his Lord and guru, Srimadanandatirtha, stood before Sri Vedavyasa , overwhelmed with emotions, and with his hands folded and eyes closed, offered prayers to the Lord and prostrated fully before Him ( did 'sashtanga namaskara'). Sri Vedavyasa, happy to see His beloved Sishya, picked him up with both His hands and embraced him, reminding of the privilege he had in his earlier births of Hanuman & Bhima from RAma & Krishna, which the rishis sitting there said is not given by the Lord to Rudra and the other Devatas. Sri Madhvacharya was then made to sit on a suitable seat offered to him by the sages being so instructed by the Lord and was offered the courtesies such as 'arghya,and pAdya'. It was a great sight for them to see in that sacred Ashrama, the two, namely, Sri Vedavyasa, the avatara of Sri Hari with infinite 'Ananda' and 'jnana', and the 'sishya', Sri Anandatirtha, the avatara of Vayu,who was full of right knowledge of shastras. The poet, Sri Narayana panditacharya, prays that such a privileged Acharya, may protect us.

SARGA- 8

sishyam vyAsasya nArAyanamaTha cha gatam sarvahEtum sumatsyam

sAshvasyam kurmakOlau nriharimaTha manum vAmanam budDharAmau |

vyAsam kAkusTha krishAvatichiramitarAnandanam kalkiyajnau

siddDhEsham naumi DhanvantarivaravanitAkhyam tamEnam smarantam ||15||

dattAtrEyam kumAram hridi daDhaDhrishabhAm hamsakrishnau harim tam

Dharmam nArAyanAkhyam sadashashatasahasrAdya- antAvataram |

tannunnasthathvasuktyai varamuchitanarairESha sEvyathvamApta:h

kruchhrAdyAtrOnmukhOmE sa gatirapi harir- vyasanArAyanAkhya:h ||16||

Summary (these two slokas are taken together as they have continuity of the subject):

Sri Anandatirtha approached Sri Vedavyasa when he was alone and learnt the shastras from Him. Then with Sri Vedavyasa, he went to see the Lord in His incarnation as '(Dharmaputra ) NarAyana', doing penance in the same 'ashrama', on seeing whom, came to his mind the many 'rupas' (avataras of the Lord) such as matsya, hayagrIva, kUrma, varAha, nArasimha, tApasamanu, vAmana, budDha, parushurAma, krishna, mahidAsa, kalki, yajnya, kapila, Dhanvantari, and his graceful female form Mohini, dattAtrEya, sanatkumAra, vrishabhA, hamsa, krishna (this avatara is different from the Krishna of Mahabharata), the ten avataras matsya etc., hundred rupas of the Lord nArayana, Narayana etc... ..., thousand rupas vishva etc. as in Sahasranama, and an infinite number of rupas like ajita and so on. He then prostrated before the Lord NArAyaNa and was ordered by Him to write the Bhashya to the 'Brahmasutras'. He then returned with the permission of both of them to Badarikhetra.

May he, Srimadanandatirtha, and Sri Hari in His 'rupas' as Vedavyasa and Narayana at the MahaBadari grant me (us)) moxa.

Summary of Sarga- 8

The rishis in the VedavyasAshrama wondered at the extraordinary knowledge of Puirnaprajna and the effulgence in his face, whose greatness as the highest of souls, they had realized. Sri Anandatitha then approached Lord Vedavysa when he was alone, and was taught by Him in secrecy many important philosophical works which he grasped within a short time, and the Devatas were full of praise for this meeting of the guru, the omnipresent and omniscient Lord, and the sishya, the 'jivottama', supreme among the souls, who could know the secret knowledge of all shastras fully well, which is beyond the reach of even the other devatas.

Sri Vedavyasa then took his sishya to Sri Narayana, incarnated as the son of 'yama' or 'Dharma'(another avatara of himself), who was sitting in the posture of a TAPoYoGi in another part of the ashrama. On seeing Him, Sri Anandatirtha was overwhelmed with emotion due to extereme devotion to the Lord and in his mind recalled the many many (infinite) incarnations of Lord Narayana, the consort of Laxmi. Sri Narayanapanditacharya has here described several avataras of the Lord (which have been given in the summaries above) in fine poetry and His deeds as Rama and Krishna using 'sleshalankara'(the same sloka can be applied to ramavatatra and Krishnavatara) which should be better studied to be enjoyed. Srimadanandatirtha then prostrated to the Lord singing His praise with this sloka:

'paramAtmanE satatamEkarUpiNE

dasharUpiNE shatasahasrarUpiNE

avikAriNE sPhutamanantarUpiNE

sukhachitsamastatanavE namOnama:h'

Then, the Lord in his both the 'rupas', was pleased with Anandatirtha. Sri Narayana then told him that he should write the correct Bhashya to the Brahmasutras of Sri Vedavyasa since several others have given faulty and misguiding interpretations to the sutras causing great damage to 'sat-shastras' ( philosophical works considered as authority). Sri Madhvacharya who felt it hard to be separated from the Lord, prayed to Him that he may be permitted to stay there. The Lord advised him to go back to the mainland since there are good souls who need to be led in the path of right knowledge. This, he took as the command of the Lord and decided to write the Brahmasutra Bhashya as per His behest and took leave of Them.

SARGA- 9

labDhvAnujnAm mukundAtsvajanamupagatO$nEkaBhIkShA prabhOktA

tulyam bhAshyam cha kurvansvaguNasamaguNam sampra yata:h punaryAn |

ShatstrAshEShashAkhAsvakhilavijayavAn shOBhanam surivaryam

shishyam labDhvA$tijaitram punarapi viviDhan- prA[ptarUpyO gatir mE || 17||

Summary : Sri MadhvAchArya, after taking permission of Lord Mukunda, came back to the place where his shishyas were waiting and accepted the 'bhiksha' offered by many persons. He wrote the Bhashyas(commentary) on Brahmasutras, which was in tune with the real philosophy of Sri Vedavyasa, and which had qualities similar to his own (meaning that it was flawless and declaring that Vishnu is supreme). He then returned to the south and on the way won in debates over many pundits who had expertise in the 'shad-darshanas' and several sections of the Vedas. He defeated a famous pundit called Shobhanabhatta in debate, and accepted him as his sishya. He returned to Udipi after gaining many such victories on his way .

May such Srimadacharya lead us in the right path (the path to moxa).

sakhyE vyakhyAya Bhashyam kalimalamapanIyAchyutajnAya chAlam

kArShnImarchAmachAlyAm tridashakataruNairlIlay- AnIpyarUpyE |

AsThapyOdasya yajnapratihatiniratAn kArayitvA$sya yajnam

vyAsam natvA punascha pratigatarajata:h samprasIdEtsa madhva:h ||18||

Summary: Sri Anandatirthacharya, then explained the Bhashya he had written to the other 'yati' who was his friend and also to his guru Achyutaprexacharya, thereby ridding their minds from the effects of kali. He then carried the idol of Krishna alone with ease though thirty young men could not even lift, and installed in Udipi. When some people tried to disrupt a 'yajna' being performed by the son of his previous guru (purvashrama guru), he prevented them from it and got the same completed. He once again went to Badarikashrama and paid his obeisance to Sri Vedavyasa and returned to Udipi.

May I (we) get the grace of such a guru, Sri Madhvacharya.

Summary of ninth sarga

Srimadanandatirtha then returned to the Badarikashrama where his sishyas were waiting. Many grihastas offered him 'bhiksha'. Once he accepted the 'bhiksha' offered by 5 or 6 persons on the same day since there were not enough days of his stay to accept them separately, and partook the food offered by all of them at one time. He then wrote the Brahmasutra Bhashya explaining that Vishnu is the supreme Lord of the universe, full of all auspicious qualities and with no blemish and showing that the twenty-one bhashyas that were written by others till then were all erroneous as they did not convey the correct meaning as intended by Sri Vedavyasa. This Bhashya is considered very sacred and the poet says in the following verse that anyone who writes even a letter from it with devotion gets the benefit (punya) equal to the construction of a temple on the banks of the Ganges.

"gAngamangalatarangaBhangada

prAntasushriharivEshnakritsama:h

yadgataikatamavarnalEKhaka:h

stayatirtha iha BhashyamAlikhat"

Satyatirtha yati, a beloved sishya of Srimadacharya, wrote the Bhashya dictated by the guru. Srimadananda tirtha then started on his return journey to Udipi. Enroute, he had philosophical debates with a number of pundits proficient in Vedas, shad-darshanas and other shastraic works and in tarka(philosophical Logic) and defeated all of them . When he came to a place on the banks of Godavari river, he defeated a great advaitic scholar, Shobhana Bhatta, who became his sishya and following the guru's footsteps, defeated many pundits versed in other philosophies. Sri Madhvacharya returned to Udipi and his guru Achyutaprexa was immensely happy to see him. He then explained his Bhashya to his guru and to the other 'yati' in the mutt for both of whom, with this proper knowledge, the effects of kali in the form of wrong knowledge was taken away.

Sri Anandatirtha bhagavatpadacharya brought the idol of Sri Krishna (said to have been worshipped by Rukmini) which he found in a ship which he saved from drowning, carrying it alone when thirty young men found it impossible to lift it (because of the special presence of the Lord in it). Some evil elements were trying to disturb a 'yajna' being performed by the son of his guru in his purvashrama(before taking sanyasa). He condemned those people and having gained the respect of the good people, he helped in the completion of the 'yajna'. Sri Madhvacharya then undertook a second pilgrimage to Badarikashrama and taking the blessings of Sri Vedavyasa and returned to Udipi.

SARGA- 10

sagasvAdIshadEvam paravashaKhananam yO vyaDhad- aplava:h svai-

rgangAtArI svanItyA vashitayavanarAt vartmani kvApi chOrAn |

hantum yAtAnmithO$han kvachidapi nijashishyENa- chadrAvayaddra-

gyOgEnAsIchchilABha:h kvachidapi sagaNastam mahExam didr^ikShE ||19||

Note: This sarga gives us many of the 'mahatmyas' exhibited by Sri MadhvAcharya. Three slokas are devoted by the poet for this sarga.

Summary: A sishya of Sri Purnaprajna narrated to a devoted and inquisitive audience, the 'mahatmyas' of his guru, in poetic composition in various metres.

(1) A king called IshvaradEva was getting some work done involving digging the earth, and whoever passed by was asked by him to dig some portion and proceed. When SriMadhvacharya and his sishyas were crossing the place, the king told him also to do the digging work. SriMadhvacharya then told him that he may demonstrate to him how to dig since he did not know, the king started to dig the earth and never stopped while Shri Acharya proceeded on his journey.

(2) In one place, they had to cross the river Ganges. The muslim king had ordered all boats for crossing the river to be withdrawn due to the threat of some enemy attack and had placed a large army to guard it. Sri Madhvacharya made his sishyas cross the river by holding each other's hand easily inspite of its depth. When stopped by the army who tried to attack him and his group, he told them in soothing words that they don't have to be afraid of such a small group and that he was proceeding to see their king. They were easily convinced and allowed him to proceed. The king saw Sri Madhvacharya and asked him how they could come there escaping the attack of his army and how could they crossed the river without any boats, Sri Madhvacharya replied in the king's language that he could do it by the grace of Lord Narayana, the indweller of the sun-god who gives light to the whole universe, and that he was proceeding northwards. Being highly impressed with his reply and with the glow in his face, the king came down from the palace and offered him half his kingdom.

(3) When some thieves came to attack his party, Sri Madhvacharya moved in between them showing his upper garment look as though money is concealed in it and the thieves started quarrelling among themselves for it and killed one another.

(4) In another place, when a band of dacoits tried to attack them, he made his sishya, Sri Upendratirtha, kill all of them with an axe in his hand (he gave his sishya such extraordinary strength).

(5) Once again they were attacked by a band of thieves on their way, when Sri madhvacharya made himself and his sishyas appear like stones to the thieves, and they left the place. It is my desire to have darshan of such a great personage, Srimadanandatirtha.

daityavyaGhrOpaGhatI narasaKhakaratO labDha gaurOpalArchO

vyAsAjnABhruthsutharthA laGhusurasarItO vAri- samstamBhayOgAt |

BhitvA BhUmim dyunadyA maThamupagatayA vanditO murtimatyA

yUnO$nEkAnvijigyE yugapadupagatAnyassalIlam tamIdE ||20||

Summary: The mahatmya's of SriMadhvacharya are continued in this sloka.

(6) A daitya(asura) who had taken the form of a tiger attacked Satyatirthayati on their way. The guru immediately killed by hitting him with his hand.

(7) He then went to Badarikashrama and obtained from Sri Vedavyasa special stone idols known as 'Vyasamushti'(eight of them). He was instructed by the Lord (Sri Vedavyasa) to write a work explaining the meaning of the Mahabharata (the work is known as 'Mahabharata tatparya nirnaya').

(8) While returning from Badari, he crossed the Ganges using his mystic power known as 'jalasmbhavidya' without even being visible to his shishyas, and without his clothes becoming wet. When they were looking for him being perturbed, he got boats sent for them by a king whom he met on the other shore, and who was taken by awe with the power of the great saint.

(9) He then camped in a mutt in Hastinavati (the capital of Pandavas) for performing the chaturmasya vrata (four months). When was giving a discourse, goddess Ganga, the deity of the river Ganges, appeared from under the earth and stood before him with folded hands . (This indicates that Sri Madhvachrya was a devata of a high order being worshipped by the devatas).

(10) He then proceeded to Kasi(Varanasi). When he found some of his sishyas were proud of their physical strength, he asked all of them to fight with him (wrestling) at the same time and made all of them fall to the ground. When he told them to free themselves from his hold, they begged him for release as they couldn't do so. I pay obeisance to this great guru, Srimadanadatirtha.

svargAhvOktipraKhandI sakalasamayijidvyaKhyayABhAt- purA$jau

shishANAmAyuDhAni prakatayatipurA pUjitah shUlinA$lam |

pratyaxENa kvachidyO dashashataguramBhapayOBhuk xNAthsa-

dgAnaI:h puShpAdikArItyaBhihitachritO ya:h shuBhai- stam prapadyE ||21||

In this sloka also, the'mahatmyas' are continued.

(11) A yati called Indrapuri had the habit of condemning all schools of philosophy with his arguments based on logic. He came to argue with Sri Anandatirtha also and questioned him on the meaning of 'jnana'. The Acharya condemned him saying that if he had 'jnana' he would not ask such a question and if he doesn't have any 'jnana' he cannot ask a question like it (being an ajnani), to which he had no reply.

(12) He, then, gave discourses in many 'vidvatsabhas' (assemblage of scholars) on his philosophy that Sri Vishnu, who alone is independent, is the creator, sustainer of this universe; He is full of auspicious qualities and absolutely flawless; all souls are dependent on him; the good and virtuous people will attain salvation reaching his abode, while the evil and guilty will be punished; and other important philosophical tenets which none can contradict as they were all based on proper authoritative religious texts.

(13) Sri Madhvacharya, while on his way back, took his sishyas to Kurukshetra, the battle field of Mahabharata war. He asked his sishyas to dig a particular place, where he showed them the mace (gadAyuDha) used by him when he was Bhimasena and also told that Satyatirtha was a king who also fought in the war and showed the weapon he used. He also showed them in Kurukshetra a person sitting like a sansyasi and told them that he would be Maricha (a rakshasa) in the next 'kalpa'.

(13-1) At Hrishikesh, Sri Rudradeva(Shiva) appeared in the guise of a brahmin and bowing to Sri Madhvacharya, requested him to accept the 'bhiksha' that would be offered by him and disappeared to the surprise of all the people there. Later Rudra appeared in the dream of a devotee and instructed him suitably. The devotee offered 'bhiksha' to Sri Anandatirtha with several sweets and various dishes. This indicated to all that Rudradeva treated him as his guru and respected him as such.

(14) He then came to a place called 'IshupAta' known to be a dedicated to Lord Parushurama. There the king offered a thousand plantains of the 'Rajakeli' variety to test him and he consumed all the fruits (proving that he was Vrikodara).

(15) He came to Goa where he ate four thousand plantains and drank thirty pots of milk offered by a brahmin called Shankara.

(16) In another place, where the trees and plants had dried up, at the request of the people there, he sang melodiously, and to the surprise of everybody, the trees and plants immediately sprouted, and flowers and fruits appeared on them and made the people of the happy.

I (we) bow with all reverence to such a great 'yati' who is equal to Chaturmukha Brahma, whose life is full of great deeds which are praised even by the gods with devotion.

SARGA- 11

Note: This chapter is covered in one sloka.

vyAKhyAmsrutvA muniBhyO$Bhyadita samayatO yasya laBhyam PhaNindrO

vaIkunTam hEmanAnamaNimayasadanam srIshaDhAmAstha- dOSham |

sAyujyAdyAptasauKhyaIrviviDhaviShayiBhi:h sundarI- BhOgaBhAgBhi:h

brahmAdyainAThadrugBhirvilasitamatulam sO$nugruhNAtu nO$lam ||22||

Summary: Once, when Sri Anandatirtha Bhagavatpadacharya was giving a discourse, Sri SeShadeva(AdiseSha) appeared in the sky and listened to it; when he returned to his abode, he was asked by Sanaka and other rishis the benefit of listening to such a discourse, he replied that it leads one to 'vaikunta', that is moxa. He, then described the Vaikunta like this:

'The abode of Sri Narayana in the Vaikuntaloka is glittering with gold and precious stones. It's denizens are free from blemishes and have no fear of birth and death. They are blessed with 'sayujya' moxa and have all kinds of pleasures they desire and are enjoying with their respective spouses. Brahma(s) and other gods who have attained moxa have darshana of the Lord, Sriman Narayana,and will be engaged in singing His praise.

May Sri Anandatirtha, who has preached such philosophy which leads to moxa, bless us.

Summary of Chapter eleven.

One late evening, when Sri Madhvacharya was giving a discourse on the Brahmasutra Bhashya, Adisesha appeared in the sky and listened to it. The whole place was suddenly lit up with a glowing light, which SriMadhvacharya told them was due to Adisesha's presence in the sky. After returning to his abode, Adisesha was asked by several rishis like Sanaka what would be the benefit for those who listen to such a discourse which gods like him too listen with rapt attention. To this he replied that listening to Madhva shastra leads one to Vaikunta, the abode of Narayana,and that is moxa. He then started describing the Vaikunta to them as follows:

"The abode of Sri Hari in Vaikunta, with 'prAkAras' embedded with gold and precious stones shines forth with beauty unparalleled such that there is no comparison to it except its own reflection in them. The other palatial buildings situated in a row, embedded with white shining stones (sPhatika shilas), appear like Adisesha on which Hari is resting. No amount of poetic eulogy can suffice to describe the abode of the Lord where the presiding deity of all riches in the universe herself is serving her Lord, Narayana.'

'In the centre of this city is situated the Lord's abode, just like the moon shining being surrounded by stars. Sri Narayana is lying on Adisesha as His couch, and pleasing His consort Laxmi in amorous sport. He has a majestic look and is bedecked with jewels made from precious stones. He wears the 'kaustubha' necklace and holds the 'shanKha' (conch) and 'chakra' (disc), the 'gada' called 'kaumOdakI' and a lotus in His hands. Innumerable mukta-Brahmas, Garuda and other gods, along with their wives, are having the 'darshana' of the Lord and are engaged in meditating upon Him, who is of infinite attributes.'

' The mukta-jivas in Vaikunta are endowed with beautiful appearance, have four hands and wear 'pitambara' and many jewels and appear similar to the Lord. They have no fear of birth or death and any type of sadness. They wander in the gardens which are full of fruit bearing trees and creepers bearing variety of flowers along with their beautiful wives and enjoy amorous sports with them. They have no specific duties to perform, and still they collect flowers and making garlands from them offer it to Lord, Sri Hari. They sing songs which tell stories of the Lord's avataras and His greatness.

' In such Vaikunta loka, Mahalaxmi dwells on the chest Of Srimannarayana (sitting in a 'mantap'). His slim stomach holds the whole universe in it. ChaturmuKha Brahma is sitting in on a lotus in His naval and is singing His praise. He is full of 'ananda', and infinite 'sadgunas' (auspicious qualities).

The poet concludes this description of the Supreme Lord saying:

'AscharyaratnEshvaDhikam jagatrayE-

pyascharyamAscharyamahOmuhurmuhu:h

soundaryasAraikarasam ramApatE

rupam sadAnandayatIha moxiNah'

Which means that the Lord's beauty is unparalelled; He is beauty incarnate; there is no object in the universe as awe inspiring as the Lord Sri Hari. This chapter concludes with stating the fruit of studying the Brahmasutra Bhashya of Srimadacharya in these words:

'mahAnandatirthasya yE BhashyaBhavam

manOvagBhirAvartayantE svashaktyA

surAdyA narAntA mukundaprasA-

dimammOxamEtE BhajantEsadEti'

which summarises this chapter as: " The devatas and others who study this Bhashya of Srimadanandatirtha or listen to it with attention, and who recollect it often with their minds set on it or by repeating it become eligible to God's grace (through aparoxa jnana) and attain moxa."

SARGA- 12

nAnAdurnItavAdairvihitamurumadam mAyi BhutA- surEndrai:h

yO$yam vEdantisimhO vyajayata kuravam pundarIkam cha kAndam | vishvAscharyaprakArapravachanamakarOchChandasAm yatpraDhanya-

sthathkurvan hAsya AsiddvijavaranikarE syAma- taddAsadadAsA:h || 23||

Summary: The advocates of 'mAyAvAda', who could not tolerate the rise of Sri Madhva and his philosophy made Pundarikapuri, who was considered a great pundit and very proud of himself, go for a public debate with him. Srimadanandatirtha defeated him in no time like a lion deals with a jackal. He then recited, with the right intonations, several Veda-mantras and explained their meaning; and, when the brahmins assembled there asked Pundarika puri, who had the title 'shardula' (tiger), that he should also discourse on Vedas, He mispronounced a vedic mantra and was cajoled for it. It is worth being the servants of the servants of this guru.

padmAkhyam sinDhurajam priyajanaparamAgaskrutam prApyaBhItE-

ranyAnkurvANamagrE sapadi nijagruhE gOgaNairmaDhva- pArTha:h |

yO yaddasOktibANairvidalitaHrudayA dudruvurmAyi- daityA:h

sarvajnAhvO hariryO jagati vijayatE sampradadya- jjayam na:h ||24||

Summary: A pundit called 'Padmatirtha', stole the works of Sri Madhvacharya from his sishya called Shankaracharya, and was hiding like a Jayadratha who tried to carry away Draupadi. Srimadacharya followed him to his house and like an Arjuna, and defeated him in debate with logical arguments. The group of 'mayavadis comparable to daityas ran away from the place. May Srimadanandatirtha, who proclaims the greatness of the all-knowing Narasimha, grant us victory.

Summary of twelvth sarga

The roaring of this lion called Sri Madhvacharya in the field of Vedanta could not be tolerated by the group of jackals following the 'mAyAvAda', which states that this world is an illusion, as he proved it to be contrary to vedas and established that the world is real and is governed by the supreme Lord, Sri Narayana. They assembled under the leadership of two stalverts among them called Pundarika puri (who was a sanyasi) and Padmatirtha. They came to the conclusion that they should oppose Srimadanandatirtha and elected Pundarika Puri to face him in debate. The debate was held in the presence of a large gathering of brahmins which included many pundits proficient in Vedas and shastraic works. Sri Purnaprajnacharya defeated Pundarika Puri easily and for the benefit of the learned audience, he started a discourse on the Vedas. He, with his majestic voice, recited the vedic mantras flawlessly with the right intonations, which the devatas listened to and felt as though coming from SriNarayana Himself. His explanation of the 'mantras' using the six branches of learning called the Vedangas made the learned brahmins feel as though Chaturmukha Brahma himself was discoursing to them. Being highly impressed and gratified with his discourse, the brahmins then asked Pundarika Puri that he should also give a talk on the Vedas. He, even at the starting, recited a vedic hymn improperly and became a laughing stock before the august assembly and though he had a title 'shardula'(a tiger), he proved only to be a jackal before the lion-like Srimanandatirtha. In the meanwhile, Padmapada, who thought that if he took away the books of Sri Madhvacharya, the latter would not be able to defeat him, stole the books of the Acharya from the house a brahmin called Shankaracharya belonging to the 'likucha' family, with whom the books were deposited. On coming to know about it, Sri Madhva followed him to his house where he was hiding and defeated him with the incessant flow of logical points supported by shastras, just like Arjuna caught Jayadratha with the flow of his arrows when he stole Draupadi. With his defeat, the group of 'Mayavadis' ran away from the scene, which the sishyas of Sri Madhvacharya described as follows:

"vedavrAtasudarshana:h parilasattarkAKhyashanKha- Dhvanir-

viBhrAjiShnupurANasamhatigada:h slOkauGha shA~NArAnvita:h

satsutrEShvitihAsanandakachaNO MadhvaKhyanArAyaNa:h

prAptO vO nijiGhruXayA dravata hE mAyAvi- dEvadviSha:h"

' Oh, Mayavadins, it is time for you, to runaway from here! SriNarayana himself has come in the form of SriMadhva holding the Vedas as the chakra, tarka as the shankha, swinging around the mace called puranas, weilding the Shar~Na bow called Pancharatra (which is in the form of slokas), the arrows in the form of Brahmasutras and the sword made of Itihasas (Mula Ramayana and Mahabharata) to destroy the asuras called mayavadis'.

Srimadanandatirtha then went a place called 'Kodapadi' for the chaturmasya vrata.

SARGA- 13

This sarga is dealt summarized in one sloka only.

srikAntAnGhriprasangAdaDhikashuBhatamO yAnyaThA- ganga OGhO

rajnAsamvanditAnGhri:h sakalaguNagaNOpEta- pAdAdikAnta:h |

sarvEShAm darshanIyO likuchaBhavO vEdashAstrAnusArI

prApAyugvikramAryO$ayamaKhilagurumAnanda- tirthAKhyamIdE || 25||

Summary: On completion of the chaturmasya, Sri Madhvacharya, went again on pilgrimage westwards, making the people in all places blessed just like the river Ganga, as he was purified with the touch of the feet of Lord Narayana (like Ganga born from the feet of Naryana). King Jayasimha received him and prostrated at his feet. Srimadanandatirtha, who was full of good qualities, had an attractive personality from foot to head, having all the thirty-two 'sallaxaNas', and people thronged to see him. A famous pundit, Sri Trivikramapanditacharya born in the 'likucha' family, well acquainted with the vedas came to him with the desire of discussing philosophical issues with him. I (we) prostrate to Sri Anandatirtha, the guru for the whole world.

Summary of Thirteenth Sarga

Sri Madhvacharya, having completed the chaturmasya, got ready to go again on pilgrimage. By then, an emissary of a king called Jayasimha, who was devoted to Sri Madhvacharya, brought a letter to him from the king which stated that the books which were stolen by Padmatirtha had been confiscated by him and requested the guru to grace him with his visit. Sri Madanandatirthacharya decided to go in the western direction honouring the king's invitation. A yati among his sishyas, carried the box with an ornamental covering containing the Saligramas; a group of sishyas carried the bundles of books on their head; a sishya held an umbrella over the guru's head; Indeed a sishya carried the guru who carried in his heart Mukunda, who holds the three worlds within Him. Many grihastas, yatis, and brahmacharis who had been following the vedic dharma and their ashrama dharmas properly accompanied him.

He was received by the king, Jayasimha, accompanied by several brahmins near a temple called madaneshvara temple, and prostrated to the guru with all reverence. He was then taken in procession to another temple situated in a place called Vishnumangala, which was witnessed by a large gathering of people curious to have his darshan. With his tall and impressive personality, Srimadanandatirtha bhagavatpadacharya could be seen by all the people even though he was surrounded by many. On reaching the temple, he was seated in the centre of a raised platform and Jayasimha and other kings were seated around him. Hrishikeshatirtha, a disciple of SriMadhva, recited the Bhagavata slokas and the Acharya discoursed on the exploits of Sri Krishna which gave ecstatic pleasure to the listeners.

In the 'Likucha' vamshha was a great pundit and poet called Subrahmanya, and he got a son with the grace of Hari and Shiva by worshipping Lord 'Harihara'. The boy named 'Trivkrama', showed signs of his poetic gifts at a very young age. He became a great pundit in 'Mayavada', though he had his own doubts about its theories. His father also told him that concentrating on a brahma who is said to be 'nirguna' (a thing with no attributes at all) does not lead one to moxa and the right course is to worship Vasudeva, full of auspicious qualities. The mayavadis, approached Sri Trivikramapanditacharya and said that he being a great pundit in the Vedas, the shastras and literature, should save the face of the advaitins by facing SriMadhvacharya in debate. Sri Trivikramapandita, who had his own doubts about the 'mayavada', and had gone through Acharya's works which were in the custody of his brother Shankaracharya and found how his philosophy was most appealing, felt this to be a good opportunity to get his doubts clarified and know the real truth. He then went to Vishnumangala and approached Srimadanandatirtha

and prostrated to him with all respects.

SARGA- 14

labDhagranTha:h stutO$lam likuchavareNEha ninyE dinAni

srIBharthu:h prItivr^idhyai viviDhashuBhakr^iti:h kevalam yastu kurvan |

nirlEpO dagDhakarmA matikr^itikaraNairlOkashixAm- cha kartum

devairvr^iShtamrutArchai:h pravachananiratO mE pra- vaktr^itvada:h syAth || 26||

Summary:Having receieved the books which were stolen by Padmapada through king Jayasimha, and being praised for by Sri Trivikramapanditacharya, Sri Madhvacharya spent the days in pleasing the Lord with his good deeds. Although he had no attachments to the world and was free from all sins,he was performing his daily duties and was setting an example for others to follow. On the 'pratimas' worshipped by him, the devatas had dropped 'amrita'(nectar). He was spending much time in teaching and discoursing on the shastras.

May this Anandatirtha give me the ability to teach the shastras.

snatO dEvABhiShEktA sadaridaraDharasthanthrashastrA- nusr^ityA

samyaksampUjya vishNum varatulasikayA darshanIyO$Tha BhuktvA |

nAnAlOkABhinandI gururaTha vilasdvyAKhyayA sAnDhya- kr^ityam

kr^itvA gOvindalIlAkaThaka urukaTham vaiShnavIm vAchayEnna:h ||27||

Summary: The vaishnavaite daily procedures of Sri Madhvacharya are described in this stanza. After taking his bath, he would perform 'abhisheka' to God and wearing the marks of shankha and chakra (urdhvapundras and pancha mudras), devotedly worship Lord Vishnu with 'tulasi'etc. as per the 'Tantrasara' system which was a real sight for the devotees, and then he would partake the food in the mutt. He would spend the afternoon in writing the 'vyakhyanas' which would be pleasing to the good souls. In the evening, after performing the sandhyavandana, he would discourse on the exploits of Lord Krishna. and other vashnavaite stories. May such guru give me (us) the ability to discourse on shastras devoted to Vishnu.

Summary of fourteenth Sarga

King Jayasimha handed over to Srimadanandatirtha the bundles of his works in an open assembly attended by many people duly expressing his regrets for the injustice done to the Acharya who received the books from him. Trivikramapanditacharya, who was pleased with the return of the books stolen from his brother, gave the benediction to the king, who was sitting respectfully at the feet of the Acharya and prayed for his blessings to the king. Sri Madhvacharya spent several days in that temple blessing the good souls deserving moxa which caused hatred in the wicked people, curiosity among the souls of the middle order.

The poet here describes a full day in the life of Acharya Madhva. Sri Madhvacharya got up at 'arunodaya' time (that is, about an hour and a half before sunrise) and after taking bath, sat in 'yogasana' behind a screen of red cloth and prayed Lord Narayana (perform 'japa'). His yati-sishyas followed him. The other sishyas got up before him and were ready to attend to his needs and attend to their ordained duties. One of the yatis, with water filled in a 'shankha', performed 'nirmalya visarjana' in presence of his guru and removed the flowers placed on the previous day on the 'saligramas', from which dripped 'amrita' (nector) due to the worshipping by Sri Madhvacharya (devatas desirous of serving him had showered amrita into the flowers he worshipped the Lord with).

By then had the sun arisen, reminding the sishyas that it was time for the teaching of Shastras by the guru, and sat with their books silently around the yogapeetha. The Acharya, who came out of his yogapeetha, started his lesson pronouncing the 'Omkara' and with a clear and steady tone taught his 'vyakhyana' on the upanishads, and it was gratifying to the sishyas like 'amrita' to their ears and leading them in the path to moxa. Sri Anandatirthacharya next took bath in the pond attached to the temple, in which did the 'abhimani devatas' of Ganga and others presented themselves with a desire to serve him. He then performed 'abhisheka' to the saligramas pouring water through a shanka, and competed the puja, after which he partook the 'saligrama tirtha'. It was a gratifying sight to the people who had come to see the puja to see Sri Purnaprajna with a glowing lustre on his face, and wearing the signs of a vaishnava. He came back to the temple and worshipped Lord Sri Hari with 'tulasi' leaves and flowers. After the puja, he took food with the concept that it is an offering to the Lord and repeating the Lord's name all the time.

He sat on a well deccorated seat and discoursed on interesting shastraic topics to the pundits and others which were pleasing to them, at the end of which they rushed to the platform to get the first chance to prostrate to the guru. When the sun was about to set, Sri Madhvacharya performed the sandhyavandana and japas, and was engaged in 'dhyana' of Lord Narayana till the moon and the stars appeared in the sky.

Thus did Srimadanandatirthacharya spent his day all the time advocating 'Vishnusarvottamattva'( that Vishnu is the supreme Lord) and engaged himself in the worship of the Lord and in extolling His infinite qualities.

SARGA - 15

mAnyOpanyAsaDhanyO hariramitaguNo brahma vEdaika- vEdya:h

kartA vishvasya mOxam shuBhasuKhaviShayam rAti Bhak- teBhya ithTham |

sattarkai:h sADhayitvA srutishatasahitai:h surisUnum vijitya

vyAKhyAtA tasya pUrNapramatiranudinam vyAKhyayA- $$pyAyayEnmAm || 28||

Summary: Srimadanandatirthabhagavtpadacharya, who was highly regarded for his elucidation of philosophical tenets,contended that Hari, complete with all auspici- ous qualities,is the one who is extolled as 'brahma', and who can be established only by the vedas. He is the sole creator of the universe( and as such the sustainer and destroyer etc.); He grants liberation which gives eternal happiness to his devotees. These he established with hundrdeds of vedic pronouncements and logical arguments duly supported by the shastras,and won over Sri Trivikramapanditacharya in the debate, who became his sishya. At his request, Sri Purnaprajna, explained to him the shastras.

May he grant me(us) the benifit of listening to his commentaries day after day.

sAmnastraivikramaryAdvyarachayadanuBhAShyam shatha- granThakartA

sodaryam svam viraktam yatimakr^ita mahAsadguNam viShNuthIrTham |

vAdIndram padmanABham priyamaTha cha parAnsadguNAn- shlAGhyashiShyan

yOnEkAn sadgr^ihastAnapi sa vijayatE kanva- tirThantikasTha:h ||29||

Summary: Being requested by Trivikramapanditacharya, he wrote a work called 'anuBhaAshya' and also wrote several other works on the shastras. He initated into sanyasa his brother in purvashrama, a person of exemplary character, who had no attachment to worldly life, and named him vishnutIrtha. His beloved sishya, Sri Shobhanabhatta, whose expertise in debates was well known, was called Padmanabhatirha, on becoming a yati. He also intiated into sanyasa several other sishyas whose character was praise worthy. Many deserving grihasthas were accepted by him as his sishyas. May Sri Purnaprajnacharya, who came to a place close to kanvatirtha for the next chaturmasya, be victorious.

Summary of Fifteenth Sarga

Sri Madhvacharya stayed in a temple in a place called Kudil. A debate between Sri Madhvacharya and TrivikramaPanditacharya took place at that time. Sri Purnaprajna started his discourse stating the important tenets of his philosophy which was called 'Tattvavada', that Narayana is the supreme Lord, the term 'brahma' applying to Him alone; He is declared so by the Vedas and is the creator, sustainer etc.of the universe. He then dealt with the various philosophies propounded till then, such as, the sAnkhya system which does not accept a supreme God who is omnicient and omnipotent, the vaiSheshika system which stresses on rituals and does not accept God as 'sukhapUrna' (full of ananda). Pashupata matha which states that Rudra is the supreme God, the 'sUnya matha', followed by a section of Buddhists which states that the world is created out of 'sUnya'(a non-existant object!), and proved that all these systems are fallacious and are contradictory to the vedas. He said that the Charvaka system which accepts only 'pratyaxa' as 'pramAna' can only be called as a mad man's talk. He explained that the existence of a supreme being controlling this world cannot be establiashed by 'anumAna' or logic as one can invent a counter-logic to disprove it. Anyone discarding the authority of the 'apourusheya vedas', and instead coining his own philosophy based on logical arguments, is likely to mislead the people by teaching things opposed to the scriptures and land himself in hell. As regards the advaita philosophy or 'mAyAmatha' which states that 'brahma' is having no characteriastics(nirguna) and the world is an illusion, he proved that it hardly differs from Buddhism(sunyamatha) as there is little difference between 'sunya' and brahma; he also criticised their view that only a few statements in vedas are having philosophic import and the others are not, and said that it tantamounts to saying that the vedas are not authoritative texts. He concluded his discourse reiterating that the supreme God, called by the name 'brahma', being established by the veads, which are by themselves authoritative texts, as they are 'apourusheya'is nArAyana, and He is the one who grants moxa to the deserving souls.

Sri Trivikrama panditacharya then started his arguments which came like a series of sharp arrows and were based on high philosophical logic,and Sri Madhvacharya cut them all with counter arguments. He then took recourse to arguments based on srutis, which were also disproved by the Acharya by showing other srutis differing from them and establishing that God is full of auspicious qualities and also gave the correct interpretations for the srutis stated by him and explained how the two sets of srutis could be reconciled. The debate continued for fifteen days and in the end Sri Trivikramapanditacharya,being cleared of all his doubts, accepted defeat, prostrated before the great guru, and prayed to him to accept him as his sishya.

Sri Trivikramapanditacharya wrote a commentary(vyakhyana) to the BrahmasutraBhashya of Sri Madhvacharya as instructed by him. It was named as 'TattvapradIpa'. He then praised the works of Sri Anandatirtha as containing many precious jewels, which included apart from the Brahmasutra BhAshya, the GitA BhAshya and GitA tAtparya nirNaya, the bhAshyAs on ten upanishads, MahABhArata Tatparya Nirnaya which explains the RAmAyana, MahABhArata and PancharAtra, BhAgavata TAtparya NirNaya,tantrasAra sangraha, praMaNalaxaNa, Kathalaxna, Vishnutattvanirnaya, aNubhAshya, YamakaBhArata,and many stotras and other works which are meant for the benefit of his followers (like dvAdasa stotra,sadachAra smriti, JayanthI NirNaya etc.). He expressed to the guru that the worhs of Srimadanandatirthacharya are so profound that they contain several logical discussions which one may find difficult to understand and pleaded with him to write an explanatory work for the portions involving difficult logic. Sri Anandatirtha took to this kindly and dictated to four of his sishyas four chapters of his explanatory work on the Brahmasutra bhAshya at the same time. This work is famous as 'anuvyAkhyana'. The Acharya wrote another work called 'nyayavivarana' explaining some of the tougher points in it.

Sri Madhvacharya returned to Udipi after the chaturmasya, taking leave of the king. The younger brother of the guru in his purvashrama, who had no interest in worldly affairs,and was a person fully merited in all respects, approached him several times and pleaded with him to give him sanyasa. Sri Madhvacharya intiated him in the 'yati dharma' and named him Vishnutirha. He(Vishnutirtha) went on pilgrimage to the north and on return he went to a hill known as 'Harischandra parvata' to perform 'tapas'. He did a hard 'tapas' with hardly taking any food for a long period, sometimes eating only leaves fromthe trees, always conecntrating on Lord Sri Hari and got the'darshana' of the Lord. He returned to Udipi for some time and went to the 'kumara parvata' for performing 'tapas'.

Sri shobhanabhatta, who had accompanied Sri Madhvacharya from the Godavari delta was initiated into sanyasa and was caled Padmanabhatirtha and he was highly proficient in the vedanta shastra. He defeated many schlars in debate and wrote a commentary on the Brahmasutra Bhashya known as 'Sannyaratnavali'. There were several ohers who took sanyasa from Sri Anandatirthabhagavatpadacharya like Hrishikeshatirtha, Janardanatirtha, Narasimhatirtha, Upendratirtha, Naraharitirtha, Vamanatirtha, Ramatirtha and Adhoxajatirtha. Many grihastas became sishyas of Purnaprajnacharya of whom the three brothers of the 'Likucha' family were well known. Brahmanas, and those of other communities also followed his precepts becoming his shishya. Thus were many who were fortunate to get firm conviction in Vaishnava siddhanta and the devotion to Sri Hari through his grace.

Sri Madhvacharya stayed in a place called 'tAntrya' near 'Kanvatirtha' for the chatmasya. It should be our fortune to pray for serving atleast those who serve him.

SARGA- 16

This is the last sarga of Sumadhvavijaya. It is dealt with in three slokas in aNumadhvavijaya.

samsthavyO vEdamAnam samavithumathanOdOShaDhIrya:h XaNAntE

dIpAguShta:h shilAnI:h shrutivivaraNakr^idvarDhita- |

stamBhithAbDhi:h angulyA gandavAtAvatulabalachaNau chAlanE yasya nAlam

prAvAtO vA vatUDhO mama manasi lasEdapyalAvaikalOmA ||30||

Summary: A pundit, who was a sishya to Srimadanandatirtha, started narrating the 'mahimas' of his guru:

Sri Madhvacharya, being questioned by a sudra king about his saying that Vedas are authoritative texts, proved it by keeping a seed in his hand and by reciting a Vedicsukta,he made it sprout and grow and yield flowers and fruit instantanously.

Once, when he was teaching, the lamp got extiguished and he produced light from the nails of his toe. He lifted a big boulder with one hand and placed in a suitable place on the Tungabhadra river to stop all the water flowing out for the benifit of the people.

When a solar eclipse took place, he went with his followers to take bath in the sea and before its start discoursed on the "Aitareya" upanishad. While taking bath, as it was difficult to stand in the sea waters due to the force of the rising waves,he made the sea get calm by just a glance of his eyes.

A wrestler who had heard of the Acharya's strength, came with his brother to test him. The guru told them to lift his thumb which he pressed on the floor, the two failed in their effort. Another strong man called 'pragvata' who came to test him could not even pick out a hair from his nostrils when asked to do so. In another temple, Sri Madhvacharya sat on the back of a small boy and went round it. May he, who showed such powers called 'aNima' and 'garima' vidyas, be installed in my mind.

pArantIshABhinandI sapadi cha saritAmantarE varSha- yadyO

grIShmE mitrIchakArApyahitamaTha gatO vaidyanATham svaBhUtyai |

CHanda:hKhandArThavAdI jitakumatikulO durjnErSyABhyu- pExI

laGhvannam br^imhayEthyathibahuDhaninAmalpakalpEna tuShyEt || 31||

Summary : The 'mahimas' and other extraodinary work of Sri Madhvacharya are continued in this stanza. In a place called 'PArantI', he arrranged within a very little time pujas to the God which was stopped for long years.

In another place called 'saridantatra' where the tanks had dried up in summer, he made rains to pour and the tanks were full. The headman of the village was povoked by some people and wanted to kill SriMadhvacharya,but on seeing him, he bowed to him reverenly.

He wrote the 'Krisnamrita maharnava' in the Vaidyanatha temple to bless a shishya. Some pundits,tried to test him in his knowledge of 'karmakanda' of the Vedas and he explained it to their satisfaction and ignored those who criticised him out of prejudice . When the food offered by poor devotees was short of needs,he made it four fold; When rich devotees offered large quantities of food, he consumed as much as thiry people could .

May Srimadanandatirtha be pleased with my(our ) little devotion to him.

vr^ishtAdInAm niyantEtyaBHihita chrita;H sarvagIrvANa-

ratnair- ganDharvairgIyaAnO dyusadasi sakala:h kautukAdgamya- mAna:h |

dr^iShtvA samstUyamAna:h suratarukusumaiRarya AkIryaAnO

maDhvO dEdIpyatE$sau jagativijayatE satsaBhA- mngaLAya ||32||

Summary: The most revered guru, Sri Madhvacharya, who shines forth on this earth for the benifit of the good souls whom he blesses, who is praised by the gods, for his achievements such as producing the rains, whom the Gandharvas extol through their songs in Indrasabha, on whose darshan does everyone sing his praise in ecstacy, and, on whom do the devatas shower a rain of Parijata and other flowers from svarga loka, shines forth on this earth for the benifit of all good men, that is, the 'sattvika jivas'.

Summary of sixteenth chapter

In an assebly of vedic scholars, who were devotees of Lord Vishnu, a scholarly shishya of Sri madhvacharya,narrated many incidents in the life of the guru.

In a place situated on the banks of river Gomati, a king, a sudra by birth, accosted the guru by saying that it is said that a particular mantra from the vedas is supposed to make a seed sprout when recited, but as it failed in his case, the vedas are not true. Sri Madhvacharya, took a seed in his hand and recited the mantra, and lo! the seed not only did sprout, but also gave branches, flowers and fruits instantaneously proving the efficacy of the veda mantras.

Once, during his teaching shastras to his sishyas, the oil lamp got putoff; immeditely, a bright light emanated from the nails of a toe of his foot and he continued to teach.

When, during his pilgrimage, he was passing through a place called 'Kalasa' on the banks of river Bhadra, he found that the people wanted to place a big boulder in the middle of the water to stop all the water flowing out; but, inspite of many people joining to lift it,they failed in their effort. Sri Purnaprajna lifted it immediately and placed it in the right place for the benefit of the people.(the size of the boulder is 2o'x16'x10' with a weight of about 50 tons. The boulder can be seen even to this day in it's place).

On an Amavasya, when a solar eclipse was to take place, Sri Madhvacharya went with a large number of his followers to take bath in the sea. As when they arrived near the sea, there was still time before the start of the eclipse Srimadacharya gave a discourse on the 'Aitareya upanishad' with his dignified tone and on listening to it, every one present reverently bowed to him and placed the sacred dust of his feet on their head. While taking bath in the sea, many of them were finding it hard to stand firm in the waters because of the rising and hard hitting waves. Some wicked persons joked at him saying that the guru supposed to be famous in the three worlds is tottering in the sea. Sri Madhvacharya just made a glance at the sea and the rising waves of the sea calmed down suddenly and all the people took bath.

Some bad elements, who having heard the enormous physical strength of Sri Madhvacharya, wanted to test it. So,they sent a wrestler named 'Gandavata' known for his strength and his brother to test him. The two wrestlers came to him and together held his neck and pressed it when he was giving a discourse. while they both started sweating,there was no effect on the Acharya, who continued the discourse with a louder voice, and the wrestlers fell down with fatigue. Then, the guru pressed his thumb on the earth and told them to lift it, but they could not move it at all!

In another place, where there was a temple didicated to Narasimha, the Acharya, with a smile on his face, sat on a small boy and made him carry around the temple while the boy never felt his weight!(this feat is known as 'laghuma', getting light in weight. His exhibiting extraordinary strength as in the previous instance is called 'Garima').

Another wrestler called 'Purvavata' also failed in his effort similar to the one of Gandavata.

Srimadanandatirtha then came to a place called 'pAranti' where a temple was neglected for a long time without worship. He recollected that the 'vigrahas' of Lord Narayana there had been once worshipped by him along with the other pandavas and Draupadi. He sent for the king and the head of the village and arranged for the pujas to be performed from the same day duly performing the ceremonies required for it in accordance with the shastras.

He came to a place called 'saridantara' during his journey. The tanks and wells in that place had dried up due to the severity of the summer and the people were suffering . He immediately made rains to come (by the power of mantras) and the tanks and wells got filled up completely to the surprise and happiness of he people. Some wicked people had carried tales against Sri Madhvacharya to the headman of that village and he wanted to kill the guru, but on seeing him,he got great reverence for him and bowed to him respectfully from a distance(being a sudra).

He went to the Vaidyanatha temple(temple for Dhanvantari) in Kokkada. A devoted brahmin requested the guru to grace him with advice for his own upliftment. Srimadacharya, composed a work called 'KrishnAmrita mahArnava', a collection of slokas from various texts and the brahmin was blessed with it, which needs to be studied and followed by all vaishnavas.

In "Ujire', which Sri Madhvacharya reached during his pilgrimage, he invited the pundits in that place for a public debate, as they were behaving arrogantly being proud of their knowledge. Those pundits thinking that, being a 'yati', he would not have proficiency in the portion of Vedas relating to the performance of 'Yajnas',asked him to interpret the mantras pertaining to it. Sri Madhvacharya explained the correct interpretation of those 'suktas'. The proud group of pundits said that the interpretation given by him was not acceptable to them, to which he told them that they might give the right meaning of the mantras, and they left the place without being able to answer him. However, they returned again to question him in the meaning of another set of 'suktas' known as "maHanAmnI'. SriPurnaprajnacharya gave a profound discourse on them (which was written down and this work is called 'KarmaniNaya'), and they took to their heels.

The kind hearted guru, when invited by some devotees who were poor, on finding that the food prepared was insufficient, made it multiply fourfold. Whereas, when rich devotees offered him 'Bhiksha' with large quantities of food prepared,he would consume food that would suffice for more than thirty persons,reminding people of Bhimasena, who was his previous avatara. The poet, Sri Narayanapanditacharya (who was the son of Sri Trivikramapanditacharya), concludes that it is no surpise that the deeds of Sri Madhvacharya,the great guru, were thus praised by a sishya before a learned audience who listened to it with rapt attention, as they are sung in compositions set to perfect music by Gandharvas with pleasing voices in the assembly of devatas who take pleasure in listening to them devotedly, with folded hands.

Srimadanandatirtha started his discourse on the 'Aitareya Upanishad' in the Ananthesvara temple in Udipi, when the devatas appeared in the sky to have his darshan,and with folded hands praised him thus: Hey revered guru! you have come on the earth and have thrown out the darkness in the form of wrong interpretations to shastras with the light thrown by your works(vyAKhyanAs); by this, you are victorious in all the fourteen worlds (your victory is praised in all the worlds); we pray to you to show your kindness on us.

The devatas then bowed to Sri Madhvacharya reverently with this prayer:

*namasthE prAnEsha praNataviBhavayavanimagA *

*nama:h svAmin rAmapriyatama hanUman guruguNa *

*namastuBhyam BhIoaprabalatama kr^ishNeShta Bhagavan *

*nama:h srimanmaDhva pradisha sudr^isham no jaya jaya*

Oh Pranesha(Vayudeva),the controller of the 'indriyas' in all beings, we bow to you, who descended on the earth to give happiness tm those devoted to you by granting them the right knowledge of qhastras;

Oh HanumAn, we"bow to you ,the most beloved of Sri Ramachandra, full of exemplary qualities deserved of a guru;

Oh Bhima, we bow to you,the beloved of SriKrishna ald Vedavyasa,who is the strongest of men,and full of knowledge ald other great qualities;

Oh Sriman Madhvacharya, we bow to you, lead us in the path of right knowledge, VICTORY TO YOU! VICTORY TO YOU! >br>Thus saying,the devatas showered a pain of divine flowers on Srimadanandatirtha, celebrating the victory of the great guru as all the people were looking on with"great awe.

Sri Narayanaranditacharya ends this sacred work, aNumadhvavijaya with a 'malgala sloka'.

dashapramativikramam bahuviDhatmanA hEmavat

sumadhvavijayaBhidamvyaDhita BhavadIpahvayam |

pramEyanavamAlikAm punarimAm cha daxam cha tAm

satAm shravaNaBhuShaNam vyatanutaiShanArAyaNa:h ||33||

This narrative of the victorious life of Sri PurNapraJna which shines like Gold (or the many incidents of whose life shine like different types of gold ornaments) and is known as "sumadhvavijaya" has been told by me, NarAyaNapanditAchArya. I have a written a commentary on the same called 'BhavadIpa'. Now have I written this composition named 'pramEyanavamAlikA' which powerfully concises it and which pleases the ears of good souls and grants them all their desires (on this earth and in moxa).

With this ends the 'aNumadhvavijaya' of Sri NarAyaNapandithacharya.

SriMadhvacharya is said to have gone to the Badarikashrama of Sri Vedavyasa, unseen by anybody by his yogic power, as soon as the devatas showered flowers on him, and is said to be there serving his guru and the Lord of the universe.

Mangalam:

manOjavam mArutatulyavEgam jitEndriyam buDDhimatAmcarIShtam

vAtAtmajam vAnarayUThamuKhyam srIrAmadUtam shirasAnamAmi |

JayatiharirachintyO sarvadEvaikavandya:h paramagururaBhishtAAptida:h sajjnAnAm

niKhilaguNagaNarnO nityanirmuktadoSha:h sarasijanayanOsau sripatirmAnadO na:h ||

|| shrI kR^ishhNarpaNamastu||