Madhvavijaya-chapter-2-Eng

vij~jAna-bhAnumati kAla-balEna lInE durbhAShya-saMtamasa-saMtati-tO janE&Mdhe |

mArgAt satAM skhalati khinna hRudo mukuMdaM dEvAshchaturmukha-mukhAH sharaNaM pra-jagmuH ||1 ||

Introduction to the Chapter:

Sri Narayana Pandithacharya covers the background of the parents of Acharya Madhva who lived in Pajaka kshethra, where he was born. Some of Madhva’s childhood sporting exploits (perhaps up to the age of two or three) are also described.

Gods pray to Mukunda.

2.1. Due to the Kali age, the sun like effulgence of the correct Thathva Jnana leading to redemption set and darkness in the form of the series of evil commentaries (of Brahma Suthra) pervaded every where. The good people lost their way in understanding

the correct knowledge and fell to the wrong paths. The gods were greatly depressed and took Chathurmukha Brahma in the lead and prayed for alleviation of their distress from Narayana, the only giver of Redemption or Moksha.

Note: Gods consider it as their duty to guide the good souls in the path of redemption.

nAthaH kalau tri-yuga-hUtiranud-bubhUShuH brahmANamapyanavatAramanAdidikShuH |

sarvaj~jamanyamanavekShya sa kArya-vIryaM smErAnano bhuvana-jIvanamAbabhAShE || 2 ||

God orders Mukhya Prana to incarnate on earth (2 – 3).

2.2. The Supreme Lord Himself does not desire to incarnate in the fourth Yuga and is hence called Thriyugahoothi (one who incarnates in three Yugas). Chathurmukha Brahma does not have any incarnations. The Smiling Lord looked at the all-knowing

Mukhya Prana, who gives life to all creatures of the world and who alone had the requisite capacity to do the work. He spoke to him.

vEdAMta-mArga-parimArgaNa-dIna-dUnAH daivIH prajA visharaNAH karuNA-padaM naH |

AnaMdayEH su-mukha bhUShita-bhUmi-bhAgO rUpAMtarENa mama sad-guNa-nirNayEna || 3 ||

2.3. Oh, the fair faced one, The good people of the world fit for Moksha and devoted to me, are suffering sorrow due to their being unable to choose the right path shown by Vedanta (by their own efforts). They have no other succour and hence deserve

our kindness. They should be made happy by your incarnation in an auspicious part of the world in another form and by your giving decisive commentaries (on Vedanta and Shastras) which clearly show my infinite auspicious attributes.

AdEsha-mauli-maNimujjvala-varNamEnaM baddhAMjalirmarudanarghamadhatta mUrdhnA ||

hArAvaLImiva hRudA vibudhEMdra-yAc~jAM bibhrannijAnanu-jighRukShuravAtitIrShat ||4||

Mukhya Prana accepts

2.4. Mukhya Prana accepted the command of the Supreme Being with head bent, folded hands (held in front for receiving gracious gifts) and complete humility like a great priceless crown, lustrous with jewels (placed on his head) in the form of wellspoken

benedictory words. The prayers of other gods to him (for the same purpose) were worn on his breast like a precious necklace. He decided to incarnate on the earth to save his devotees.

Note: This is the poetic way of expressing that Mukhya Prana accepted God’s orders and the prayers of other gods to him to fulfill the mandate.

kAlaH sa Eva samavartata nAma yAvat ciMtAkulaM vividha-sAdhu-kulaM babhUva |

vEdAMta-saMtata-kRutAMta-rasaM na vidmaH shrEyO labhEmahi kathaM nu vayaM batEti ||5||

Portents for his incarnation (5 – 8)

2.5. During the time when the gods were praying to the Supreme Being for Mukhya Prana’s incarnation, here on earth, groups of good people were filled with anxiety about the correct method of obtaining redemption as they were unable (by their own efforts) to get the essence of the ageless meaning and purport of the Vedanta as determined by the Brahma Suthras.

Note: The quest for redemption is natural for any thinking individual - more so for one with faith in the creator. Thus, the need for a convincing Moksha Shastra was felt seriously by many good people. See the incidents of conversion of Shobana Bhatta, Trivikrama and others later.

tat-prItayE rajata-pITha-purAdhivAsI dEvO vivEsha puruShaM shubha-sUcanAya |

prAptE mahAya mahitAya mahA-janaughE kOlAhalEna sa-kutUhalini pravRutte ||6||

2.6. For giving happiness to such people, the Supreme Being residing in Rajathapeethapura (Anantheswara temple in Udupi) entered into a person on the occasion of a festival of great importance when there were huge crowds and commotion, causing

great curiosity and interest in the people. (The festival of Makara samkranthi is referred to as indicated in Bhava Prakashika).

Note: Even now Makara Sankramanothsava is very important in Udupi.

AviShTavAnakushalaM puruShaM prakRutyA pratyAyayanniha janAn nitarAmanRutyat |

uttuMga-kEtu-shikharE sa kRutAMga-hArO raMgAMtarE naTa ivAkhila-vismayAtmA ||7||

2.7. This person was a dull person (not likely to have shown any quality to attract people). He went up a tall flag pillar in front and danced (without fear or restraint) moving his arms and legs on the top as if he was an actor dancing on a stage. This sudden, unexpected and dangerous action caused great surprise to the faithful devotees, (who were convinced that God Himself had entered this person).

AbhAShya sO&tra janatAM shapathAnuviddhaM uccairidaM vacanamuddhRuta-dOrbabhAShe |

utpatsyatE jagati vishva-janIna-vRuttiH vishvaj~ja Eva bhagavAnacirAdihEti ||8||

2.8. God immanent in the person lifted up both his hands from the shoulders taking oath for the truth of his words and having attracted the attention of the people, addressed the people loudly – Here (in Udupi) will incarnate very shortly, a great person who will confer blessings to the entire world, who is all knowing and has all the six auspicious possessions (Shadgunaishwarya sampanna).

Note: The six auspicious attributes are Prosperity, Prowess, Fame,Wealth, Knowledge and Detachment.These are essential for a great person.

sa-dvIpa-vAri-nidhi-saptaka-bhUta-dhAtryA madhyE&pi karma-bhuvi bhArata nAma khaMDE |

kAlE kalau su-vimalAnvaya-labdha-janmA sanmadhyagEha-kula-mauli-maNirdvijO&bhUt ||9|

Parents of Madhva (9 – 16)

2.9. In this world with its seven continents and seven seas, in whose center is the land called Bharatha, known as Karma Bhumi (being suitable for the performance of all auspicious acts leading to redemption), in Kali Yuga there lived a Brahmin born of pure lineage and who was like the crest jewel of his family, known by his dwelling as the Middle house (Madhyageha).

Note: In the incident with the Shudra King, (Chapter 16 – 4), when Madhva demonstrates the efficacy of the Veda Manthras, he says that Adhikara (capacity) for achieving the results stated there in is also dependent on the person having the prescribed qualifications right from birth. Mukhya Prana would be born only in the house of the purest and best parents!

vEdAdri-sadrajaya-pITha-purEshvarAbhyAM grAmO vibhUShita-taraH shiva-rUpya-nAmA |

hEmAdri-rAja-vibhu-rAjadiLA-vRutAbhaH tasyAbhavad guru-guNaH khalu mUla-bhUmiH ||10||

2.10. It is well known that there is a resplendent village called Shivarupya adorned by the temple of Anantheshwara, known as the Lord of the Rajathapeetha pura and Vedadri mountain, where in the excellent Brahmin lived. This is similar to Ilavrutha khanda which is adorned by the king of mountains, the golden Meru mountain and Rudra (who lives there).

rAmAdhivEshita-hari-svasRu-mauli-mAlA-rAjad-vimAna-giri-shObhitamadhyuvAsa |

kShEtraM sa pAjaka-padaM tri kulaika-kEtuH kaM yad dadhAti satataM khalu vishva-pAjAt ||11||

2.11. He was the most prominent person in the lineage of three families and lived in Pajaka kshethra. This place is adorned by Vimanagiri by its side, decorated by a garland in the form of the deity Durga (born as the sister of Lord Krishna) installed and consecrated by Parashurama on its crest. Perennial water is available here in the form of a pond and four Tirthas created by the Lord Himself (in His incarnation as Parashurama).

Note: In addition to Vasudeva Tirtha (pond) created by Madhva himself, there are four Tirthas attributed to Parashurama – Parashu, Dhanus, Baana and Gadaa Tirthas. These are all sacred and lead to Moksha.

arthaM kamapyanavamaM puruShArtha hEtuM puMsAM pradAtumucitAmucita-svarUpAm |

kanyAM suvarNa-lasitAmiva vEda-vidyAM jagrAha vipra-vRuShabha pratipAditAM saH ||12|

Education and Marriage of Madhyageha Bhatta.

2.12. He obtained sacred knowledge of the Vedas and married a suitable bride. They provided him with the four Purusharthas – Dharma, Artha, Kama and Moksha and would also give a great gift (knowledge of God Himself, Madhva). He received them as appropriate to himself from an excellent Brahmin (well versed in the Vedas, father of the bride). The Vedas were composed of well-enunciated letters, just as the bride wore golden ornaments.

Note: The same set of words are interpreted to describe the actions of both Education and Marriage, by comparing Veda Vidya with the new Bride.

rEmE&cChayOpaniShadEva mahA-vivEkO bhaktyEva shuddha-karaNaH parama-shritA&lam |

mithyAbhimAna-rahitaH parayEva muktyA svAnaMda-saMtati-kRutA sa tayA dvijEMdraH ||13||

2.13. He sported with her, a great devotee of the Lord, with pure mind and great wisdom, free from false attachments to worldly things, to beget his son, who would be known in future as Ananda Tirtha. This was like a person of great wisdom delighting in the study of the faultless Upanishads (Vedas), which are not composed by any one. Similarly, it was also like a pure minded devotee delighting in devotion to the Supreme Hari or like a philosopher with no false attachments reveling in his bliss in Mukthi, which is of his own essence.

tasya prabhOshcharaNayOH kula-dEvatAyAH bhaktiM babaMdha nija-dharma-rataH sa dhIraH |

vij~jAta-bhArata-purANa-mahA-rahasyaM yaM bhaTTa ityabhivadaMti janA vinItam || 14

2.14. People called him by the name Bhatta, as he was well versed in the secrets and intricacies of Mahabharatha and Puranas (recited by him). Though learned, he was very humble and was engaged in correct observance of his daily rituals and duties. He

offered his constant devotion at the feet of his family deity Anantheswara.

gOviMda-suMdara-kathA-sudhayA sa nRUNAM AnaMdayanna kila kEvalamiMdriyANi |

kiMtu prabhO rajata-pITha-purE padAbjaM shrI-vallabhasya bhajatAmapi daivatAnAm ||15||

2.15. His discourses of the delightful stories of Govinda which were like Nectar, not only gave pleasure to the ears and minds of the human listeners, but did the same even to the gods worshipping the lotus feet of Lord Anantheswara, the Lord of Lakshmi

in Udupi (Rajathapeethapura).

itthaM harErguNa-kathA-sudhayA su-tRuptO nairguNya-vAdiShu janEShvapi sAgrahEShu |

tatvE sa kAla-cala-dhIrati-saMshayAluH dhImAn dhiyA shravaNa-shOdhitayA pradadhyau ||16||

2.16. In this manner, though he was fully satisfied with the recitation of the auspicious qualities of Hari, he was also being influenced strongly by those who held that Hari (Supreme Being) has no attributes (Advaita or Mayavada). Though his great intellect had been purified and sharpened by repeated listening (recitation) of the Shastras, he was still full of doubts about the true tenets of Vedanta due to the influence of time (Kali age). So, he thought about what he should do.

trAtA ya Eva narakAt sa hi putra-nAma mukhyAvanaM na sulabhaM puruShAdapUrNAt |

tasmAt samasta-vidapatyamavadya-hInaM vidyAkarAkRuti labhEmahi kairupAyaiH ||17||

Parents serve Lord Ananthasana (17 – 22)

2.17. A son is called Puthra as he saves his parents from the hell called Puth. But, such full protection (from hell) is not possible through a son who is not all knowing. Therefore, what are the methods by which one can get a son who is like an ocean of

knowledge, and is free from ignorance or wrong knowledge.

pUrvE&pi kardama-parAshara-pAMDu-mukhyAH yat-sEvayA guNa-gaNADhyamapatyamApuH |

taM pUrNa-ShaDguNa-tanuM karuNAmRutAbdhiM nArAyaNaM kula-patiM sharaNaM vrajEma ||18||

2.18. Let us take shelter with Narayana, our family deity, who has infinite and perfect auspicious qualities, which constitute his body and is an ocean of kindness. He was the deity whom Kardama, Parashara, Pandu and others worshipped in the past, by

which they were granted the boon of having sons who were full of auspicious qualities.

itthaM viciMtya sa viciMtyamananya baMdhuH prEShTha-pradaM rajata-pITha-purAdhivAsam |

bhaktyA bhavAbdhi-bhaya-bhaMga-dayA shubhAtmA bhEjE bhujaMga-shayanaM dvi-ShaDabda-kAlam ||19||

2.19. Having thought over this subject thus, he (Bhatta) with pure mind and having none other than God as his saviour, performed austerities for twelve years to Lord Anantheswara in Rajathapeethapura (Udupi) who has the serpent Shesha as His bed and

who can give the most desired boons, with such great devotion as would lead to redemption from the fear of the ocean of Samsara

patnyA samaM bhagavataH sa bhajan padAbjaM bhOgAn laghUnapi punarlaghayAMcakAra |

dAMtaM svayaM ca hRudayaM damayAMcakAra svacChaM ca dEhamadhikaM vimalIcakAra ||20||

2.20. While he was offering devotional austerities to the lotus like feet of the Lord along with his wife, he reduced further those little pleasures in day to day living which had already been reduced earlier. His controlled mind was further controlled and they purified their bodies further, after they had already done so.

tIvraiH payO-vrata-mukhairvividha vratAgryaiH jAyA-patI guNa-gaNArNava-putra-kAmau |

saMpUrNa-pUruShamatOShayatAM nitAMtaM dEvEritAviva purA&ditikashyapau tau ||21||

2.21. That couple desirous of having a son who would be an ocean of auspicious qualities performed a number of important, extremely difficult and arduous austerities such as giving up milk etc. Due to their devotion and sincere efforts which were impelled by the Supreme Being immanent in them, Narayana, who is the complete person with infinite auspicious qualities was fully pleased with them, as he had been with Adithi and Kashyapa in the past. (when the Lord incarnated in the Vamana form)

nAthasya bhUri-karuNA-sudhayA&bhiShiktau shrI-shrIdhara-pratati-shAra-sharIra-yaShTI |

bhUri-vrata-prabhava-divya-su-kAMtimaMtau tau dEha-shuddhimati-mAtramathAlabhEtAm ||22|

2.22. They were sanctified by the nectar of God’s great kindness (being sprinkled on them) and due to the special presence of the Supreme Being and His consort Goddess Lakshmi in their thin bodies. The divine radiance obtained after continuous observation of many difficult austerities, indicated the very great purity of their bodies.

Note: The constant, prolonged austerities with single minded devotion of a couple who were extremely pious and God fearing by nature described here, show that a great soul like Madhva would only be born in a very special family. There can be no doubt that the Madhyageha couple who gave the world TWO wonderful children – Madhva and VishnuTirtha – were themselves very great persons. Reference to the immanence of Narayana and Laskhmi in them is indicative of the future birth of Mukhya Prana.

kAMtAdRutau samucitE&tha babhAra garbhaM sA bhU-surEMdra-duhitA jagatAM hitAya |

acChAMbarEva rajanI paripUritAshA bhAvinyapAsta-tamasaM vidhumAdya-pakShAt ||23||

Madhva (Baby Vasudeva) is born (23 – 25)

2.23. That daughter of a great Brahmin and wife of Bhatta wearing a clean garment conceived from her husband, a great devotee of the Lord, on a suitable day a foetus that would be free from ignorance and give happiness to the world and thus had her ardent desire fulfilled. This was like the night with a clear sky having a full moon with bright moonlight flooding all the directions and dispelling darkness (in the bright half of the month).

Note: The words used have been such as to give two meanings capable of both interpretations.

taM pUrva-pakSha-sita-biMbamiva pravRuddhaM yAvad dvijEMdravanitA suShuvE&tra tAvat |

aMshEna vAyuravatIrya sa rUpya-pIThE viShNuM praNamya bhavanaM prayayau tadIyam || 24||

2.24. Her foetus grew like the white orb of the moon in the brighter half of the month and she delivered the baby. Mukhya Prana, who had been ordered by God, came to Rupyapeeta (Udupi) and after offering his prostrations to the Lord there (Anantheswara) went to his future abode with a part of himself.

saMpUrNa-lakShaNa-caNaM nava-rAjamAna dvArAMtaraM parama-suMdara-maMdiraM tat |

rAjEva sat-pura-varaM bhuvanAdhi-rAjO niShkAsayan paramasau bhagavAn vivEsha ||25||

2.25. He, who was the Lord of all the worlds and endowed with six auspicious possessions (Shadgunaiswarya) entered the body of the new born baby which possessed all the (32) auspicious attributes and was extremely beautiful having nine main entries, by

sending away its earlier occupant. This was like a king entering a great city with all attractive features with nine main gates.

Note: As Mukhya Prana is not obliged to suffer the privations of a long stay in the womb, there was another inferior soul which did it and which was sent away when he entered the body.

saMtuShyatAM sakala-sannikarairasadbhiH khidyEta vAyurayamAvirabhUt pRuthivyAm |

AkhyAnitIva sura-duMdubhi-maMdra-nAdaH prAshrAvi kautuka-vashairiha mAnuShaishcha ||26||

Bhatta comes to know(26 – 27).

2.26. There were deep sounds of divine drums from the heavens which were heard even on earth by curious listeners. It was as if they were saying - let the groups of good people of the world rejoice and evil persons become miserable, as Vayu has now

incarnated on the earth.

nAthaM niShEvya bhavanAnati-dUramAptaH prAj~jO maha-prakRuta-duMdubhi-nAda-pUrvAt |

putrOdbhava-shravaNatO mahadApya saukhyaM j~jAnaM parOkSha-padamapyamatEShTahEtum || 27||

2.27. The learned Bhatta had worshipped his Deity Anantheswara in Udupi and was coming back being at a place not far from his house. He heard the celestial sounds and auspicious drums which were being beaten by another party. He was extremely

happy due to such auspicious omens indicating his son’s birth. Knowledge can be a cause of happiness, even when received indirectly.

Avishya vEShma nija-naMdanamiMdu-vaktraM bhUyO&bhinaMdya sa mukuMda-dayAM pravaMdya |

jAtasya tasya guNa-jAta-vahasya jAta-karmAdi-karma-nivahaM vidadhE su-karmA ||28||

Bhatta performs Jathakarmas

2.28. He, who always performed auspicious actions, entered his house and seeing his son with a moon like face praised and admired him. He offered his earnest gratitude and prayers to Mukunda for His kindness. He performed all the prescribed ceremonies (on the occasion of birth) for his new baby who was seen to possess a large number of good qualities.

j~jAnArthamEva yadabhUdasu-dEva EShaH yad vAsudEva-pada-bhakti-rataH sadA&sau |

tad vAsudEva-padamanvavadan surEMdrAH tAtEna yannigaditaM suta-nAma-kartrA ||29||

Naming the baby as Vasudeva

2.29. He gave the name of Vasudeva to the new baby. Gods in heaven thought that this was appropriate as he was Mukhya Prana (Asudeva) born for the specific purpose of redeeming correct knowledge and he had constant and great devotion to the Supreme Being who had incarnated as Krishna, the son of Vasudeva.

pAtuM payAMsi shishavE kila gO-pradO&smai pUrvAlayaH sva-suta-sUnutayA prajAtaH |

nirvANa-hEtumalabhiShTa parAtma-vidyAM dAnaM dhruvaM phalati pAtra-guNAnukUlyAt ||30||

Gift of cow for the baby’s milk

2.30. A neighbour living in the east (Poorvalaya) gave the gift of a cow for giving milk to the young baby. He was born later as his own grand son and received the knowledge of the Supreme Being which redeems one from Samsara. A gift given to a very deserving person will always give great returns.

atrastamEva satataM pari-phulla-cakShuH kAMtyA viDaMbita-navEMdu jagatyanargham |

tat putra-ratnamupa-gRuhya kadAcidAptaH sva-svAminE budha upAyanamArpayat saH ||31||

Baby is offered to Anantheswara

2.31. One day, Bhatta, the learned scholar offered his precious baby with large wide open eyes, completely fearless disposition and with the effulgence of his body similar to the newly rising moon to his Lord Anantheswara as a gift. This was similar to offering a priceless, flawless, polished Gem having the colour of the rising moon and with great lustre to his master.

natvA hariM rajata-pITha-purAlayaM taM bAlasya saMpadamanApadamarthayitvA |

sAkaM sutEna parivAra-janAnvitO&sau prAyAnnishItha-samayE nijamEva dhAma |32|

Baby shows its might in midnight (32 – 34)

2.32. After prostrating in front of Hari (Anantheswara) dwelling in Rajathapeethapura (Udupi) to seek protection from all harm and securing of all desirable blessings for the child, he went back home during midnight itself along with his son and other members of the family.

dOShEyuShAM samamanEna vanE&tibhImE tat-krIDita-graha ihaika-tamaM tutOda |

udvAMta-raktamavalOkya tamabhyadhAyi kEnApyahO na shishu-tut kathamESha ittham ||33||

2.33. In the dark and fearful forest at midnight, an evil spirit dwelling there tormented one of the party, who vomited blood. Some one seeing this fearful sight exclaimed – it is a wonder that this fiend has not tormented the baby.

Avishya pUruShamuvAca mahA-grahO&sau asmad-vihAra-samayOpa-gatAn samastAn |

yacChakti-gupti-rahitAnalamasmi haMtuM lOkEshwaraH sa bata bAla-tamaH kilEti ||34||

2.34. The fearsome spirit entered the person who vomited blood and said – I am capable of killing all those who come here at the time of our sport (midnight), but all of you have been protected by the Lord of the world. It is a wonder that the Lord of the world (Mukhya Prana) is showing himself off as a mere child.

stanyEna bAlamanu-tOShya muhuH sva-dhAmnO mAtA kadAcana yayau virahAsahA&pi |

vishvasya vishva-pari-pAlaka-pAlanAya kanyAM nijAmanu-guNAM kila bhIrurEShA ||35||

Baby is fed horsegram by innocent sister (35 – 42)

2.35. Once, the gentle mother took the baby at her breast and fed him fully. Though she was unhappy to leave the baby alone, she had to go out from her house for some work and entrusted the task of looking after the baby, who is the protector of the entire world in reality, in her absence, to her obedient young daughter.

sA bAlakaM praruditaM pari-sAMtvayaMtI mugdhAkSharENa vacasA&nu-ninAya mugdhA |

mA tAta tAta sumukhEti punaH prarOdIH mAtA tanOti rucitaM tvaritaM tavEti ||36||

2.36. When the baby started crying loudly, the young innocent girl tried to console it to stop it from crying by saying in lisping words – my beautiful baby, oh little one, do not cry. mother will soon be back with delicious things for you.

rOdE kriyA-samabhi-hArata Eva vRuttE pOtasya mAtari cirAdapi nA&gatAyAm |

jagrAha bAlamatha caikShata mAtRu-mArgaM sA&pi kriyA-samabhi-hArata Eva bAlA ||37||

2.37. When the crying of the baby continued and increased further and the mother did not come back even after a long time, the girl (sister of Vasudeva) took him in her arms and started looking out again and again for the return of the mother.

kartavya-mauDhyamabhi-padya nirUpya sA taM prAbhOjayat khalu kulastha-kulaM pra-pakvaM |

shItaM payO&pi satataM pari-pAyayaMtI yasyOShNa-rOgamati-vElamashaMkatAMbA ||38||

2.38. When she did not do what to do (to stop the baby crying) she gave him all the freshly cooked horse gram to eat. On the other hand, the baby’s mother had always given cooled milk to the baby for drinking to avoid intake of hot milk causing increase in “heat” (Ushna).

Note: This indicates that the baby which was fed with cooked horse gram was still breastfed and when milk was given it was given after cooling to avoid problems with its digestion.

nUnaM pipAsurati-rOditi haMta bAlO dhi~g mAM dayA-virahitAM para-kRutya-saktAm

ityAkulA gRuhamupEtya tadA prasannaM pUrNOdaraM sutamavaikShata vipra-patnI ||39||

2.39. My baby must certainly be needing to be fed and must be crying bitterly. I have been engaged in doing works for others and have been without kindness and consideration for my own baby. Shame on me – thought the anxious mother, as she came

back to the house and saw her baby with his belly full and smiling.

pRuShTvA&vagamya sakalaM ca tataH pra-vRuttaM yUnAM ca dussahamidaM shishunOpa-bhuktam |

itthaM viciMtya tanayAM bahu bhatsayaMtyA bhItaM tayOta kupitaM manasA&nu-taptam ||40||

2.40. She enquired about the (unexpected) condition of the baby from the girl and came to know all that had happened. She thought - what was fed to the baby being not easily digestible even by the young adults, how can the baby digest it. She was very

angry with her daughter and scolded her severely, while at the same time she was very much worried about the baby’s health.

ArOgya-shAlini purEva tadA&pi putrE vismEratAmupa-jagAma jananyamuShya |

yasya trilOka-jananI jananI viShE&pi pItE na vismayamavApa samasta-shaktEH ||41||

2.41. But the baby continued to be healthy as ever and the mother was filled with surprise. Lakshmi, the mother of Mukhya Prana, who is also the mother of all the three worlds, who knew his capacity to perform all actions, was never surprised when he took the Kaalakoota poison which came up when the milky ocean was churned (by the gods and demons) and swallowed it (without any ill effects).

stanyaM muhuH kila dadau jananI gRuhItvA kShEmAya taM kila dadhajjanakO jajApa |

anyO janO&pi kila lALayati sma kiMtu sarvO&pi tanmukha-su-hAsa-rasAyanOtkaH ||42||

2.42. The mother took the baby in her arms and repeatedly breast-fed the baby. The father took him on his lap and repeated sacred incantations to ward off evil. Even other people tried to make it play with them. This was because all of them were anxious to see the charming smile on the baby’s face, which was like a rejuvenating potion to them.

dEvAdi-sadbhiranu-pAlitayA&&darENa dEvyA&&tmanEva vilasat-padayA nitAMtam |

avyaktayA prathamato vadanE&sya vANyA shAlInayEva bhuvanArchitayA vijahrE ||43||

Vasudeva starts lisping words.

2.43. Vasudeva started lisping his first words unclearly. This commencement of speech as the sport of goddess Saraswathi on his tongue and lips was anxiously and reverently awaited by the gods and other good people.. But gradually the words and voice became clear and sweet. This was similar to Goddess Saraswathi entering the court of Chathurmukha Brahma (her husband), behind veils and curtains, shyly at first, being greeted by assembled gods and saints with reverence and slowly becoming fully visible to the court.

Note: The baby when he grew up would use words and sentences spoken by him to convey sacred knowledge to them. Saraswathi being the goddess of learning has been described as showing her presence shyly and gradually in Vasudeva’s speech, just as she shows herself in Brahma’s court.

prAg-riMkhaNaM svayamatha sthitimESha cakrE pashchAd gatiM pari-cayEna kila kramENa |

vishvasya cEShTitamahO yadanugrahENa sarvaM tadasya pavanasya viDaMbanaM hi ||44||

Baby crawls and walks.

2.44. The baby started crawling on all fours and then slowly stood up holding other supports (like the mother’s hands). Gradually after many days, and by practice he started walking around in the house and familiar places. Mukhya Prana, who activates all actions of all the creatures of the world did all this to pretend that he was only a normal baby.

pucChAMtamacChamava-laMbya kadA-cidESha prAtarvrajAd vrajata Eva nijarShabhasya |

prAyAt priyasya sahasA sva-janairadRuShTO nAnA-vanEShu caratashcharatastRuNAni ||45||

Baby Vasudeva’s trip with the Ox (45 – 49)

2.45. Once, he held in his hands the clean tail of their ox which was dear to him and going out early in the morning for grazing and quickly went out with it towards the forest unseen by his parents and relatives. He held on to its tail, when it wandered over several forest areas in search for grass.

uttuMga-shRuMgalasitasya mahiShTha-mUrtEH pAdAvRutAvani-taLasya su-raMdhrakasya |

Ashritya tasya shushubhE&vayavaika-dEshaM bAlO divA-kara ivOdaya-parvatasya ||46||

2.46. The ox had a big bright body, long horns and well-shaped orifices like the mouth etc. It stood covering a large area under its four feet. Holding a small part of its body (tail), the boy shone like the rising sun becoming visible over the Udaya Mountains.

Note: The Ox is compared to the mountain with high peaks, large caves and covering a large area with its slopes and the effulgent boy to the rising Sun.

lIlAM karOti nu gRuhAMtara-gO nu bAlaH kUpAMtarE nu patitaH prakRuti-svataMtraH |

itthaM vi-ciMtya sa muhuH svajanO vimRugya haMtAnavEkShya tanayaM hRudi tApamApa || 47||

2.47. His kith and kin who were anxious as they had not seen the baby for some time started searching for him. “The boy is playful and independent minded” - They thought – “has he had hidden himself inside the house some where or fallen into the well?” After searching repeatedly and not finding him they started getting worried and sad.

bAlasya bAla-pari-laMbana-gOcaraM tad vyashvasyatApi vacanaM vana-gOcarOktam |

yat sAyamaikShata janaH shishumA-vrajaMtam EkAbdakaM vRuShabha-bAla-kRutAva-laMbam ||48||

2.48. Though they were informed by some cow herds that they saw the boy holding on to the tail of the Ox grazing in the forest they did not believe it at first. But when they saw the one year old boy coming back along with the Ox when the cows came home in the evening, they accepted the words as true.

chiMtA-maNIMdramiva chiMtita-daM daridrO vij~jAna-mArgamiva viShNu-paraM mumukShuH |

naShTaM ca naMdanamiti sva-janO&sya labdhvA nAthasya tasya tamanu-grahamEva mEnE ||49||

2.49. The kith and kin were immensely happy with the recovery of the child in the same manner as a poverty stricken person would be when he gets Chinthamani (Wish-jewel which gives all desires instantly) or one who aspires for Salvation (Moksha) gets the special knowledge leading towards Vishnu (giver of Moksha). But they understood it as the grace of Lord Anantheswara that their child was back home safe with them.

lIlAvasAna-samayE sahasA kadAcid AryO&munA&bhyava-hRutiM prati cOdyamAnaH |

rOddhaiSha nO&sti dhanikO vRuSha-vikrayIti prOvAca naMdana-mukhEMdumavEkShya maMdam ||50|

Vasudeva settles his father’s debt (50 – 52)

2.50. Once Vasudeva came back after playing outside the house and wanted to take food (as he was hungry) along with his father. He called his father for food, but the father gently answered looking at Vasudeva’s moon like face – This seller of the Ox is preventing me from taking food (along with himself) until I pay him his dues. (which I am not in a position to do immediately)

lIlA-karENa sa karENa su-kOmalEna bIjAMtarANi kila kAni-cidAshu tasmai |

smitvA&rbhakO&bhimata-niShka-padE yadA&dAd Adatta tAni dhanikO bahumAna-pUrvam ||51||

2.51. Vasudeva gathered in his tender playful hands some (Tamarind) seeds, whose number was equal to the number of Nishkas – (coins in use at the time) agreed by the parties as the price of the Ox and smilingly offered them to the seller. These were received by the rich seller with great care like receiving a valuable gift. (The rich man released Bhatta from his obligation immediately).

labdhaM sutAditi vadan dvija-puMgavEna kAlAMtarE nijadhanE pratiditsitE&pi |

sAkShAdamAnava-navAkRuti-taH sa lEbhE bIja-cChalEna puruShArthamahO vishiShTam ||52||

2.52. When the great Brahmin Bhatta wanted to pay him later, he said that he had received the price of the Ox from the son. It is wonderful that this man received the great gift of Moksha itself (purushartha) directly from the great god, Mukhya Prana, incarnating in the form of the young child through the medium of the seeds.

vAsu-dEvamiha vA&su-dEvatA sat-kalAmabhi-nanaMda taM janaH |

vAsu-dEvamiti vAsu-dEva-san-nAmakaM vividha-lIlamarbhakam ||53||

Vasudeva makes people happy (53 – 54)

2.53. People were happy with the different sporting acts of the child known by the good name Vasudeva, who was born as a faultless incarnation of Mukhya Prana (Asudeva), who gives life to all creatures, in the same manner as people (contemporary to him) were happy with the other Vaasudeva Krishna, son of Vasudeva (incarnation of the Lord).

iti viharati mahyAM viShNu-dAsE&pi gUDhE

samajani su-janAnAM cittamAnaMda-pUrNam |

udayati ghanamAlA-lIna-bhAnau ca bhAnau

nanu jana-nayanAbjairlabhyatE&laM vikAsaH ||54||

iti shrImatkavi-kula-tilaka-shrItrivikrama-paMDitAchAryasuta

shrI-nArAyaNa-paMDitAchArya-viracitE shrI-mad-sumadhvavijayE mahA-kAvyE AnaMdAMke dvitIyaH sargaH |

2.54. When Mukhya Prana, the servant of Lord Vishnu sported as a baby thus in this world concealing his true capacity, the minds of the good people were filled with happiness. When the sun rises in the sky, even when it is concealed by clouds, the lotuses bloom. Similarly the eyes of the good people widened with pleasure.

The Second canto of Sumadhvavijaya Mahakavya written by Sri Narayana Pandithacharya, son of Sri Trivikrama Pandithacharya concludes here.