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|| shrI ||
atha shrI trivikramapaNDitAchAryasuta shrI nArAyaNapaNDitAcAryavirachitaH
shrI madhva vijayaH prArabhyate
kAMtAya kalyANa-guNaika-dhAmne nava-dyunAtha-pratima-prabhAya |
nArAyaNAyAkhila-kAraNAya shrI-prANa-nAthAya namaskarOmi || || 1 ||
Obeisance to Narayana
1.1. I offer my obeisance to Lord Narayana, with the most delightful personality, who is the unique primal fountain head and embodiment of countless auspicious qualities like Jnana, Ananda etc, who is the creator of the world of living souls and inert matter, who has the effulgence of the just rising Sun, who is the Lord of Mahalakshmi, Bharathi and Mukhya Prana, who controls the life force of all living beings.
anAkulaM gokulamullalAsa yat-pAlitaM nityamanAvilAtma |
tasmai namO nIrada-nIla-bhAse kRuShNAya kRuShNA-ramaNa-priyAya || || 2 ||
Obeisance to Krishna (VedaVyasa)
1.2. I offer my obeisance to Krishna (VedaVyasa) who has the lustre of dark rain-bearing clouds and is very dear to the Pandavas (Bhimasena), the husband/s of Draupadi (called Krishnaa). Krishna (VedaVyasa) also protected from danger or destruction, the cow herds of Gokula (groups of eternal word/sound arrangements called Vedas) from enemies (distortions in their enunciation) Note: Here, the poet draws analogies between the cows of Gokula and the Vedas. Using the same set of words, he offers his obeisance to VedaVyasa, who protected the Vedas from distortion or destruction in the forthcoming Kali age and Krishna who protected the cows in Gokula.
api trilOkyA bahirullasaMtI tamO haraMtI muhurAMtaraM ca |
dishyAd dRushaM nO vishadAM jayaMtI madhvasya kIrtirdina-nAtha-dIptim || 3 ||
Exaltation of the repute of Acharya Madhva
1.3. Sri Madhvacharya's fame illumines the three lokas (Heavens, Earth and Nether worlds) both inside and outside. It dispels even the internal darkness in the hearts of the souls. Therefore, it is superior to the effulgence of the Sun who provides only (external) illumination with in the three lokas. May it give us pure jnAna (leading us to Moksha).
tamO-nudA&&naMdamavApa lokaH tatva-pradIpAkRuti-gO-gaNEna |
yadAsya-shItAMshu-bhuvA gurUMstAn trivikramAryAn praNamAmi varyAn ||4||
Obeisance to Trivikrama Pandithacharya
1.4 I offer my obeisance to the Sri Trivikrama Pandithacharya, my respected father and preceptor, from whose moon like face, the literary composition Tatva Pradipa (Commentary on Madhva's Brahma Sutra Bhashya) emerged, enlightening and giving pleasure to good souls, just as the soft moonlight (emerging from the Moon) illumines the world at night dispelling darkness and bringing pleasure to all living beings.
mukuMda-bhaktyai guru-bhakti-jAyai satAM prasattyai ca niraMtarAyai |
garIyasIM vishva-gurOrvishuddhAM vakShyAmi vAyOravatAra-lIlAm ||5||
Devotion to Preceptor will lead to Devotion to God.
1.5 Devotion to God will arise only with devotion to the preceptor. Hence, for securing the grace of God for the good people through devotion, I will describe (here with) the great, pure Avatharaleela (history of the sporting exploits of the incarnations) of Sri Vayu, who is the great preceptor of the entire world. Note: As Vayu/Mukhya Prana is Jeevotthama (greatest soul) and is the main preceptor to the rest of the souls, knowledge of his greatness leads to devotion both to him and in God, thus leading to salvation.
tAM maMtra-varNairanu-varNanIyAM sharvEMdra-pUrvairapi vaktu-kAme |
saMkShipnu-vAkyE mayi maMda-buddhau saMtO guNADhyAH karuNAM kriyAsuH || 6 ||
Svaahamkara khandana (abjuring selfpride) (6 – 8).
1.6 The greatness and exploits of Vayu are described by great gods such as Sharva (Iswara) and Indra by Veda manthras (such as Balittha suktha). I am a human being of limited intellect and words. (Though my effort is likely to fall far short of the requirements), May the good people of the world accept it by taking only the limited good points (ignoring the shortcomings).
uccAvacA yEna samasta-chEShTAH kiM tatra chitraM charitaM nivEdyaM |
kiMtUttama-shlOka-shikhA-maNInAM manO-vishuddhyai charitAnu-vAdaH ||7||
1.7. The great Mukhya Prana carries out all big and small actions (being the inner controller of all lesser deities and souls) of the cosmos at all times. How can one classify some of these as extraordinary? But the narration of the stories of the great savants purifies the minds. Note: Though Narayana pandithacharya accepts humbly his limitations in composing a text describing correctly and in full the greatness of the preceptor of the whole world, he is still attempting the task, giving the justification that some of it at least will be acceptable to the good people and even an imperfect effort gives the great result of purification of the mind making it suitable to acquire God knowledge.
mAlA-kRutastaccharitAkhya-ratnaiH asUkShma-dRuShTEH sa-kutUhalasya |
pUrvAparIkAramathAparaM vA kShAmyaMtu mE haMta muhurmahAMtaH ||8||
1.8. I may not maintain the correct order in my narration as I am overwhelmed by the enormity of the task (of the number and greatness of his actions) and my eagerness to compose the work. I am like a jeweller with a huge pile of pearls and precious stones who may err in assembling them in correct order in making a mala [necklace]. May the good people condone this lapse again and again(taking note of my sincerity).
shrI-vallabhAj~jAM sa-surEMdra-yAj~jAM saMbhAvya saMbhAvya-tamAM trilOkyAm |
prANEshvaraH prANi-gaNa-praNEtA guruH satAM kEsariNO gRuhE&bhUt ||9||
Incarnation as Hanuman (9 – 10).
1.9. Prana, who is the inner controller of all living beings, preceptor to all the good people and lord of Indriya Abhimani Devathas (inner controllers of senses) was ordered by the Lord of Shree (Narayana) and also requested by other gods to incarnate on he earth. Accordingly, PrAna incarnated (as Hanuman) in Anjanadevi, wife of a great monkey called Kesari.
yE-yE guNA nAma jagat-prasiddhAH yaM tEShu tEShu sma nidarshayaMti |
sAkShAnmahA-bhAgavata-prabarhaM shrImaMtamEnaM hanumaMtamAhuH ||10||
1.10. This effulgent son of Kesari, called Hanumantha is cited as the ultimate illustrious example of all virtues well known in the world. His devotion to the Lord is the highest possible and is fully natural to him.
karmANi kurvan paramAdbhutAni sabhAsu daivIShu sabhAjitAni |
sugrIva-mitraM sa jagat-pavitraM ramA-patiM rAma-tanuM dadarsha ||11||
First meeting of Rama and Hanuman (11-12)
1.11. Hanuman's achievements from early childhood were wonderful and were applauded in Divine assemblies. He became a friend of Sugriva, (brother of Vali, the king of monkeys). (At Rishya-Muka mountain), he saw Rama, the Consort of Ramaa, renowned as the purest person and the incarnation of Narayana. Note: unlike others, Hanuman had clearly understood that Rama was the eternal Supreme Being.
pAdAraviMda-praNatO harIMdraH tadA mahAbhakti-bharAbhinunnaH |
agrAhi padmOdara-suMdarAbhyAM dOrbhyAM purANEna sa pUruShENa ||12||
1.12. Overwhelmed by great devotion, Hanuman, the great monkey prostrated to the lotus feet of Rama, who is the most ancient (Eternal) person. Rama lifted him up with his two beautiful arms, resembling the central core of the lotus.
adArya-sAlAvali-dAraNEna vyApAditEMdra-prabhavEna tEna |
prAdyOtani-prIti-kRutA nikAmaM madhudviShA saMdidishE sa vIraH ||13||
Crowning of Sugriva and assigning Hanuman for the task of Sita's searc
1.13. Rama, the unmatched warrior cut down seven (impregnable) Saala trees with one arrow and killed Vali, the son of Indra also using only one arrow. He made Sugriva, the son of Surya happy (by getting his wife and kingdom back) and sent Hanuman, the son of Vayu (to the south for searching Seetha).
karNAMtamAnIya guNa-grahItrA rAmENa muktO raNa-kOvidEna |
sphurannasau vairi-bhayaMkarO&bhUt sat-pakShapAtI pradarO yathA&gryaH ||14||
Hanuman is compared to Rama’s arrow.
1.14. Rama, the great warrior who knew the virtues of Hanuman called him and instructed him (confidentially) in his ear to give a message (along with an identifying Signet ring) for Seetha. Hanuman who supports the virtuous went to Lanka and created terror in Lanka, the kingdom of his enemy Ravana. This is similar to Rama, the ace archer pulling the bow-string up to his ear for imparting maximum speed to the arrow which then has a fast flight due to feathers fitted on it, striking terror in its enemies. Note: The same words are used to convey the dIspatch of the arrow from the bow of Rama and Hanuman.
gObhiH samAnaMdita-rUpasItaH sva-vahni-nirdagdha-palAshi-rAshiH |
ahO hanUmannava-vAridO&sau tIrNAMbudhirviShNu-padE nanAma ||15||
Hanuman is compared to a water bearing cloud
1.15. A new water laden cloud rains down water on trees pleasing them. It also sets forests on fire with thunderbolts and crosses the ocean with the help of the winds into the horizon. Likewise Hanuman pleased Seetaakriti (duplicate form of Sita mistakenly believed by Ravana to be genuine) conveying Rama's message, set Lanka on fire (by his tail) destroying demons, and crossed the sea to prostrate at Rama's feet. It is wonderful. Note: The same words are used to convey the features of both Hanuman and the cloud.
apakSha-pAtI puruShastrilOkyAM abhOga-bhOktA patagAdhi-rAjam |
vishvaMbharaM bibhradasau jigAya tvarA-parAkrAMtiShu chitramEtat ||16||
Hanuman is compared to Garuda (Divine eagle).
1.16. Garuda (Divine eagle carrying Vishnu) is well known for his valour and speed and eats serpents for food. Hanuman is Apakshapathi (flying without wings as he is not a bird) and has renounced all worldly pleasures with his bachelor's vows. The valour and speed of Hanuman while carrying Rama (who supports the entire world) excelled those of Garuda. It is amazing. Note: The same words are used to describe Hanuman and Garuda, with the former excelling the latter.
nibaddhya sEtuM raghu-vaMsha-kEtu-bhrU-bhaMga-saMbhrAMta-payOdhi-madhyE |
muShTi-prahAraM dasha-kAya sItA-saMtarjanAgryOttaramEShakO&dAt ||17||
Building a bridge across the ocean
1.17. When Rama looked at the unresponsive ocean with knitted brows in anger, the Deity of the ocean was afraid and prayed to Rama to build a bridge and cross the sea. Hanuman (along with his monkeys) built the bridge over the violent sea (enabling the army to cross the sea). Ravana, who had harassed Sita (to become his wife) was well repaid by Hanuman with a powerful fist blow on the chest (which caused him to vomit blood from all his ten faces).
jAjvalyamAnOjjvala-rAghavAgnau chakrE sa sugrIva-su-yAyajUkE |
AdhvaryavaM yuddha-makhE pratipra-sthAtrA sumitrA-tanayEna sAkam ||18||
Rana-Yajna (War sacrifice) - Rama kills Ravana.
1.18. The effulgent Rama was like a glowing sacrificial fire in the War – sacrifice. Sugriva was the Yajamana (doer), Hanuman was the Adhvaryu (main priest) and Lakshmana was the Rithvik, called Prathiprasthahthru (assistant to Adhvaryu).
Note: This describes the major role assigned to Hanuman by Rama in the war.
rAmArchanE yO nayataH prasUnaM dvAbhyAM karAbhyAmabhavat prayatnaH |
EkEna dOShNA nayato girIMdraM saMjIvanAdyAshrayamasya nAbhUt ||19||
Great contribution of Hanuman to the war.
1.19. Carrying across the sea with a single hand, the great Gandhamadana mountain which had the special herbs like Sanjeevana (needed to heal Lakshmana and other warriors hurt by the enemy) was an easier task (for Hanuman) than carrying flowers for the worship of Rama with both hands. Note : This comparison shows that carrying the mountain did not require any special effort, while for his beloved Rama, Hanuman carried the flowers for worship with the greatest care and devotion.
sa dAritAriM paramaM pumAMsaM samanvayAsInnara-dEva-putryA |
vahni-pravEshAdhigatAtma-shuddhyA virAjitaM kAMcana-mAlayEva ||20||
Agni pariksha (Fire ordeal) of Sita
1.20. After the war, when the Rakshasas had been destroyed, resplendent Rama returned to Ayodhya with Sita, who had demonstrated her purity by the Fire ordeal, and shone in the company of her consort in the same manner as a Golden necklace (worn by Him) subjected to fire to purify it. Hanuman accompanied Rama.
shyAmaM smitAsyaM pRuthu-dIrgha-hastaM sarOjanEtraM gajarAja-yAtram |
vapurjaganmaMgalamESha dRugbhyAM cirAdayOdhyAdhipatEH siShEvE ||21||
Events at Ayodhya (21 - 22)
1.21. Rama was dark, had a smiling face, eyes like the lotus, long and sturdy set of arms, and the stately gait of Airavatha (Indra's elephant). A vision of His body gave pleasure and welfare to the whole world. Hanuman constantly saw Rama with his eyes and performed His services for a long time, during His rule of Ayodhya.
rAjyAbhiShEkE&vasitE&tra sItA prEShThAya nastAM bhajatAM dishEti |
rAmasya vANyA maNi maMju-mAlA-vyAjEna dIrghAM karuNAM babaMdha ||22||
Boons to Hanuman (22 – 23)
1.22. After the coronation, Rama gave Sita a necklace made of precious jewels in her hand, to bestow on the one dearest to them. She selected Hanuman and endowed him with her full and eternal divine blessings under the guise of giving him the necklace.
hRudOru-sauhArda-bhRutA&dhimauli nyastEna hastEna dayArdra dRuShTyA |
sEvA-prasannO&mRuta-kalpa-vAcA didEsha rAmaH saha-bhOgamasmai ||23||
1.23. Rama was greatly pleased by the services of Hanuman and His heart was filled with love for him. He placed his (benedictory) hands on his head, looking at him with great kindness and speaking to him with nectar-like words. He bestowed on him the highest boon – Sahabhoga, making him the next Chathurmukha Brahma.
prEShThO na rAmasya babhUva tasmAt na rAma-rAjyE&sulabhaM ca kiMcit |
tat-pAda-sEvA-ratirESha naicChat tathA&pi bhOgAn nanu sA viraktiH ||24||
Hanuman's unmatched devotion to Rama (24 – 27)
1.24. Hanuman was the devotee dearest to Rama and there was nothing in His kingdom (Rama Rajya) which he could not get. Yet, he was always only interested in the worship of Rama's feet and had renounced all worldly pleasures. This indeed, is the truest form of Vairagya or renunciation.
namO namO nAtha namO-namaste namO namO rAma namO namaste |
punaH-punastE caraNAraviMdaM namAmi nAthEti naman sa rEmE ||25||
1.25. Hanuman rejoiced in repeatedly chanting the name of Rama as his master and prostrating at his lotus feet saying again and again – prostrations to thee, Rama.
kiM varNayAmaH paramaM prasAdaM sItApatEstatra hari-prabarhE |
muMcan mahIM nitya-niShEvaNArthaM svAtmAnamEvaiSha dadau yadasmai ||26||
1.26. When Rama concluded his incarnation on earth and returned to his permanent abode, He gave Himself (a form of Himself) to his dearest devotee Hanuman for his eternal worship. There can not be a greater boon than this given to any devotee. How can we describe His grace and blessings given to Hanuman Note: Any other gift would be inferior to a gift of Himself being available always to the devotee.
svAnaMda-hEtau bhajatAM janAnAM magnaH sadA rAma-kathA-sudhAyAm |
asAvidAnIM ca niShEvamaNO rAmaM patiM kiMpuruShE kilA&stE ||27||
1.27. The story of Rama is like the Nectar which gives Moksha which is of the form of realisation of one’s own essential bliss, to those who recite it with devotion.Hanuman continues to stay even now in Kimpurushakhanda constantly worshipping his master Rama and immersed in (contemplating) His nectar like story.
tasyaiva vAyOravatAramEnaM saMto dvitIyaM pravadaMti bhImam |
spRuShTaiva yaM prItimatA&nilEna narEMdra-kAMtA suShuvE&tra kuMtI ||28||
Bhima incarnation (28 – 44)
1.28. Good people say that the son of Kunti, the wife of king Pandu, named Bhima (Bhimasena), who was born instantaneously when she was touched with affection by Vayu, as the second incarnation of the same Vayu (Mukhya Prana).
Note: The birth was without birthpangs and fatherhood was notional as MukhyaPrana himself was born.
iMdrAyudhaM hIMdra-karAbhinunnaM cicChEda pakShAn kShitidhAriNAM prAk |
bibhEda bhUbhRud-vapuraMga-saMgAt citraM sa pannO jananI-karAgrAt ||29||
1.29. In the remote past, Indra (at the behest of gods) cut off the wings of the mountains using his powerful Vajrayudha by conscious effort. Infant Bhima, who slipped out of his mother’s hands accidentally on to the Shata-shringa mountain shattered it by just contact (without conscious effort). How wonderful?
purE kumArAnalasAn vihArAt nirIkShya sarvAnapi maMda-lIlaH |
kaishOra-lIlAM hata-siMha-saMghAM vRuttAM vanE prAk smarati sma sUtkaH ||30||
1.30. At Hastinapuri, when Bhima used to play with other princes, the others were getting easily tired early in the play even when he was demonstrating only a small part of his strength. On such occasions he remembered keenly his memories of killing herds of lions in the Shata-shringa mountains.
bhuktaM ca jIrNaM paripaMthi-dattaM viShaM viShaNNO viSha-bhRud-gaNO&taH |
pramANa-kOTEH sa hi hELayA&gAt nEdaM jagajjIvana-dE&tra citram ||31||
1.31. Bhima easily digested the poison fed to him by his enemies (like Duryodhana). He scattered the groups of poisonous snakes which were to bite him (as planned by Duryodhana). He came out of the very deep whirlpool of Pramanakoti very easily. All these actions are not surprising in Bhima, who is the giver of life to all beings.
dagdhvA puraM yOga-balAt sa niryan dharmAniva svAn sahajAn dadhAnaH |
adAri-bhAvEna jagatsu pUjyO yOgIva nArAyaNamAsasAda ||32||
1.32. Bhima destroyed with craft the Lac house by burning it and carried his brothers like Dharamaraja to the forest (where Hidimba dwelt). He destroyed his enemies like Hidimba without suffering any pain himself. Then he met the Supreme Being in the form of VedaVyasa.This is similar to a Yogi destroying his own body by Yoga, coming out of it wearing the attributes of Dharma etc, which he has earned, and reaching the Supreme Being of the form of his own Bimba, without being affected by his enemies such as Kama (desire) etc. Note: The same set of words are interpreted to describe the actions of both the Yogi and Bhimasena.
samarpya kRutyAni kRutI kRutAni vyAsAya bhUmnE sukRutAni yAvat |
kariShyamANAni ca tasya pUjAM saMkalpayAmAsa sa shuddha-buddhiH ||33||
1.33. Bhima with great knowledge and pure mind always set on God submitted to VedaVyasa all his great deeds and took oath that future good deeds such as destruction of the wicked will also be carried out by him as an act of worship of the Supreme Being. Note: Doing one’s prescribed duties with humility and submission to the Lord is the prime tenet of Geetha.
viShNOH-pada-shrid baka-sannirAsI kShiptAnya-pakShi-prakaraH su-pakShaH |
sa-sOdarO&thA&dita rAja-haMsaH sa rAja-haMsImiva rAja-kanyAm ||34||
1.34. The King swan has great shining wings, flies in the sky, kills cranes and wins over flocks of other birds. Such a swan takes a similar mate. Bhima, always shelters in the lotus feet of Vishnu, upheld proper doctrines, killed Bakasura, and won over enemies. He married Draupadi (similar to himself in worth).
iMdIvara-shrI-jayi-suMdarAbhaM smErAnanEMduM dayitaM mukuMdam |
sva-mAtulEyaM kamalAyatAkShaM samabhyanaMdat su-cirAya bhImaH ||35||
1.35. Bhima rejoiced looking at Krishna, son of Vasudeva (Bhima's maternal uncle) most dear to him, after a long time (on the occasion of Draupadi Svayamvara). Krishna had the bluish effulgent complexion excelling that of Kannaidile flower, with wide lotus shaped eyes and a smiling face like the full moon.
mahA-gadaM caMDa-raNaM pRuthivyAM bArhadrathaM maMkShu nirasya vIraH |
rAjAnamatyujjvala-rAja-sUyaM cakAra goviMda-surEMdrajAbhyAm ||36||
1.36. The valorous Bhima went with Krishna and Arjuna and quickly killed Jarasandha (son of Brihadratha) who was capable of great battles with his big mace. On the occasion of Rajasuya sacrifice, he defeated powerful Daithyas like Kichaka enabling his eldest brother Dharmaraja to perform the yaga in a brilliant manner.
duHshAsanEnA&kulitAn priyAyAH sUkShmAnarALAnasitAMshcha kEshAn |
jighAMsayA vairi-janasya tIkShNaH sa kRuShNa-sarpAniva saM-cikAya ||37||
1.37. The angry Bhima tied up the hair of his wife, Draupadi which was soft, black and untied (by Dusshasana, younger brother of Duryodhana) like a set of black snakes for the (eventual) destruction of his enemies.
jAjvalyamAnasya vanE vanE&laM didhakShataH pArthiva-sArthamugram |
sattvAni puMsAM bhayadAni nAshaM vRukOdarAgnErguru-tEjasA&&puH |38||
Bhima is compared to the raging forest fire [38 -42]
1.38. The fierce forest fire which burns trees will also kill lions and other wild animals. Staying in forests (like Dvaitha vana, Kamyaka vana etc) to destroy his enemies, Bhima with his superior valour killed demons like Kirmeera.
bhOgAdhikAbhOga-vatO&ruNAkShAn itastataH saMvalato dharEMdrE |
bahUn dvijihvAn maNimat-purOgAn asau kaTUn krOdha-vashAn jaghAna ||39||
1.39. Bhima destroyed a large group of demons called Krodhavashas, headed by Manimantha (during the occasion of bringing Saugandhika flowers) like a forest fire destroying snakes. The demons were two tongued like snakes, (saying the opposite of what they meant). They (Demons and snakes) were obsessed with excessive desire for enjoyment, had tremendous strength and had red eyes. They were moving here and there in the mountains headed by Maniman (snakes which have Manis on their heads). Note: The same set of words are interpreted to describe the actions of both the Fires and Bhimaena.
athaiSha vEShAMtara-bhasma-lInaH kramENa vAyu-prabhavaH su-tEjAH |
ruddhAkhilAshaM mukharaM pracaMDaM bhasmI-cakArAkhila-kIcakaugham ||40||
1.40. Then, Bhima, the son of Vayu concealed his identity (in Ajnatha vasa), and showed his form gradually when he destroyed the cruel Keechakas, who were invincible to others, and were talking without sense. This is similar to the forest fire covered by ashes, which is rekindled when the wind blows over it and rages and spreads in all directions consuming dangerous Bamboo clusters which whistle in the wind.
Note: The same set of words are interpreted to describe the actions of both the Fire and Bhimasena.
sa kRuShNa-vartmA vijayEna yuktO muhurmahA-hEti-dharO&pradhRuShyaH |
bhIShma-dvijAdyairati-bhIShaNAbhaM vipakSha-kakShaM kShapayan virEjE ||41||
1.41. The unbeatable Bhima, who followed always the path dear to Krishna, accompanied by Arjuna, wearing his great weapons, shone in great valour when he destroyed the enemy army of Duryodhana inspite of the support they had from Bhishma, Dronacharya etc. This is similar to the raging forest fire consumes with it's leaping flames, the huge and dangerous forest harbouring great birds
Note: The same set of words are interpreted to describe the actions of both the Fire and Bhimasena.
tarasvinaH prOccalitAnadhIrAn nirdagdha-pakShAnatitIkShNa-kOpAn |
sa dhArtarAShTrAn bahu-hEti-lIlO vinAshya vishvAn parayA shriyA&bhAt ||42||
1.42. Bhima wearing numerous great weapons killed all the sons of Dhritharashtra, who had lost courage, though they were still powerful and very angry, having lost their great warrior relatives like Bhishma etc. He obtained the kingdom for
the Pandavas. In the forest fire, Dhartarashtras (wild swans with red beaks and legs flying at great speed) desert their nests, hesitate to cross the fire out of fear, get their wings burnt and get killed in the fire.
Note: The same set of words are interpreted to describe the actions of both the Fire and Bhimasena. Bhima is compared to the Lotus
kRuShNAMghri-paMkEruha-bhRuMga-rAjaH kRuShNA-mukhAMbhOruha-haMsa-rAjaH |
prajA-sarOjAvali-rashmi-rAjaH sa-sOdarO&rAjata vIra-rAjaH ||43||
1.43. The great heroic Bhima worshipped the lotus feet of Krishna like a great bee with the lotus flower. He was like a great Swan to the Lotus like face of Draupadi. He was like the brilliant Sun, for the Lotuses of the population of his kingdom (causing them to bloom) and shone (with great effulgence) along with his brothers.
pautrE pavitrAhvaya-jAmi-pautrE dharAM nidhAyAsura-dhIShu tApam |
kIrtiM trilOkyAM hRudayaM mukuMdE bhEjE padaM svaM sahajaiH sa bhImaH ||44||
End of Bhima Incarnation
1.44. At the end of the incarnation, Bhima left with his brothers for his original abode to attain his original form, with the Lord in his heart, after entrusting the kingdom to Parikshit, grandson of Arjuna, the Pandava as well as Subadhra, the sister of Krishna (called Pavithra). Bhima also left behind the demons miserable with burning hearts filled with hatred and his glory which spread over the three worlds .
viShNOH padAMtaM bhajatA&nilEna ghOra-praghAtairiti nAshitAste |
rasOjjhitAshchaMcala-vRuttayO&laM shObhAM na bhEjuH sura-vairi-mEghAH ||45||
Madhva incarnation in KaliYuga (45 – 55)
Background to the incarnation (45 –46)
1.45. Bhima sheltering at all times at the feet of the Lord had dealt severe blows to the demons (destroying them by his valorous deeds). The badly mauled demons who became powerless and lost courage ran away and dispersed. This was like clouds being dispersed by strong wind.
etat-pratIpaM kila kartukAmAH naShTaujasaH saMkaTamEvamApya |
mukuMda-vaiguNya-kathAM sva-yOgyAM kAlE kalAvAkalayaMta tE&lam ||46||
1.46. To avenge their being rendered powerless at the hands of the powerful Bhima, the demons schemed to take birth again in Kali Yuga. According to their innate nature, they composed evil (misleading) works propounding that Vishnu does not possess any attribute (Nirguna).
yO bhUri-vairo maNimAn mRutaH prAg vAgmI bubhUShuH paritOShitEshaH |
sa saMkarAkhyO&Mghri taLEShu jaj~jE spRudhA parE&pyAsurihAsurEMdrAH ||47||
Origin of Advaita Shastra (47 – 55)
1.47. In Dwapara yuga, Manimantha, a demon who had been killed by Bhima at Gandhamadana mountain had developed a great hatred and spirit of competition with Bhima. He performed rigorous penances to obtain Iswara's boon that he should be endowed with great disputational abilities. Manimantha took birth as Sankara in a Brahmin family called Kaladi. Many other main demons were also born on this earth at the same time (with the same objective).
sAnnAyyamavyakta-hRudAkhu-bhug vA shvA vA purODAshamasAra-kAmaH |
maNisrajaM vA plavagO&vyavasthO jagrAha vEdAdikamESha pApaH || 48 ||
1.48. The thieving cat tries to drink the Curds and milk – called Saannaya kept as an offering for a sacrifice (Havis). The lowly dog which takes refuse as food tries to steal Purodasha (sacred food offering of a sacrifice). An ape without sense tries to steal a necklace of invaluable jewels. Similarly, the evil Sankara took away (tried to steal) the sacred Vedas and other Shastras.
Note : Stealing the Vedas and Shastras refers to their misinterpretation knowingly against their purport, leading to their effective annihilation as a source of God knowledge.
janO namEnnAparathEti mattvA shaThashchaturthAshramamESha bhEjE |
padmAkaraM vA kaluShI-cikIrShuH su-durdamO duShTa-gajO vishuddham ||49||
1.49. Knowing that people will not show him respect unless he takes the vows of an ascetic, in a spirit of deceipt, Samkara took the vows of an ascetic. This was similar to an untamed wild elephant stirring up a clear pool of water with lotuses with the objective of stirring up the slush.
avaidikaM mAdhyamikaM nirastaM nirIkShya tat-pakSha-supakSha-pAtI |
tamEva pakShaM prati-pAdukO&sau nyarUrupanmArgamihAnurUpam || 50 ||
1.50. Realising that Buddhism was not accepted by the people as it did not accept the validity of the Vedas, Sankara, who had faith in it, used a suitable subterfuge to propound Buddhism.
asat-padE&san sadasad-viviktaM mAyAkhyayA saMvRutimabhyadhatta |
brahmApyakhaMDaM bata shUnya-siddhyai pra-cChanna-bauddhO&yamataH pra-siddhaH || 51 ||
1.51. The wicked Sankara called the Asath of the Bauddhas as Sadasadvilakshana, and Samvruthi as Maya. To justify Shunya (of the Bauddhas), he called Brahman of Vedanta as Nirvishesha or Akhanda. As he propagated the tenets of
Buddhism in a different vocabulary (claiming to be a Vedanthin), he was called Pracchanna Bauddha (concealed Bauddha).
Note : The charge that Advaita is Buddhism in another format has been made by many opposing schools and not by Madhva only. Madhva has fully justified this conclusion in his compositions Tatvodyota, Vishnu Thathva Nirnaya, and Anuvyakhyana.
yad brahmasUtrOtkara-bhAskaraM ca prakAshayaMtaM sakalaM sva-gObhiH |
acUcurad vEda-samUha-vAhaM tatO mahA-taskaramEnamAhuH || 52 ||
1.52. Brahma Suthras composed by VedaVyasa are like the Sun illuminating the tenets of Vedanta, with their aphorisms being the Sunrays. The Vedas (consisting of the Vishaya and Pramana texts) are the horses drawing the chariot of this Sun. Sankara stole the Brahma Suthras (by his commentaries) and hence is called as a Great thief. Note: His commentaries obscured the Sun itself, preventing the illumination of the Vedic tenets.
sva-sUtra-jAtasya viruddha-bhAShI tad-bhAShya-kArO&hamiti bruvan yaH |
taM tat-kShaNAd yO na didhakShati sma sa vyAsa-rUpO bhagavAn kShamAbdhiH || 53 ||
1.53. Though Sankara wrote his Bhashyas on Brahmasutras claiming to be their commentator, he conveyed the exact opposite of the meanings intended by VedaVyasa. Inspite of this gross offence, VedaVyasa being an ocean of mercy did not destroy and incinerate Sankara instantly.
nigama-sanmaNi-dIpa-gaNO&bhavat taduru-vAg-gaNa-paMka-nigUDha-bhAH |
aviduShAmiti saMkaratA-karaH sa kila saMkara ityabhi-shushravE || 54 ||
1.54. The inherent pure effulgence of the Gems of the Vedas (illuminating the truth about the Supreme Being) was covered by the thick mud of gross misinterpretation in Sankara's commentaries. Samkara became notorious as Sankara (defiler) amongst the good people as he propagated the doctrine of Non-difference (Abheda) between all entities in the world to the people ignorant of Vedanta.
vishvaM mithyA vibhuraguNavAnAtmanAM nAsti bhEdO |
daityA itthaM vyadadhata girAM dikShu bhUyaH prasiddhim ||
AnaMdAdyairguru-guNa-gaNaiH pUritO vAsudEvO |
maMdaM-maMdaM manasi ca satAM haMta nUnaM tirO&bhUt ||55||
iti shrImatkavi-kula-tilaka-trivikrama-paMDitAchArya-suta-shrI-nArAyaNa-paMDitAchArya-viracitE shrI-madh-vavijayE mahA-kAvyE AnaMdAMkitE prathamaH sargaH
1.55. Manimantha and other daithyas thus propagated the doctrines of: The world is unreal (Sadasadvilakshana - it is neither real nor unreal but is different) The Supreme Being is without any attributes (gunas). There is no difference between the Supreme Being and the souls. Even the good people of the world were gradually misled and started accepting that Vasudeva (Supreme Being) who is the embodiment of infinite auspicious qualities like bliss is without such qualities. What a shame!
Note: Obscuring a source of light does not extinguish it. Thus Vedas continue to say the opposite of these Advaita tenets.
The first canto of Sumadhvavijaya Mahakavya written by Sri Narayana Pandithacharya, son of Sri Trivikrama Pandithacharya concludes here.