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Introduction to the Chapter
There is a brief account of Madhva’s return from Badari Kshethra, when he stayed for a short time in the Ashrama of VedaVyasa and received the specific injunctions from Lord Narayana for composing a new Bhashya in accordance with the correct purport of the Brahma Suthras. The Bhashya would form the keystone of the entire system of philosophy of Tatvavada. The Bhashya was written in Badari itself and was dictated to Sathya Tirtha, Madhva’s dear pupil. There are no details of the return trip except mention of a visit to the Godavari river, where he met Shobhana Bhatta, who became his foremost disciple, called Padmanabha Tirtha. He converted his own Guru Achyutha Preksha and the senior ascetic of the Matha to his new system. The installation of the Idol of Krishna in the famous temple in Udupi is mentioned briefly in just 4 shlokas. The performance of a sacrifice by the son of his old teacher under the guidance of Madhva is described in a greater number of shlokas. Madhva’s second visit to Badari kshethra during which he went again to the Ashrama of VedaVyasa is mentioned in just three shlokas. Many events that happened during his trips to Badari are covered in Chapter 10, though it will be difficult to assign them to the first or second trip. Similarly, there would have been an interval of a few years between the trips, during which many compositions were written by Madhva. The chronological sequence is unfortunately obscured, possibly due to Sumadhvavijaya itself being written long after and the poet giving the events without being very specific on the exact chronology.
cOdayaMtamatha gaMtumAdarAt tatra dharma-jamajaM praNamya saH |
saukhya-tIrtha-kavi-lOka-nAyakO vEda-nAyaka-purassarO yayau ||9.1||
Madhva leaves Narayanashrama.
9.1. After getting the cordial permission of Narayana, the son of Yama Dharma, who is beginningless, to go (and propagate the system of Tatvavada for the good people) Ananda Tirtha, the foremost of all learned scholars, offered his salutations and started along with VedaVyasa, the Lord of the Vedas leading the way..
AshramAMtaramavApya kRuShNataH shrAvyamESha sakalaM ca shushruvAn |
citta-vRuttimanu-vRutti-mAn gurOH sAdhvavEtya gamanOnmukhO&bhavat ||9.2||
Madhva completes his stay in VedaVyasa Ashrama (2 – 4).
9.2. He went to the other Ashrama (where VedaVyasa resides), and knowing the mind of VedaVyasa, he heard from Him all that needed to be listened to. He left towards the south (to the Badarinath kshethra).
maMdahAsa-mRudu-suMdarAnanaM vaMdanIyamabhi-vaMdya sat-patim |
prAj~ja-mauli-maNirabhyanuj~jayA tasya tAvadagamanmahA-matiH ||9.3||
9.3. Madhva with great intellect, was like the ornament worn on the head for all scholars (the greatest scholar), and offered his prostrations to VedaVyasa, the Lord of all the good people of the world, who was eminently suitable for worship and who had a smile on His beautiful and gentle face. Madhva took His leave and left with His approval.
tasya vallabha-tamA&&sa vAsa-bhUH mAnasAt pRuthula-mAnasasya nO |
nAtyajat kShaNamapi hyasAvidaM naiSha nAtha-virahI tatO&bhavat ||9.4||
9.4. VedaVyasa had no other place of residence dearer to Him than the mind of Madhva and never left it even for an instant. Therefore, Madhva never lost the company of VedaVyasa. (Though they were physically parted, VedaVyasa continued to be in Madhva’s thoughts).
vIra-dRuShTi-kRuta-siMha-vibhramaH shAMta-dRuShTi-kRuta-shAMta-sammadaH |
tatra-tatra pathi pathya-vibhramaH parvatAdava-tatAra sarva-dhIH ||9.5||
Madhva comes back to Badarikashrama (5 – 7).
9.5. When Madhva descended the mountain on the way, he appeared ferocious like the playful Lion to the cruel animals of the forests, but he was appearing like a peaceful person giving happiness to gentle animals (like the deer). Thus he showed the appropriate personality to each type of the animals encountered on the way.
vAnarEMdra iva tIrNa-vAridhiH vAsudEva iva ratna-rAjavAn |
bhImasEna iva sUna-varya-hRut-nirvRutiM sva-janamAninAya saH ||9.6||
9.6. When he reached his own people (in Anantha matha), he gave them great happiness, just like Hanuman who brought the news of Sita after crossing the ocean, Krishna, who brought back the Syamanthaka gem and Bhimasena, who brought the Saugandhika flowers to Draupadi.
agnisharma-mukha-paMcaShairdvijaiH annamAhRutamalaM pRuthak samam |
kRutsnamAdadayamityavismayaH kRutsnamattumalamESha hi kShayE ||9.7||
9.7. Each of the five or six Brahmins including Agni Sharma brought sufficient food for Madhva and his followers on the same day. Madhva ate all of it at the same time, which is not surprising considering that he is able to eat the entire Universe in Dissolution.
vyAsadEva-hRudayAti-vallabhaM vAsudEvamagaNayya-sad-guNam |
sAdhayat sakala-dOSha-varjitaM j~jAna-bhakti-damanaMta-saukhya dam ||9.8||
The following six shlokas refer to the composition of Brahma Suthra Bhashya, by Madhva. Though they can be understood separately, they have a common subject and should be read together.
Madhva composes Brahma Suthra Bhashya (8 – 13).
9.8. Madhva composed Brahma Suthra Bhashya, which is very dear to the heart of Vyasa Deva (which represents the exact meanings intended by VedaVyasa), which establishes the Supreme Being Vasudeva (Narayana) as the possessor of countless auspicious qualities and free from all defects. It gives correct knowledge and devotion, leading to Moksha.
uktamuktamabhidhEyamuttamaM vEda-vAkyamanu-vAdayanmuhuH |
vyaMjayat smRuti-vacObhiraMjasA tasya cArtha-mati-yukta-yuktimat ||9.9||
9.9. (Madhva composed Brahma Suthra Bhashya), in which each meaning is fully illustrated by texts quoted repeatedly from the Vedas, which is well explained by texts from Smrithies and is supported by the most appropriate syllogisms.
bAla-saMghamapi bOdhayad bhRushaM durnirUpa-vacanaM ca paMDitaiH |
apramEya-hRudayaM prasAdavat saumyakAMti ca vipakSha-bhIShaNam ||9.10||
9.10. (Madhva composed Brahma Suthra Bhashya), which explains very well the nature of the Supreme being even to people of limited intellect, while even scholars could not completely understand the (depth of) meanings in it. It had used simple words, but its essence was difficult to grasp. It was dear to the good people, but was terrible to its opponents. (The same words also describe the personality of Madhva). He explained very well the nature of the Supreme Being even to people of limited intellect, while even scholars could not completely understand the (depth of) meanings in his words. He had used simple words, but the complete essence of his words was difficult to grasp. He was dear to the good people (or had a pleasant effulgence), but he appeared to be terrible to his opponents.
asta-dUShaNamavaMdhya-bhAShaNaM lakShitaM sakala-lakShaNaiH samam |
mAnanIyamapi nAki-nAyakaiH rUpamanyadiva dhanyamAtmanaH ||9.11||
eka-viMshati-ku-bhAShya-dUShakaM brahma-sUtra-gaNa-bhAShyamadbhutam |
apyadUShyamatanOdanaMta-dhIH bhUta-bhAvi-bhavadAtmabhiH kvacit ||9.12||
gAMga-maMgala-taraMga-bhaMga-da-prAMta-su-shri-harivEshma-kRut-samaH |
yad-gataika-tama-varNalEkhakaH satya-tIrtha iha bhAShyamAlikhat ||9.13||
tatra dEvamabhivaMdya yAtavAn svAminO vacana-gauravAd drutam |
sAnu-gO vividha-bhUratItya gOdAvarI-taTamagAdalEsha-dhIH ||9.14 ||
prAj~ja-vittamayamAptumAgataiH paMDitairdvi-nava-shAkhibhiH shrutIH |
prastutA abhidadhau parIkShakaiH ShaT ca tatra samayAnakhaMDayat ||9.15||
te pRuthak-pRuthagamuM sva-shAkhayA darshanEna ca parIkShya nirjitAH |
sarvavit tvamasi mukhyataH kavE nAsti tE sadRusha ityathAbruvan ||9.16||
yastrayI-sakala-pakSha-shikShakaH tatra saMsadi variShTha-sammataH |
shObhanOpa-pada-bhaTTa-nAmakaH pUrNa-saMKyamanamanmuhurmudA ||9.17||
yastu tArkika-shikhA-maNiH sudhIH vartamAna-samayAn nirAkarOt |
vEda-bhArata-purANa-niShThitO bhAShyamEtadashRuNOt sa madhvataH ||9.18||
nAparEShu ratimA-yayau kvacid bhAShyamadbhutamidaM sa shushruvAn |
nAraviMda-makaraMdamAptavAn acCha-piccha iva vAMChatItarat ||9.19||
tatra-tatra sa susabhAsu bhAsurO naMdi-tIrtha-samayOkta-yuktibhiH |
vAdinO vishakalayya tAn samAkramya vAcamucitAmudAharat ||9.20||
cUrNa-kRud-vividha-shaMkha-cUrNakaH cUrNanAya bahudhA&pyashaknuvan |
atyajad viphala-dhIH pradakShiNA varta-vAri-jamanargha mapyahO ||9.21||
apramEya-mati-shAstramIdRushaM yastyajatyupanataM su-durlabham |
tasya tulya-matirESha durjanO nAthavA&sya sadRushO&sti nIca-dhIH ||9.22||
kO&pi taM guNa-vishESha-vicca vi-krIya bhUri-dhanamApa pUruShaH |
na hyanargha-guNa-mUlyamApyatE bhAgya-daivamiha yOgyatAnugam ||9.23||
vyaktamunnatimitO&pyayaM janaH tasya yanna labhatEkhilaM phalam |
stOka-mAnasatayA tatO vrajEt tasya haMta puruShasya tulyatAm ||9.24||
krItavAn nara-patirmahA-daraM sAdaraM punarudAra-cEShTitaH |
arcayan satatamApa saMpadO yA na tA vacana-citta-gOcarAH ||9.25||
shAstra-kalpaka-tarOramuShya kaH prApnuyAt sakalamapyahO phalam |
yastamuttama-guNaM viDaMbayEd ityudIrya sa janAnaraMjayat ||9.26||
nEdRushaiH kavibhirEva kEvalaM haMta pUjya-caraNO&bhyapUjyata |
sharva-shakra-guru-pUrva-daivataiH apyalaM su-samayod-gamOtsavE ||9.27||
nimna-bhUriva satIH prajA vrajan vAri-darturashanairapUri saH |
prAjya-tApa-hara-darshanAMbunA tuMga-dEshamiva durjanaM tu nO ||9.28||
karmabhiH sakala-lOka-kautukaiH mAnitaH pathi janaiH samAgataH |
sannanAma shiva-nAma-kIrtanaM rAjatAsana-purE virAjitam ||9.29||
acyuta-pramatiracyuta-priyaM taM dasha-pramatimAgataM tadA |
vaMdamAnamavalOkya yAM mudaM prAptavAMstadavadhirna vidyate ||9.30||
prItimArya-yatiruttamAM purA prEShitApratima-bhAShya-dRug yayau |
apyatO&ti-shayinIM shuci-smitaM taM vilOkya su-cirAd didRukShitam ||9.31||
pUrNa-dRuShTi-jala-dhErgRuhItavAn bhAShya-saMj~jamamRutaM sukhAvaham |
citramESha yatirAD-ghanAghano grAhayaMshca manujAn mumOca nO ||9.32||
sAnunItiratha nItimAnayaM bhAShya-sad-guNa-gaNAnavarNayat |
shObhanAya guravE svabhAvataH kAlataH kumata-lIna-buddhayE ||9.33||
uktibhistamasakRut su-yuktibhiH bOdhayan bahaLa-dhIH prasaMgataH |
sthEyasO bhiShagivAsya hRud-gataM mUla-dOShamarucEraciMtayat ||9.34||
dakSha-pakSha-vihRutEna tADayan bhIShayan samadhika-svara-shriyA |
haMsa-rAT kalimalaM nirAkarOd-Eka-dRuShTimiva mAnasAd gurOH ||9.35||
niShkaLaMkamiva caMdra-maMDalaM puMDarIkamiva phullatAM gatam |
vAri shAradamiva prasAdavat cittamacyuta-matErbhRushaM babhau ||9.36||
A-nanaMda sa hi madhva-shAstramA-karNayan ku-samayAgrahI purA |
mOha-pIta-lavaNOdako muhuH prAk pipAsuramRutaM pibanniva ||9.37||
vistRutAMtara-viyat-padau yatI AsyatAM su-samaya-prakAshanAt |
tau yathA vidhuravI ahO ahO-rAtramapyuru-tamO nRu-mOhakam ||9.38||
sajjanAn saha mahAdarENa nRUn pApinAM prakRutitO&priyAkRuti |
dAruNAgha-gaNa-dAraNaM sma sa grAhayatyapi sudarshana-dvayam ||9.39||
nanvananya-sharaNAtmanAM satAM siddhi-vighna-mukha-dOSha-bhEShajam |
aicchadacchala-dayOdayAdayaM rUpya-pITha-pura-gaH kadAcana ||9.40||
gOpikA-praNayinaH shriyaH-patEH AkRutiM dashamatiH shilAmayIm |
shiShyakaistri-caturairjalAshayE shOdhayanniha tatO vyagAhayat ||9.41||
sparshanAd-bhagavatO&ti-pAvanAt sannidhAna-padatAM gatAM harEH |
triMshadudyata-naraiH su-durdharAM lIlayA&nayadimAmasau maTham ||9.42||
maMda-hAsa-mRudu-suMdarAnanaM naMda-naMdAnamatIMdriyAkRutim |
suMdaraM sa iha sannyadhApayad vaMdyamAkRuti shuci-pratiShThayA ||9.43||
mAninO&pi hi vashIcakAra yO daivata-pratibhayA&&tmanaH khalaH |
yAyajUka-guNamAtmanaH smaran yO jarAghaTita-gOtra ucyatE ||9.44||
AtmanaH priyatama-kratOramuM pApa-pUruShamavEtya ghAtukam |
taM nirasya janamapyathAhitaM sarva-bhU-dhara-samartha-pUrvakam ||9.45||
vishva-vismaya-karaH sva-tEjasA vaMdyamAna-caraNaH punarjanaiH |
citra-dig-vijaya-kIrtya-kIrtimAn mOdayannanudinaM nijAH prajAH ||9.46||
vAsudEva-dayitO mahiShTha-dhIH vAsudEvamatha sAdhvayAjayat |
dharma-sUnumiva dhArmikaM purA bhIma-mUrtirayamEva bhU-suram ||9.47||
yAjyayA samucitAnu-vAkyayA sa-pravargya-vibhavairabhi-ShTavaiH|
vishva-vEtturanujO&tra hOtRutAM prApya daivata-tatIratOShayat ||9.48||
sa prayujya nishitA nishAta-dhIH vaishva-dEva-vara-shastra-saMtatIH |
rAkShasAsura-nirAsa-kRut surAn vIra-varya iva bhAgamApayat ||9.49||
vAyunA trirapi pUrva-pAyinA sarva-daivata-jitA tarasvinA |
yO&parOkSha-vapuShA&pyapEkShitaH kO&tra varNayati taM mahAkratum ||9.50||
brahma-vEdana-niviShTa-cEtasAM karma tatra karaNAMtaraM BavEt |
j~jApayanniti parAtma-vEdakaH karma dharmamapi sa hyacIkarat ||9.51||
yAni-yAni caritAni yAni-yA-nIritAni ca manO-harANyaho|
tAni-tAni ca vitAni-cEtasO vishva-vismaya-karANi bhAMti hi ||9.52||
sarasvatIrvRutti-karIH sharIriNAM atItya bahvIH samatIta-gOtrakaH |
purEva kRuShNa-priyamApadashramaM pRuthu-prabOdhaH punaruttamAshramam ||9.53||
sahabhOgamananya-labhyamasmai hanumadrUpa-vatE dadau purA hi |
anavEkShya paraM svabhIShTa-kartrE prati-dAtuM hariraidhayat tamEva ||9. 54||
praNamya gurumAdarAdatha niyOgatO yOgyataH sa tasya jagatAM hitaM vidadhatO gataH sAnugaH |
mahiShTha-hRudayO mahA-mahima-siMdhurAnaMdatO nijairabhi-gatO&namad rajata-pITha-vAsaM harim ||9.55||
iti shrImatkavi-kula-tilaka trivikrama-paMDitAcArya-suta shrI-nArAyaNa-paMDitAcArya-viracitE shrI-madhva-vijayE mahA-kAvyE AnaMdAMkitE navamaH sargaH