·दैतवेदान्तपतियानम्
कविकुलतिलक श्रीनारायणपाण्डताचार्यार्वरार्चतः
सुमध्वविजयः
श्रीनारायणपण्डिताचार्यविरचितभावप्रकाशिका
श्रीविश्वपतितीर्थविरचितपदार्थदीपिकोद्बोधिका
श्रीछलारीशेषाचार्यविरचितमन्दोपकारिणी
इति व्याख्यानत्रयसमेत:
प्रथमं सम्पुटम्
Edited by
A.B. Shyamachar
and
S.R. Pandurangi
Year 2000
द्वासुपणा
Published by
Dvaita Vedanta Studies and Research Foundatior
33/163 10th B Main Road, I Block, Jayanagar, Bangalore.

·# Stadhva Vijaya of Nārāyana Panditāchārya with commentaries of Bhāvaprakāśikā, concorra and Mandopakāriņi Vol. 1. Edited by Sri A.B. Shyamachar SP Parcurang Published by Dvaita Vedanta Studies and Research 33 63 10th B Main Road, I Block, Jayanagar, Bangalore. *** w całon: 2000 Dorted a Raghavendra Enterprises, Bangalore. Ph.: 672 2425 ·Preface Sumadhva Vijaya is a biographical poem in which the life and the message of Sri Madhvacharya, the Founder of the Dvaita School of Vedanta, are described. Sri Madhvacharya travelled all over India twice covering the entire land from Ramesvaram to Badrinath. In the course of his journey he visited important centres of learning. Distinguished Scholars met him and debated with him. Contemporary rulers also met him and paid their respects. These events are described in this poem. It has therefore historical importance also. 1 The philosophical debates which Sri Madhvāchārya had with the scholars are summarised. In the course of this summary important philosophical concepts are explained. This has made it a philosophical poem. The thirty-seven works of Sri Madhvachārya are mentioned and briefly introduced. In addition to the text of Sumadhva-Vijaya the commentary of the poet himself and two later commentaries by Visvapati thirtha and Chalari Acharya are included in this edition. Sampradaya Paddhati of Hrishikesha Thirtha and Sumadhva-Vijaya phala mālika of Sri Vişnu tirtha are added at the end. A detailed summary of the contents of the entire poems is given in English and in Kannada for the benefit of those who are not quite familiar with Sanskrit. This is the third work in the series of the biographical poems of Dvaita Saints. Two other biographical poems viz., Sri Jayathirtha Vijaya and Sri Vyasayogi Charitam were published earlier. Sri A.B. Shyamachar and Sri S.R. Pandurangi, have edited this work with the help of the Research scholars of the Foundation. We record our appreciation of their co-operation. We also thank Raghavendra Enterprises for neatly printing the publication in good time. N. Narasimha Rau Chairman Dvaita Vedanta Studies & Research Foundation, Bangalore.

·Introduction - Creccata vecanta Studies and Research Foundation entrusted the stang Sumadrva Vijaya with three commentaries to us. We gladly 1927 e ass zu***: We procured the necessary manuscripts and prepared Oras: consulted the earlier printed editions of the Text and ****** es ese se printed long back and separately. It was thought that it 3.0 erect the students and the scholars if these three mares are up together. Accordingly we have included the three Games 2 Bra.aprakāśikā composed by poet himself, Padārtha Cocoon va of Si vis apat tirtha and Mandopakārini of Chalāri Achārya. Graprakās vã gives Tou words that are Sanskritised in Sumadhva Vijaya and ***.::cent trout knowing the Tulu equivalents. The poet who has Sarsusec te TU.ames of persons and places is the best authority to help us decpher rares. He has done it in his commentary. His presentation of Cosophica cecaies and the description of Nature is very vivid and effective, here arcirere trecutes a teelucidation. This is done by the poet in his commentary. Vis. apatintas commentary is an extension of an earlier commentary by Śri edārga tirna However i gives a lot of historical information that is not explicitly stated in S* Suratmaya. It also introduces different places and persons mertched in Sacraaa with local background. Thetha commentar, Zandopakāriņi is more a scholarly exposition than a srpenterpreta: on 1 fully explains the philosophical and poetic points. The three comentaries enrich our understanding of Sumadhva Vijaya and take us deep to the language and thought of Sumadhva Vijaya. We nere not able to noude Śrī Vedānga tirtha's commentary in this edition since we were not ace to get reasonably accurate manuscripts in Devanāgari script. We are not far ar with Tulu script and the transcription of Tulu script ACIKS In Devanagari script presents many difficulties. Therefore we thought of not undertaking this task at this stage.

·Introduction V Since, Sumadhva Vijaya is published more than half a dozen times earlier by competent scholars the Text is broadly a settled Text. A few variant readings that had developed in the course of time are noted by the commentators and explained. Our commentators do not reject a variant unless it is a scribal error violating the metre or grammar. One eminent commentator has remarked that just as a stream joining the holy river Gangā becomes holy, a variant reading also becomes acceptable as a part of the text unless it violates the very spirit of the Text. In the light of this we have broadly followed the Text adopted by Mandopakāriņi and only in few places we have adopted Viśvapati's readings. The variant readings noted by the commentators could be easily made out in the commentary on the respective verses. A detailed summary of the contents of Śri Sumadhva Vijaya is given both in English and Kannada. Some useful appendices are added. We take this opportunity to thank the Chairman Sri N. Narasimha Rau and Hon. Director Prof. K.T. Pandurangi for entrusting the editing of this work to us. We are greatly indebted to Prof. K.T. Pandurangi for his valuable suggestions and the encouragement in the course of editing this work. For preparing Kannada summary of this poem we were guided by the Kannada translations of Vidwan S.V. Bhima bhatta and Dr. Vyasanakere Prabhanjanacharya. We are greatful to these two eminent scholars. Our thanks are due to Sri K. Krishnamurthy retired Deputy Commissioner of Transport, for providing photo of Śrī Madhvachāryas Pratimā at Pājaka Kșetra. We offer our small effort of editing this work at the feet of Lord Nārāyaṇa, Śrī Mukhyaprāna and all elders. A.B. Shyamachar S.R. Pandurangi ·सुमध्वविजयः Life and works of Śrī Madhvāchārya Sacrocar a aso known as Śrī Ananda tīrtha and Pūrņaprajña was born e. age Paaka Kşetra abcut eight miles south-east of Udupi in the Upupi raaka-india. He flourished between 1238 A.D. to 1317 A.D. He sa--, asasramaren he was eleven years of age from Achyuta preksa, who asa a: Artesara tempe in Udupi. Śri Madhvāchārya studied veda and sāstra **** AC aciersa He a so studied Advaita classics like Istasiddhi. He was not Sare : c.ata interpretation of Upanişads, Brahmasutras and Gitā. He ce der, suc.ec trese and ltināsa-Purāna etc sacred literature. He wrote ras, as om varsacs Branmasutra and Gitā. He also prepared the digests of Waarärata an: Braga.ata. He wrote a special commentory on forty hymns of Fosca Cogne out the philosophical import of Rgveda. On the whole he Crocsed 37 CTKS. These are described in Sumadhvavijaya. He travelled over **e entre incata ce and visited Badari Kșetra twice. The places visited by him and the sono arsimo cebated with him are also mentioned in Sumadhva Vijaya. margine sono ars wino met two are very important viz. Śrī Trivikrama Pandita and Sobhara bhatta also known as Ananda bhatta. The first one wrote a commentary e Tarvapradica on Brahmasūtra bhāșya of Śri Madhvāchārya. His Cycle Su machia, jaya. The second one took Sannyasa from Sri Madhva and was marec as Padmanabha tirtha. He hailed from the Godāvari region and ropogated Dua ta s.doranta in Karnataka, Maharastra, Andhra and Tamilnadu. ŚMaanvācrăr, a estas shed śri Krsna temple at Udupi and gave sannyāsa to egh Brahmacharins. These developed into eight Mathas in due course. These geta s are a so found in Sumadhva Vijaya. The Dvata school of Vedānta is a major school of Vedānta and presents theistic rea 5m The acvata concept of nirguna brahman and jaganmithyātva are strongly Cuc seo Treātra ya cootrine is rejected. The doctrines of Gunapūrņa Brahman, agaisatyava ard a Brahmabheda are established. Many distinguished saints and scholars have contributed to Dvaita Vedānta terature Sri Jayatirtra Śii Vyāsatirtha, Śri Raghūttamatirtha, Śrī Vādirājatīrtha, Śrī voyaanišatrina Sri Raghavendra tirtha are important among these. It will be Denetical to the devotees and scholars to know the life and works of such a great persona ty. Sumadhavaya gives a detailed account of the same. It is considered as Mantrasāstra Those who are familiar with Sanskrit can read the original with tre commentaries. However, for the others a detailed summary of the content is given both n English and Kannada.

·Poet & Commentators vii Poet Śrī Nārāyana Panditāchārya Nārāyaṇa Panditāchārya was the son of Trivikrama Panditāchārya who debated with Śri Madhvāchārya and became his desciple. He must have seen Śrī Madhvāchārya when he was young, probably, going with his father on many occasions. He has good knowledge of Śrī Madhva's philosophy and is fully aquainted with the main events of Śri Madhva's life. He is a gifted poet. He has inherited both the scholarship and the poetic talent from his father. His two brothers were also closely associated with Śrī Madhvāchārya. One of them viz Śankarāchārya by name looked after the Library of Śrī Madhvachārya. His sister Kalyāṇidevi was also a poetess. His first poem Subhodāya is a small philosophical poem. His another poem Pārijātaharana is in Yamaka alankāra. Sumadhva Vijaya is his magnum opus. It has three dimensions (i) It is a historical poem (ii) It is a philosophical poem (iii) It is an excellent literary work. His faith in Śrī Madhva's philosophy, his devotion to Śrī Madhva are remarkable. Every verse reflects it. His description of Himalaya and Vedavyāsāśrama is a fine poetic presentation of nature's beauty and Rişis's culture. His summary of philosophical debates is very eloquent and makes one feel that he is actually observing it. His description of the works of Śri Madhva brings out the central point of each work. He does not miss any important event in Śrī Madhva's life. It is a model biographical poem of a great personality. A perusal of the full summary of this poem given below will be quite profitable. He has many other works to his credit. (A) His philosophical works are : (i) Nayachandrikā - a commentary on Brahmasūtra Anuvyākhyāna (ii) Vişnutatva nirņaya tikā (iii) Mithyātvānumāna Khandana tikā (iv) Anubhāșya tika. (B) His theological works : (i) Yogadīpikā (ii) Amśāvatarana (iii) Krsnāmộta Mahārņava tikā (iv) Tāratamya stotram. (C) His literary works : Two of his literary works (i) Subhodaya and (ii) Pārijāta harana are already mentioned. Among others Manimanjari is most important. It is complementary to śri Sumadhva Vijaya in respect of its philosophical content. Yamaka Bhārata tikā is a commentary on Yamakabhārata of Śrī Madhva which is a fine work of Yamaka Alankāra, Sangraha Rāmāyana is a digest of Rāmāyana following Śrī Madhva's narration of Rāmāyaṇa in his Mahābhārata tātparya nirnaya. Anu Madhva Vijaya is a summary of Sumadva Vijaya. Madhvāmộta mahārņava also ·सुमध्वविजयः debcts Sri Madhva's glory. Besides these a few stotras are also composed. His corentaviz Bhāvaprakāśikā on Sumadhva Vijaya is very brief but very otive it helps to identify the local places and Tulu names. These works reveal ** s poetc talent Śri Viśvapati tīrtha Sri Visvacati titha has named his commentary as Padārthadīpikodbodhikā. This commentary is an extension of Sri Vedañgatirtha's commentary viz Padārtha co kā This is indicated by the very name. It fully explains the grammatical suure of important words quoting Panini Sūtras, Patañjali Bhāşya and other Bancard grammer works. It also gives alankāras and metre. Pramāṇavachanas in upcort of philosophical and theological concepts are profusely quoted. It is very reputo comprehend both poetic aspect and philosophical aspect of Sumadhva ja,a Viśvapati tirtha belonged to śri Pejāwara math, and was 19th successor, He lived in the early part of 16th century. Śri Chalāri Šeşachārya He is the author of the commentary viz Mandopakāriņi on Sumadhva Vijaya. He belonged to a family that contributed a good deal to Dvaita literature for three generations Chalāri Narāyaṇācharya, Narasimhachārya, Sankarşanacharya are welknown names in Dvaita tradition. These were the contemporaries of Śrī Vidyādhiša tirtha, Vedanidhitirtha and Satyanidhi tirtha. Chalāri šeşāchārya's commentary i.e. Mandopakārini fully explains the text of Sumadhva Vijaya giving prose order by following the method of ākānkşā. It quotes the lexicons. Grammar points are also explained. It is very helpful to the beginners as well as scholars. Among the commentaries of Sumadhva Vijaya it is more widely used. මම ·х Essentials of Sumadhva Vijaya Śri Sumadhva Vijaya Mahākāvya is a unique biographical poem. The life and the message of Śri Madhvāchārya, the founder of Dvaita Vedānta and Vaisnava religion are described in this Mahākāvya. It has three dimensions : (i) It is a historical poem (ii) It is a philosophical poem (iii) It is a poem of excellent literary quality. While describing the life and message of Śrī Madhvachārya the historical background of the times is given. Particularly the confused state of the mind of people and the need for the removal of such confusion is explained. Reference to the names of contemporary scholars and some contemporary rulers is made. Important centres of learning and culture are mentioned. It gives a fairly good account of the cultural and intellectual environment of the country at that time. As it is a biography of a philosopher, his philosophy is fully explained. There is an impressive description of the philosophical debates, exposition of the philosophical concepts, and a detailed reference to the works of Śri Madhvāchārya. Since a literary medium is chosen to describe a philosopher and his philosophy, the poet has used it very effectively introducing all aspects of literary excellences such as a variety of figures of speech viz upamā rūpaka, utprekşā, a variety of metres like upajāti, vasanta tilaka, emotions and sentiments, a rich vocabulary, alliteration and pun. A reader gets absorbed both in its charming style and the depth of philosophical thought. The crowning feature of the whole presentation is the deep devotion of the poet to Śrī Madhvacharya whose biography is more than mere a theme of poetry for him. It is a hymn that is intended to be recited by his devotees. In fact it is recited by pious Mādhvas on every Saturday and certain special days. Its mystic power is experienced by many. Mangala verses This Mahākāvya commences by offering obeisance to lord Nārāyaṇa, Śri Krsna and Śrī Vedavyāsa. The name Krşņa refers to both Yādava Krşņa and Krşņa dvaipāyana. Therefore by a pun on the word Krsna and its adjectives both are praised. Then, the poet seeks enlightenment from Śrī Madhvāchārya and offers salutations to his father and preceptor Śri Trivikrama Pandita. He refers to his commentary Tatvapradipa on Śrī Madhvāchārya's Brahmasūtra bhāşya. He states that he is composing this Mahākāvya to serve two purposes viz. i) To obtain ·सुमध्वविजयः -3 brakt trough Gurubhakti (ii) To provide delight to the noble persons. He Sess thes, Teen and support of noble persons for his task, since, it is a heavy *spons, he proposes to describe the glory of the three incarnations of Mukhyaprāna rich is described in vedic hymns like Balitthā Sūkta and Pavamāna Sokia it is of cut to arrange the great deeds of Śrī Madhvāchārya in an order. merefcre the poet begs the pardon of the readers, if he has stated an earlier event ate ano a ate event earier. This indicates poet's humility. However, the theme of srcem sier ne planned and neatly accomplished. Conspectus of Sumadhya Vijaya more frs: canto the main events of the two earlier incarnations viz. Hanuman ara Bhimasera are graphically summarised. The second canto describes the cackground and the need of the third incarnation, the birth of Śrī Madhva and his cm choca The iniro canto describes his boyhood, upanayana and gurukulavāsa. This sa preliminary stage of the theme. in the 4th and 5th cantos Śri Madhva takes sannyāsa āśrama from Śrī Achyutapreksa he is coronated on the Vedānta Samrajya peetha and named as Ananda tirtha. He writes a bhāşya on Gitā, undertakes South Indian tour, visits Troverdrum Kanvākumāri Râmeśvaram, Śrirangam and śrīmuşņam and returns to L'CupThis is the first stage in Śrī Madhvācharya's ascetic and academic activities. In 6th to 8th cartos his visit to Badari, offering of his Gitābhāsya to lord Nārāyana, visit to Vedavyāsa āśrama, and lord Nārāyaṇa's advice to Śrī Madhva to write a Brāsya on Brahmastra are described. in the 9th canto Madrva returns to Vyāsasrama, listens to the discourses of Śrī Vedavyāsa and earns everything that is valuable and returns to Anantamatha. He composes Brahmasütrabhāsya. He moves out from Anantamatha. Shobhana brata and many other scholars meet him on his way back to Udupi. He returns to Udupi and establishes Sri Krsna temple. This is the second stage in the development of the theme. In the 10th canto certain events that revealed the extra-ordinary strength and power of Śri Madhva are narrated. In 11th canto there is a beautiful description of Vaikuntha in 12th canto Pundarīkapuri and Vadisimha trying to uphold advaita and ther defeat Śr Madhva's mastery on Vedic hymns, the theft of his Library are described. In 13th canto king Jayasimha invites Śrī Madhva to his city. Śrī Madhva ·Essentials of Sumadhva Vijaya xi proceeds in a grand procession. He goes to Vişnumangala temple. Here the poets narrates the birth and education of Trivikrama Pandita who will meet śri Madhva in the 15th canto. In 14th canto the daily rituals and the teaching programme of Śrī Madhva are described. In 15th canto Śrī Madhva's discourse on different systems of philosophy and his pointing out the drawbacks in the same and his exposition of Tatvavāda are described Trivikramapandita who was listening this discourse debated with him for fifteen days and becomes his desciple. He praises the works of Śrī Madhvachārya. Before concluding this canto Śrī Vişnutīrtha the younger brother of Śri Madhvāchārya, Sri Padmanabha tīrtha who was mentioned as Śobhana bhatta earlier and many other Sannyasin desciples of Sri Madhva are mentioned. This is the third stage of the theme. In 16th canto certain important events not mentioned earlier are recapuchulated. Finally the poem is closed by a glorious event of Deities and Gandharvas showering flowers from the sky on Śri Madhva when he was delivering discourse on Aitareya Upanişat at Ananteśvara temple. The incarnation of Hanuman The first canto narrates the main events in the earlier two incarnations viz. Hanuman and Bhimasena. Mukhyaprāna was born as a son of Kesari in Tretāyuga. He was named as Hanuman. The expression hanu not only refers to knowledge but also bhakti, vairāgya etc. other virtues also. As he had all these virtues he got that name. The poet describes him as Mahābhāgavata i.e. he who has practiced Bhāgavata dharma devotedly. He was a well wisher of Sugrīva. When he saw Śrī Rāma he prostrated at his feet with deep devotion. Śrī Rāma embraced him. Śri Rāma whispered a message into his ear. He went to Lankā delivered the message of Śri Rāma to Sitā. Burnt the demons in Lankā and returning back prostrated at the feet of Śrī Rāma. He took Śri Rāma on his shoulder, built a bridge to cross the sea. The poet describes the battle with Rāvaņa as a sacrifice and states that Śri Rāma is the sacrificial fire, Sugrīva is Yajamāna i.e. sacrificer, Laksmana is pratiprasthāta, Añga etc are Řtviks and Hanumān himself is adhvaryu. Rāvana was offered in the fire at this sacrifice. In the course this battle Hanuman brought Sanjivini hill. After the battle Hanumān and served them. After coronation of Śrī Rāma, Sita presented a navaratnamālikā to Hanumān. This was in a way an embodiment of he grace on him. Śrī Rāma placed his palm on his head and said I will always be present at your heart. There was plenty of wealth with Sri Rāma.

·सुमध्वविजयः -anumār was most liked person but still he asked for only the service at Śrī Pána's feet Hanuman went to Kimpuruşa area and is engaged in the recitation of Rama-nama The incarnation of Bhima After describing the chief events connected with Hanuman and his deep devotion to Sri Rama, the poet describes the deeds of Bhima the second ncarnation of Mukhyaprāna. The strength of Bhima was displayed soon after his birth. When he was born, a tiger sitting nearby roared. Kunti was frieghtened and and was dropped. The child fell on the peaks of SatasȚnga mountain. It was pounded. The poet says Indra was able to cut only the wings of the mountain with as Varāyudha while Bhima even as a child completely pounded a huge mountain. From Mahābhārata story it is well-known that Kauravas tried to poison him, push him into deep water, burn him in lākṣāgrha. These events are stated and it is added that after he escaped from lākşāgsha with his mother and brothers he met Śrī Vedavyāsa on his way in the forest and offered all his deeds at his feet. This is more important than displaying strength. The poet compares Bhima coming out of aksāgſha to that of yogin leaving his body. The poet also takes care to say that he was born by the mere touch of vāyu. It was not an ordinary birth. Further, he met Śri Krsna at the time of Draupadi Svayamvara. He married Draupadi. The poet compares Bhima to Rājahansa and Draupadi to Rājahansi. Though the five brothers are supposed to have married Draupadi, Bhima alone was Draupadi's husband. There were four other women within the body of Draupadi who were real wives of the other four brothers. This is made clear in Mahābhārata tātparya nirnaya. Later he killed Jarāsandha. He killed Krodhavašas etc. several demons. Maniman was the leader of these demons. He killed Kichaka. Finally he killed Duryodhana. He installed his grandson Parīkşit on the throne and ne attained his original form. In conclusion the poet beautifully describes Bhima as a bee howering at the lotus feet of Śri Krsna, as a swan at the lotus face of Draupadi and as a sun for lotuses of people. कृष्णाड्रिप रुह भृङ्गराजः कृष्णामुखाम्बोरुह हंसराजः। प्रजासरोजावलिरश्मिराजः स सोदरोडराजत वीरराजः॥

·Essentials of Sumadhva Vijaya xili The back ground of Madhyāvatāra After describing the earlier two incarnations, the poet narrates the circumstances that necessitated the third incarnation. The demons who were killed desired to take a revenge and were born again in Kaliyuga. Maniman took their leadership. He took Sannyāsa āśrama to create faith in the minds of the people. He started preaching Buddhist philosophy as Vedic philosophy substituting the Buddhist technical terms by Vedic technical terms. He utilised Brahmasūtras to propagate his theory. He declared the world to be an illusion, God as attributeless, there are no souls distinct from God. As a result, God was removed from the minds of the people. Chaturmukha Brahmā and other deities appeal to Nārāyana The second canto begins with an appeal to lord Nārāyana by Chaturmukha Brahmā and other deities to save the people from this confusion and provide true knowledge. Lord Nārāyana instructs Mukhyaprāņa to take an incarnation and give correct knowledge about the God. Nārāyana himself does not take any incarnation in Kali age. Chaturmukha Brahmā does not take incarnation at all. Therefore, Mukhyaprāna was asked to take an incarnation. Whenever an important divine event takes place, a divine hint is given about it to the people concerned. On Makara Sankramaņa day a big festival takes place at Rajatapithapura. A large crowd gathers for this function. Lord Ananteśvara desired to give a hint of the incarnation of Mukhyaprāņa in the form of Śri Madhva. He entered into a person who was participating in the function and made him to climb dhvajastambha and dance on the top of it. This attracted the attention of all. Then, the person announced that a great jnanin will take incarnation on this bhārata land for the welfare of all noble people. This hint was soon realised in the form of the birth of a son to Śrī Madhyageha bhatta. Parents of Śrī Madhvāchārya This Madhyageha bhatta was a resident of Śivalli village between Vedādri hill and Rajatapithapura. Later he moved to Pājaka kşetra. Near this place there is a temple of Durgā on a hill called Vimānagiri. There are also four tirthas viz parasu tīrtha, dhanustīrtha, bāņatīrtha and gadātirtha. It may be noted here that these are the names of four weapons. The idea seems to be that just as the weapons ·सुमध्वविजयः Desro, me enemy a bath in these tirthas will destroy the sin. A hint may also be a entra: the great person to be born here will destroy the ignorance and wrong mon edge This Madhyageha bhatta married Vedavati. He lived a pious and Cursoseute with her like a wise man enjoying upanişads, a pure man practicing 13** anda man free from attachment attaining liberation. ग्मेन्छयोपनिपटव महाविवेकः भक्त्येव शुद्धकरणः परमश्रितालम् । मिथ्याभिमानरहितः परयेव मुक्त्या स्वानन्दसन्ततिकृता स तया द्विजेन्द्रः॥ He was a devotee of lord Ananteśvara, he was expert in Mahābhārata and Pana we used to deliver discourses on these regularly at Ananteśvara temple. -eie nesas confused by nirguna brahmavāda that was preached around. Birth and childhood of Śrī Madhva tewas longing for a son. He told his wife that Kardama, Parasara, Pandu etc great persons got a worthy son by serving God. Let us serve him devotedly to get a good son Both of them served Ananteśvara for twelve years. He lived a very austere itte in order to make his body pure. The two observed payovrta etc austere rituals As a result of this, Vedavati became pregnant. As soon as she delivered a ta e chid Vāyu arrived and entered into the child. He made the incumbent of the chics body to vacate. At this time Madhyageha bhatta was engaged in delivering discourses at the Ananteśvara temple. As he was returning he heard the drum sound of a marriage party and also the drum sound of deities to express their joy at the birth of Vayu in the form of the child. He entered the house saw the brilliant child and profusely praised the grace of God. He performed jātakarma etc rituals and named the child as Vāsudeva. A person called Pūrvalaya i.e. mudillaya, a resident of the house in the east, donated a cow to provide milk to this child. As a result of this he was born as a son of his son to get the benefit of Śri Madhva's teachings Here the poet remarks that a donation given to a deserving cause yields enduring result दानं ध्रुवं फलनि पात्रगुणानुकूल्यात् । (II-30) After sometime Madhyageha took the child to Ananteśvara temple and offered him to God and prayed for his welfare. While he was returning home a ghost attacked one of the accompanying persons. He omitted blood. The ghost entered into that person and announced. I kill all persons who come in our way when we wander at night it is because of the special power of this child that I have not been able to hurt or kill you all. The child seems to be a unique person.

·Essentials of Sumadhva Vijaya XV On some other occasion the mother Vedavati went out entrusting the child to her daughter. Soon after the mother left the child started crying. The daughter tried to pacify the child but it went on crying. She thought the child must be hungry. Some pulses were kept nearby to feed the cattle. The girl fed the child with these pulses. When the mother returned the girl told her that the child is fed by pulses. The mother felt panicky. The father also started reciting dhanvantari hymn. When they found the child was not at all affected and was quite playful, their anxiety was reduced. The child slowly started walking and started talking. One day the child went out holding the tail of a bull along with the bull. The parents started searching for the child. A forest dweller told them that he saw the child moving with the bull, they could not believe him. How can an year old child move alone. However, when the child returned in the evening they had to believe it. When the parents got the child back, they felt like a poor man getting chintamani and a seeker of liberation getting knowledge. On another occasion, a rich person who had lent money to buy a bull arrived and wanted his money to be returned. He insisted that he will observe fast until his money is returned. On hearing this the child took a few tamarind seeds and gave it to the rich man. He returned. Later when Madhyageha managed to get some money and offered it to the rich man he said he has already received the money. The seeds given by Vāsudeva were much more than money. These led to the liberation of the rich man. The poet concludes this canto with the observation that when Vāyu took his incarnation on the earth the hearts of the noble people were full of joy just as the lotuses bloom when the sun arises. In this narration of the birth and childhood of Sri Vasudeva certain special points have to be noted. i) When evil men overtake the noble men and noble cause, the divine intervention becomes necessary to cut the evil forces to the size. This is indicated by the appeal of chaturmukha Brahmā etc. deities to lord Nārāyana and his instructions to Vāyu to take incarnation. (ii) To get a worthy son the parents have to be worthy of it. This is indicated by the practice of austerities by Madhyageha bhatta and his wife and their deep devotion to lord Ananteśvara (iii) Great personalities give sufficient indication of their greatness to inspire confidence in the minds of the average mear and lead them on the right path. This is indicated by the events like the child wandering following the bull, eating pulses, exposing the ghost that had caught hold of a person, satisfying the money lender ·सुमध्वविजयः y aung him tamarind seeds etc. These events look routine on the part of a child. crever these have deeper significance. Some of these indicate that the child is nocther than Väyu. The adventures of Śri Madhva as a boy Com cung the narration of the childhood and boyhood the poet informs us that or another cccasion the parents of Vasudeva went to participate in the marriage •-.c of a reative. In that function everyone was moving busy here and there. ās.ce a escaped the attention of every one and moved towards a temple in rana,anale Kudavuru, and offered his obeisance to the lord of Rāma. From at pace he moved towards the place called narikeli-antara j.e. talakude, and Cherec nis obeisance to lord Hari. Then he moved to Rajatapithapura. As he moved people. were enquiring as to where he is going as he was too young. weer he used to smile and move on. The deities and learned men intently observed him as he moved. Every obeisance offered by him was equivalent to an Aswamedha sacrifice. As Vāyu he had always God at his heart and always offered cbe sarce to him. However, he particularly offered his obeisance at these temples 10 instruct the people to do so. His father started searching for him he went on asking every one on the way. Ultimately he traced him at Ananteśvara temple. He Mas filled with the tears of joy. However, he controlled himself and asked his son as to who accompanied him. The son replied that the lord at Kānanavana accompanied him The father prayed God to protect his son. He took him back and returned home Vasudeva used to frequently wander at Vimanagiri also. Here, Durgā used to take care of him. Father started to teach alphabets to him. He did not want to repeat the same lesson again The father felt that since this boy is far ahead of others in learning he should be taught separately and privately. Once Vasudeva went to a place called ghrtavalli i.e. neyampalli, with his mother. A well-known exponent of Purāna Śivabhatta used to deliver discourses at that place Vasudeva attended this programme along with his mother. In the course of the discourse Śivabhatta wrongly explained certain portion of the text. Vāsudeva intervened and said that your explanation is wrong. The people assembled requested Väsudeva himself to explain the correct interpretation. On returning nome ne narrated to his father Śivabhatta's explanation and his explanation. The ·Essentials of Sumadhva Vijaya xvii father confirmed that his explanation was correct. The father felt that this was due to the grace of his Kuladevatā i.e. Ananteśvara. On another occasion when Madhyageha bhatta himself was delivering discourse. There was a description of several trees and fruits in the portion of the text concerned. Madhyageha omitted to explain the name of a fruit likucha. Vasudeva pointed out this omission and he himself explained it as large bread-fruit i.e. hebba halasu. Upanayana and early education of Sri Madhva The father performed the upanayana of Vāsudeva in a grand way and advised him to serve the sacred fire and Guru, and study the Veda. These are three important tasks of brahmachārin who undergoes upanayana. The deities who had assembled to witness upanayana laughed at this advise given to Vasudeva as if he was an ordinary boy. He himself was Guru of all. परिचराग्निगुरू चरितव्रतः सुचरणः पठ साधु सदागमान्। इति गुरोः त्रिजगद्गुरु शिक्षणे स्फुटमहासि सुरैः कृतसाक्षिभिः॥ When Vāsudeva was moving near Durgā temple the demon Maniman appeared in the form of a serpant and tried to bite Vāsudeva. However, he was pounded by foot. Vasudeva started studying Veda etc lore as if he was an ordinary boy. However, the Vedas and their chief import Nārāyaṇa were always at his heart. Along with his studies he was also very playfull. He used to participate in running, jumping, climbing etc along with other boys and was always leading in these programmes. As he was quick in grasping lessons he did not pay any attention when the same point was repeated or a point is explained slowly. This created an impression in the mind of his teacher Pugavana i.e. Totantillaya. He told him that he is not attentive. He asked him to recite the portion taught. Vāsudeva recited the whole lesson clearly and correctly. The way in which he recited not only delighted the teacher but delighted the deities also. Once, Vasudeva's teachers son suffered very heavy headache. Vāsudeva breathed into his ear. The headace disappeared. Vasudeva mastered Nārāyanopanişat in one reading only. It is no wonder, since, he is the master of all lores.

·xviii सुमध्वविजयः In the course of reciting the Aitareya upanişad before his teacher, he taught the secret meaning of it to his teacher. This made the way for the liberation for him. साक्षादथोपनिषदो विभुरैतरेय्याः। पाठच्छलेन विजनेर्थरसान् ब्रुवाणः। अध्यापकाय विततार विमोक्षबीजम् । गोऽविन्दभक्तिमुचितां गुरुदक्षिणां सः ।। (ll-55) Śri Madhva takes Sannyāsa The fourth canto describes Vasudeva taking sannyāsa. After completing his study Vāsudeva thought that to get completely attached to God detachment from all other worldly things is necessary. People respect a person of distinguished conduct. Those who have wrongly interpreted the scripture have also to be refuted. Those who oppose God by concealing his true nature and projecting false ideas have to be punished. To destroy them physically goddess Durga will come down. I have to destroy their wrong preachings. With this thought he decided to take Sannyāsa and offered his praņāmas to God who is all pervasive, and all others at home with a view to obtain God's endorsement. Then, he went in search of a Guru. There was a yati by name Achyutapreksa. This was a beffiting name for him. In earlier birth also he was a sannyāsin and used to receive food from Draupadi by way of Madhukaravrtti. Though he had studied Šāstra with a wrong interpretation, it did not affect him adversely as he repented for such pervert understanding later. His own teacher had told him in confidence that he should not believe the ideas of nirguna brahman and Jivabrahmaikya. On hearing his Guru's advice he came to Rajata pithapura and started serving lord Ananteśvara. He was told by lord Ananteśvara entering into a person that you will know me from a disciple of yours who will soon come to you. Vāyu himself who had taken human form arrived as his expected disciple. In the meanwhile the parents of Vasudeva who were disturbed by the idea of their son taking sannyāsa arrived. In order to persuade him and change his mind they prostrated at his feet. Vāsudeva said 'since, the elders are not expected to prostrate at the feet of youngster, God has made you to give permission to me by this act. Madhyageha was not able to give a convincing answer and returned home. Every moment became unbearable to him. He again went in search of his son. He crossed Netrāvati river and met him at Kutyadi matha. He told the son 'If you take sannyāsa I will die by observing fast. Vasudeva immediately tore a piece of cloth, made it his Kaupina and told the father, he should not put obstacles for a ·Essentials of Sumadhva Vijaya XIX noble cause. The father told him there is no one to take care of them in their old age. Though I may agree your mother may not agree. However, Vāsudeva said they will get another son soon. Madhyageha returned home. In due course they got a son who was like Lakşmaņa to Śri Rāma and Arjuna to Bhima. This younger brother of Vāsudeva also later took sannyāsa and became Vişnutirtha. After the birth of this younger brother Vasudeva visited home and convinced his mother. He went back to Achyutapreksa and duly received sannyāsa performing all rituals connected with it. He was given the āśrama name as Pūrnabodha. As Mukhyaprāna he is the rightful person for Omkāra recitation which he has now resumed as a Yati. Omkāra is ordinarily believed to contain three syllables. However, it contains infinite syllables and conveys infinite qualities of God. He followed the practices of a sannyasin so meteculously that it was a lesson even to Achyutapreksa. अनन्तमात्रान्तमुदाहरन्ति यं त्रिमात्रपूर्वं प्रणवोच्चयं बुधाः। तदाभवद् भावि चतुर्मुखाकृतिः जपाधिकारी यतिरस्य सूचितः॥ While Pūrnabodha was offering his obeisance to Ananteśvara after receiving sannyāsa lord Anateśvara entered into a person, took Purnabodha holding his arm and presented him to Achyutapreksa indicating that he should entirely be guided by Purnabodha. Gangā arrives at Madhva Sarovara Pūrņabodha desired to go to the holy river Gangā. It was difficult for Achyutapreksa to be separated from him even for a short while. He prayed God to solve his difficulty. Ananteśvara announced through a person that Gangā will arrive here on the third day. Accordingly Gangā arrived. Pūrnabodha and others had holy bath, since then, Ganga arrives here once in twelve years. Within forty days of taking āşrama Pūrņnabodha defeated Vasudeva Pandita etc several advaita scholars. Śrī Madhva points out drawbacks in Istasiddhi Achyutapreksa started explaining Işta siddhi an advaita work of Vimuktātman. Pūrņabodha pointed out thirty two fallacies in the very first verse. People realised that advaita approach was not a valid approach.

·XX सुमध्वविजयः Śri Madhva recites the prose portion of Bhāgavata While listening to the discourse on Bhāgavata some listeners raised the point that there are different readings of the text of Bhāgavata. It is difficult to decide which of them is original. Pūrņabodha picked up one and said this is original. Others were not willing to accept his authority. They asked him to recite the prose portion in fifth skandha. It is easy to remember the verses but it is not so easy to remember the prose. Therefore, they wanted to test him in prose. He easily recited the entire fifth skandha. Achyutapreksa asked him 'How could he recite that portion which he has not read. Pūrņabodha replied he has read all in his earlier birth. अत्र जन्मनि न यत् पठितं ते जैत्र भातिकथमित्यमुनोक्ते। पूर्वजन्मसु हि वेद पुरेदं सर्वमित्यमित बुद्धिरुवाच । (१V-53) Śri Madhva is coronated on Vedāntasāmrājyapeetha The fifth canto commences with the installation of Pūrņabodha on Vedānta Sāmrājyapitha by his guru Śri Achyutapreksa. He gives him a new name Anandatirtha. This was most appropriate. आनन्दरूपस्य परस्य पात्रधीः आनन्दसन्दायि सुशास्त्रकृत् स यत्। आनन्दतीर्थेति पदं गुरूदितं बभूव तस्यात्यनुरूपरूपकम् ॥ Śri Madhva defeats logicians Vādisimha and Buddhisāgara The Supreme God Ananda was especially present in him. He was the exponent of Šāstra that gave ānanda. After some time, a sannyāsin known to Achyutapreksa arrived accompanied by a large number of desciples who were experts in logic. They argued that the difference between jīva and Paramātman could be established even by inference. They proposed a syllogism that jiva and paramātman are distinct since, jiva is regulated by paramātman. This syllogism was refuted by Anandatīrtha by pointing out that the sadhya i.e. bhinnatva, cannot be considered as bhinna, abhinna or bhinnā-abhinna with pakşa. The first alternative i.e. bhinna, will lead to anavastha i.e. infinite regress. The pakşa and sādhya i.e. bheda, have to be related. This relation also being distinct it has to be related by another relation that requires one more, thus it leads to ananvasthā. The second alternative i.e. abhinna, also does ·Essentials of Sumadhva Vijaya xxi not work. If paksa and sādhya i.e. bheda, are identical, then, one of them only remains. The other cannot be proved with reference to that one. The third alternative viz. bhinnā-abhinna is contradiction. Therefore the syllogism proposed to establish bheda cannot prove it. This refutation is intended only to show the inability of the prativādin to argue properly. It is also intended to show that bheda is not accepted merely on the ground of logic but it has to be accepted on the basis of śruti. Mere logic is not able to prove any doctrine. It cuts both ways. It is a pramāņa only when it is supported by śruti. Then, they proposed another syllogism to establish the illusory nature of the world. The world is illusory, since it is cognised as in the instance of sūkti rajata. This syllogism is countered by the syllogism 'The world is real, since, it is cognised as in the instance of jar. Stating this counter syllogism it was pointed out that in the instance of Sūkti rajata, the rajata was not actually cognised as it was not actually present while in the case of jar it is actually 'cognised.' Hence the hetu cognised establishes reality of the object concerned but not its illusory nature. There is no such an entity as sad-asad vilaksana. Sūkti rajata is asat. Therefore, its cognition cannot establish the illusory nature of the world. On hearing this skillful analysis the scholars assembled were delighted and described Anandatīrtha as Anumānatirtha. Then, another scholar by name Vadisimha acompanied by Buddhisāgara who was a buddhist and opposed Veda arrived seeking a scholar for debate. Achyuta prekșa asked śri Anandatīrtha to come to Rajatapithapura, who was presently in another Matha. He arrived and refuted Vādisimha's detailed arguments by very brief remarks. Vādisimha again proposed eighteen points. Ānandatirtha refuted all those points quickly. He defeated Buddhisāgara also. They said they will continue the debate the next day. They left the place. They were not found by the next day morning. Śri Madhva points out the inconsistancy in Sankarabhāşya While discoursing on Brahmasūtra bhāsya of Sankara, Anandatirtha went on explaining its inconsistency with sūtra import and sūtrakāra's intention. He pointed out that it is against śruti and sūtras. The scholars and disciples attending his discourses requested him to provide a fresh and correct interpretation. Accordingly, he explained the correct import of sūtras profusely quoting śruti and smrti passages. This was a precurser to his Brahmasūtra bhāșya composed later.

·xxii सुमध्वविजयः Śrī Achyutapreksa and an elderly sannyāsin who had taken sannyāsa from Achyutapreksa also requested him to prepare a bhāşya on Brahmasūtras giving its correct interpretation. His father Madhyageha came and was very much delighted to see his son brilliant with spiritual splendour. Śri Madhva's South Indian tour Anandatirtha undertook a tour of South India. He visited Vişnu mangala, Payasvini river, Tiruvanantapuram and Kanyākumāri. He delivered discourses on Brahmasūtras at all these places attracting learned people. At Tiruvanantapura, he had darśan of God Anantapadmanabha. He delivered discourses on Brahmasutras bringing out pūrņagunatva of Brahman and the distinction between jiva and Brahman. A person known by name Kudipusturu i.e. aprāmśa nūtna objected that he who has not written a bhāşya himself has no right to criticise the earlier bhāșyas. This man was Śankara reborn. Anandatirtha said you better raise objection against our interpretation, if any, rather than questionning the right. He was not able to raise any objection. The scholars assembled were very much impressed by the personality of Anandatirtha. From Tiruvanantapura, he went to Kanyākumari. Taking bath in Kanyakā tirtha he went to Rameśvaram. He observed his Chāturmāsya at Rameśvara and had the darśana of Ramesvaram. Then he went to Śrīrangam. From Śrirangam he went to śrīmuşnam and visiting many other piligrim centres and temples he arrived at a temple on the bank of Payasvini river and completed his South Indian tour. He installed a Vişnu idol at that temple. Thousands of people used to come to offer their obeisance to him every day. They were delighted by his splendid personality. सुस्मितेन्दुमरविन्दलोचनं स्वर्णवर्णमतिभद्रभाषणम्। वीतभूषमपि विश्वभूषणं तं दिदृक्षुरलमापतज्जनः॥ Śri Madhva explains Aitareya hymn and hundred meanings of Vişnusahasranama While Anandatirtha was delivering discourses at the temple on the bank of Payasvini river a scholar attending the discourse suggested that he should explain the import of a hymn of Aitareya. Śrī Ānandatirtha recited that hymn perfectly pronouncing the syllables and accents in an imposing voice and explained its import. The scholar said that there is a different meaning of this hymn.

·Essentials of Sumadhya Vijaya xxiii Anandatirtha said the śruti has three meanings, Mahābhārata has ten meanings and Vişnusahasranāma has hundred meanings. All thousand names in Vişnu Sahasranāma have hundred meanings each. On hearing this statement some scholars asked him to explain the hundred meanings of a name. He agreed on the condition that they will reproduce it. They agreed. However, as he went on explaining the grammatical structure, the etymology etc of the name Visva to explain its hundred meanings they were not able to catch and remember even half of them. Many of them were quite learned in Veda and Itihāsa Purāņa. However, just as a well cannot contain the water of pralaya they were not able to digest the meanings explained by Anandatirtha. They prostrated at the feet of Anandatīrtha. Śri Madhva explains Dānasūkta and the meaning of the word Apālā He moved to another temple on the bank of Payasvini wherein a large number of scholars had gethered. They invited an outside scholars to be their leader so that it will not be a humiliation to them if they are defeated in the debate. The scholar asked Śrī Anandatirtha to explain the import of Dānasūkta of Rgveda. While explaining this hymn he said the verbal form prnīyāta is derived from the root 'prņa.' The scholar said it is derived from 'prin.' He was put down with the remark you do not understand the difference between pr and prī. The scholars realised their mistake in confronting such a great personality and prostrated at his feet. In another assembly while explaining a hymn of Rgveda Śrī Ānandatirtha explained the meaning of the word 'Apālā' as 'young woman' but the scholars assembled said this word means a woman suffering from leprosy. Anandatirtha said you better ask an elderly person who will arrive here tommorow. He left. The next day the elderly person came and confirmed the meaning that it refers an young woman. By these debates his fame spread all over like moonlight. After visiting many temples on the way he returned to Rajatapithapura. The poet describes the condition of śruti comparing it with the condition of Draupadi and states that just as Bhimasena made a pratijñā to protect the honour of Draupadi Anandatirtha made a pratijña to protect the śruti from wrong interpretation.

·XXIV सुमध्वविजयः Śri Madhva composes Gitābhāsya and goes to Badarikāśrama As a first step to protect the śruti from wrong interpretation Anandatirtha composed Gitābhāşya and gave it to Śrī Achyutapreksa and the elderly sannyāsin. As he was planning to go on a long journey, he thought it would enable them to spend their time peacefully in his absence. He asked the permission from Achyutapreksa which he granted. He started his North Indian tour visited many tīrthas. He crossed the holy river Ganga and reached Badarikāśrama. He offered his Gitābhāşya to Śrī Nārāyana. He read the first verse in which he had stated that he would interpret it to the best of his ability. Nārāyaṇa suggested to him to replace the word Śaktitah by leśatah, since, his ability is enormous and he has written only in a limited way as people are able to understand only in a limited way. Nārāyana asked him to discourse on his Gitābhāşya once again when his disciples were asleep. The disciples also got up and listened to the discourse. He used to take a bath early morning in the very cool Alakanandā river. He observed Kāştha maunavrta for forty eight days. Pleased by his dedication. Śrī Vedavyāsa invites Śrī Madhva to his Aśrama Śrī Vedavyāsa invited him to come to his āśrama at Uttara Badari. He had come to invite him at night. The disciples realised it by the flash of the light of his personality. Sumadhvavijaya mentions the name Madhva for Anandatirtha for the first time in the verse that states that he was invited by Śrī Vedavyāsa. Next morning Śrī Madhva gave a message to his desciples and left for Vedavyāsa asrama. The message is as follows: नेदृशं स्थलमलं शमलघ्नं नास्य तीर्थसलिलस्य समं वाः। नास्ति विष्णुसदृशं ननु दैवं नास्मदुक्ति सदृशं हितरूपम् ॥ There is no holy place equal to this holy place i.e. Badarikāśrama, that destroys all sins. There is no holy tirtha equal to this holy tirtha i.e. Alankanandā. There is no God equal to the Supreme God Visnu and there is no teaching equal to my teaching i.e. Śrī Madhva's teaching that leads to the ultimate good. The message also said I am leaving to Vyāsāśrama to have the darśana of Śrī Vedavyāsa. I do not know whether I return or not. I wish all welfare to you. Delivering the above message Śrī Madhva moved on the peaks of Himālaya. Among his disiples Satyatirtha was unable to bear his separation and tried to ·Essentials of Sumadhva Vijaya XXV follow him. However, he was not able to keep pace with him. He moved till evening. But Śrī Madhva waved his hand indicating that he should return. He returned and joined other disciples at Ananta matha. Śrī Madhva who moved to saw the very Himālaya as a form of Supreme God attended by Mahālakṣmi, deities and sages and meditated. The poet describes this event as under: पादोपान्त नमन्महामुनिगणं हेमप्रदीप्ताम्बरम्। श्रीमद्रनकलापमग्यकटकैर्विभाजितं हाटकैः॥ दृष्ट्वा तं धरणीधरं सुवनमालोल्लासिनं सुन्दरम् । स्वानन्दाकृतिमस्मरन्मुररिपुं स्वानन्दतीर्थस्तदा ॥ (Vl-57) The description of Vedavyāsāśrama In the seventh canto there is a beautiful description of Uttara Badari, Vyāsāśrama, Śrī Madhvāchārya's personality and a grand description of Vedavyāsa. The meeting of Śrī Vedavyāsa and Śrī Madhva is graphically described. On the north side of the Himālaya mountain Śri Madhva saw the beautiful āśrama of Śrī Vedavyāsa. He saw the sages who were not affected by the cold, rain or sharp sunlight, who had performed great sacrifices, who supported the vipras, who had studied the different Śākhas of Veda and who were always meditating upon the Supreme God Vişnu. This verse also describes the trees around the aśrama by utilising the ślesa i.e. pun of the Sanskrit vocabulary. The adjectives when applied to the trees convey that the trees were not affected by the cold, rain or sharp sunlight, these had formed a thick forest, gave shelter to birds, had many branches, and were tall to the sky. There were śuka etc sages and the ascetics of hansa and parama hansa order. There were many birds like Parrots, Swans etc. There were deities and noble men who were not jealous of each other. This āśrama was like a Vaikuntha that provided supreme bliss. Aş Śrī Madhvāchārya moved in the āśrama region, the sages saw him. They were wonderstruck by observing thirty two features of a great personality in him. He was more brilliant than Sun and the moon. He was sthitaprajna. They wondered whether Chaturmukha Brahma or Vāyu himself has come in the form of a man to meet Śri Vedavyāsa. Śri Madhva moved on and saw a large Badari tree. With its many branches spread in all directions and the soft skin, it looked like the ·xxvi सुमध्वविजयः sarpent deity Śeșa, with its large leaves it looked like Garuda, with its branches it looked like Veda spread with its Śakhas and Itihāsa Purāṇas. On the altar under this tree Śrī Madhva saw Śri Vedavyāsa in the midset of a large number ascetics. Though Śrī Madhva always had Śri Vedavyāsa at his heart when he actually saw him he recollected that Śri Vedavyāsa is Nārāyaṇa himself who took his incarnation as a son of Parāśara and Satyavati. It is from the ocean of his heart that Śruti arose like a Mahālakṣmi arising from the ocean. Mahābhārata and Purāņas arose like Pārijāta, Brahmasūtras arose like nector. Now he is in this āśrama, He is seated on a Krsnājina with Yogapitha. He is of the form of infinite bliss and free from the drawbacks. Mahālakṣmi, Chaturmukhabrahmā, Vāyu etc all deities take his feet on their head. I will bear the dust of his feet on my head. I shall prostrate at his feet. Prostrating at his feet Śrī Madhva describes him starting from the description of his feet upto his jatā in about twenty verses mentioning the special points of each aspect. He moved nearer to śri Vedavyāsa intently seeing him and offered sāștānga praņāmas to him. Śrī Vedavyāsa took him by arms and embraced him. It was a privilege that even Ćuka did not have. The disciples of Śri Vedavyāsa offered an appropriate seat to Śrī Madhvāchārya and also arghya and pādya. They carefully listened to their conversation. The poet describes the two in a graphic way in the concluding verse. सज्ज्ञानायान्दविज्ञानमूर्ती प्राप्तौ पृथ्वीमाश्रमे तत्र तावत्। जाज्वल्येते विष्णु वायूस्म देवौ वेदव्यासानन्दतीर्थाभिधानौ ॥ Śri Vedavyāsa and Śrī Madhva proceed to Nārāyaṇāśrama The eighth canto is the heart of Sumadhvavijaya. Śrī Nārāyaṇa, Śri Vedavyāsa and Śrī Madhva meet at Nārāyaṇāśrama in the north of Himālaya. Śrī Nārāyana instructs Śri Madhva to compose Brahmasūtra bhāṣya. While at Vyāsāśrama Śri Madhva requested Śrī Vedavyāsa to teach him the secrét meaning of śruti, Itihāsa-Purāṇa and Pāñcharātra. As a ķjuyogin he already knew the doctrines enshrined in these. However, he desired to have special instructions. Śri Vedavyāsa readily agreed and instructed him the secret meaning. Śrī Madhva quickly comprehended. The generosity of the Guru to teach him the entire secret lore and the ability of the disciple to comprehend fully was applauded ·Essentials of Sumadhva Vijaya xxvii by the sages and deities. Equipped with such special knowledge and accompanied by Sri Vedavyāsa, Śri Madhva proceeded to Nārāyaṇāśrama. Śrī Madhvācharya saw Nārāyana and started recollecting his glory at his heart. Nārāyana has created this world consisting of prakſti, mahattatva, ahamkāratatva, pañchabhūta etc. He has created the deities Chaturmukha Brahma, Vāyu, Garuda etc. He is always in the company of Mahālakṣmi. He will make the fourteen worlds merge into his udara during pralaya. Śri Madhva describes the incarnations of Nārāyana Śri Madhva describes the ten incarnations viz Matsya, Kūrma, Varāha etc and mentions the special role played by each. He beautifully compares the events and situations of the incarnations of Śrī Rāma and Śri Krsna. For instance, Rāma destroyed Śiva's bow at Mithilā and Krsna destroyed the same at Mathurā. Rāma killed Tātakā and Krşņa killed Putanā who was Tātaka in the earlier birth. Rāma killed Khara, Duşana etc., demons, Krsna killed Mura, Narakāsura etc. In this way the events of the two incarnations are beautifully compared. In addition to ten incarnations, Śri Madhva also described the incarnations of Mahidāsa, Dhanvantari. Dattātraya, Kumāra, Ķşabha and Hansa. Describing all these incarnations, he offered salutations to hundred incarnations, thousand incarnations, and infinite incarnations but still who has one form. All these are different manifestations of this one form. There is no distinction between mūlarūpa and avatāra rūpa and between one avatārarūpa and another avatāra rūpa. परमात्मने सततमेकरूपिणे दशरूपिणे शतसहस्ररूपिणे। अविकारिणे स्फुटमनन्तरूपिणे सुखचित्समस्त तनवे नमो नमः ॥ Śrī Nārāyaṇa instructs Śrī Madhva to compose Brahmasūtrabhāşya With this prayer Śrī Madhva prostrated at the feet of Śrī Nārāyaṇa. Śri Vedavyāsa and Śrī Nārāyana embraced each other. After some conversation Śrī Nārāyaṇa instructed Śrī Madhva to compose a bhāșya on Brahmasūtras. He said some people have written bhāşyas on Brahmasūtras concealing its true import and misleading the people. Though in this Kali age majority are misled by this still there are a few right minded persons who require to be guided on the right pāth. Śrī Madhvāchārya accepted Śrī Nārāyaṇa's order with humility. The poet concludes ·xxviii सुमध्वविजयः this canto by beautifully comparing the three viz śri Nārāyaṇa, Śrī Vedavyāsa and Śrī Madhva with three Vedas three sacred fires and the three worlds : आम्नायास्त्रय इव तत्त्व बोधका स्ते । पापघ्नास्त्रय इव पावकाः प्रजानाम् ॥ लोका वा सकलभृतस्त्रयोऽत्र रेजुः सानन्दा मुनिसुत धर्मसूनु मध्वाः ॥ Śrī Madhva returns to Vyāsāśrama and then Ananta Matha Śri Madhvāchārya moved out from Nārāyaṇāśrama with Śri Vedavyāsa and stayed at Vedavyāsāśrama for sometime. He listened to the discourses of Śrī Vedavyāsa and learnt everything that is valuable and worth learning. He left Vedavyāsāśrama with the permission of Śri Vedavyāsa. However, Śrī Vedavyāsa was always at his heart and they were never separated. When he returned to Anantamatha his desciples who were eagerly waiting for him were delighted. Agnisharmā etc five-six brahmins offered food to him together. He consumed the entire food offered by them. The poet exclaims It is no wonder since, as Mukhyaprāņa he consumes entire charāchara at the pralaya. Then, he compsed Brahmasūtrabhāșya. Special features of Brahmasūtrabhāşya of Śrī Madhya The poet describes the special points of his bhāşya in glowing terms as under. i) It describes God Vāsudeva as full of auspicious attributes, free from any drawback, bestower of jñāna, bhakti and vairāgya and ultimately ānanda to his devotees and therefore, the God is very much pleased by this bhāṣya. ii) The doctrines stated in it are supported by profusely quoted śruti and smộti passages and sound arguments. iii) It is simple and intelligible even to an average person, at the same time, its deep import is difficult to be grasped even by very learned scholars. It delights the noble minded and pierces the critics. iv) It is absolutely free from the defects. Not even one sentence is superfluous in it. It has all good features of a bhāşya and even the deities get a sense of fulfillment by reading it. (V) earliar twenty one bhāşyas are refuted by it. But no drawbacks can be pointed in it either on the basis of an earlier work or by a later work. Śri Satyatīrtha had the privilege of writing this bhāşya. Even to write one letter of this bhāşya is as holy an act as building a temple of lord Vişņu on the bank of the holy river Gangā. Sobhana bhatta meets Śri Madhva and becomes his disciple Śrī Madhvāchārya moved from Ananta matha at Badari, visited many holy places and reached a place on the bank of river Godāvari. In that place several ·Essentials of Sumadhva Vijaya xxix scholars who were experts in different Śakhās of Veda and different systems of philosophy asked a series of questions and were wonderstruck by his extra ordinary knowledge. Śrī śobhana bhatta was prominent among them. He prostrated at the feet of Śrī Madhvachārya and became his disciple. He studied Brahmasūtra bhāsya directly under him. He lost his earlier interest in all other systems and completely devoted to the propagation of Śrī Madhva bhāșya. In his discourses he used to quote the example of Daksinavarta conch i.e. a conch the face of which is on the right side. He used to say that a person who did not know its value threw it as useless, another person who knew the value of it in a limited way sold it and was satisfied with the money he got. But a person who knew it to be of highest value worshipped it and obtained the highest benefit. In the case of Śri Madhva śāstra also these three approaches are found. Ignorant persons are indifferent to it. Those who know its value in a limited way learn and teach it to get fame and money but those who know its real value completely devote for its study and teaching as a service to God and obtain God's grace. Śri Madhvachārya continued his discourses to śobhana bhatta and other devotees, filled their heart with the nector of devotion and returned to Udupi. Achyutaprekșa and the elder sannyāsin were delighted to see Śri Madhvāchārya back in Udupi. He removed the doubts in their mind and created firm faith in his Brahmasūtra bhāșya. Śrī Madhvachārya gave tapta Mudra of Sudarśana Chakra and Sankha to his devotees. Establishment of Śrī Krsna temple The most important event described in 9th canto is the establishment of Śrī Krşņa temple. The way in which Śrī Madhvāchārya secured the idol of Śrī Krşņa is well-known. When he was observing his meditation on the Sea shore, a ship coming from Dvārakā was in difficulty. He saved it by helping it to come to shore signalling it by his cloth. The ship owner requested Śri Madhvāchārya to receive some service from him. Śrī Madhvachārya asked him to give the gopichandana blocks stored in the ship. He offered the same. These contained the Idols of Śrī Krşņa and Balarāma. Śrī Madhvāchārya brought Śri Krşņa idol to Udupi and established Śrī Krşņa temple. While bringing it he spontaneously composed Dvādaśa stotra. Śrī Madhvāchārya asked his Guru's son Vāsudevāchārya to perform a sacrifice. Śrī Madhvachārya's younger brother functioned as a priest for this sacrifice. He ·XXX सुमध्वविजयः recited several hymns. It was a grand function. The poet concludes this canto by informing us that Śrī Madhvāchārya went to Badari once again. The details of his journey to Badari are described in the next canto. The events that revealed the extra ordinary power of śri Madhva In the tenth canto certain events that revealed the strength and greatness of Śrī Madhvāchārya are described. These events took place in the course of his second journey to Badari and returning to Udupi. These are briefly stated below. i) King iśvara deva used to ask the travellers in his country to dig the ground to prepare a pond. He asked Śrī Madhvāchārya also. Śrī Madhvāchārya asked him to demonstrate digging so that he can dig so. Isvaradeva started digging but he was not able to stop it. This indicates that man is not free either to start an activity or to stop it without the direction of Mukhyaprāna. ii) When Śrī Madhva and his disciples reached the bank of river Ganga, there were no boats to cross the river. Śrī Madhva crossed the river with his disciples easily. The Jawans of the Muslim ruler of the area rushed towards them to prevent. Śrī Madhva told the jawans you will be drowned in the river if you try to come.' He spoke to them in their language. He crossed with his disciples. The Muslim ruler was observing this act. He was wonderstruck by the power of Śrī Madhva and offered half of his kingdom to him. iii) in the course of their further journey a group of robbers surrounded Śri Madhva. Śri Madhva folded a piece of cloth and created an impression that it contained money. He moved around. Each one wanted to snatch it. They started fighting among themselves. In another place, the robbers mistook the disciples of Śri Madhva to be stones. When they realised that these were men, they prostrated at their feet and ran away. In another place, Śri Madhva asked his disciple Upendratīrtha to weild the axe against the robbers and made them run away. iv) When they were on the slope of Himalaya a tiger came to attack Satyatirtha and Sri Madhva killed it merely by touching it. Śri Madhva reached Nārāyaṇāśrama. Śrī Nārāyana gave him Vyāsamuştis in which he was always present with Lakşmi. He asked Śrī Madhva to compose ·Essentials of Sumadhva Vijaya xxxi Mahābhārata tātparya nirņaya. Śrī Madhvāchārya started his return journey and visited a number of piligrim centres and reached the bank of Gangā. There were no boats to cross the river. He crossed it alone easily and then arranged boats from the other end. He then went to Hastināpura and observed Chaturmāsa. Here, Gangā river appeared from the ground near a tree and also personally in a beautiful form. She prostrated at the feet of Śrī Madhva. The diciples were wonderstruck by seeing her. Then, Śrī Madhva proceeded to Vārāṇasi. One day he found that his disciples thought they were very strong while they were playing. Śri Madhva asked them to wrestle with him. He pounced upon them. They were unable to bear the weight of even his fingure. They appealed to him to release them. At Vārāṇasi a sannyāsin by name Indrapuri met Śrī Madhva and asked him as to how the position that 'Karma supported by jñāna is the means of liberation' is justified. Śri Madhva explained its implication saying that jñāna is the means of liberation and jñānottara karma, such as meditation of God provides increase in bliss. Indrapuri further asked what is jñāna? Śri Madhva retorted if you do not know what is jñāna, then, it follows that you are ignorant. The special points made in Śrī Madhva's discourses Śrī Madhva delivered discourses and especially made the following points in his discourses. i) The God is conveyed by all words, he is present in all, he is eternal and he is jñānasvarūpa. It is by his will that creation, sustenance and destruction of the world take place. ii) God is at the heart of all, he protects the noble and destroys the evil, he has jñāna, ananda etc infinite qualities. iii) There is none who is equal or superior to him. He is unique and distinct from all others. Śri Madhva's discourses were unique. Eight steps of the development of a discourse viz i) The statement of subject ii) Its analysis iii) Arguments iv) Example v) Doubts vi) Pūrvapaksa vii) Siddhānta and viii) Prayojana are skillfully developed. Śri Madhvāchārya was happy to see the gadā held by him when he was Bhima at the Kuruksetra. He remembered how he used to destroy the huge elephants.

·xxxii सुमध्वविजयः When he was at Hrishikesha Rudra approached him in the form of a Brāhmaṇa and requested him to receive bhikṣā from him. He offered the same with rich food through his desciples. Śri Madhva went to Ishupāta a place of Paraśurāma and remembered him with devotion. He went to Goa. Here, he made the trees and plants to yield the flowers and fruits by his delightful music. Śrī Madhva's disciples sang the glory of Śrī Madhva narrating these great events and many others not mentioned here that were lauded even by deities. This delighted the pious persons like cool showers of rain. The description of Vaikuntha In the elevanth canto there is a beautiful description of Vaikuntha. When Śrī Madhva was delivering his discourse on Brahmasūtras Ādiseșa accompanied by Sanaka etc sages came to listen it. His arrival was indicated by a flash of light. When he returned sanaka etc sages asked him the benefit of listening to the discourse of Śrī Madhva. He said attaining Svarga etc are inferior benefits. To attain liberation is the real benefit. To give an idea of this benefit he described Vaikuntha. At the centre of Vaikuntha there is the city of the Supreme God. The houses built by padmarāga gems shine in the midst of white compounds built by sphatika. This looks like the Supreme lord laying on white Ādi Śeşa. The terraces are studded with sphatika with hanging blue gems. This looks like the confluence of Ganga and Yamunā. There are beautiful birds carved in the pegions which look like real birds. In the halls of these buildings various kinds of gems are hanging from the roof and spread their lustre outside. All these decorative items are the form of Mahālakṣmi. In this city there are a large number of earlier liberated Chaturmukhabrahmā, Rudra etc. However, there is no congestion. At the centre of these buildings, there is the palace of Supreme God. Mahālakṣmi herself serves God though she has thousands of servants at her command. The Supreme God sports with her even though he enjoys into himself (svaramana). There are four states of the liberated viz sārupya, sāmipya, salokya and sāyujya. Those who attain Sārūpya will have four arms and will look similar to God. Those who attain Sāmipya will be close to God while those who attain Sālokya will remain in Vaikuntha itself in some or other place. Chaturmukha brahmā attains Sāyujya.

·Essentials of Sumadhva Vijaya xxxiii Women will entertain their lords with music and dance. They enjoy the cool breeze blowing over the flowers of mandāra, pārijāta, harichandana etc. They accompany them in vimānas. The poet impressively describes their beauty. He also describes the charm of the seasons vasanta, grişma, śarat etc and says that the beauty of all seasons is found together in gardens of Vaikuntha. He says the garden in Vaikuntha is much superior to Nandanavana of Svarga. The liberated will have the privilege of seeing God decked with all ornoments. Depending upon their innate capacity they see him in different forms. Whatever they desire all that will be available by mere wish. Poet concludes by stating that those who listen to the Bhāșya of Śrī Madhvāchārya will attain the liberation that will provide such a great delight. महानन्दतीर्थस्य ये भाष्य भावं मनो वाग्भिरावर्तयन्ते स्वशक्तया। सुराया नरान्ता मुकुन्दप्रसादात् इमं मोक्षमेते भजन्ते सदेति ॥ Pundarikapuri debates with Śrī Madhva and is defeated 'None can veil the Sun Śrī Madhva supported by the sky śrīmanārāyaṇa.' In these words the poet sums up the theme of the twelth canto. In this canto an account of the disturbed mind of Māyāvādins and their attempts to oppose Tatvavāda are described. The rising popularity of Tatvavāda is also presented. Śrī Madhva's mastery over the recitation of Vedi hymns and his deep scholarship in the interpretation of these hymns are brought out. There is a reference to the theft of his library and its recovery. The philosophical revolution caused by Śri Madhva's Brahmasútra bhāşya and his descourses on it caused considerable alarm among those who were wedded to māyāvāda but were not able to defend it against Tatvavāda. These people, particularly from Chola and Kerala regions gathered round two protogonists of māyāvāda viz Pundarīkapuri and Padmatirtha and discussed the difficult situation facing them. A vociferous person in the group said : According to Advaita there is only one reality i.e. Brahman. He is beyond words. Jiva is not distinct from him. The world is an illusion. As soon as Ātmaikyajñāna is obtained the world is rendered like burnt cloth. Madhva's tatvavāda is totally opposed to Māyāvāda. However, those who meet Madhva feel that he is an embodiment of Veda. He is Vedavyāsa, we have to oppose him to save māyāvāda. After prolonged discussion