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AShTamaH sargaH
Introduction to the Chapter:
In this Chapter, the meeting of VedaVyasa and Madhva is further described leading to His teaching the entire Shastras and Thathvajnana fully to Madhva again. Both of them go to another Ashrama, where Narayana, the son of Yamadharma (form of the Supreme Being) resides. The beautiful description of the form of Narayana by the poet is unmatched for its devotional fervour, wealth of detailed knowledge and poetic imagery. It is hard to imagine that Madhva himself did not compose it directly. Narayana orders Madhva to compose Brahma Suthra Bhashya, to show the right path to redemption to the good people of the world, who, though they may be few in Kaliyuga, deserve such kindness.
pratibhA-prabhA-pramukha-sad-guNairnijaiH ati-vismayaM niyaminAM manO nayan|
puru-dhIH kadAcidatha vEdanAyakaM vi-janE shanairupasasAda taM vanE ||8.1||
VedaVyasa teaches Madhva all the Shastras (1 – 5).
8.1. PoornaPrajna of great wisdom caused extraordinary wonder in the minds of the ascetics with his genius, effulgence, and other such natural good qualities. Once, he approached slowly (with great respect) the Lord of the Vedas (VedaVyasa) in the lonely forest.
su-vishESha-shEShavadashESha-varNita-pratibOddhurasya nanu shiShyatOcitA |
guru-mAnasasya gurutA&pi sat-patEH iti sOpasattiramarairamAnyata ||8.2||
8.2. PoornaPrajna had an excellent mind capable of knowing completely all aspects of the extremely secret tenets, which remain to be known (only by specially qualified persons like Brahma and Mukhya Prana). VedaVyasa was an appropriate Guru for him as only He could expound fully such tenets to such a disciple. Therefore, the gods honoured Madhva’s approaching VedaVyasa for knowledge in this manner.
pura Eva pUritamapUrayat punaH nanu kRuShNa ESha paramArtha-saMkhyayA |
bhagavanmanaH puramivA&yataM purA nija-dhAma tAM ca jagRuhE tadadbhutam ||8.3||
8.3. God in the form of Vyasa filled up fully the mind of Madhva already having a large capacity for knowledge with knowledge in greater measure. This mind was God’s residence (he lived constantly in the mind of Madhva) and it was already full of auspicious knowledge. This was similar to God in the form of Krishna filling up His large city of Dwaraka which was already full of wealth and people with even greater wealth and numbers of people.
Note: The Rjus like Madhva have this extraordinary capacity for knowledge – just like Dwaraka could hold more wealth and people, when it was already full.
itihAsa-suMdara-purANa-sUtra-sat-priya-paMcarAtra-nija-bhAva-saMyutam |
ashRuNOdanaMta-hRudanaMta-tO&cirAt paramArthamapyagaNitAgamAvalEH ||8.4||
8.4. PoornaPrajna with infinite intelligence listened in a very short time from VedaVyasa, with the name Anantha (signifying infinite knowledge) the most appropriate meanings arising naturally (without any forced interpretation) of the infinite numbers of Vedas, Mahabharatha, Puranas, Brahma Suthras and Pancharathra Agama, which are very dear to the good people.
Note: There is no doubt that both the teacher and the student have to have infinite capacities of intellect, memory etc to completely transmit and receive the entire mass of Shastra literature correctly and fully in the short time the two were together. It is this extraordinary storehouse of knowledge that makes Madhva’s compositions matchless for authority, brevity and total consistency.
Ruju-puMgavasya pari-jAnataH svayaM sakalaM tadapyalamanaMta-janmasu |
sva-kRutOrvanugraha-balAdamuShya tAM vishishESha shESha-shayanaH punardhiyam ||8.5||
8.5. VedaVyasa, who rests on the bed of the serpent Shesha (in his form resident in Vaikunta) had given His great blessings (in the form of auspicious knowledge) to Mukhya Prana (Madhva), who is the greatest of the Rjus, in infinite lives in the past. Thus, though Madhva knows and understands all the Shastras by himself, Vyasa taught all the subjects to him again and thus further sharpened his wisdom by His great blessings.
atha bAdarAyaNa-sahAya-saMpadA prayayau praNaMtumamitAMtarO yutaH|
api nAdirAyaNa-padOditaM harEH vapuraMtaraM lasitamAshramAMtarE ||8.6||
Madhva and VedaVyasa go to Narayana Ashrama (6 – 9).
8.6. Then with the help of VedaVyasa, both of them – Madhva and VedaVyasa went to another ashrama nearby where another lustrous form of Hari, called Narayana (the syllable Na along with the sound Rayana) resided, to offer prostrations to Him.
tamapashyadAshrama-varE prabhUta-dhIH jvalanaM jvalaMtamiva dhUma-varjitam |
vara-valkalAkalita-mauMji-mEkhalaM vilasajjaTA-valayamAdi-pUruSham ||8.7||
8.7. PoornaPrajna saw in the other Ashrama, Narayana, the primeval person who was wearing a dress made of fibre and a girdle of munja grass on His waist. He had a cluster of radiant matted locks of hair on His head. He was effulgent like a fire burning without smoke.
atidurjayEMdriya-jayAdi-rUpiNA tapasA vasaMtamiva saMtataM vanE |
nija-rUpa-bhUta-nirapEkSha-nirmala-pracurAtma-saukhya-ratamapyanAratam ||8.8||
8.8. Narayana has His innate bliss, which is eternal, needing no external entity for its operation, without any blemish or sorrow and is of the nature of His essence itself. But He lived in the forest performing penance, as if he had to conquer the senses which are very difficult to conquer.
nayana-dvayEna nalina-prabhA-muShA pari-phullatA-vilasitEna vismayAt |
tamavEkShya dharma-jamadharma-durlabhaM-manasEti bhUritara-mAnasO&smarat ||8.9||
8.9. PoornaPrajna with the great mind saw Narayana, the son of Yama Dharma with his two eyes wide with pleasure and with effulgence superior to blooming lotuses. He could never be seen by one who had not performed auspicious deeds. He thought (of Him) with great wonder in his mind.
jagatAM caturdasha-tayaM caturmukha pramukhairyutaM praLayamA-ninAya yaH|
samamullasan kamalayaiva kEvalaM paramaH sa ESha hi purANa-pUruShaH ||8.10||
Madhva describes Narayana.
8.10. He is indeed the greatest primeval person who is always radiant with His consort (Kamala), who brings Universal Dissolution, where all the fourteen worlds including those of Chathurmukha Brahma etc are destroyed. (He alone has been born as the son of Yama Dharma).
triguNAkRuti-prakRuti-tO guruM tataH trividhAmahaMkRutimamartya-khAnyataH|
api bhUta-paMcakamitO&MDa-maMDalaM bhagavAnasAviha jagaMti cAsRujat ||8.11||
From this shloka onwards, in 31 shlokas, Madhva describes the greatness of the Supreme Being in almost all His manifestations. The extreme brevity of words endowed with multiple meanings which are also suggestive of the specific incarnations is a very great poetic embellishment which is rarely seen even in Sanskrit poetry. The poet Narayana Pandithacharya seems to be fully in tune with Madhva, whose composition at the time in Narayanashrama could not have been witnessed by any of his disciples, as he was alone with the two forms of the Supreme Being. Even the sanskrit language takes on the special features of brevity, depth of meanings, high level of abstraction in thinking, facile expression, rhythm etc and this passage is also an excellent summary of the tenets of Tatvavada
Description of Narayana by Madhva
8.11. This Narayana with the six auspicious possessions (Shadgunaishwarya), using Pradhana or Prakruthi, which is composed of the three Gunas (primordial constituents of nature called Satva, Rajas and Tamas) created Chaturmukha Brahma who controls the entity called Mahat. [Ramaa, His consort controls Prakruthi in her three forms – Sree, Bhu and Durga] Through Brahma, He created Rudra, who controls the entity of Ahamkaara, which is itself in the three forms of Vaikaarika, Taijasa and Taamasa. With these Tatvas (entities), He created gods, senses, the five gross elements (Prithvi, Ap, Tejas, Vayu and Akaasha) and using these, He created the entire Brahmanda (universe) with its fourteen worlds. [From Vaikaarika Ahamkaara, came the ten deities controlling the senses, from Taijasa came the ten senses – which produce knowledge and action. From Taamasa came the objects consisting of the five primordial gross elements Prithivi etc along with their essential qualities like Roopa, Rasa, Gandha, Sparsha and Shabda].
Note: The entire process of creation of the fundamental entities constituting the Universe along with their controlling deities has been summed up in this shloka
vidhi-vAyu-vIMdra-shiva-kaushikEshakAn amarAmarAnuga-narAsurAdikAn |
sRujati pra-pAlayati haMti saMtataM sva-gatiM pra-yApayati caiSha lIlayA ||8.12||
The purpose of creation is stated.
8.12. Superior gods like Brahma (Chaturmukha), Vayu (Mukhya Prana), Garuda, (Shesha), Rudra, Indra control others - like lesser gods, Gandharvas (demi-gods), men, Asuras and all others in creation. This entire Universe of all persons is always created, protected (sustained) and destroyed by Narayana as a sport (with total ease and with no purpose to be attained other than) to give them their just ends.
Note: The only purpose of God in this entire exercise of creation etc is the full development of the innate potential of the souls, after which they are given their just goals. Both the means of development of the souls and God’s actual role in it are stated.
agaNayya-sad-guNa-gaNO vidUShaNaH sva-vashAkhilO&pyanupacArataH svayam
smRuti-kIrtana-praNatibhirvimuktayE sva-janasya yAtyayamanEka-rUpatAm ||8.13||
8.13. This Narayana has uncountable multitude of auspicious qualities and is entirely free from all defects. Though the entire universe is under His control, He takes many forms (including incarnations within the created universe) for the Mukthi (liberation from the toil of the cycles of births and deaths) of His devotees by their Re membering, Reciting (His names, forms etc) and Prostrations.
Note: Unless God chooses to reveal Himself, His creation would not be able to know Him. Now, the different forms of the Lord are described, with two of them in each shloka from the same words.
caturAnanAya caturaH purA&&gamAn pradadAvasAvanimiShEshvaraH PrabhuH |
vinihatya hi shruti-muShaM purAtanaM vapuShOddhataM haya-mukhEna sadripum ||8.14||
8.14. This Lord took the form of Matsya and killed the ancient foe of the good people, the strong and insolent Hayagrivaasura, with the face of a horse, who had stolen the four Vedas and gave them back to Chaturmukha Brahma. [Matsya] This Lord took the form of Hayagriva (with the face of a Horse) and killed the ancient foe of the good people, the strong and insolent Madhu (Asura) who had stolen the four Vedas and gave them back to Chaturmukha Brahma.[Hayagriva]
amarEMdra-vairi-bhuja-daMDa-maMDala-pratikarSha-puShkara-patad-dharOddhRutiH|
vidadhE varAhavapuShA&munOrmimat-sRuti-siMdhu-kacChapatayA&&pta-rakShiNA ||8.15||
8.15. (He accepts the offer of a good battle (from evil persons) and accepted the prayers of the gods). He protects those who take shelter with Him. Thus Narayana took the form of Kurma (Tortoise) and lifted up and supported the Mandara mountain which was falling into the water, when it was being used by gods and asuras for churning the ocean of milk by collectively using their strong arms. [Kurma] This Narayana took the form of Varaha (Boar) to protect those who take shelter with Him, by giving Moksha – which is like the shore of the ocean of samsaara, which has the waves of birth, death etc. He lifted up the earth, which was falling into the water, when it was dragged by the thousand strong arms of Hiranyaksha, the enemy of the great gods. [Varaha]
narasiMha eSha vidadAra dAruNaM pratighOdayEnakhara-cakra-tEjasA|
sva-ripuM kShaNEna sarasaH sphurat-tanuM pRuthu-satvamiShTa-jana-bhIti-bhaMjanaH ||8.16||
8.16. This Narayana is the heroic destroyer of the (causes for) fears of His devotees. He took the form of Narasimha in anger and with the power of the set of nails (on His hands) tore in an instant into His enemy, fearsome Hiranya Kashipu, who had a glowing body and great strength,. [Narasimha] This great Narayana who is supreme and the destroyer of the fears of His devotees, destroyed in anger in an instant the enemy of his devotee (Gajendra – The elephant king) – the great crocodile from the lake, which had a glowing body and great strength, by the power of His sharp Sudarshana Chakra. [Thapasa]
api vAmanO laLita-bAlyavAnayaM pratibhA-balEna kRuta-daitya-kautukaH |
upadhEradhaH kRuta-balIMdra-shAtravaH sva-janAya kEvalamadAt paraM padam ||8.17||
8.17. This Narayana took the form of the lovely Boy Vamana, who though he was very short, perplexed the Daithyas with His intelligence and made their king Bali, the enemy of Indra, to go to Pathala (underworld) by deceipt. Thus He gave the great position of being Indra to His devotee. [Vamana] This Narayana, though He was (took the form of) a child, had an attractive boyhood and perplexed the Daithyas (who followed the tenets of Jina) with His intelligence and made the powerful asuras, who are the enemies of gods like Indra go to eternal Hell by deceipt. He gave the important gift of Vaikunta to His devotees.[Buddha]
kathayaMtyamuM parashubhAsamAnagO-hata-martya-dEva-tamasaM muhurmuhuH|
jagatAM hitaM harimivAparaM hariM guru-shakti-tApasa-varAnvayOd-bhavam ||8.18||
8.18. They describe this Hari (Narayana) as Parashurama, with great strength and desire to do good to the world, born in the family of the great ascetic Bhrigu, and who destroyed darkness in the form of Kshathriyas with the power of His axe again and again (21 times) as if He is another Surya (Sun). [Parashurama]. They describe this Hari (Narayana) as VedaVyasa, with desire to do good to the world, born in the family of the great ascetic Shakthi, and who destroyed darkness (ignorance) in men and gods by His exquisite, auspicious and matchless words (compositions) again and again as if He is another Sun. [VedaVyasa].They describe this Sun (immanent Supreme Being, worshipped with Gayathrimanthra) with great powers, who does good to the world and who was born in the family of the great ascetic, Kashyapa and who destroys darkness affecting men and gods (on the earth and in the heavens) by his great, auspicious and matchless rays.
Note: The comparison of both Parashurama and VedaVyasa incarnations of the Lord with the Sun has been made with one verse, where many points of similarity have been shown with some words being given more than two meanings.
karuNAkaraH savasudEva-mOda-dO bhagavAn purA&hima-karAnvayE&bhavat |
jitavAn dishO dasharathO&grya-saMpadO janakO babhUva bhuvi yasya vairihA ||8.19||
From the following shloka onwards up to the 34 the two famous incarnations of Rama and Krishna are described in detail. The manner of interpreting the words has been indicated by Bhavaprakashika.
8.19. This compassionate Supreme Being with the six auspicious possessions gives happiness to gods along with Vasus, Sages such as Vishvamitra (by His actions) and the Sun (by being born in His race). He was born formerly (in Thretha Yuga) on the earth, in the dynasty taking its root to the Sun. His father was Dasharatha who had immense wealth and who won over all enemies in all the ten directions. [Rama] This compassionate Supreme Being with the six auspicious possessions gave happiness to Vasudeva by being born (as his son) on the earth formerly (in Dvapara Yuga), in the dynasty taking its root from the moon. He had a chariot with which He could achieve victories over all the ten directions and kill enemies which would give Him immense wealth.[Krishna]
bhujagEshvarO&pi bhuvanEshvara-priyaH samajanyathAri-dara-janma bhuvyabhUt |
tamamuShya kAMti-vijitEMdumagrajaM ramaNIyamAhuriha rAma-nAmakam ||8.20||
8.20. Mahashesha, dear to the Supreme Lord of all the worlds was also born as Lakshmana. Subsequently the Sudarshana (Discus) and Shankha (conch) were also born (as Bharata and Shatrughna). The eldest brother of all these, who conquers the moon in His effulgence and is extremely beautiful is called Rama. [Rama] . Mahashesha, dear to the Supreme Lord of all the worlds was also born (earlier). When they were born, enemies (of the good people) became afraid. The elder brother of Krishna, who conquers the moon in His effulgence and is extremely beautiful is called (Bala) Rama. [Krishna].
janakEna sO&tha virahAsahiShNunA muhurIkShitO vanamanIyata prabhuH|
cakitEna duShTa-janatastapasvinA tata AsurIM nishicarIM jaghAna saH ||8.21||
8.21. Then, the father of Rama who did not want Him to leave him, was looking at Him again and again (with longing as He was being taken away for protecting a sacrifice). The capable Rama was taken to the forest by the sage Vishvamitra who was afraid of evil Asuras (Subaahu and Mareecha who were disturbing his penance). There he killed Tatakaa, a Rakshasi. [Rama] Then the father of Krishna who did not want to part with Him, was looking at Him again and again. The capable Krishna was taken to Vrindavana by Vasudeva, who was afraid of an evil person (Kamsa) and was meditating on God. Then he killed Poothana, a Rakshasi. [Krishna]
muni-sapta-taMtu-kRuta-vaira-baMdhanaM kaTu-kEshyariShTa-pada-mukhya-durjanam |
kShapayaMtamudyata-subAhumAhavE tamathAbhyanaMdadamarAdi-sad-gaNaH ||8.22||
8.22. Then the good people headed by gods praised with great happiness Rama who killed in battle the cruel Subaahu, with hair (which was also evil), who was the main supporter for doing harm (to the good people), who was extremely evil and who had great hatred for the sacrifice being performed by Vishvamitra. [Rama] Then the good people headed by gods praised with great happiness Krishna with excellent arms who killed in battle the cruel asuras Keshi and Arishta, who were extremely evil and who had great hatred for the children of ascetics with matted locks of hair. [Krishna]
savanE vikasvara-guNa-svara-dvijE sphuritE caran sakala-gOkula-priyaH|
ita-kAma-tApasarasArdra-dhI-giraH pratilALayannaramataiSha suMdarIH ||8.23||
8.23. This Rama is dear to all the Vedas and their Abhimani Devata - Lakshmi (All the Vedas extol Rama as the Supreme Being) and to Rishis like Vishvamitra (who have mastered all the Vedas). He moved around (protecting) the sacrifice where Brahmins who had great auspicious qualities like devotion and correct recitation of the Vedas with Svaras like Udatta etc. were reciting them (the Vedas - to complete it fully). When Vishvamitra (His Guru) was pleased with the fulfillment of his coveted desires, he spoke to Rama with great love (to attend the Bride winning contest being held in the city of Mithila), he enjoyed His acceptance of the words (proposal) with honour. [Rama] This Krishna who is dear to all the cows or people of Nanda Gokula, honoured the beautiful women (there) who had been afflicted by the arrows of Cupid and were always engrossed in their minds and speech in love towards Him. He moved around in Vrindavana sporting (with the women), where there were melodious sounds of the birds and moonlight. [Krishna]
sahajAnvitaH sakala-mitra-saMyutO madhurAM purIM janaka-vallabhAM gataH |
pra-vishannimAM sa jagadEka-suMdarO nara-nAryudAra-nayanOtsavO&bhavat ||8.24||
8.24. Along with His brother (Lakshmana) and accompanied by Vishvamitra, Rama went to the attractive city of Mithila, dear to king Janaka. When he entered the city, the excellent eyes of men and women (in the city) feasted on the features of the most beautiful person in the world. [Rama] Along with His brother (Balarama) and accompanied by all his friends (from Vrindavana) Krishna went to the city of Madhura, dear to His father (Vasudeva). When he entered the city, the excellent eyes of men and women (in the city) feasted on the features of the most beautiful person in the world. [Krishna]
atha khaMDitEshvara-dhanuH sa lIlayA kShapitOgrasEna-nRupa-putra-pauruShaH|
samupAsya vipra-gurumabja-bhU-guruH sva-janAnamOdayadamEya-tEjasA ||8.25||
8.25. After entering the city, Rama, the father of Chathurmukha Brahma broke the bow of Ishwara (which was with Janaka) effortlessly and destroyed the pride and power of other princes who had strong armies with them. He went to Vishvamitra and with His limitless effulgence, gave happiness to His people like Lakshmana.
kamalAmayaM kamala-patra-lOcanAM bhuvamAgatAM nRupa-sutAM gRuhItavAn |
nija-lIlayA vijita-rAja-shAtravO mudamApadApya puramabdhi-durgamam ||8.26||
8.26. This Rama accepted in marriage with proper rituals the hand of the daughter of Janaka, (Sita) with lotus eyes, who was Lakshmi who had come on earth. He won over Parashurama, the enemy of kings (Kshathriyas) and reached Ayodhya happily, which is impregnable like an island surrounded by the sea. [Rama]. This Krishna accepted by using force the hand of the daughter of Bhishmaka, Rukmini with lotus eyes, who was Lakshmi who had come on earth. He defeated kings like Rukmi etc (who were His enemies) and reached happily Dwaraka, which is impregnable being surrounded by the sea .[Krishna]
sa jagAma mAtRu-jana-tuShTayE kila tvaritO&vanaM vidadhadIpsitaM satAm|
saha bhAryayA&pi shubhayA mahA-jaya-dhvaja-lakShmaNAgrya-suhRudA vinA[&]mudA ||8.27||
8.27. Rama who wanted to fulfill the desires of the good (ascetics), went without delay to the forest without any sorrow, along with His auspicious wife and good devotee Lakshmana, who was like a flag of great victory for Him, to please His mother (Kaikeyi, the second wife of his father). [Rama] Krishna who was protecting the ascetics dear to Him, went with pleasure along with His auspicious wife (Sathyabhama) and good devotee Garuda, who was also the symbol of His flag showing great victories, for pleasing His mother Adithi. [Krishna]
samatIta-parvata-purOga-durgamaH khara-dUShaNAdi-su-jana-dviShO bahUn |
sa nihatya vishva-bhaya-daM su-dussahaM narakaM mahA-tama utAnayat kramAt ||8.28||
8.28. Rama crossed many impregnable places like Chithrakoota mountain and killed a large number of evil persons like Khara and Dushana, who hated the good people. They were sent to the great darkness which is fearful and can not be suffered for all (hell of Andhahtamas) after completing their course (of Prarabdha karmas). [Rama] Krishna crossed many impregnable places like mountains and killed a large number of enemies of the good, like Muraasura who were very cruel. Eventually, he killed Naraka who was sent to the great darkness which is fearful and can not be suffered for all (hell of Andhahtamas). [Krishna]
rucirAshramAjiracitAgrya-tEjasA priyayA priyO bhuvana-mAnyayA samam |
bhRushamAkulI kRuta-mada-pramAdavat-sura-pArijAta-hRudavApa dhAma saH ||8.29||
8.29. Rama, dear to His devotees, gave misery to and destroyed the group of asuras, the enemies of Indra, who were very much afflicted with pride and lack of memory (about their own capacity and morality). He enjoyed the residence with his dear wife (Sita), with great effulgence, who was worshipped by the whole world in the beautiful ashrama (at Panchavati).[Rama] Krishna, dear to His devotees, gave great misery to gods who were very much afflicted with pride and lack of memory (about their own capacity and morality) and took by force the Parijata tree (from the residence of Indra). He enjoyed in His residence in Dwaraka with his dear wife (Satyabhama), who showed great valour (effulgence) and wonderful capacity in war without any effort, and who was worshipped by the whole world. [Krishna]
haritAmadhIsha-nara-dEva-maMDalaM dasha-kaM vijitya para-bhIShaNaM muhuH |
sphuritAmiha priyatamAM nija-shriyaM bhagavAnupaikShata haraMtamapriyam ||8.30||
8.30. The great Rama with all the six auspicious possessions was (apparently) indifferent to Ravana, who had conquered groups of lords of men and gods in all directions again and again and who was fearful to all. Ravana had also done Him a hateful action in stealing His dearest effulgent wife (Sita) from His ashrama, where she was like His greatest wealth. [Rama] The great Krishna with all the six auspicious possessions was (apparently) indifferent to Duryodhana, who had conquered groups of kings of men in all directions again and again and who was fearful to all. Duryodhana had also done Him a hateful action in stealing the great glittering wealth of His dearest Pandavas from their city (Indraprastha). [Krishna]
abhi-naMditaH pavana-naMdanAdibhiH sa kadAcidiMdra-suta-vardhakO gavA |
nija-rAjyamAtma-dayitAya dattavAn hari-sUnavE hata-vipakShamuttamam ||8.31||
8.31. Rama was offered salutations by Hanuman, the son of Pavana (Vayu) and others (in Rishyamooka mountain). One day, He killed the son of Indra by an arrow and gave the great kingdom (of Kishkindha) to Sugriva, the son of Surya, who was dear to Him and who was freed of his enemies. [Rama] Krishna was offered salutations by Bhima, the son of Pavana (Vayu) and others (in Upaplavya). Once, He gave encouragement and support by His words (Geeta) to the son of Indra (Arjuna) and (having got the auravas killed) gave the great kingdom to Yudhisthira, the son of Yama, who was dear to Him and who was freed of his enemies. [Krishna]
mudamApya tatra dayitOru-vArttayA madhu-hA marut-suta-mukha-pravRuttayA |
hari-tigma-cakra-lasitO&bdhi-madhya-gaM prayayau sa puNyajana-sEvitaM puram ||8.32||
8.32. Rama who as Narayana, in His moola rupa, had killed the asura called Madhu was very happy in Rishyamooka mountain when He got the excellent news of Sita, His wife (about her location and wellbeing) from the mouth of Anjaneya, the son of Mukhya Prana. He went to the city (of Ravana), Lanka surrounded by the sea and inhabited by asuras along with an invincible army of monkeys. [Rama] Krishna, who as Narayana, in His moola rupa, had killed the asura called Madhu was very happy when he heard the excellent news about the killing of Keechaka and others by Bhimasena, the son of Mukhya Prana. He went to Dwaraka, surrounded by the sea and inhabited by the good people, wearing His sharp Sudarshana (Discus) effulgent like the Sun. [Krishna]
pRuthu-kuMbha-karNa-gaja-rAjamuddhataM sa-sahO&daraM sa-vibudhEMdra-shAtravam|
dharaNI-bharaM pRuthula-cakramakShiNOt nishitEShu-cakra-kRuta-vikramaH prabhuH ||8.33||
8.33. The capable Rama killed with volleys of sharp arrows the giant Kumbhakarna, who was like a great elephant (in strength and size) and was a great burden on earth, along with his brother Ravana and (son) Indrajit (the enemy of Indra) and who was accompanied by a large army. [Rama] Krishna with great valour and sharp arrows and the Sudarshana (Discus) (got) killed the great army (of Kauravas) which was a burden on earth and consisted of asuras (the enemies of Indra) and was fearless and strong. It also had great elephants with great trunks and ears and which were very strong. [Krishna]
atha bhAryayA hutavahaM praviShTayA sahitaH sahOdara-purassarairapi |
ayamApya dhAma ciramiSTa-daH satAM nija-mUla-rUpa-paramaikyamEyivAn ||8.34||
8.34. Rama who is a benefactor to His devotees, came back to Ayodhya along with His wife, who had entered the fire (to demonstrate her purity) along with His brother (Lakshmana) and others. He lived there a very long time (ruling the world and giving happiness to the good people). Then, He attained complete identity with His original form (Vishnu). [Rama] Krishna, who is a benefactor to His devotees, went back to His residence (Vaikunta) along with His wife (Rukmini), who entered the fire, along with His brother (Balarama) and others. He attained complete identity with His original form (Vishnu). [Krishna]
Note: The entry into fire by both Sita and Rukmini was only a pretense to the world.This completes the description of Rama and Krishna Incarnations.
mahi-dAsa-pUjya-caraNO dvijAdabhUd viditAt sa viShNu-yashasO&malAtmanaH|
iha yO dadhE jagati pApa-shAMtayE bahudhAmahEtimati-dIpta-gO-sthitim ||8.35||
Other incarnations of Narayana (35 – 41).
8.35. He (Narayana) was also born (incarnated) of a Brahmin (and Itharaa devi), whose mind was pure due to listening to the fame of Vishnu (in His stories) as Mahidasa, the great respected Acharya. He composed the large and clear Vaishnava Tanthra shastra for removing the sins (of persons) in this world, who suffer very greatly (from them). [Mahidasa]
Note: The famous Aithareya shruthi was “seen” by him He (Narayana) was also born (incarnated as Kalki) of a well known Brahmin called Vishnu-Yashas, whose mind was pure. His feet was worshipped by gods headed by Brahma and to destroy the evil persons in this world, He wore His lustrous Sword like the effulgent Vajraayudha. [Kalki]
su-tapO-rucErayamapApa-kardamAt nanu mAnavI tanayatAmupEyivAn |
samayEna bhUri-nija-bhakti-pUritAn samajIjanat su-manasaH sa dEvarAT ||8.36||
8.36. It is well known that, He took the form of the son (Yajna) of the great ascetic Ruchi Prajapathi, who was completely free of sin due to his penance and Akuthi, the daughter of Svayambhuva Manu. In time, He became Devendra (took the position of Indra, the lord of gods) and begot in Dakshina (a form of Lakshmi) a large number of gods who were devoted to Him. [Yajna] It is well known that He took the form of the son (Kapila) of the sinless ascetic Kardama Prajapathi, who was desirous of great penance, and Devahuthi, the daughter of Svayambhuva Manu. This greatest of gods, Kapila, made the gods, ascetics and good persons become greatly devoted to Him through the medium of the Shastra (Samkhya) composed by Him. [Kapila].
su-bRuhat-payOdhara-mithaH pra-saMhati-prakaTI-bhavat-parama-yauvanAkRutiH|
asurAhitAM vara-vilAsinI tanuH pradadAvamuShya sura-rAshayE sudhAm ||8.37
8.37. The exquisitely beautiful form brimming with youthful gestures,Dhanvantari (of this Narayana) gave the Amrutha (Nectar) produced by combination of the extremely large ocean of water (Ksheera samudra) and the mountain (Mandara) (by churning), to the gods and not to the asuras, who did not deserve it. [Dhanvantari]. With the exquisitely beautiful form of a maiden brimming with youth indicated by the mutual rubbing of very big breasts, Mohini form (of this Narayana) gave (by force) the Amrutha (Nectar) kept with the asuras to the groups of gods. [Mohini].
su-janAya datta-pada Atma-shuddhi-daH su-kumAra-rUpyabhavadESha shAshvataH |
anasUyayA shuci-manIShayA dhRutaH paramAdarENa muni-puMgavODhayA ||8.38||
8.38. This Narayana who gives purity of the mind to the good people and is eternal, took the form of Datta when He was born out of the womb of the Anasuya with proper knowledge who had been married to the great ascetic Athri and conceived and bore Him with great love.[Dattathreya] .This Narayana who is meditated by great ascetics who are without any jealousy and great devotion, took the form of Sanathkumara (Sukumararoopi) who gives purity of the mind and His abode (Vaikunta) to the good people, who meditate on Him with proper knowledge and great devotion. [Sanathkumara]
dayitaH satAmRuShabha ESha bhU-dharo vapurudvahan parama-haMsa lakShaNam |
vyaharad-valakSha-tamapakSha-shObhanaM para-tatva-lipsu-sanakAdi-vaMditaH ||8.39||
8.39. This Narayana, who is dear to the good people took the form of king Rishabha and took the signs of an ascetic to teach pure tenets of the true philosophy to Sanaka and others who were keen to learn it and who praised Him.[Rishabha] . This Narayana, who is dear to the good people, is the Lord of all and is the supporter of the world took the form of the Swan with very white wings and auspicious features to teach pure tenets of the true philosophy to Sanaka and other ascetics, who requested Him. [Swan]
udapAdi dharma-tanayO hyayaM hariH nara-dEva-sOdara udAra-vikramaH |
api kRuShNa ityabhihitO mudE satAM svayamEva yasya sahajO vyajAyata ||8.40||
8.40. This Narayana who has unlimited effulgence and strength is the brother of Nara (who is the incarnation of Shesha). The same (Narayana) was born (incarnated) as Hari and Krishna, the two sons of Yamadharma. Narayana Himself is also the son of Yamadharma (and the brother of Nara).
Note: Out of the four sons of Yamadharma, Nara is the incarnation of Shesha, while the others are incarnations of Vishnu Himself with the names Narayana, Hari and Krishna
paramAtmanE satatamEka-rUpiNE dasha-rUpiNE shata-sahasra-rUpiNE |
avikAriNE sphuTamanaMta-rUpiNE sukha-cit-samasta-tanavE namO-namaH ||8.41||
8.41. Oh Narayana, You are called by the name Athman and always bear one main form. You also have ten forms (corresponding to the ten incarnations – Mathsya,Kurma, Varaha, Narasimha, Vamana, ParashuRama, Rama, Krishna, Buddha and Kalki), have 100 forms starting from the name Narayana, 1000 forms starting from the name Vishva (given in Vishnusahasranama) and unlimited clear and distinct forms. You have no defects like birth, death, sorrow etc and your body consists of auspicious qualities like bliss, knowledge etc. I offer my repeated prostrations to you, the Supreme Being, who is identical in essence in all His forms.
This concludes the comprehensive sthothra of Narayana in Badarikashrama by Acharya Madhva as described by Narayana pandithacharya.
iti ciMtayannaviraLAMtarO hariM praNanAma sa-praNayamAdRutO&munA |
ajitau paraspara-sabhAjitau sa tau nikaShA niShIdati purOpavEshinau ||8.42||
Narayana orders Madhva to compose the Brahma Suthra Bhashya.(42 – 54)
8.42. Meditating on the divine person of Narayana thus, Madhva with complete knowledge, offered his full prostrations to Hari (Narayana). He was greeted with love and sat near the two forms of the Supreme Lord (Narayana and VedaVyasa), who had greeted each other and had sat down near one another.
vividhA vidhAya kila tatra saMkathAH vadanaM munIMdra-tanayasya suMdaram|
avalOkya lOka-patirAnataM mahA-sukha-tIrthamAha rahasi sma gAmimAm ||8.43||
8.43. Narayana, the Lord of the world made different kinds of conversation with the others (VedaVyasa and Madhva). He looked at the beautiful face of VedaVyasa (to show that he was securing His acceptance) and told Madhva with bent head (due to devotion) and with the capacity to compose Shastras leading to Mukthi or eternal bliss, the following words in secret.
shRuNu dEva-kAryamava-dhArya dhairyavad yududIryamANamidamArya-sammatam|
bhavitA&nya-duShkara-taraM vidhAya tat-taruNaM tavAva-taraNaM mahA-phalam ||8.44||
8.44. Listen, Oh, brave Ananda Tirtha, The work which I am asking you to undertake is the work of gods, very dear to VedaVyasa and impossible for others except you to do. The completion of this work will be the main achievement of your new (third) incarnation.
api-dhAya sUtra-hRudayaM satAM priyaM pra-vidhAya bhAShyamadhunA nijEcChayA|
aparaiH shruti-smRuti-nijArtha-dUShakaiH sutarAM tirObhavati saMvidAhatA ||8.45||
8.45. At present, the natural and correct meaning of Vedas and Smrithis is being violated by the evil persons who hate their true meanings and the true purport (of these) dear to the good people as indicated by the Brahma Suthras is misrepresented and obscured by the commentaries made by them according to their own wish. Therefore, the correct tenets have been completely lost from the world.
apa-nEtumEnamanayaM kRutaM khalaiH prati-nEtumAtma-janatAM shubhAM gatim |
kuru sUtra-bhAShyamavilaMbitaM vrajEH su-matEna yOjaya kavE shruti-smRutIH ||8.46||
8.46. Oh learned PoornaPrajna, You should quickly write the Brahma Suthra Bhasya, to reject the evil commentaries and to give the correct Jnana leading to Moksha to our devotees. Go quickly. Arrange properly the Shruthies and Smrithies as composed (organised) by VedaVyasa correctly.
amitAM mitAmapi giraM jagad-gurOH iti tAM nishamya viraLEtarAMtaraH|
vadatAM varastamavadat tadA tayoH virahAkShamaH khalu carAcarEshayOH ||8.47||
8.47. PoornaPrajna, the great speaker listened with care to the brief words of Narayana, which had unlimited meanings. Being unable to suffer the parting from VedaVyasa and Narayana, who are the Lords of the entire world consisting of living and inert matter, he said:
bhavatOritaH satata-sEvanAmRutE mama maMktumastu bhagavannanu-grahaH|
na labhEya vallabha-tamEdRushaM sukhaM jagatAM trayE&pi jagadEka-maMgalam ||8.48||
8.48. Dearest Narayana, with the auspicious Shadgunas, Please permit me to bathe in the sea of Nectar in the form of eternal service to you both here. I can not attain such happiness, which is the greatest blessing in this world, (else where) in any of the three worlds.
kali-kAla-kAlita-guNE dharA-taLE su-janO na nUnamadhunA&sti yOgya-dhIH|
para-tattva-varNanamayOgyatA-vatE nanu havya-dAnamiva niMdyatE shunE ||8.49||
8.49. At present, the world is spoiled by the time of Kali. There are hardly any good people with the proper qualities (of knowledge, renunciation and devotion) and fit for such teaching in this world. Giving the sacred knowledge of the Supreme Being to such people will be reprehensible, like giving the sacred offering of a sacrifice to a dog.
iti taM bruvANamayamabravId vibhuH bhuvi saMti saumya puruShA guNOcitAH |
vi-malAn maNIniva guNOjjhitAnimAn dayayA vi-shOdhaya vi-shuddha-gOgaNaiH ||8.50||
8.50. The All pervading Lord of the world replied thus to Madhva who spoke (as stated earlier): Oh. Pleasant faced one, There are persons in the world with the requisite qualities (Knowledge, devotion etc). You must cleanse by your pure streams of words, of the defects (which prevent them from being their natural selves) these persons who are naturally pure but do not exhibit (superficially) the qualities (needed for Mukti), just like washing off with pure water, dirt which prevents the natural lustre of jewels scattered from a broken necklace from being seen.
tava kIrtirArtimati-mAtramAnayEd-ashubhAn prabhAkara-vibhEva kaushikAn |
kamalA-karAniva shubhAn prabOdhayEt paramAj~jayA mama vishEShatO&nisham ||8.51||
8.51. Let your fame grow with my supreme order and give great misery to the evil persons, just as the brilliance of the Sun makes owls very unhappy. Let the good people be awakened (by your teachings) like lotus flowers blooming in the same brilliant Sun.
iti sA mahI-dhara-mukhAd viniHsRutA jagatAM sukhAya vishadA sarasvatI |
dvija-rAja-gO-viShayatAti-pUritaM pra-vivEsha madhva-pRuthu-buddhi-vAridhim ||8.52||
8.52. These auspicious words of Narayana (Saraswathi), who carries the weight of the entire Universe (Mahidhara), spoken with the objective of giving happiness to the world were like the waters of the pure and auspicious Saraswati river, emerging from a cave in a mountain (Mahidhara). These entered the ocean of knowledge of Madhva, which already had tides created by the words of VedaVyasa, as tides are created by the Moon.
Note: Narayana – mountain, Mouth – Cave, Words of Narayana – Saraswathi river, VedaVyasa – Moon, Madhva’s knowledge – ocean
.
matamityavEtya mahitaM mahatOH abhidhAya bADhamiti dhIra-matiH|
anayOrniyOgamadhirOpitavAn sva-shirasyananya-suvahaM praNaman ||8.53||
8.53. Having understood the desires of Narayana and VedaVyasa in this manner, the firm minded Madhva said – “It shall be so”. He accepted the order which can not be carried out by any one else, as a blessing placed on his head.
AmnAyAstraya iva tattva-bOdhakAstE pApa-ghnAstraya iva pAvakAH prajAnAm |
lOkA vA sakala-bhRutastrayO&tra rEjuH sAnaMdA muni-suta-dharma-sUnu-madhvAH ||8.54||
8.54. The combination of Narayana, VedaVyasa and Madhva was like that of the three Vedas (Rk, Yajus, and Sama) which give the correct doctrines (for Mukthi), and the three fires (Dakshinaagni, Gaarhapathya and Aaavahaneeya) which destroy all sins, when worshipped and the three worlds (Heavens, earth and the Nether worlds), which bear all living beings. They shone with their effulgence and bliss in Badarikashrama.
Note: The qualities of imparting correct knowledge leading to Mukthi, destruction of sins and supporting all creatures are embodied in the three great persons
.
iti shrImatkavi-kula-tilaka trivikrama-paMDitAcArya-suta shrI-nArAyaNa-paMDitAcArya-viracitE shrI-madhva-vijayE mahA-kAvyE AnaMdAMkitE aShTamaH sargaH
The Eighth canto of Sumadhvavijaya Mahakavya written by Sri Narayana Pandithacharya, son of Sri Trivikrama Pandithacharya concludes here