madhwavijaya-chapter-5-eng-trans

paMchama sargaH

vEdAMta-vidyA-nija-rAjya-pAlane saMkalpyamAnO guruNA garIyasi |

adabhra-cEtA abhi-Shicyate purA sa vAribhirvArija-pUritairatha ||5.1||

Introduction to the Chapter

PoornaPrajna lost no time in taking up the main assignment given to him by the Supreme Being. His Guru entrusted to him the responsibility of establishing and maintaining against all comers the Vedanta tenets as the future head of the pontifical throne. After demonstrating his extraordinary capacity in conducting debates for determining the true Vedanta tenets and is vanquishing all opponents, both friendly or otherwise, he was accepted as the real custodian of the intellectual aspects of the work of the Matha. He destroyed at this very early stage itself, Bauddha and Prabhakara scholars.

He went for a Southern tour along with his teacher and other scholars when he started preaching the true tenets of Vedanta, while criticising Advaita interpretations successfully. He visited Vishnumangala temple (near Kasaragod), Thiruvananthapura, Rameswara and Sri Ranga, before returning to Udupi. He celebrated his first Chathurmasya in Rameswara, though he was threatened and abused by his opponents. He indicated to others his decision to compose a new Bhashya for the great Brahma Suthras of Sri VedaVyasa.

PoornaPrajna is ordained to the Peetha as Ananda Tirtha.

.5.1. After some time, Achyuthaprajna, the Guru decided that for administering the kingdom of the great Vedanta Vidya, PoornaPrajna, who had great knowledge should be nominated (as a prince). He was formally installed by the ritual pouring of sacred waters from the conch (on his head).

Note: The analogy of being installed as crown prince is appropriate as he has to protect it from enemies, spread the kingdom of knowledge and to achieve the objectives of peace and happiness in his kingdom. Thus, establishment of one’s own tenets and rejection of others’ tenets would form a major prerequisite for such selection.

AnaMda-rUpasya parasya pAtra dhIH AnaMda-saMdAyi-su-shAstra-kRut sa yat |

AnaMdatIrthEti padaM gurUditaM babhUva tasyAtyanurUpa rUpakam ||5.2||

Ananda Tirtha is a very appropriate appellation.

5.2. The name Anandatirtha given by the Guru after the ceremony, to PoornaPrajna was very appropriate as he always had his mind fixed on the Supreme Being having the essence of Ananda (bliss), and he would compose the sacred Shastras which would give (Ananda) bliss to the aspirants.

kadA-cidatrOpa-yayau yatiH sakhA gOviMda-buddhErbahu-shiShya-saMvRutaH

amuShya shiShyA anumAna-shikShitAH tadA&jigIShan guru-buddhimuddhatAH ||5.3||

Ananda Tirtha conquers other scholars in Tharka (logic) ( 3 – 6)

5.3. Once, an ascetic friend of Achyuthaprajna came there (Udupi) accompanied by a large number of disciples. These were well trained in Tharka Shastra (logic) and being unduly proud of their knowledge wanted to defeat PoornaPrajna of the mighty intellect.

bhidA su-sAdhyEtyanu-mAnamatra taiH prAyujyatA&shu prati-pakShabhIShaNam

akhaMDayad vyaktamakhaMDa dhIridaM sa pakSha-dakShaH phaNinaM vi-rADiva ||5.4||

5.4. They put forward immediately a syllogism which was a terror for the opponent, for establishing Difference (Bheda), claiming that it is easily established by it. Ananda Tirtha with great wisdom and ability to uphold his position destroyed the syllogism clearly in the same manner as Garuda destroys serpents.

Note: Bhavaprakashika of N.P gives the actual syllogism used and the manner in which Ananda Tirtha showed that it was erroneous - The Supreme Being and the soul must be different, as one is a controller and the other is controlled, like a servant by a king.

athApi mithyA vimataM mata-tvatO vivAda nirmukta vadityavAdi taiH |

anEna satyaM vi-mataM mata-tvatO yathA ghaTAdItyanumA nyagadyata ||5.5||

5.5. They put forward next a syllogism that the world (which is the subject for discussion) is unreal, as it is like the Shell-silver, which is also seen and about which, it is beyond dispute that it is unreal. Ananda Tirtha then put forward another syllogism that the world which is seen is real, as it is like a Ghata (Pot) which is also seen and which is real (being capable of being used for our activities).

Note: The two logical propositions lead to exactly opposite conclusions – showing there by, that neither can be taken as decisive.

hEtOrati-vyAptiravAdi tairyadA sa-kautukaistUrNamasAvavismayaH |

na shukti-rUpyAdi mataM yadanyathA mataM tadityAdi vadan jigAya tAn ||5.6||

5.6. The visiting disciples who were surprised at Ananda Tirtha’s extraordinary intellect, pointed out that the syllogism given by Ananda Tirtha suffers from the defect of Athivyapthi (over pervasion) of the Hethu. [(reason on which the conclusion is based – in this case Drishyathva – being cognised – is present both in real objects like the pot and unreal objects like the Shell-silver)]. But Ananda Tirtha answered them by saying that imputing this defect is not correct. [(as for cognition, one needs a working relationship between the eye and the object. In the case of the Shellsilver, as it does not exist at all, there can not be any such relationship. Therefore there can be no Drishyathva hethu)]. Thus he won over them completely in the Vada Katha.

Note: The actual translation of the shloka mentions only the defect of Athivyapthi imputed by the opponents, while Ananda Tirtha mentioned that ShukthiRupya (Shell silver) did not have Drishyathva. The statements in brackets explaining the logical fallacies is actually given in Bhavaprakashika.

tattvE&pyatattvE vimatE&numAM vadan tadapratiShThAM prati-pAdukaH svayam |

vi-jitya vishvAn vidUShaM sabhAsvasau jagAma nAmnA&pyanu mAna tIrthatAm ||5.7||

He becomes well known as Anumana Tirtha.

5.7. He established thereby that Anumana Pramana (Syllogism by itself, without the help of other valid Pramanas) can not be independently valid, as they could be stated by him leading to both correct and incorrect conclusions. Thus by defeating all opponents, he became well known in assemblies of scholars by the name of Anumana Tirtha.

Note: By this incident PoonaPrajna established his unmatched mastery over Tharka Shastra – thus silencing both Tharkikas, who hold that unaided Tharka alone is adequate to determine the truths and other Vedanta schools, who had used Tharka wrongly to support their misinterpretations.

samasta-vAdIMdra-gaja-pra-bhaMga-daH carannavanyAM prati-pakSha-kAMkShayA |

vEda-dviShAM yaH prathamaH samAyayau sa vAdi-siMhO&tra sa-buddhi-sAgaraH ||5.8||

Defeat of Buddhisagara and Vadisimha. (8 – 16)

5.8. Vadisimha who had defeated all great scholars in debates like the lion destroys elephants and Buddhisagara, who was the foremost amongst those who did not accept the validity of the Vedas and who was looking for opponents (to further establish his supremacy) during the course of their travels came to Udupi.

Note: Buddhisagara was a Bauddha. Vadisimha was a Vaisheshika Brahmana, who had become Buddhisagara’s disciple after being defeated by him, as explained by Bhavaprakashika.

tasyOru-durgarva-vatO jigIShayA nishAtamAdatta mukuMda-dhIrdrutam |

svashiShya-hastEna maThAMtarEShu-dhEH su-pakSha-dakShaM sukha-tIrtha-mArgaNam ||5.9||

5.9. Achyuthaprajna who wanted to defeat the proud and haughty Buddhisagara sent for the astute and learned Ananda Tirtha from another Matha by sending another disciple quickly. This was like a warrior taking a sharp arrow by his hand from another quiver.

jaitraM pra-jij~jAsu kutUhalAkulaM nRuNAM kulaM pra-tvaritaM ni-shAmayan |

avaMdatOpEtya guruM gariShTha-dhIH sa rUpya-pIThAyatanOttama-sthitam ||5.10||

5.10. Crowds of curious people quickly gathered to know the result of the challenge in debate. Ananda Tirtha with superlative intelligence saw the crowds as he quickly came to the excellent place (Anantheswara temple) of his Guru Achyutha Preksha in Udupi, and offered his salutations to him.

sa vAdisiMhasya giraM garIyasIM akhaMDayat paMDita-maMDalAMtarE |

tIkShNEna vAkyEna mitEna vEginA gadAM sharENEva vishAradO muhuH ||5.11||

5.11. In that assembly of scholars, the efficient PoornaPrajna showed the defects in the lengthy and strong arguments of Vadisimha in a few unchangeable words and showed their invalidity. This was like a brave warrior destroying the large and speedy Gada (mace) of his opponent by an arrow.

asAvasUyan dvi-nava-prakAratO vyacIkl pat kaMcidathArthamuccakaiH |

jagad-vi-jEtushca jayE sa-saMshayaH tAvajjanO&jAyata pUrNa-cEtasaH ||5.12||

5.12. Being jealous of the great scholarship of PoornaPrajna, Vadisimha bombastically offered 18 different alternatives of another subject loudly (to show his great erudition). The people present there, started having doubts about the victory of PoornaPrajna, even though they had believed that he could defeat any one in the entire world.

vikalpa-koTIratha khaMDayan drutaM rEjE&dhikaM smEra-mukhO bRuhanmatiH |

tamastatIrvA dyu-maNirvishuddhayA gavA shritO viShNu-padaM sadAspadam ||5.13||

5.13. Then Ananda Tirtha of great intellect, who is always the refuge of good people, resting on the sacred feet of Vishnu as his own refuge and smiling faced (at his opponent’s efforts) quickly destroyed the interpretation of the various alternatives given by his opponent and shone in the assembly by his words which were pure (without errors in grammar or syntax) and beyond rejection, in the same manner as the Sun poised in the sky destroys darkness spread all over instantly by his pure rays.

agAdhamAtmanyati-vElamuddhataM tiraskRutAshESha-sarasvatI-tatim |

kAmaM mahA-mAnasa-kuMbhasaMbhavO laghUcakArEtyapi buddhi-sAgaram ||5.14||

5.14. PoornaPrajna with the great mind also made light of Buddhisagara’s efforts at will (without any effort). Buddhisagara was insolent and very proud of himself, thinking that no one could equal him in debate. He had also refuted the positions put up by other debaters earlier. This was similar to Agasthya Rishi who drank the entire ocean at once and made it appear insignificant, when it had shown itself as very deep, with waves pounding the shore and had swallowed all rivers.

shva Eva vAdO&stviti vAdinau khalau adyOttaraM bhAti yadIryatAmiti |

madhvE bruvANE&mata tau jitau janaH sa nishcikAyApi nishA-palAyanAt ||5.15||

5.15. When the two wicked scholars said – let the Vada continue tomorrow morning. Madhva asked them - if you know the answer, state it now. The people present came to know that they had lost the debate (as they were unable to answer Madhva). This was confirmed next day by their running away during the previous night.

buddhyabdhinA vAdi-varENa cA&rjitAM jaya-shriyaM bhU-parivartinA cirAt |

ahO muhUrtAdayama-prayatna-vAn avAptavAnityati-vismitaM janaiH ||5.16||

5.16. “This PoornaPrajna secured Jayalakshmi (auspicious fame of victory) in a Muhurtha (small amount of time) with little effort from Vadisimha and Buddhisagara,which they had earned over a long period of time travelling all over the world with great efforts. Is n’t it wonderful?” – so exclaimed onlookers.

vyAkhyAn kadA-cinmaNimad-vinirmitaM bhAShyaM janaistarka-vishAradairvRutaH |

uvAca vAcaM parihAsa-hAsavAn sammOda-tIrthaH sura-mOda-dAyinIm ||5.17||

Ananda Tirtha criticises Shankara Bhashya (17 – 22).

5.17. Once giving a discourse on the Brahma Suthra Bhashya (commentary) written by Maniman (Shankara), in the presence of many scholars well versed in Nyaya Shastra, Ananda Tirtha (who would compose Shastras which would give bliss to people) having a smile of derision on his face, said the following words, which made the gods happy.

sat-sUtra-bhAvE pravicAritE pRuthag bhAShyAbhi-saMdhau ca vi-shuddha-buddhibhiH |

nigRuhya gUDhAgrahamugramEtayOH mAnyO&nvayO&nyOnyamahO na dRushyatE ||5.18||

5.18. When some one with clear thinking and giving up previously held secret predilections (to interpret in one particular way) examines separately the essential meanings of the defectless Brahma Suthras and the Bhashya there on, there is no valid mutual concordance between the two (necessary when one claims to be an explanatory commentary on the other). Is it not surprising? (that large numbers of people still accept the two as original and commentary).

Note: This disparity between the two has been accepted even by Advaita scholars who claim that VedaVyasa, the author of the Brahma Suthras argued with Acharya Shankara and lost – refer to Shankara Digvijaya by Vidyaranya, the famous Advaita scholar. The important point here is that Shankara Bhashya can not be considered as a commentary on the Brahma Suthras composed by VedaVyasa. It has to be considered on its own strength, if at all.

iti bruvANE prati-pAdayatyalaM bhAShyE&tra doShAn prabalAn muhurmuhuH |

tasmiMstu vismEra-dhiyO&pi yatnatO na sthEyasaH paryaharannimAnamI ||5.19||

5.19. When Madhva saying this, went on to point out and explain in full, the serious defects in the Bhashya again and again, the surprised scholars could find no answers for removing the defects which were clear to them also (when pointed out) even after trying hard.

nanvasya sUtrasya parO&rtha ucyatAM yad bhAShya-mAtraM bhavatA nirasyatE |

bhavAdRushairyaH kavibhirna dUShyatE kathaMcanEtyUcurimE vacasvinaH ||5.20||

5.20. The erudite scholars said (in reply) – “Why should you only show that the Bhashya is defective? A scholar like you should also state the correct meanings of the Suthras which can not be rejected in any manner”.

akliShTa-shabdAnvayamESha saMbhavat sUtrArthamuccairvacanaM tadA&&dadE |

mAnIkRutAmnAya-yuta-smRuti kShaNAd EShyatkathA tAMDava-sUtra-dhArakam ||5.21||

5.21. Then immediately Madhva recited clearly, words which explained the correct meanings of the Suthra with flawless and clear word relations, mutual relevance with contextual suthra texts, with supporting authorities from Vedas and Smrithies and being the forerunner of the Bhashya, to be composed in future (by him), like the Suthra or introductory event to a (Thandava) dance.

bubhutsayA matsara-varjitAn janAn sa-matsarAn vA vi-jigIShayA&&gatAn |

shruta-pravINAnati-tArkikAn muhuH bhaMgyA&nayA bhaMgamupAninAya saH ||5.22||

5.22. In this manner, he defeated (answered satisfactorily) the scholars some of whom were without jealousy, had knowledge gained by vast listening (to other well learned scholars), very well trained in Nyaya Shastra (logical arguments) and who really wanted to understand the correct meanings. He also defeated others who had jealous and egotistical interests who had come to defeat him.

kadA-cidEnaM prati-gamya saumya-dhIH sa madhya-gEhArya-varaH pra-sEdivAn |

hEtoH kutashcid vi-manI-kRutO&pyahO guNAbdhi-lubdhaH su-janaH pra-sIdati ||5.23||

Madhyageha Bhatta visits Ananda Tirtha (Vasudeva, his son) (23 – 24).

5.23. The gentle Madhyageha Bhatta once came to see him. Though his mind had been spoiled for some reason, when he came and saw Madhva, he was very happy. No wonder! Good people are always pleased with those having auspicious qualities. Note: The anger and sorrow in his mind when Vasudeva did not heed his imploring not to become an ascetic had lasted long. After hearing his son’s fame, he came to see him again.

tEjO&mRutaM naMdana-gAtra-pAtra-gaM nEtrAMjalibhyAmapibat sadA&vyayam |

vidyA-sudhAM cAsya vacO-mahA-ghaTE pUrNAmasau karNa-puTEna paMDitaH ||5.24||

5.24. The scholar drank in with his eyes used as hands the nectar of indestructible radiance out of his son’s body used as a vessel. He drank also the nectar of knowledge filled in his words through his ears.

lIlA-vivAdE guruNA jagad-gurOH prasaMgatastatra ca tAdRushE sati |

sUtrArtha-viccEt kuru bhAShyamaMjasE tyAkShEpa-pUrvaM gururabhyadhAdimam ||5.25||

Achyuthaprajna asks Ananda Tirtha to write his own Suthra Bhashya(25 – 26).

5.25. On some occasion when there was a friendly debate between Achyutha prajna and Madhva, the teacher of the world, the former said to him in anger – If you know the correct meanings of the Suthras, compose a superior Bhashya quickly.

vidhAna-mAtraM tadupAdadE tadA payO yathA&cChaM paramaH sa haMsa-rAT |

tallInamAkShEpamupaikShatAphalaM vArIva saMtO hi guNAMsha-tOShiNaH ||5.26||

5.26. A great swan drinks only the milk portion out of a mixture of milk and water placed in front. Similarly, Madhva, the great ascetic (Paramahamsa) took only the order of the Guru to compose the Bhashya (not the other words expressing anger or doubt in his ability). Good people will always be happy with the good qualities in others (ignoring their faults).

vairAgya-vaiyAtya-su-vAktva-pUrvakaiH yutO guNaiH pArama-haMsya-bhUShaNaiH |

jyEShThO yatiryO likucAnvayOdbhavaH taM bhUri-bhaktiH sa kadAcidabravIt ||5.27||

Senior ascetic asks Ananda Tirtha to give a discourse on the correct meanings of Brahma

Suthras (27 – 29).

5.27. There was a senior ascetic born in the Likucha family who had all the ornamental qualities appropriate to his status as a great ascetic, such as detachment from worldly affairs, victory over the senses, steadfast courage, good speech etc, along with great devotion in the Lord. He told Madhva once:

virOdhi vEdAMta-kRutAMta-saMpadAM bhAShyAdikaM cEdidamastu kA kShatiH |

asmabhyamAcakShva vicakShaNOcitaM bhAvaM tu sUtrOpaniShad-vivakShitam ||5.28||

5.28. If the compositions such as (Shankara) Bhashya etc are against the tenets of Vedanta (as decided by the Brahma Suthras), let them be there, what is the harm to us? Wise Ananda Tirtha, will you please explain to us the correct meaning of the Suthras and Upanishads. (Vedanta).

ityasya vAcA sharadEva bhAsitA yadA&khilAshAH shubha-pUrNayA babhau |

pramOda-tIrthAnana-caMdracaMdrikA vyAkhyAbhidhA viShNu-pada-prakAshinI ||5.29||

5.29. In these auspicious words of the senior ascetic, all the desires of the good people were manifested, in the same manner as all the directions are rendered bright by the light of a full moon in the autumn (clear and cloudless sky). Then just as the sky is illumined by light emerging form the Moon, the moon like face of Ananda Tirtha gave out the discourse which described the nature of Hari.

Note: Here, the words Vishnupada, Asha, Shubhapoornayaa, prakashinee etc are used with independent meanings as applicable to Madhva or the simile.

jEShyan kadAcit kila kAla-pAlitAM dishaM prayAtO&cyuta-buddhinA saha |

samagra-dhIrmaMDita-viShNu-maMgalaM viShNuM jaganmaMgalamAnanAma saH ||5.30||

PoornaPrajna visits Vishnumangala temple for the first time along with Achyuthaprajna.

This is the start of his first trip to the south.

5.30. Once PoornaPrajna (with perfect intellect) went to the south, which is the direction guarded by Yama, along with Achyuthaprajna and prostrated in front of Vishnu, the ornament of the temple and who gives all auspicious blessings to others, in the well decorated Vishnumangala temple.

bhikShA-pra-dAtrA&tra parIkShituM muhuH dattE pra-bhuktE kadaLI-phalOccayE |

anEna niryatnamavArya-vismayaH tamAryavaryaM vijanE&vadad guruH ||5.31||

Ananda Tirtha’s prodigious eating (31 – 33).

5.31. Here, the person who gave them Bhiksha (food offered with reverence to ascetics) went on giving more and more heaps of bananas to test Madhva, which was eaten without any effort. The Guru (Achyuthaprajna) noticing this with surprise which he could not control asked Madhva, the best of the respected preceptors, in a lonely place.

bhikShAvasAnE dvi-shatAdhikaiH phalaiH vyUDhaiH prabhuktaiH paripUritE&pi tE |

tanUdarE nAsti gariShThatA kathaM sucitta satyaM vadatAd bhavAniti ||5.32||

5.32. Good hearted PoornaPrajna, at the end of the (normal) meal, you have eaten more than 200 large plantains, but your full stomach does not show any increase from it’s normal (slender) size. Tell me the truth (correct reason).

aMguShTha-mAtraM jaThara-pratiShThitaM jAjvalyamAnaM mama jAta-vEdasam |

nityaM hitaM vishva-dahaM ca vitta taM vishvEsha-cEtA iti sO&bravIt tadA ||5.33||

5.33. Madhva, who has his mind always fixed on the Lord of the worlds, then told him: Please know that there is a fire in my belly which is of the size of a thumb, which burns bright, but is always beneficial to me. In the universal deluge, it has the capacity of burning (destroying) the entire universe.

Note: One of the special qualities of Mukhya Prana is his ability to digest vast quantities of food. There was already a small demonstration when the still breastfed baby Vasudeva was fed a large quantity of gram, meant for the Ox. This is another incident which explains the special feature of Madhva. There are many other such incidents mentioned in Sumadhvavijaya.

paryAkulAnEka-sarasvatI-tatIn nyAyOpapannAn vividhArtha-saMyutAn |

atItya dEshAn samayAMshca cAru-dhIH asau jagAmAbhi-matEna vartmanA ||5.34||

Ananda Tirtha continues his visit to the South (34 – 35).

5.34. Madhva with attractive intellect using suitable paths, crossing many full river systems, went (south) through many places with different features, customs and practices. He used his own desired tenets (of Philosophy) to overcome scholars with different systems of philosophy complete with their syllogisms and accepted entities.

Note: Here, the words Saraswathee, Nyayopapannan etc have been used with multiple meanings to describe both the physical journey along the south Konkan and Kerala west coasts, but also the debates and victories over rivals.

sva-hELayA pAtita-pArthiva-vrajAM dhI-shuddhi-dAM kEraLa-bhUShaNAyitAm |

payasvinIM prEkShya pathi dvijArcitAM sa bhAvinImasmaradatra caMDikAm ||5.35||

5.35. He saw the Payaswini river on the way, which would uproot trees on its banks when in flood, gave cleanliness of mind, was worshipped by Brahmins and was a jewel for Kerala itself. He remembered the future incarnation of Chandika (Goddess Durga) on its banks. [The same words can also be interpreted thus]: Goddess Durga will destroy evil kings on her arrival, she would purify the minds of those who remember her and is worshipped by the Brahmins. Therefore, she will be like a Jewel to Kerala.

tataH kramENa pra-calannupEyivAn avaMdatEMdIvara-suMdara-cChavim |

aMbhOja-nAbhaM sa bhujaMga-shAyinaM shrI-vallabhaM shrImadanaMta-satpurE ||5.36||

Ananda Tirtha reaches Thiruvananthapura (36 – 37).

5.36. He went south further and gradually reached the great town of Thiruvananthapura (Ananthashayana). He prostrated to the deity Anantha Padmanabha, who has the beautiful colour of Indeevara (black) flower, having the lotus in His navel, lying on Mahashesha, the serpent and is the Lord of Lakshmi.

vEdAMta-sUtrANi kRutAMta-vit-tamO vyAkhyAdasau shiShya-gaNAya saMsadi |

vi-lakShaNaM jIva-gaNAd guNArNavaM brahmAcyutAkhyaM prati-pAdayan muhuH ||5.37||

5.37. In an assembly of scholars there, Madhva, who was the best amongst those who have clearly understood the purport of Brahma Suthras, gave a discourse explaining to his disciples repeatedly the meanings of Brahma Suthras, - viz. Achyutha (Narayana) is Brahma (of the Suthras) and is an ocean of countless auspicious qualities and He is completely different from the groups of souls.

aprAMshu-nUtnOpa-padAdhi-vAsa-jaH sa saMkarO vaira-parAyaNaH punaH |

asUyayOcE&tra mahAnati-kramaH sUtrArtha vAdO&kRuta-bhAShyakEshviti ||5.38||

Ananda Tirtha meets Shankara of Kudupusthur lineage (38 – 41).

5.38. Shankara (who had been born in Kaladi earlier) who hated Mukhya Prana was born again in the family of Kudupusthur (at this time). Being envious of Madhva, (during this discourse) he said that explaining the meanings of the Suthras is a gross violation (of tradition) for one (like Madhva) who has not composed a Bhashya himself.

vadOttaraM bhAti yadIha kurmahE bhAShyaM kRutirnAsya hi daMDa-vAritA |

jagad-gurUNAmiti tAM gurOrgiraM janaH samastO&bhinanaMda sa-smitAm ||5.39||

5.39. “Give a reply, if one strikes you (to my interpretation of the Suthra). We will compose a Bhashya (in future). There is no law against composing it”. - When Madhva, who is himself the Guru of the preceptors of the world like Rudra and others, said these words with a smile, all the people praised him (for his firm response).

prAj~jairmahA-pUruSha-sarva-lakShaNaiH saMpanna-dEhO&yamitIritE prabhau |

parE parasyApyati-pInatA-dRushaH sphi~g-mAtra-saMshaMsanamEva cakrirE ||5.40||

5.40. When those scholars who are experts in the correct analysis of the physical features of the body saw Madhva and said that he is one who has all the auspicious and good features of a great personality, the followers of Shankara (Kudupusthur) also saw their teacher, and finding only the fatness of the back part below his waist praised it (as a challenge, to show that he was also a great person).

sphig-dUShaNAni pratipAdayatyalaM saMpUrNa-saMkhyE&sya tu lakShma-SAstrataH |

tad-daMDa-saMkhaMDana-saMshravaM vyadhAt tadakShamO&sau prakRutirhi sA&satAm ||5.41||

5.41. Madhva with complete knowledge (of all branches of knowledge) explained well that according to the science of analysing the features of the body, the fatness below the waist of Shankara was actually a defect. When Shankara was unable to counter it, he took an oath that he will break the Danda (holy stick) of Madhva. Making such an oath, which is impossible for him is the nature of an evil person.

Note: The obstruction and even causing physical harm to Madhva was started when the opposition found themselves unable to counter his tenets argued in debates. This continued through out his visible existence on earth, and has been spoken of repeatedly in both Sri HariVayusthuthi composed by Trivikrama Pandithacharya and in Sumdhvavijaya.

snAtvA&tra tIrtheShvacirENa kanyakAtIrthE su-tIrthE sukha-tIrtha AplutaH |

samudra-sEtau ca ni-majya viShNavE shrI-rAma-nAthAya namAScakAra saH ||5.42||

Madhva visits Kanyakumari and Rameswara (42 – 45).

5.42. Having taken ritual baths at the Tirthas in Ananthashayana, and also having taken bath at the great Tirtha called Kanyaka tirtha (Kanya Kumari) very soon, Ananda Tirtha went to the bridge constructed by Rama (Dhanushkoti) to take his bath in the sea. Afterwards he offered his salutations to Sri Ramanatha or Vishnu, who is the immanent deity of the Linga (consecrated by Rama after his victory over Ravana in Rameswara).

Note: Kanya of Kanyakumari is Mahalakshmi herself as described by Sri Vadiraja in Theerthaprabandha. Madhva’s worshipping Rameswara in the Lings there, is also directed to the Deity immanent in Rudra.

tamA-vrajaMtaM yativESha-dhAriNaM daMDaM prakAshyaiSha hasannabhAShata |

khaMDyEta daMDO yadi caMDa na tvayA tvaM paMDakO&paMDita vaMdhya-vAgiti ||5.43||

5.43. Ananda Tirtha met Shankara (again) there in the garb of an ascetic coming from the opposite direction. He showed him his Danda (ritual stick) and said smilingly – You are an angry and ignorant person. Now if this danda is not broken, you will be guilty of making statements which you can not carry out and hence impotent.

lajjAnataH svArthamathArthayannasan upaikShyatAsau dvija-nAyakaistadA |

AnaMdayaMtaM vadanEMdunA jagat taM dvEShTi kaH prAj~jamihEti vAdibhiH ||5.44||

5.44. Shankara bent down his head in shame. He asked for help from other Brahmins there. They replied - Ananda Tirtha a great scholar who makes people happy even by the sight of his moon like face and is a great scholar. Who will hate him?

yA-yAH prasaktAH pariShatsu pUruShaiH vidyA vidagdhairvividhaiH samAgamE |

sa tAsu-tAsu pratibhAti-bhAsurO vidyAsu vidyAdhi-patirjigAya tAn ||5.45||

5.45. There were many assemblies of learned scholars for discussions on different Shastra subjects. Ananda Tirtha, the lord of all Vidyas (different branches of knowledge) participated in these assemblies and showing his brilliance in each subject, scored victories over them

acAlyamAnaH sa-guruH sa cApalaiH asajjanAnAmabalIyasAmiha |

uvAsa mAsAMshcaturO mahA-manAH siMhO guhAMtOpa-gataH shunAmiva ||5.46||

Ananda Tirtha sits for Chathurmasya in Rameswaram.

5.46. Madhva, with great intellect, along with his guru lived for the mandatory four months (of Chathurmasya) in Rameswara without being disturbed by the activities of the evil ones, in the same manner as a lion lives in a cave without being disturbed by barking of dogs which are weak.

shRuMgAra-siMdhuM sa bhujaMga-shAyinaM shrIraMga-vAsaM kRuta-maMgalaM satAm |

amaMda-dhIrdEvamavaMdatA&gataH kavEra-kanyA-hima-vAyu-sEvitam ||5.47||

Ananda Tirtha visits SriRanga.

5.47. Ananda Tirtha, the great intellect, next came to Sri Ranga. He offered his devoted prostrations to Ranganatha Swamy, immanent in the Icon there, who is like an ocean of loveliness, rests on Shesha, grants auspicious boons to the good people and is served by the cool breeze passing over the cauvery river.

tatO nivRuttaH paramEva pUruShaM praNamya nAnAyatanEShu saM-caran |

pra-kAshayan svAti-shayAnamAnuShAn AshAmudIcIM pra-yayAvasau kramAt ||5.48||

Ananda Tirtha goes back to Udupi.

5.48. Leaving Sri Ranga, Madhva went gradually in the northern direction going through many places and offering his salutations to Vishnu (who is the supreme God) immanent in several temples on the way. He displayed his greatness by displaying many superhuman powers to people.

Note: He visited Sri Mushnam and worshipped Varaha form of the Lord. He created a Danda Teertha also there for the benefit of a pregnant lady. In Bhavaprakashika, it is also mentioned that he met a Yogi who knew 30 Manthras of Sri Bhuvaraha, and surprised him by revealing even more Manthras.

tatastatO vismita-lOcanairnaraiH nirIkShyamANO&ti-su-lakShaNAkRutiH |

grAmOttamAn prApya payasvinI-taTE vivEsha dEvAyatanaM sa kiMcana ||5.49||

5.49. Here and there (on the way) he went to very good villages, where the people saw him with eyes filled with wonder at his extremely beautiful body, with all the (32) auspicious features. Finally he went to the bank of the river Payaswini, where he entered a temple.

adhItya dharmENa ShaDaMgamAgamaM tadartha-saM-varNana-nirNayAnvitAH |

prApurdvijEMdrAstamapUrva-pUruShaM jij~jAsavaH su-prathitaM jagat-trayE ||5.50||

Ananda Tirtha presides over a meeting of scholars in the temple at Adoor (near

Kasargod) - (50 –51).

5.50. There, Brahmins who had studied the Vedas with the six auxiliaries (Shiksha, Vyakarana, Chandas, Niruktha, Jyothisha and Kalpa) and were capable of interpreting them properly came to see Madhva, who was famous through out the three worlds as an extraordinary person, not having seen him before, and to learn from him.

Note: This temple is about 50 Kms from Kasargod. Though originally a temple of Rudra (Mahalingeswara) there is an Idol of Vishnu, believed to have been consecrated by Madhva here. The family named by Madhva for its worship is still doing it.

susmitendumaravindalocanaM svarN avarN amatibhadrabhAsh aN am

vItabhUsh amapi vishvabhUsh aN aM taM diDrksh uralamApatajjanaH ||5.51||

5.51. People who wanted to see him came quickly from all over in large numbers. He was like the moon (in giving pleasure) by his exquisite smile, with big eyes like a lotus, golden coloured, and though wearing no ornaments was himself like a jewel to the world. His speech was very sweet and auspicious (with no errors in delivery etc).

The following shloka is the final one of the fifth Sarga. It is a beautiful poetic description of Madhva as he was in the temple at Payaswini river.

vidyOru-dyuti-dhIra-tAraka-tiraskArE pataMgAyitO durvAdIbha-kutarka-kuMbha-dalanE siMha-prabarhAyitaH |

lOlAlOkaka-lOka-dRuk-kumudinI saMhlAdanE&bjAyitaH saMsanmaMDala-maMDanAyita uta svAnaMdatIrthO babhau ||5.52||

iti shrImatkavi-kula-tilaka trivikrama-paMDitAcArya-suta SrI-nArAyaNa-paMDitAcArya-viracitE shrI-madhva-vijayE-mahA-kAvyE AnaMdAMkitE paMcamaH sargaH

5.52. Madhva, the composer of good Shastras which lead to the bliss of Mukthi was like the sun in comparison to the stars in the form of other scholars who had the radiance of knowledge. He was like the king of lions in destroying the foreheads of the elephants in the form of the evil persons (who argued that God had no form or auspicious qualities). He was like the moon in causing the Kumudini flowers in the form of the fickle eyes of the people to bloom (with happiness) when they saw his beautiful form and features. He shone with his unworldly radiance in the gathering of the scholars, and was like an ornament to the assembly.

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